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Luke 8
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The Parable of the Sower(A)

8 After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God.(B) The Twelve were with him, 2 and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene)(C) from whom seven demons had come out; 3 Joanna the wife of Chuza, the manager of Herod’s(D) household; Susanna; and many others. These women were helping to support them out of their own means.

4 While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: 5 “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds ate it up. 6 Some fell on rocky ground, and when it came up, the plants withered because they had no moisture. 7 Other seed fell among thorns, which grew up with it and choked the plants. 8 Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown.”

When he said this, he called out, “Whoever has ears to hear, let them hear.”(E)

9 His disciples asked him what this parable meant. 10 He said, “The knowledge of the secrets of the kingdom of God has been given to you,(F) but to others I speak in parables, so that,

“‘though seeing, they may not see;
    though hearing, they may not understand.’[a](G)

11 “This is the meaning of the parable: The seed is the word of God.(H) 12 Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. 13 Those on the rocky ground are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.(I) 14 The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches(J) and pleasures, and they do not mature. 15 But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

A Lamp on a Stand

16 “No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light.(K) 17 For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open.(L) 18 Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what they think they have will be taken from them.”(M)

Jesus’ Mother and Brothers(N)

19 Now Jesus’ mother and brothers came to see him, but they were not able to get near him because of the crowd. 20 Someone told him, “Your mother and brothers(O) are standing outside, wanting to see you.”

21 He replied, “My mother and brothers are those who hear God’s word and put it into practice.”(P)

Jesus Calms the Storm(Q)(R)

22 One day Jesus said to his disciples, “Let us go over to the other side of the lake.” So they got into a boat and set out. 23 As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger.

24 The disciples went and woke him, saying, “Master, Master,(S) we’re going to drown!”

He got up and rebuked(T) the wind and the raging waters; the storm subsided, and all was calm.(U) 25 “Where is your faith?” he asked his disciples.

In fear and amazement they asked one another, “Who is this? He commands even the winds and the water, and they obey him.”

Jesus Restores a Demon-Possessed Man(V)(W)

26 They sailed to the region of the Gerasenes,[b] which is across the lake from Galilee. 27 When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. 28 When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, “What do you want with me,(X) Jesus, Son of the Most High God?(Y) I beg you, don’t torture me!” 29 For Jesus had commanded the impure spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.

30 Jesus asked him, “What is your name?”

“Legion,” he replied, because many demons had gone into him. 31 And they begged Jesus repeatedly not to order them to go into the Abyss.(Z)

32 A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into the pigs, and he gave them permission. 33 When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake(AA) and was drowned.

34 When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, 35 and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus’ feet,(AB) dressed and in his right mind; and they were afraid. 36 Those who had seen it told the people how the demon-possessed(AC) man had been cured. 37 Then all the people of the region of the Gerasenes asked Jesus to leave them,(AD) because they were overcome with fear. So he got into the boat and left.

38 The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, 39 “Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him.

Jesus Raises a Dead Girl and Heals a Sick Woman(AE)

40 Now when Jesus returned, a crowd welcomed him, for they were all expecting him. 41 Then a man named Jairus, a synagogue leader,(AF) came and fell at Jesus’ feet, pleading with him to come to his house 42 because his only daughter, a girl of about twelve, was dying.

As Jesus was on his way, the crowds almost crushed him. 43 And a woman was there who had been subject to bleeding(AG) for twelve years,[c] but no one could heal her. 44 She came up behind him and touched the edge of his cloak,(AH) and immediately her bleeding stopped.

45 “Who touched me?” Jesus asked.

When they all denied it, Peter said, “Master,(AI) the people are crowding and pressing against you.”

46 But Jesus said, “Someone touched me;(AJ) I know that power has gone out from me.”(AK)

47 Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. 48 Then he said to her, “Daughter, your faith has healed you.(AL) Go in peace.”(AM)

49 While Jesus was still speaking, someone came from the house of Jairus, the synagogue leader.(AN) “Your daughter is dead,” he said. “Don’t bother the teacher anymore.”

