The Meaning of Luke 8:4 Explained

Luke 8:4

KJV: And when much people were gathered together, and were come to him out of every city, he spake by a parable:

YLT: And a great multitude having gathered, and those who from city and city were coming unto him, he spake by a simile:

Darby: And a great crowd coming together, and those who were coming to him out of each city, he spoke by parable:

ASV: And when a great multitude came together, and they of every city resorted unto him, he spake by a parable:

KJV Reverse Interlinear

And  when much  people  were gathered together,  and  were come  to  him  out of every  city,  he spake  by  a parable: 

What does Luke 8:4 Mean?

Verse Meaning

Luke omitted reference to the setting for this teaching. It was the shore of the Sea of Galilee. Instead he stressed the large and diverse crowd that Jesus addressed. Perhaps he wanted to picture the crowd as the various types of soil Jesus referred to in this parable.

Context Summary

Luke 8:1-15 - Various Hearers Of The Word Of God
Hitherto our Lord had made Capernaum His center; now He started on a circuit through the province of Galilee, going through its cities and villages in a systematic and leisurely manner. It must have been a great opportunity for the instruction of the Twelve in His doctrine and methods.
The parable of the sower was suggested by the scenery before the speaker. There is an advance in the stages of reception and growth, indicating the several phases of experience. The success or failure of gospel preaching is determined by the character of the soil. In every crowd there are the hardened, like the trodden path; the impulsive, like the thin layer of earth upon the rock; those with a heart divided by riches or cares, like the thorn encumbered soil; and those who receive with joy and bear fruit with patience. The Lord veiled His meaning in parables. Increased light would only add to the condemnation of disobedient hearers. [source]

Chapter Summary: Luke 8

1  Women minister unto Jesus of their own means
4  Jesus, after he had preached from place to place,
9  explains the parable of the sower,
16  and the candle;
19  declares who are his mother, and brothers;
22  rebukes the winds;
26  casts the legion of demons out of the man into the herd of pigs;
37  is rejected by the Gadarenes;
43  heals the woman of her bleeding;
49  and raises Jairus's daughter from death

Greek Commentary for Luke 8:4

By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
Out of every city [κατὰ πολίν]
City by city. [source]
Were come [ἐπιπορευμένων]
The present participle denoting something in progress. They kept coming. Rev., resorted. [source]

