Luke 8:13

Greek (Tischendorf 8th ed.)

English Translation

Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation.

World English Bible · Public Domain

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ἀφίστανται

aphístēmi

G868

“to withdraw”

Verb, Present, Middle or Passive deponent, Indicative, 3rd person, Plural

Appears 14× in the Greek New Testament
First appears at Luke 2:37

Full Thayer's Definition

Origin: from G575 and G2476

TDNT: 09:32,9

1. to make stand off, cause to withdraw, to remove a. to excite to revolt 2. to stand off, to stand aloof a. to go away, to depart from anyone b. to desert, withdraw from one c. to fall away, become faithless d. to shun, flee from e. to cease to vex one f. to withdraw one's self from, to fall away g. to keep one's self from, absent one's self from

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

27: words
22: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is ἀφίστανται to withdraw G868 — appearing just 14 times in the whole Greek New Testament.

Shared distinctive vocabulary

ἀφίστανται to withdraw G868 occurs in 14 verses of the Greek New Testament. Also found in:

Repetition

Words recur within this verse:

καιρὸν time G2540 ×2
οἱ the G3588 ×3
οἳ who G3739 ×2
καὶ and G2532 ×2

Cross-references

Topical passages linked to Luke 8:13 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Hosea 6:4 "Ephraim, what shall I do to you? Judah, what shall I do to you? For your love is like a morning cloud, And like the dew that disappears early.
John 5:35 He was the burning and shining lamp, and you were willing to rejoice for a while in his light.
Proverbs 12:12 The wicked desires the plunder of evil men, But the root of the righteous flourishes.
Ezekiel 33:32 Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don't do them.
2 Peter 2:22 But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire."
Jude 1:12 These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots;
Isaiah 58:2 Yet they seek me daily, and delight to know my ways: as a nation that did righteousness, and didn't forsake the ordinance of their God, they ask of me righteous judgments; they delight to draw near to God.
John 8:30–32 As he spoke these things, many believed in him.

1 Corinthians 15:2 by which also you are saved, if you hold firmly the word which I preached to you--unless you believed in vain.
Galatians 3:1 Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified?
Galatians 3:4 Did you suffer so many things in vain, if it is indeed in vain?
Ephesians 3:17 that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love,
James 2:26 For as the body apart from the spirit is dead, even so faith apart from works is dead.
2 Peter 2:20 For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first.
Job 19:28 If you say, 'How we will persecute him!' Because the root of the matter is found in me,
Psalms 106:12–14 Then they believed his words. They sang his praise.

Proverbs 12:3 A man shall not be established by wickedness, But the root of the righteous shall not be moved.
Matthew 13:20–21 What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it;
Mark 4:16–17 These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy.
Luke 22:31–32 The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat,
John 2:23–25 Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did.
John 12:42–43 Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,
John 15:2 Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit.
John 15:6 If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned.

Galatians 4:15–20 What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me.
Colossians 2:7 rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving.
1 Thessalonians 3:5 For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain.
1 Timothy 1:19 holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith;
2 Timothy 2:18–19 men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
Hebrews 10:39 But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.
Mark 6:20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly.
Acts 8:13–23 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles occuring, he was amazed.

1 Corinthians 13:2 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don't have love, I am nothing.
Colossians 1:23 if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Luke 8:13 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Tyndale Open Study Notes

Tyndale Open Resources

8:13 Deep roots indicate spiritual depth and maturity. The Greek word translated temptation can also mean “testing” or “trials.”

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Bengel's Gnomon

Johann Albrecht Bengel

Luk 8:13. Δέχονται, receive) This is the beginning of faith.—πρὸς καιρὸν) So 1Co 7:5.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

Luk 8:13 . μετὰ χαρᾶς : common to the three reports, a familiar and important feature of this type emotional religion. πρὸς καιρὸν πιστεύουσι , believe for a season, instead of Mt.’s and Mk.’s, he (they) is (are) temporary. ἐν καιρῷ πειρασμοῦ : a more comprehensive expression than that common to Mt. and Mk., which points only to outward trial, tribulation, or persecution. The season of temptation may include inward trial by deadness of feeling, doubt, etc. (Schanz).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Ellicott's Commentary for English Readers

(13) In time of temptation.—The form of the temptation (or better, trial) is explained by the “tribulation or persecution” of the other two reports. So St. Luke gives “fall away” where the others give “they are offended.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

13. They on the rock] Shallow, impulsive listeners, whose enthusiasm is hot and transient as a blaze in the straw.

with joy] “Yet they seek me daily, and delight to know my ways,” Isa_58:2. “Thou art unto them as a very lovely song of one that hath a pleasant voice...for they hear thy words, but they do them not,” Eze_33:32. Herod “heard John gladly,” Mar_6:20.

in time of temptation] Temptation in any form of “affliction or persecution” (Matt., Mk.) which tests the moral nature.

