Discovery BoxLuke 8:11-16 
Context8:11 “Now the parable means 1 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 2 comes and takes away the word 3 from their hearts, so that they may not believe 4 and be saved. 8:13 Those 5 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, 6 but 7 in a time of testing 8 fall away. 9 8:14 As for the seed that 10 fell among thorns, these are the ones who hear, but 11 as they go on their way they are choked 12 by the worries and riches and pleasures of life, 13 and their fruit does not mature. 14 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 15 the word, cling to it 16 with an honest and good 17 heart, and bear fruit with steadfast endurance. 18
8:16 “No one lights 19 a lamp 20 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. 21
1 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
2 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.
3 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.
4 tn The participle πιστεύσαντες (pisteusante") 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.
5 tn Here δέ (de) has not been translated.
6 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.
7 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
8 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.
9 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.
10 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
12 sn That is, their concern for spiritual things is crowded out by material things.
13 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.
14 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
15 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
16 sn There is a tenacity that is a part of spiritual fruitfulness.
17 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.
18 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.
19 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
20 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.
21 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