Reverse Greek Commentary Search for Luke 8:4

Matthew 9:18 Is even now dead [αρτι ετελευτησεν]
Aorist tense with αρτι — arti and so better, “just now died,” “just dead” (Moffatt). Mark (Mark 5:23) has it “at the point of death,” Luke (Luke 8:42) “lay a dying.” It is not always easy even for physicians to tell when actual death has come. Jesus in Matthew 9:24 pointedly said, “The damsel is not dead, but sleepeth,” meaning that she did not die to stay dead. [source]
Matthew 4:24 Those that were sick []
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” (ποικιλαις — poikilais) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had “torments” (βασανοις — basanois). The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, (δαιμονιζομενους και σεληνιαζομενους και παραλυτικους — daimonizomenous kai selēniazomenous kai paralutikous), people possessed by demons, lunatics or “moon-struck” because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Matthew 17:15, paralytics (our very word). Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι — selēniazomai from σεληνη — selēnē (moon). These diseases are called “torments.” [source]
Matthew 4:24 Holden with divers diseases and torments []
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι — selēniazomai from σεληνη — selēnē (moon). These diseases are called “torments.” [source]
Mark 5:26 And was nothing bettered, but rather grew worse []
Luke's professional pride as a physician kept him from such a statement. Compare Luke 8:43. [source]
Mark 5:24 They thronged him [συνετλιβον αυτον]
Imperfect tense again. Only example of (here and in Mark 5:31) this compound verb in the N.T., common in old Greek. Were pressing Jesus so that he could hardly move because of the jam, or even to breathe (συνεπνιγον — sunepnigon Luke 8:42). [source]
Mark 5:28 If I touch but his garments [Εαν απσωμαι καν των ιματιων αυτου]
She was timid and shy from her disease and did not wish to attract attention. So she crept up in the crowd and touched the hem or border of his garment (κρασπεδον — kraspedon) according to Matthew 9:20 and Luke 8:44. [source]
Mark 5:35 While he yet spake [Ετι αυτου λαλουντος]
Genitive absolute. Another vivid touch in Mark and Luke 8:49. The phrase is in Genesis 29:9. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (εν υσει αιματος — en husei haimatos) for it diverted attention from her. Now the ruler‘s daughter has died (απετανε — apethane). [source]
Mark 5:26 Had spent all that she had [δαπανησασα τα παρ αυτης παντα]
Having spent the all from herself, all her resources. For the idiom with παρα — para see note on Luke 10:7; Philemon 4:18. The tragedy of it was that she “was nothing bettered, but rather grew worse” Her money was gone, her disease was gaining on her, her one chance came now with Jesus. Matthew says nothing about her experience with the doctors and Luke 8:43 merely says that she “had spent all her living upon physicians and could not be healed of any,” a plain chronic case. Luke the physician neatly takes care of the physicians. But they were not to blame. She had a disease that they did not know how to cure. Vincent quotes a prescription for an issue of blood as given in the Talmud which gives one a most grateful feeling that he is not under the care of doctors of that nature. The only parallel today is Chinese medicine of the old sort before modern medical schools came. [source]
Mark 5:30 Perceiving in himself [επιγνους εν εαυτωι]
She thought, perhaps, that the touch of Christ‘s garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: “Jesus perceiving in himself the power from him go out” The aorist participle here is punctiliar simply and timeless and can be illustrated by Luke 10:18: “I was beholding Satan fall” So here Jesus means to say: “I felt in myself the power from me go.” Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman‘s reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. Luke 8:46 uses εγνων — egnōn (personal knowledge), but Mark has επιγνους — epignous (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. [source]
Luke 8:1 Throughout every city and village [κατὰ πόλιν καὶ κώμην]
Lit.,by city and village. See on Luke 8:4. [source]
Luke 6:19 Healed [ἰᾶτο]
Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
Luke 21:34 Of this life [βιωτικαῖς]
The rendering is too general; though it might be difficult to give a better. Βίος , life, means life considered either as to its duration (1 Peter 4:3); the means of support (Mark 12:44; Luke 8:43; Luke 21:4; 1 John 3:17); or the manner of leading it (1 Timothy 2:2). The meaning here is pertaining to the support or luxury of life; and so in the only other passages where it occurs, 1 Corinthians 6:3, 1 Corinthians 6:4. The parallel is Matthew 6:31. Wyc., business of this life. [source]
Luke 22:63 That held [οι συνεχοντες]
See note on Luke 8:45; and the note on Luke 19:43 for this verb συνεχω — sunechō Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin. [source]
Luke 5:5 Master [επιστατα]
Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24, Luke 8:45; Luke 9:33, Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ‘s authority. [source]
Luke 6:19 Sought to touch him [εζητουν απτεσται αυτου]
Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in Luke 8:43. (Mark 5:23; Matthew 9:21). [source]
Luke 8:4 By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
Luke 8:49 From the ruler of the synagogue‘s house [παρα του αρχισυναγωγου]
The word “house” is not in the Greek here as in Mark 5:35 where απο — apo is used rather than παρα — para as here. But the ruler himself had come to Jesus (Luke 8:41) and this is the real idea. [source]
Luke 9:38 Lord [κυριε]
Aorist active infinitive of επιβλεπω — epiblepō (επι — epi upon, βλεπω — blepō look), common verb, but in the N.T. only here and James 2:3 except Luke 1:48 in quotation from lxx. This compound verb is common in medical writers for examining carefully the patient.Mine only child Only in Luke as already about an only child in Luke 7:12; Luke 8:42. [source]
Luke 4:38 Into the house of Simon [εις την οικιαν Σιμωνος]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος — penthera tou Simōnos). The word πεντερα — penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος — pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 4:38 Was holden with a great fever [ην συνεχομενη πυρετωι μεγαλωι]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 9:38 Mine only child [μονογενης μοι]
Only in Luke as already about an only child in Luke 7:12; Luke 8:42. [source]
Luke 9:48 For he that is least among you all [ο γαρ μικροτερος εν πασιν υμιν υπαρχων]
Note the use of υπαρχω — huparchō as in Luke 8:41; Luke 23:50. The comparative μικροτερος — mikroteros is in accord with the Koiné idiom where the superlative is vanishing (nearly gone in modern Greek). But great (μεγας — megas) is positive and very strong. This saying peculiar to Luke here. [source]
Luke 9:49 Master [επιστατα]