50 Hearing this, Jesus said to Jairus, “Don’t be afraid; just believe, and she will be healed.”

51 When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James,(AO) and the child’s father and mother. 52 Meanwhile, all the people were wailing and mourning(AP) for her. “Stop wailing,” Jesus said. “She is not dead but asleep.”(AQ)

53 They laughed at him, knowing that she was dead. 54 But he took her by the hand and said, “My child, get up!”(AR) 55 Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat. 56 Her parents were astonished, but he ordered them not to tell anyone what had happened.(AS)

Footnotes

  1. Luke 8:10 Isaiah 6:9
  2. Luke 8:26 Some manuscripts Gadarenes; other manuscripts Gergesenes; also in verse 37
  3. Luke 8:43 Many manuscripts years, and she had spent all she had on doctors
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Luke 8
EasyEnglish Bible

The women that helped Jesus

8 After this, Jesus went to visit many towns and villages. He told people the good news about the kingdom of God. The 12 disciples were travelling with him. 2 Some women also went with them. These women had been ill, but Jesus had made them well again. One of the women was Mary from Magdala. Jesus had sent seven bad spirits away from her. 3 Another of the women was Joanna, the wife of Chuza. Chuza had authority over all the people that worked in the house of King Herod. Another of the women was Susanna. There were also many others. These women were using their own money to help Jesus and his disciples.

A story about a farmer that planted seeds

4 Lots of people were coming to Jesus from many towns. A large crowd had already come together when Jesus told this story:

5 ‘A farmer went out to plant seeds in his field. While he was throwing the seeds, some of them fell on the path. Then people walked on them. Birds came down and they ate those seeds. 6 Some seeds fell on ground which had rocks. The seeds started to grow. But the young plants died because the ground was not wet enough in that place. 7 Some seeds fell among thorn bushes. Those bushes grew up with the young plants. They stopped the seeds from growing into strong plants. 8 But some seeds fell on good soil. Strong plants grew from those seeds. Each of these plants made 100 seeds.’

When Jesus finished the story, he said, ‘You have ears, so listen well to what I say!’

Jesus explains why he tells stories

9 Jesus' disciples asked him about this story. They asked him what it meant. 10 Jesus replied, ‘God has let you know what these stories mean. You understand how God rules in the lives of his people. But other people only listen to my stories. They look, but they do not really see clearly. They hear the words, but they do not really understand.’

Jesus explains the story about the seeds

11 Jesus then said, ‘This is what the story means: The seeds are like the message from God. 12 Some seeds fell on the path. That is like some people who hear the message, but they do not think about it. The Devil comes and he takes the message away from their minds. He takes it away so that they cannot believe it. Because they do not believe the message, God does not save them.

13 Some seeds fell on ground with rocks in it. This is like people who hear the message from God and they are very happy for a time. But they are like plants that have not grown down well into the soil. They believe in God for a short time. But when they have problems, they stop believing.

14 Some seeds fell among thorn bushes. This is like some other people who hear the message from God. But they start to have many troubles in their minds about how they will live. They want to get more money and more things. They think that this will make them happy. So they do not let God's message change them. They are like plants that do not grow into strong plants.

15 But some seed fell on good soil. This is like other people that hear the message from God. They understand the message and they keep it in their minds. They are good and honest. They continue to believe. These people are like a good plant that grows well and makes lots of new seeds.’

16 Jesus then said, ‘People do not light a lamp and then cover it. They do not put the lamp under a pot or under a bed. Instead, they put it in a high place. Then other people that come into the room can see the light from the lamp.

17 God hides some things now. But there will be a time when people will see them. God keeps some things secret now. But there will be a time when people will understand those things clearly.

18 So you should think carefully about what you hear. The person who has received some things will receive more. But some other people have nothing. They think that they have a little bit. But they will lose even that.’[a]

The mother and brothers of Jesus come to see him

19 Then Jesus' mother and his brothers came to see him. But they could not reach him because of the large crowd of people who were there. 20 Someone told Jesus, ‘Your mother and brothers are standing outside. They want to see you.’

21 Jesus replied, ‘I will tell you who my mother and brothers really are. My mother and my brothers are those people who hear God's message and do what he wants.’[b]

Jesus stops a storm

22 One day, Jesus got into a boat with his disciples. He said to them, ‘We should go across to the other side of the lake.’ So they started to cross the lake. 23 While they sailed in the boat, Jesus began to sleep. Then a strong wind started to blow across the lake. Water began to fill the boat and they were in danger. 24 So the disciples went to Jesus and they woke him. ‘Master, master, we will die here in the water!’ they said.

