Discovery BoxLuke 8:12-15 
Context8:12 Those along the path are the ones who have heard; then the devil 1 comes and takes away the word 2 from their hearts, so that they may not believe 3 and be saved. 8:13 Those 4 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, 5 but 6 in a time of testing 7 fall away. 8 8:14 As for the seed that 9 fell among thorns, these are the ones who hear, but 10 as they go on their way they are choked 11 by the worries and riches and pleasures of life, 12 and their fruit does not mature. 13 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 14 the word, cling to it 15 with an honest and good 16 heart, and bear fruit with steadfast endurance. 17
Luke 12:15
Context12:15 Then 18 he said to them, “Watch out and guard yourself from 19 all types of greed, 20 because one’s life does not consist in the abundance of his possessions.”
Luke 16:15
Context16:15 But 21 Jesus 22 said to them, “You are the ones who justify yourselves in men’s eyes, 23 but God knows your hearts. For what is highly prized 24 among men is utterly detestable 25 in God’s sight.
Luke 17:2
Context17:2 It would be better for him to have a millstone 26 tied around his neck and be thrown into the sea 27 than for him to cause one of these little ones to sin. 28
1 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.
2 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.
3 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.
4 tn Here δέ (de) has not been translated.
5 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.
6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 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.
8 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.
9 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
11 sn That is, their concern for spiritual things is crowded out by material things.
12 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.
13 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.
14 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
15 sn There is a tenacity that is a part of spiritual fruitfulness.
16 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.
17 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.
18 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
20 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
21 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
23 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
24 tn Or “exalted.” This refers to the pride that often comes with money and position.
25 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
26 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
27 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
28 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
