Lukas 8:9-10

8:9 Then ¹  his disciples asked him what this parable meant. ²  8:10 He ³  said, “You have been given ⁴  the opportunity to know ⁵  the secrets ⁶  of the kingdom of God, ⁷  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁸ 

Lukas 8:16-18

Showing the Light

8:16 “No one lights ⁹  a lamp ¹⁰  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. ¹¹  8:17 For nothing is hidden ¹²  that will not be revealed, ¹³  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ¹⁴  for whoever has will be given more, but ¹⁵  whoever does not have, even what he thinks he has ¹⁶  will be taken from him.”

[8:9]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:10]  ³ tn Here δέ (de) has not been translated.

[8:10]  ⁴ 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).

[8:10]  ⁵ 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.

[8:10]  ⁶ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) 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).

[8:10]  ⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ⁸ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:16]  ⁹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ¹⁰ 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.

[8:16]  ¹¹ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ¹² 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.

[8:17]  ¹³ tn Or “disclosed.”

[8:18]  ¹⁴ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁵ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁶ 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.