Then Jesus got up and he spoke strongly to the wind and to the water. ‘Stop!’ he said. The wind stopped immediately and the water became flat. 25 Jesus said to his disciples, ‘Why do you not believe in me?’

All this frightened the disciples and they were very surprised. They asked each other, ‘Who is this man? He even tells the wind and the water what to do. He speaks and they obey him!’

Jesus makes a man well

26 Jesus and his disciples went to the place where the Gerasene people lived. This place is across the lake from Galilee. 27 When Jesus got out of the boat there, a man from the town came towards him. Bad spirits were living inside him. He had not worn any clothes for a long time. He did not live in a house. Instead, he lived outside, among some graves. 28 When he saw Jesus, he screamed. Then he went down on his knees in front of Jesus and said in a loud voice, ‘Jesus, you are the Son of the powerful God who is over all! What are you doing here? Please do not hurt me.’ 29 He said that because Jesus had already said to the bad spirit, ‘Come out of this man.’

The bad spirit had often taken hold of the man, so people watched him carefully. They held his feet with metal chains. But when the bad spirit took hold of him, he often broke the chains. The bad spirit then caused him to go into the wilderness.

30 Jesus asked the man, ‘What is your name?’ The man replied, ‘My name is Army.’ He said this because very many bad spirits had gone into him.[c] 31 These bad spirits asked Jesus not to send them away to the world below.[d]

32 There was a large group of pigs there and they were eating on the hill. The bad spirits asked Jesus, ‘Let us go into the pigs.’ Jesus replied, ‘You can go into them.’ 33 So the bad spirits came out of the man and they went into the pigs. All the pigs rushed together down the hill into the lake. They all died there in the water.

34 The men who were taking care of the pigs saw this happen. They ran away. They told the people in the town and in the villages what had happened. 35 So the people went out from these places to see what had happened. They came to Jesus. The man that the bad spirits had come out of was sitting there, beside Jesus' feet. Now he was wearing clothes and his mind was well again. When the people saw this, they were afraid. 36 Some people had seen Jesus make the man well. They told the other people how he had done this. 37 Then all the Gerasene people who lived in that place said to Jesus, ‘Please go away and leave us.’ They said this because they were very afraid. So Jesus got back into the boat to leave that place. 38 Then the man that the bad spirits had gone out from said to Jesus, ‘Please let me come with you.’ But Jesus replied, ‘No. 39 You must return to your home. Tell everyone about all that God has done for you.’

So the man went away. He went everywhere in the town and told all the people, ‘Jesus has done very good things for me.’

Jesus makes a young girl well

40 When Jesus returned to the other side of the lake, the crowd was very happy to see him. They were all waiting for him to come back. 41 Then a man called Jairus came to see him. He was a leader at the Jewish meeting place. He went down on his knees at the feet of Jesus and said, ‘Please come to my house. 42 I have one daughter. She is 12 years old and she is very ill. She will die very soon.’

So Jesus went along. A crowd of people went with him. They were pushing against him. 43 There was a sick woman in the crowd who had lost blood for 12 years. She had paid all her money to doctors and now she had no money. But nobody could help her to become well again. 44 She came in the crowd behind Jesus and she touched the edge of his coat. Immediately she stopped bleeding. 45 Jesus asked, ‘Who touched me?’

Everyone round him said, ‘It was not me. I did not touch you.’ Then Peter said to Jesus, ‘Master, there is a big crowd round you. Many people are pushing against you.’

46 Jesus said, ‘Someone did touch me. I know that something powerful went out from me.’ 47 The woman knew that she could not hide herself. So she was very afraid. She came to Jesus and she went down on the ground in front of him. She spoke so that all the people could hear her. She said, ‘I wanted to be well again, so I touched him. When I did that, I became well immediately.’ 48 Jesus said to her, ‘Young woman, you are well again because you believed in me. Go now and have peace in your mind.’[e]

49 While Jesus was still speaking, someone arrived from Jairus' house. ‘Your daughter is dead,’ he told Jairus. ‘Do not ask the teacher to come now.’

50 Jesus heard what the man said. So he said to Jairus, ‘Do not be afraid. Just believe in me. Then she will become well again.’

51 When they arrived at the house, Jesus would not let everyone go in with him. He took only Peter, John and James. He also let the mother and father of the girl go into the house. 52 All the people there were crying loudly because they were very sad. ‘Do not weep,’ Jesus told them. ‘The child is not dead. She is only asleep.’

