Luke 8 1

Luke 8:1 kjv

And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

Luke 8:1 nkjv

Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him,

Luke 8:1 niv

After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him,

Luke 8:1 esv

Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him,

Luke 8:1 nlt

Soon afterward Jesus began a tour of the nearby towns and villages, preaching and announcing the Good News about the Kingdom of God. He took his twelve disciples with him,

Luke 8 verses

Luke 8 1 Meaning

Luke 8:1 details the continuation and expansion of Jesus' public ministry following His initial activities, highlighting His widespread travels through towns and villages. It specifically emphasizes the core message He proclaimed: "the glad tidings of the kingdom of God," which encompasses God's redemptive rule through Christ. The verse also introduces the diverse composition of Jesus' inner circle, noting the constant presence of the twelve apostles alongside a significant group of women. These women, many of whom had been miraculously healed by Jesus from spiritual and physical ailments, demonstrate their profound gratitude and commitment by financially supporting His ministry.

Luke 8 1 Context

Luke 8:1 follows a period of intense ministry detailed in Chapter 7, including the healing of the Centurion's servant (Lk 7:1-10), the raising of the widow's son at Nain (Lk 7:11-17), and Jesus' discourse regarding John the Baptist (Lk 7:18-35) and the anointing by a sinful woman (Lk 7:36-50). This previous chapter showcased Jesus' power, compassion, and divine authority over sickness, death, and sin, firmly establishing His credentials before a diverse audience.

The historical and cultural context is crucial:

• Rabbinic Tradition: Typically, Jewish rabbis traveled with male disciples. Jesus' inclusion of women, and their public association with Him, was highly unconventional and counter-cultural. Rabbis usually did not allow women to be part of their formal study or travel groups.
• Social Status of Women: Women in first-century Jewish society often had restricted roles and less public visibility. For women, especially those like Mary Magdalene from whom "seven devils" had departed, to be part of Jesus' entourage and provide financial support speaks to their profound devotion and Jesus' revolutionary approach to ministry and societal norms.
• Preaching the Kingdom: "The kingdom of God" (Greek: basileia tou theou) was a central concept in Jewish eschatological hope, often envisioned as a political, earthly kingdom that would liberate Israel from Roman rule. Jesus' preaching redefined this as God's spiritual, transforming reign, already breaking into the present through His person and works, though not yet fully realized. This subtly challenged prevailing political messianic expectations.

Luke 8 1 Word analysis

• And it came to pass afterward,: Greek: kai egeneto en tō kathexēs. This phrase signals a transition, indicating that what follows happened subsequent to the events of Luke 7. It signifies the ongoing, continuous nature of Jesus' ministry.
• that he went throughout every city and village,: Greek: poreuesthai kata polin kai komēn. This emphasizes the comprehensive, wide-reaching nature of Jesus' mission, not confined to one region or urban centers but extending to rural areas. This highlights Jesus' tireless dedication and the universality of His message.
• preaching and shewing: Greek: kēryssōn kai euangelizomenos.
  • kēryssōn (preaching): To proclaim publicly as a herald, to make a formal announcement. It implies an authoritative and clear declaration.
  • euangelizomenos (shewing the glad tidings / evangelizing): To bring good news or proclaim good tidings. This speaks to the positive, hopeful nature of Jesus' message. The combined action signifies both a declaration and an active delivery of good news.
• the glad tidings of the kingdom of God: Greek: tēn basileian tou theou.
  • "Glad tidings" is the English translation for euangelion, derived from euangelizomenos. The message itself is good news.
  • "Kingdom of God" (basileia tou theou) is the central theme. It's not a geographical realm but God's sovereign, dynamic reign. This "good news" signifies that God's reign has begun in Christ, offering redemption, healing, and restoration. It represents a present reality experienced by faith and a future hope of full consummation.
• and with him were the twelve,: Greek: kai hoi dōdeka syn autō. The formal group of chosen apostles (disciples). Their consistent presence underscores their training and their role as future witnesses and ministers of the Kingdom message (Lk 6:13-16).
• and certain women,: Greek: kai gynaikes tines. A specific mention of female followers. This is groundbreaking within the rabbinic context, showing Jesus' inclusivity and valuing of women as integral to His ministry.
• which had been healed of evil spirits and infirmities: Greek: hai eththerapeutheisan apo pneumatōn ponerōn kai astheneiōn. Their prior condition (demon possession/oppression and physical illness) highlights Jesus' transformative power as the basis for their devotion and gratitude. It's an affirmation of God's restoration from spiritual bondage and physical brokenness.
• Mary called Magdalene,: Greek: Mariam hē kaloumenē Magdalēnē. Mary from Magdala (a town in Galilee), one of the most prominent women in the gospels.
• out of whom went seven devils,: Greek: aph' hēs daimonia hepta exelēlouthei. This detail explains the severity of Mary Magdalene's former state and underscores the profound liberation she experienced through Jesus, explaining her deep loyalty and service.
• and Joanna the wife of Chuza Herod's steward,: Greek: kai Iōanna gynē Chouza epitropou Hērodou. This highlights her significant social standing. As the wife of a high-ranking official in Herod Antipas's court, her inclusion signifies that Jesus' ministry attracted people from various societal strata, even those close to the secular power structure that would eventually condemn Him.
• and Susanna,: Greek: kai Sousanna. Only mentioned here, emphasizing the broader participation of various women.
• and many others,: Greek: kai heterai pollai. Confirms that this was not an isolated group but a substantial company of women.
• which ministered unto him: Greek: hai diēkonoun autois. Diēkonoun (from diakoneō) means to serve, attend, or minister. Here, it implies active, practical service, particularly in the provision of necessities.
• of their substance.: Greek: ek tōn hypachontōn autais. Their own possessions or financial means. This clearly indicates that these women financially supported Jesus and His disciples, providing for their needs from their personal resources, likely demonstrating remarkable sacrifice and dedication to the Lord's mission.

Luke 8 1 Bonus section

• The presence of these women, some with financial means, highlights the voluntary and decentralized funding of Jesus' early ministry, contrasting with later institutionalized support systems.
• Mary Magdalene being singled out first, along with the vivid detail of "seven devils," underscores the profound spiritual deliverance and complete transformation that fueled her fervent dedication, serving as an example of grace's impact.
• Luke's consistent emphasis on women throughout his Gospel (e.g., Elizabeth, Mary, Anna, Mary and Martha) marks his unique theological perspective on the active and crucial role of women in God's redemptive plan and in discipleship. This verse further solidifies that perspective.

Luke 8 1 Commentary

Luke 8:1 paints a dynamic picture of Jesus' itinerant ministry. Far from a localized teaching, Jesus proactively reached out to people across diverse settings, consistently proclaiming the transformative "good news" of God's active reign. This comprehensive outreach underlined the universal scope of the Kingdom message. The verse's particular significance lies in its revelation of the surprising and counter-cultural inclusion of women in Jesus' core ministry group. These women, many profoundly healed by Jesus, demonstrated exceptional gratitude and loyalty by dedicating their personal wealth to sustain the mission. This selfless support, particularly from figures like Joanna with her high social connections, broadened the ministry's reach and validated the integrity of Jesus' work to varied societal layers. It exemplifies radical discipleship where personal resources are wholly devoted to Christ's cause, setting a precedent for voluntary, sacrificial giving in support of the gospel, breaking gender norms, and showcasing that true service flows from transformed lives.