Footnotes

1. Luke 8:1 tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
2. Luke 8:1 tn Καθεξῆς (Kathexēs) is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
3. Luke 8:1 tn Or “cities.”
4. Luke 8:1 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
5. Luke 8:1 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
6. Luke 8:1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
7. Luke 8:2 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
8. Luke 8:2 tn Or “illnesses.” The term ἀσθένεια (astheneia) refers to the state of being ill and thus incapacitated in some way—“illness, disability, weakness.” (L&N 23.143).
9. Luke 8:2 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
10. Luke 8:3 sn Cuza is also spelled “Chuza” in many English translations.
11. Luke 8:3 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
12. Luke 8:3 tn Here ἐπίτροπος (epitropos) is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
13. Luke 8:3 tc Many mss (א A L Ψ ƒ¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.
14. Luke 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
15. Luke 8:4 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
16. Luke 8:4 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
17. Luke 8:5 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
18. Luke 8:5 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
19. Luke 8:5 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
20. Luke 8:6 sn The rock in Palestine would be a limestone base lying right under the soil.
21. Luke 8:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
22. Luke 8:7 sn That is, crowded out the good plants.
23. Luke 8:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
24. Luke 8:8 tn Grk “when it grew, after it grew.”
25. Luke 8:8 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
26. Luke 8:8 tn Grk “said these things.”
27. Luke 8:8 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
28. Luke 8:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
29. Luke 8:9 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
30. Luke 8:10 tn Here δέ (de) has not been translated.
31. Luke 8:10 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
32. Luke 8:10 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
33. Luke 8:10 tn Grk “the mysteries.”sn The key term secrets (μυστήριον, mustērion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
34. Luke 8:10 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
35. Luke 8:10 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
36. Luke 8:11 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
37. Luke 8:12 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
38. Luke 8:12 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
39. Luke 8:12 tn The participle πιστεύσαντες (pisteusantes) has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
40. Luke 8:13 tn Here δέ (de) has not been translated.
41. Luke 8:13 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
42. Luke 8:13 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
43. Luke 8:13 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
44. Luke 8:13 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
45. Luke 8:14 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
46. Luke 8:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
47. Luke 8:14 sn That is, their concern for spiritual things is crowded out by material things.
48. Luke 8:14 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
49. Luke 8:14 tn The verb τελεσφορέω (telesphoreō) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
50. Luke 8:15 tn The aorist participle ἀκούσαντες (akousantes) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
51. Luke 8:15 sn There is a tenacity that is a part of spiritual fruitfulness.
52. Luke 8:15 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
53. Luke 8:15 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
54. Luke 8:16 tn The participle ἅψας (hapsas) has been translated as a finite verb due to requirements of contemporary English style.
55. Luke 8:16 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
56. Luke 8:16 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
57. Luke 8:17 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
58. Luke 8:17 tn Or “disclosed.”
59. Luke 8:18 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
60. Luke 8:18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
61. Luke 8:18 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
62. Luke 8:19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
63. Luke 8:19 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
64. Luke 8:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
65. Luke 8:20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
66. Luke 8:21 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
67. Luke 8:21 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
68. Luke 8:21 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.