53 But the people knew that she had died. So they laughed at him. 54 But Jesus went and held the child's hand. He said to her, ‘My child, get up.’ 55 Then she became alive again. Immediately she stood up. Jesus said to her parents, ‘Give her something to eat.’ 56 They were very surprised. Jesus said to them very strongly, ‘You must not tell anyone about what has happened.’

Footnotes

  1. 8:18 Jesus is telling people how to listen to him. As in the picture story about the seeds, many people heard the message about God. But not all people obeyed what they heard. They lost it. Some people were careful to listen. They received more than they started with.
  2. 8:21 People that believe in Jesus become part of the family of God.
  3. 8:30 The man told Jesus that his name was ‘Army’ because he had many bad spirits that were living in him, like an army.
  4. 8:31 The world below is the place where the Devil and all the bad spirits will have to go.
  5. 8:48 A woman with this problem should not have been in a crowd. She should not have touched other people and they should not have touched her. She was very afraid because people would know her secret.
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Luke 8
New English Translation

Jesus’ Ministry and the Help of Women

8 Some time[a] afterward[b] he went on through towns[c] and villages, preaching and proclaiming the good news[d] of the kingdom of God.[e] The[f] twelve were with him, 2 and also some women[g] who had been healed of evil spirits and disabilities:[h] Mary[i] (called Magdalene), from whom seven demons had gone out, 3 and Joanna the wife of Cuza[j] (Herod’s[k] household manager),[l] Susanna, and many others who provided for them[m] out of their own resources.

The Parable of the Sower

4 While a large crowd was gathering and people were coming to Jesus[n] from one town after another,[o] he spoke to them[p] in a parable: 5 “A sower went out to sow[q] his seed.[r] And as he sowed, some fell along the path and was trampled on, and the wild birds[s] devoured it. 6 Other seed fell on rock,[t] and when it came up, it withered because it had no moisture. 7 Other seed fell among the thorns,[u] and they grew up with it and choked[v] it. 8 But[w] other seed fell on good soil and grew,[x] and it produced a hundred times as much grain.”[y] As he said this,[z] he called out, “The one who has ears to hear had better listen!”[aa]

9 Then[ab] his disciples asked him what this parable meant.[ac] 10 He[ad] said, “You have been given[ae] the opportunity to know[af] the secrets[ag] of the kingdom of God,[ah] but for others they are in parables, so that although they see they may not see, and although they hear they may not understand.[ai]

11 “Now the parable means[aj] this: The seed is the word of God. 12 Those along the path are the ones who have heard; then the devil[ak] comes and takes away the word[al] from their hearts, so that they may not believe[am] and be saved. 13 Those[an] on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while,[ao] but[ap] in a time of testing[aq] fall away.[ar] 14 As for the seed that[as] fell among thorns, these are the ones who hear, but[at] as they go on their way they are choked[au] by the worries and riches and pleasures of life,[av] and their fruit does not mature.[aw] 15 But as for the seed that landed on good soil, these are the ones who, after hearing[ax] the word, cling to it[ay] with an honest and good[az] heart, and bear fruit with steadfast endurance.[ba]

Showing the Light

16 “No one lights[bb] a lamp[bc] and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light.[bd] 17 For nothing is hidden[be] that will not be revealed,[bf] and nothing concealed that will not be made known and brought to light. 18 So listen carefully,[bg] for whoever has will be given more, but[bh] whoever does not have, even what he thinks he has[bi] will be taken from him.”

Jesus’ True Family

19 Now Jesus’[bj] mother and his brothers[bk] came to him, but[bl] they could not get near him because of the crowd. 20 So[bm] he was told, “Your mother and your brothers are standing outside, wanting to see you.” 21 But he replied[bn] to them, “My mother and my brothers are those[bo] who hear the word of God and do it.”[bp]

Stilling of a Storm

22 One[bq] day Jesus[br] got into a boat[bs] with his disciples and said to them, “Let’s go across to the other side of the lake.” So[bt] they set out, 23 and as they sailed he fell asleep. Now a violent windstorm[bu] came down on the lake,[bv] and the boat[bw] started filling up with water, and they were in danger. 24 They[bx] came[by] and woke him, saying, “Master, Master,[bz] we are about to die!” So[ca] he got up and rebuked[cb] the wind and the raging waves;[cc] they died down, and it was calm. 25 Then[cd] he said to them, “Where is your faith?”[ce] But they were afraid and amazed,[cf] saying to one another, “Who then is this? He commands even the winds and the water,[cg] and they obey him!”

