Sequence of the Greek Text of Mt 13:1-35, Mk 4:1-34, and Lk 8:4-21
Version Date: July 24, 2020.
(Mt 13:1) εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν | ||
(Mk 4:1) και παλιν ηρξατο διδασκειν παρα την θαλασσαν ...
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(Mt 13:2) και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι ...
| (Mk 4:1) ... και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι ...
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(Mk 4:1) ... εν τη θαλασση ...
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(Mt 13:2) ... και πας ο οχλος ...
| (Mk 4:1) ... και πας ο οχλος ...
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(Mt 13:3) και ελαλησεν αυτοις πολλα εν παραβολαις ...
| (Mk 4:2) και εδιδασκεν αυτους εν παραβολαις πολλα ...
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(Lk 8:4) συνιοντος δε οχλου πολλου και των κατα πολιν επιπορευομενων προς αυτον ...
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(Mt 13:3) ... εξηλθεν ο σπειρων του ...
| (Mk 4:3) ... εξηλθεν ο σπειρων του ...
| (Lk 8:5) εξηλθεν ο σπειρων του ...
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(Mt 13:3)1 ... σπειρειν | (Mk 4:3)1 ... σπειραι | (Lk 8:5)1 ... σπειραι ...
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(Lk 8:5) ... τον σπορον αυτου ...
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(Mt 13:4) ... εν τω σπειρειν ...
| (Mk 4:4) ... εν τω σπειρειν ...
| (Lk 8:5) ... εν τω σπειρειν ...
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(Mt 13:4)2 ... α μεν επεσεν παρα την οδον και ...
| (Mk 4:4)2 ... ο μεν επεσεν παρα την οδον και ...
| (Lk 8:5)2 ... ο μεν επεσεν παρα την οδον και ...
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(Lk 8:5) ... κατεπατηθη και ...
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(Mt 13:4)2 ... κατεφαγεν αυτα | (Mk 4:4)2 ... κατεφαγεν αυτο | (Lk 8:5)2 ... κατεφαγεν αυτο |
(Mt 13:5)2 αλλα δε επεσεν ...
| (Mk 4:5)2 αλλο δε επεσεν ...
| (Lk 8:6)2 και ετερον επεσεν ...
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(Mt 13:5)3 ... επι τα πετρωδη ...
| (Mk 4:5)3 ... επι το πετρωδες ...
| (Lk 8:6)3 ... επι την πετραν ...
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(Mt 13:5) ... οπου ουκ ειχεν γην πολλην και ευθεως εξανετειλεν δια το μη εχειν βαθος γης | (Mk 4:5) ... οπου ουκ ειχεν γην πολλην και ευθεως εξανετειλεν δια το μη εχειν βαθος γης | |
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(Mt 13:6) ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν ...
| (Mk 4:6) ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν ...
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(Mt 13:7) αλλα δε επεσεν επι τας ακανθας και ...
| (Mk 4:7) και αλλο επεσεν εις τας ακανθας και ...
| (Lk 8:7) και ετερον επεσεν εν μεσω των ακανθων και ...
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(Mk 4:7) ... συνεπνιξαν αυτο ...
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(Mt 13:8) αλλα δε επεσεν επι την γην την καλην και ...
| (Mk 4:8) και αλλο επεσεν εις την γην την καλην και ...
| (Lk 8:8) και ετερον επεσεν επι την γην την αγαθην και ...
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(Mt 13:8) ... εδιδου καρπον ...
| (Mk 4:8) ... εδιδου καρπον ...
| (Lk 8:8) ... εποιησεν καρπον ...
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(Lk 8:8) ... εκατονταπλασιονα ...
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(Mk 4:8) ... αναβαινοντα και αυξανοντα και εφερεν ...
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(Mk 4:9) ... ελεγεν αυτοις ...
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(Mk 4:10) οτε δε εγενετο καταμονας ...
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(Mt 13:10) και προσελθοντες οι μαθηται ...
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(Mk 4:10) ... ηρωτησαν αυτον ...
| (Lk 8:9) επηρωτων δε αυτον ...
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(Lk 8:9) ... οι μαθηται αυτου ...
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(Lk 8:9)4 ... λεγοντες τις ειη η παραβολη αυτη | ||
(Mt 13:11)4 ο δε ...
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(Mt 13:11) ... υμιν δεδοται γνωναι τα μυστηρια της βασιλειας ...
| (Mk 4:11) ... υμιν δεδοται γνωναι το μυστηριον της βασιλειας ...
| (Lk 8:10) .. υμιν δεδοται γνωναι τα μυστηρια της βασιλειας ...
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(Mt 13:11)5 ... των ουρανων ...
| (Mk 4:11)5 ... του θεου ...
| (Lk 8:10)5 .. του θεου ...
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(Mt 13:11) ... εκεινοις δε ...