Only in Luke in the N.T. as already four times (Luke 5:5; Luke 8:24, Luke 8:45; Luke 9:33).We forbade him (εκωλυομεν αυτον — ekōluomen auton). Conative imperfect as in Mark 9:38, We tried to hinder him.Because he followeth not with us Present tense preserved for vividness where Mark has imperfect μετ ημων — e4kolouthei Note also here “with us” (ημιν — meth' hēmōn) where Mark has associative instrumental hēmin It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master‘s work in the Master‘s name and with the Master‘s power, but did not run with the group of the Twelve. [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 1:14 Of the only begotten of the Father [μονογενοῦς παρὰ πατρὸς]
Rev., “from the Father.” The glory was like, corresponds in nature to, the glory of an only Son sent from a Father. It was the glory of one who partook of His divine Father's essence; on whom the Father's love was visibly lavished, and who represented the Father as His ambassador. The word μονογενής , only begotten (De Wette and Westcott, “only born ”) is used in the New Testament of a human relationship (Luke 7:12; Luke 8:42; Luke 9:38). In the Septuagint it answers to darling, Hebrew, only one, in Psalm href="/desk/?q=ps+22:20&sr=1">Psalm 22:20; and to desolate in Psalm href="/desk/?q=ps+25:16&sr=1">Psalm 25:16. With the exception of the passages cited above, and Hebrews 11:17, it occurs in the New Testament only in the writings of John, and is used only of Christ. With this word should be compared Paul's πρωτότοκος , first born (Romans 8:29; Colossians 1:15, Colossians 1:18), which occurs but once in John (Revelation 1:5), and in Hebrews 1:6; Hebrews 11:28; Hebrews 12:23. John's word marks the relation to the Father as unique, stating the fact in itself. Paul's word places the eternal Son in relation to the universe. Paul's word emphasizes His existence before created things; John's His distinctness from created things. Μονογενής distinguishes between Christ as the only Son, and the many children ( τέκνα ) of God; and further, in that the only Son did not become ( γενέσθαι ) such by receiving power, by adoption, or by moral generation, but was ( ἦν ) such in the beginning with God. The fact set forth does not belong to the sphere of His incarnation, but of His eternal being. The statement is anthropomorphic, and therefore cannot fully express the metaphysical relation. Of the Father is properly rendered by Rev., “from the Father,” thus giving the force of παρά (see on from God, John 1:6). The preposition does not express the idea of generation, which would be given by ἐκ or by the simple genitive, but of mission - sent from the Father, as John from God (see John 6:46; John 7:29; John 16:27; John 17:8). The correlative of this is John 1:18, “who is in the bosom ( εἰς τὸν κόλπον ) of the Father;” literally, “into the bosom,” the preposition εἰς signifying who has gone into and is there; thus viewing the Son as having returned to the Father (but see on John 1:18). [source]
Acts 19:12 Aprons [σιμικιντια]
Latin word also, semicinctilum Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (Acts 20:34) and so wore these aprons. Departed (ωστε — apallalsethai). Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Acts 19:12 Departed [ωστε]
Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
2 Corinthians 5:14 Constraineth us [συνεχει ημας]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο — krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
Philippians 1:23 I am in a strait [συνεχομαι]
“I am held together.” Present passive indicative of the common compound verb συνεχω — sunechō to hold together, to hem together as in Luke 8:45. “I am hemmed in on both sides” (Lightfoot). [source]
2 Timothy 2:4 In the affairs of this life [ταῖς τοῦ βίου πραγματίαις]
Better, affairs of life. Not as A.V. verse implies, in contrast with the affairs of the next life, but simply the ordinary occupations of life. In N.T., βίος means either means of subsistence, as Mark 12:44; Luke 8:43; 1 John 3:17; or course of life, as Luke 8:14. Βίος PoHim who hath chosen him to be a soldier ( τῷ στρατολογήσαντι )N.T.oolxx. Better, enrolled him as a soldier. [source]
Hebrews 11:31 With peace [μετ ' εἰρήνηνς]
The phrase only here and Acts 15:33. Quite often in lxx, as Genesis 15:15; Genesis 26:29; Exodus 18:23; Deuteronomy 20:20; Judges 8:9. In N.T. ἐν εἰρήνῃ inpeace (Acts 16:36; James 2:16): εἰς εἰρήνην intopeace (Mark 5:34; Luke 7:50; Luke 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg. ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.“He, sooth to say, for three months past has takenWhoever wished to enter, with all peace ” (without interposing any obstacle.) [source]
1 John 4:9 His only-begotten Son [τον υιον αυτου τον μονογενη]
“His Son the only-begotten” as in John 3:16. John applies μονογενης — monogenēs to Jesus alone (John 1:14, John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου — hina zēsōmen di' autou). Purpose clause with ινα — hina and the first aorist (ingressive, get life) active subjunctive of ζαω — zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
1 John 4:9 In us [εν ημιν]
In our case, not “among us” nor “to us.” Cf. Galatians 1:16.Hath sent (απεσταλκεν — apestalken). Perfect active indicative of αποστελλω — apostellō as again in 1 John 4:14, the permanent mission of the Son, though in 1 John 4:10 the aorist απεστειλεν — apesteilen occurs for the single event. See John 3:16 for this great idea.His only-begotten Son “His Son the only-begotten” as in John 3:16. John applies μονογενης — monogenēs to Jesus alone (John 1:14, John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου — hina zēsōmen di' autou). Purpose clause with ινα — hina and the first aorist (ingressive, get life) active subjunctive of ζαω — zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]

What do the individual words in Luke 8:4 mean?

[As] is assembling now a crowd great and those from each town are coming to Him He spoke by a parable
Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς

Συνιόντος  [As]  is  assembling 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: σύνειμι2  
Sense: to come together.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ὄχλου  a  crowd 
Parse: Noun, Genitive Masculine Singular
Root: ὄχλος  
Sense: a crowd.
πολλοῦ  great 
Parse: Adjective, Genitive Masculine Singular
Root: πολύς  
Sense: many, much, large.
τῶν  those 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
κατὰ  from  each 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
πόλιν  town 
Parse: Noun, Accusative Feminine Singular
Root: πόλις  
Sense: a city.
ἐπιπορευομένων  are  coming 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural
Root: ἐπιπορεύομαι  
Sense: to go or journey to.
εἶπεν  He  spoke 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
παραβολῆς  a  parable 
Parse: Noun, Genitive Feminine Singular
Root: παραβολή  
Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle.

What are the major concepts related to Luke 8:4?

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