Healing of a Demoniac

26 So[ch] they sailed over to the region of the Gerasenes,[ci] which is opposite[cj] Galilee. 27 As[ck] Jesus[cl] stepped ashore,[cm] a certain man from the town[cn] met him who was possessed by demons.[co] For a long time this man[cp] had worn no clothes and had not lived in a house, but among[cq] the tombs. 28 When he saw[cr] Jesus, he cried out, fell[cs] down before him, and shouted with a loud voice, “Leave me alone,[ct] Jesus, Son of the Most High[cu] God! I beg you, do not torment[cv] me!” 29 For Jesus[cw] had started commanding[cx] the evil[cy] spirit to come out of the man. (For it had seized him many times, so[cz] he would be bound with chains and shackles[da] and kept under guard. But[db] he would break the restraints and be driven by the demon into deserted[dc] places.)[dd] 30 Jesus then[de] asked him, “What is your name?” He[df] said, “Legion,”[dg] because many demons had entered him. 31 And they began to beg[dh] him not to order[di] them to depart into the abyss.[dj] 32 Now a large herd of pigs was feeding there on the hillside,[dk] and the demonic spirits[dl] begged Jesus[dm] to let them go into them. He gave them permission.[dn] 33 So[do] the demons came out of the man and went into the pigs, and the herd of pigs[dp] rushed down the steep slope into the lake and drowned. 34 When[dq] the herdsmen saw what had happened, they ran off and spread the news[dr] in the town[ds] and countryside. 35 So[dt] the people went out to see what had happened, and they came to Jesus. They[du] found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 36 Those[dv] who had seen it told them how the man who had been demon-possessed had been healed.[dw] 37 Then[dx] all the people of the Gerasenes[dy] and the surrounding region[dz] asked Jesus[ea] to leave them alone,[eb] for they were seized with great fear.[ec] So[ed] he got into the boat and left.[ee] 38 The man from whom the demons had gone out begged to go[ef] with him, but Jesus[eg] sent him away, saying, 39 “Return to your home,[eh] and declare[ei] what God has done for you.”[ej] So[ek] he went away, proclaiming throughout the whole town[el] what Jesus[em] had done for him.

Restoration and Healing

40 Now when Jesus returned,[en] the crowd welcomed him, because they were all waiting for him. 41 Then[eo] a man named Jairus, who was a leader[ep] of the synagogue,[eq] came up. Falling[er] at Jesus’ feet, he pleaded[es] with him to come to his house, 42 because he had an only daughter, about twelve years old, and she was dying.[et]

As Jesus was on his way, the crowds pressed[eu] around him. 43 Now[ev] a woman was there who had been suffering from a hemorrhage[ew] for twelve years[ex] but could not be healed by anyone. 44 She[ey] came up behind Jesus[ez] and touched the edge[fa] of his cloak,[fb] and at once the bleeding[fc] stopped. 45 Then[fd] Jesus asked,[fe] “Who was it who touched me?” When they all denied it, Peter[ff] said, “Master, the crowds are surrounding you and pressing[fg] against you!” 46 But Jesus said, “Someone touched me, for I know that power has gone out[fh] from me.” 47 When[fi] the woman saw that she could not escape notice,[fj] she came trembling and fell down before him. In[fk] the presence of all the people, she explained why[fl] she had touched him and how she had been immediately healed. 48 Then[fm] he said to her, “Daughter, your faith has made you well.[fn] Go in peace.”

49 While he was still speaking, someone from the synagogue leader’s[fo] house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 50 But when Jesus heard this, he told[fp] him, “Do not be afraid; just believe, and she will be healed.”[fq] 51 Now when he came to the house, Jesus[fr] did not let anyone go in with him except Peter, John,[fs] and James, and the child’s father and mother. 52 Now they were all[ft] wailing and mourning[fu] for her, but he said, “Stop your weeping; she is not dead but asleep!” 53 And they began making fun[fv] of him, because they knew[fw] that she was dead.[fx] 54 But Jesus[fy] gently took her by the hand and said,[fz] “Child, get up.” 55 Her[ga] spirit returned,[gb] and she got up immediately. Then[gc] he told them to give her something to eat. 56 Her[gd] parents were astonished, but he ordered them to tell no one[ge] what had happened.