fall away] Literally “stand alooff”apostatise “immediately they are offended,” Matt., Mk. See a very striking instance of this in Joh_6:66.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And that which fell among thorns are they,.... The seed that fell among thorns, or were sown on thorny ground, represent such hearers:

which, when they have heard, go forth; from hearing the word to their worldly business; or go on in the pursuit of their worldly lusts and pleasures notwithstanding; for the word translated, "go forth", belongs to the next clause;

and are choked with cares and riches, and pleasures of this life; and with it to be read thus, "and going on in or under", that is, under the power and influence of, "the cares, and riches, and pleasures of life", they are choked; to which agrees the Arabic version, which renders it, "in which they walk", or "which they follow". The Vulgate Latin version is, "and from the cares, and riches, and pleasures of life, going, they are choked": but it is not going from them, but going on in them, which chokes them, or suffocates the word they have heard, whereby it becomes of no effect; unless it should be rendered, "by the cares", &c. "they are choked, and bring no fruit to perfection"; for what fruit such hearers do bring forth, in a way of profession, soon drops off, and perishes.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

Ver. 13. With joy] Which yet was but a flash.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

They on the rock are they, which, when they hear, receive the Word with joy; and these have no root, which for a while believe, and in time of temptation fall away. These represent natures at once impressionable and excitable; impulsive men and women who, charmed with the beauty, perhaps (to them) the novelty, of the gospel message, receive the Word, take up the Master"s yoke with joy, but without thought. These hastily make a religious profession, but they forget altogether to count what the real cost of such a profession amounts to. Upon these superficial but kindly natures come trouble, perplexity, discouragement, perhaps persecution; then quickly the once-loved religion withers away like corn growing on rocky places beneath the burning summer sun. John Mark, the would-be missionary companion of Paul and Barnabas, was one of this impulsive but little-enduring class; and Demas, once the friend of Paul, but who loved too well the present world. Another instance would be the man who offered to follow Jesus "whithersoever thou goest," as he phrased it, till he found, by the Lord"s grave answer, that the Master he offered to follow had neither home nor resting-place; then he seems quickly to have turned back.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

13. οἱ δὲ ἐπὶ τῆς πέτρας. Shallow, impulsive listeners, whose enthusiasm is hot and transient as a blaze in the straw.

μετὰ χαρᾶς. “Yet they seek me daily, and delight to know my ways,” Isa 58:2. “Thou art unto them as a very lovely song of one that hath a pleasant voice … for they hear thy words, but they do them not,” Eze 33:32. Herod “heard John gladly,” Mar 6:20.

ἐν καιρῷ πειρασμοῦ. Temptation in any form of “affliction or persecution” (Matt., Mk.) which tests the moral nature.

ἀφίστανται. Literally ‘stand aloof:’ ‘apostatise;’ ‘immediately they are offended,’ Matt., Mk. See a very striking instance of this in Joh 6:66.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

International Critical Commentary

13. The constr. is ambiguous. In vv. 12, 14, 15 εἰσίν is expressed: and it is usually understood here: “And those on the rock are they which, when they have heard, receive the word with joy; and these have no root.” But it is not necessary to insert the εἰσίν. We may continue the protasis to τονλόγον and make καί mean also: “And those on the rock, which, when they have heard, receive the word with joy,—these also (as well as those by the wayside) have no root” Thus οὖτοι ἔχουσιν exactly corresponds to οὖτοίεἰσιν in vv. 14, 15. But the usual arrangement is better. The οἵ πρὸς καιρὸν πιστεύουσιν is a further explanation of οὖτοι. Neither Mt. nor Mk. has δέχονται, of which Lk. is fond (2:28, 9:5, 48, 53, 10:8, 10, 16:4, 6, 7, 9, etc.). It implies the internal acceptance; whereas λαμβάνειν implies no more than the external reception.

ἐν καιρῷ πειρασμοῦ ἀφίστανται. Mt. and Mk. have θλίψεως ἤδιωγμοῦ, which shows that the temptation of persecution and external suffering is specially meant: comp. Jas 1:2. In all times of moral and spiritual revival persons who are won easily at first, but apostatize under pressure, are likely to form a large portion : comp. Heb 3:12. The verb does not occur in Mt. Mk. or Jn. The repetition of καιρός is impressive. As opportunity commonly lasts only for a short time, καιρός may mean “a short time.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vincent's Word Studies in the New Testament

Marvin R. Vincent

For awhile believe. See on Mt 13:21. Matthew and Mark have endureth, or endure for a while.

In time of temptation. Matthew and Mark have, when tribulation or persecution cometh.

Fall away. Lit., withdraw or stand aloof. Matthew and Mark have stumble.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Luke, in the Gospels, opens this verse with 27 words (22 distinct Greek lemmas). Its most distinctive word is aphístēmi (“to withdraw”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word aphístēmi carries the sense “to withdraw.” How does it shape the verse?
How does Luke 2:37, which shares the word «to withdraw», read alongside this verse?
What does the repetition of “time” (2× in this one verse) do in this verse?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
Compare how Tyndale Open Study Notes and Bengel's Gnomon read this verse. Where do they agree or differ?

Things to notice

These translations choose different wording for 8 words in this verse.
“time” occurs 2× in this single verse.
22 distinct Greek lemmas span 27 words in this verse.