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.
  69. Luke 8:22 tn Grk “Now it happened that one.” 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. Here δέ (de) has not been translated either.
  70. Luke 8:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  71. Luke 8:22 sn A boat that held all the disciples would be of significant size. See the note at Luke 5:3 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  72. Luke 8:22 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  73. Luke 8:23 tn Or “a squall.”
  74. Luke 8:23 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
  75. Luke 8:23 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
  76. Luke 8:24 tn Here δέ (de) has not been translated.
  77. Luke 8:24 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
  78. Luke 8:24 tn The double vocative shows great emotion.
  79. Luke 8:24 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
  80. Luke 8:24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  81. Luke 8:24 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
  82. Luke 8:25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  83. Luke 8:25 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
  84. Luke 8:25 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
  85. Luke 8:25 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
  86. Luke 8:26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
  87. Luke 8:26 tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ ƒ13 M sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ ƒ1 33 579 700* 1241) have “Gergesenes.” But early and significant representatives of the Alexandrian and Western groups (P75 B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs.
  88. Luke 8:26 sn That is, across the Sea of Galilee from Galilee.
  89. Luke 8:27 tn Here δέ (de) has not been translated.
  90. Luke 8:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  91. Luke 8:27 tn Grk “stepped out on land.”
  92. Luke 8:27 tn Or “city.”
  93. Luke 8:27 tn Grk “who had demons.”
  94. Luke 8:27 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
  95. Luke 8:27 tn Or “in.”
  96. Luke 8:28 tn Grk “And seeing.” The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
  97. Luke 8:28 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  98. Luke 8:28 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
  99. Luke 8:28 sn On the title Most High see Luke 1:35.
  100. Luke 8:28 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
  101. Luke 8:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  102. Luke 8:29 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parēngeilen, “he commanded”; P75 B Θ Ξ Ψ ƒ13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parēngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive, suggesting that Jesus started to command the evil spirit to depart, and continued the command.
  103. Luke 8:29 tn Grk “unclean.”
  104. Luke 8:29 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
  105. Luke 8:29 tn Or “fetters”; these were chains for the feet.
  106. Luke 8:29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  107. Luke 8:29 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
  108. Luke 8:29 sn This is a parenthetical, explanatory comment by the author.
  109. Luke 8:30 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
  110. Luke 8:30 tn Here δέ (de) has not been translated.
  111. Luke 8:30 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
  112. Luke 8:31 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
  113. Luke 8:31 tn Or “command.”
  114. Luke 8:31 tn This word, ἄβυσσος (abussos), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
  115. Luke 8:32 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
  116. Luke 8:32 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
  117. Luke 8:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  118. Luke 8:32 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
  119. Luke 8:33 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  120. Luke 8:33 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
  121. Luke 8:34 tn Here δέ (de) has not been translated.
  122. Luke 8:34 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
  123. Luke 8:34 tn Or “city.”
  124. Luke 8:35 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
  125. Luke 8:35 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  126. Luke 8:36 tn Here δέ (de) has not been translated.
  127. Luke 8:36 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
  128. Luke 8:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  129. Luke 8:37 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
  130. Luke 8:37 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
  131. Luke 8:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  132. Luke 8:37 tn Or “to depart from them.”
  133. Luke 8:37 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
  134. Luke 8:37 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
  135. Luke 8:37 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
  136. Luke 8:38 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
  137. Luke 8:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  138. Luke 8:39 tn Grk “your house.”
  139. Luke 8:39 tn Or “describe.”
  140. Luke 8:39 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
  141. Luke 8:39 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
  142. Luke 8:39 tn Or “city.”
  143. Luke 8:39 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
  144. Luke 8:40 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
  145. Luke 8:41 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  146. Luke 8:41 tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.
  147. Luke 8:41 sn See the note on synagogues in 4:15.
  148. Luke 8:41 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
  149. Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
  150. Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
  151. Luke 8:42 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
  152. Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  153. Luke 8:43 tn Grk “a flow of blood.”sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793).
  154. Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ1,13 33 [1424] M [lat syc,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain significant witnesses do not have the phrase (e.g., P75 B [D] 0279 sys sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA28 includes the words in brackets, indicating doubt as to their authenticity.
  155. Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  156. Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  157. Luke 8:44 sn The edge of his cloak may simply refer to the edge or hem of the garment, but it could refer to the kraspedon, the tassel on the four corners of the garment, two in front and two behind, that served to remind the wearer of God’s commands (Num 15:37-41; Deut 22:12; D. L. Bock, Luke [BECNT], 1:794). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
  158. Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  159. Luke 8:44 tn Grk “the flow of her blood.”sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
  160. Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  161. Luke 8:45 tn Grk “said.”
  162. Luke 8:45 tc Most mss, especially the later ones (א A C*,3 D L W Θ Ξ Ψ ƒ1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P75 B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.
  163. Luke 8:45 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
  164. Luke 8:46 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
  165. Luke 8:47 tn Here δέ (de) has not been translated.
  166. Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
  167. Luke 8:47 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
  168. Luke 8:47 tn Grk “told for what reason.”
  169. Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  170. Luke 8:48 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
  171. Luke 8:49 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
  172. Luke 8:50 tn Grk “answered.”
  173. Luke 8:50 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
  174. Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  175. Luke 8:51 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  176. Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  177. Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
  178. Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
  179. Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
  180. Luke 8:53 tn Or “had died.”
  181. Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  182. Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
  183. Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  184. Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
  185. Luke 8:55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  186. Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  187. Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
Close GNT

Luke 8
Good News Translation

Women Who Accompanied Jesus

8 Some time later Jesus traveled through towns and villages, preaching the Good News about the Kingdom of God. The twelve disciples went with him, 2 (A)and so did some women who had been healed of evil spirits and diseases: Mary (who was called Magdalene), from whom seven demons had been driven out; 3 Joanna, whose husband Chuza was an officer in Herod's court; and Susanna, and many other women who used their own resources to help Jesus and his disciples.

The Parable of the Sower(B)

4 People kept coming to Jesus from one town after another; and when a great crowd gathered, Jesus told this parable:

5 “Once there was a man who went out to sow grain. As he scattered the seed in the field, some of it fell along the path, where it was stepped on, and the birds ate it up. 6 Some of it fell on rocky ground, and when the plants sprouted, they dried up because the soil had no moisture. 7 Some of the seed fell among thorn bushes, which grew up with the plants and choked them. 8 And some seeds fell in good soil; the plants grew and bore grain, one hundred grains each.”

And Jesus concluded, “Listen, then, if you have ears!”

The Purpose of the Parables(C)

9 His disciples asked Jesus what this parable meant, 10 (D)and he answered, “The knowledge of the secrets of the Kingdom of God has been given to you, but to the rest it comes by means of parables, so that they may look but not see, and listen but not understand.

Jesus Explains the Parable of the Sower(E)

11 “This is what the parable means: the seed is the word of God. 12 The seeds that fell along the path stand for those who hear; but the Devil comes and takes the message away from their hearts in order to keep them from believing and being saved. 13 The seeds that fell on rocky ground stand for those who hear the message and receive it gladly. But it does not sink deep into them; they believe only for a while but when the time of testing comes, they fall away. 14 The seeds that fell among thorn bushes stand for those who hear; but the worries and riches and pleasures of this life crowd in and choke them, and their fruit never ripens. 15 The seeds that fell in good soil stand for those who hear the message and retain it in a good and obedient heart, and they persist until they bear fruit.

A Lamp under a Bowl(F)

16 (G)“No one lights a lamp and covers it with a bowl or puts it under a bed. Instead, it is put on the lampstand, so that people will see the light as they come in.

17 (H)“Whatever is hidden away will be brought out into the open, and whatever is covered up will be found and brought to light.

18 (I)“Be careful, then, how you listen; because those who have something will be given more, but whoever has nothing will have taken away from them even the little they think they have.”

Jesus' Mother and Brothers(J)

19 Jesus' mother and brothers came to him, but were unable to join him because of the crowd. 20 Someone said to Jesus, “Your mother and brothers are standing outside and want to see you.”

21 Jesus said to them all, “My mother and brothers are those who hear the word of God and obey it.”

Jesus Calms a Storm(K)

22 One day Jesus got into a boat with his disciples and said to them, “Let us go across to the other side of the lake.” So they started out. 23 As they were sailing, Jesus fell asleep. Suddenly a strong wind blew down on the lake, and the boat began to fill with water, so that they were all in great danger. 24 The disciples went to Jesus and woke him up, saying, “Master, Master! We are about to die!”

Jesus got up and gave an order to the wind and to the stormy water; they quieted down, and there was a great calm. 25 Then he said to the disciples, “Where is your faith?”

But they were amazed and afraid, and said to one another, “Who is this man? He gives orders to the winds and waves, and they obey him!”

Jesus Heals a Man with Demons(L)

26 Jesus and his disciples sailed on over to the territory of Gerasa,[a] which is across the lake from Galilee. 27 As Jesus stepped ashore, he was met by a man from the town who had demons in him. For a long time this man had gone without clothes and would not stay at home, but spent his time in the burial caves. 28 When he saw Jesus, he gave a loud cry, threw himself down at his feet, and shouted, “Jesus, Son of the Most High God! What do you want with me? I beg you, don't punish me!” 29 He said this because Jesus had ordered the evil spirit to go out of him. Many times it had seized him, and even though he was kept a prisoner, his hands and feet tied with chains, he would break the chains and be driven by the demon out into the desert.

30 Jesus asked him, “What is your name?”

“My name is ‘Mob,’” he answered—because many demons had gone into him. 31 The demons begged Jesus not to send them into the abyss.[b]

32 There was a large herd of pigs near by, feeding on a hillside. So the demons begged Jesus to let them go into the pigs, and he let them. 33 They went out of the man and into the pigs. The whole herd rushed down the side of the cliff into the lake and was drowned.

34 The men who had been taking care of the pigs saw what happened, so they ran off and spread the news in the town and among the farms. 35 People went out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone out sitting at the feet of Jesus, clothed and in his right mind; and they were all afraid. 36 Those who had seen it told the people how the man had been cured. 37 Then all the people from that territory asked Jesus to go away, because they were terribly afraid. So Jesus got into the boat and left. 38 The man from whom the demons had gone out begged Jesus, “Let me go with you.”

But Jesus sent him away, saying, 39 “Go back home and tell what God has done for you.”

The man went through the town, telling what Jesus had done for him.

Jairus' Daughter and the Woman Who Touched Jesus' Cloak(M)

40 When Jesus returned to the other side of the lake, the people welcomed him, because they had all been waiting for him. 41 Then a man named Jairus arrived; he was an official in the local synagogue. He threw himself down at Jesus' feet and begged him to go to his home, 42 because his only daughter, who was twelve years old, was dying.

As Jesus went along, the people were crowding him from every side. 43 Among them was a woman who had suffered from severe bleeding for twelve years; she had spent all she had on doctors,[c] but no one had been able to cure her. 44 She came up in the crowd behind Jesus and touched the edge of his cloak, and her bleeding stopped at once. 45 Jesus asked, “Who touched me?”

Everyone denied it, and Peter said, “Master, the people are all around you and crowding in on you.”

46 But Jesus said, “Someone touched me, for I knew it when power went out of me.” 47 The woman saw that she had been found out, so she came trembling and threw herself at Jesus' feet. There in front of everybody, she told him why she had touched him and how she had been healed at once. 48 Jesus said to her, “My daughter, your faith has made you well. Go in peace.”

49 While Jesus was saying this, a messenger came from the official's house. “Your daughter has died,” he told Jairus; “don't bother the Teacher any longer.”

50 But Jesus heard it and said to Jairus, “Don't be afraid; only believe, and she will be well.”

51 When he arrived at the house, he would not let anyone go in with him except Peter, John, and James, and the child's father and mother. 52 Everyone there was crying and mourning for the child. Jesus said, “Don't cry; the child is not dead—she is only sleeping!”

53 They all made fun of him, because they knew that she was dead. 54 But Jesus took her by the hand and called out, “Get up, child!” 55 Her life returned, and she got up at once, and Jesus ordered them to give her something to eat. 56 Her parents were astounded, but Jesus commanded them not to tell anyone what had happened.

Footnotes

  1. Luke 8:26 Gerasa; some manuscripts have Gadara (see Mt 8.28); others have Gergesa.
  2. Luke 8:31 It was thought that the demons were to be imprisoned in the depths of the earth until their final punishment.
  3. Luke 8:43 Some manuscripts do not have she had spent all she had on doctors.
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