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(Mt 13:12) οστις γαρ εχει δοθησεται αυτω και περισσευθησεται οστις δε ουκ εχει και ο εχει αρθησεται απ αυτου | ||
(Mt 13:13) δια τουτο εν παραβολαις αυτοις λαλω οτι βλεποντες ου βλεπουσιν και ακουοντες ουκ ακουουσιν ουδε συνιουσιν | ||
(Mt 13:14) και αναπληρουται επ αυτοις η προφητεια ησαιου η λεγουσα ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε | ||
(Mt 13:15) επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασωμαι αυτους | ||
(Mt 13:16) υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει | ||
(Mt 13:17) αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν | ||
(Lk 8:10)6 .. τοις δε λοιποις ...
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(Mk 4:11) ... εν παραβολαις ...
| (Lk 8:10) .. εν παραβολαις ...
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| (Lk 8:10) .. ινα βλεποντες ...
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(Mk 4:12) ... βλεπωσιν και ...
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(Mk 4:12) ... μη ιδωσιν και ακουοντες ...
| (Lk 8:10) .. μη βλεπωσιν και ακουοντες ...
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(Mk 4:12) ... ακουωσιν και ...
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(Mk 4:12) ... μηποτε επιστρεψωσιν και αφεθη αυτοις τα αμαρτηματα | ||
(Mk 4:13) και λεγει αυτοις ουκ οιδατε την παραβολην ταυτην και πως πασας τας παραβολας γνωσεσθε | ||
(Lk 8:11) εστιν δε αυτη η παραβολη ...
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(Mk 4:15) ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος ...
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(Lk 8:12) οι δε παρα την οδον εισιν οι ακουοντες ...
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(Mk 4:15) ... και οταν ακουσωσιν ...
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(Mt 13:19) παντος ακουοντος τον λογον της βασιλειας και μη συνιεντος ...
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(Mt 13:19)7 ... ο πονηρος ...
| (Mk 4:15)7 ... ο σατανας ...
| (Lk 8:12)7 ... ο διαβολος ...
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(Mt 13:19) ... και αρπαζει ...
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(Mt 13:19) ... το εσπαρμενον ...
| (Mk 4:15) ... τον εσπαρμενον ...
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(Mt 13:19) ... εν τη καρδια αυτου ...
| (Lk 8:12) ... απο της καρδιας αυτων ...
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(Mt 13:20) ... επι τα πετρωδη ...
| (Mk 4:16) ... οι επι τα πετρωδη ...
| (Lk 8:13) ... επι της πετρας ...
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(Mt 13:20) ... ουτος εστιν ο ...
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(Mt 13:20) ... τον λογον ακουων ...
| (Mk 4:16) ... ακουσωσιν τον λογον ...
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(Lk 8:13)8 ... δεχονται τον λογον ...
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(Mt 13:21) ουκ εχει δε ριζαν ...
| (Mk 4:17) και ουκ εχουσιν ριζαν ...
| (Lk 8:13) ... και ουτοι ριζαν ουκ εχουσιν ...
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(Mt 13:21) ... αλλα προσκαιρος εστιν ...
| (Mk 4:17) ... αλλα προσκαιροι εισιν ...
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(Mt 13:21) ... γενομενης δε θλιψεως η διωγμου δια τον λογον ευθυς σκανδαλιζεται | (Mk 4:17) ... γενομενης θλιψεως η διωγμου δια τον λογον ευθεως σκανδαλιζονται | |
(Lk 8:13)9 ... οι προς καιρον πιστευουσιν και εν καιρω πειρασμου αφιστανται | ||
(Mt 13:22)10 ο δε εις τας ακανθας σπαρεις ουτος εστιν ο ...
| (Mk 4:18)10 και ουτοι εισιν οι εις τας ακανθας σπειρομενοι ουτοι εισιν οι ...
| (Lk 8:14)10 το δε εις τας ακανθας πεσον ουτοι εισιν οι ...
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(Mt 13:22)11 ... και η μεριμνα του αιωνος τουτου και η απατη του πλουτου ...
| (Mk 4:19)11 και αι μεριμναι του αιωνος τουτου και η απατη του πλουτου ...
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(Mk 4:19) ... και αι περι τα λοιπα επιθυμιαι εισπορευομεναι ...
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(Lk 8:14)12 ... και υπο μεριμνων και πλουτου και ηδονων του βιου πορευομενοι συμπνιγονται και ου τελεσφορουσιν | ||
(Mt 13:23) ο δε επι την γην την καλην σπαρεις ουτος εστιν ο ...
| (Mk 4:20) και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ...
| (Lk 8:15) το δε εν τη καλη γη ουτοι εισιν οιτινες ...
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(Lk 8:15) ... εν καρδια καλη και αγαθη ...
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(Mt 13:23) ... τον λογον ακουων ...
| (Mk 4:20) ... ακουουσιν τον λογον ...
| (Lk 8:15) ... ακουσαντες τον λογον ...
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(Mk 4:20) ... και παραδεχονται ...
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(Mt 13:23) ... και συνιων ος δη ...
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| (Mk 4:20) ... και καρποφορουσιν ...
| (Lk 8:15) ... και καρποφορουσιν ...
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(Mt 13:23)13 ... ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα | ||
(Mk 4:20)13 ... εν τριακοντα και εν εξηκοντα και εν εκατον | ||
(Mk 4:21)14 και ελεγεν αυτοις μητι ο λυχνος ερχεται ινα υπο τον μοδιον τεθη η υπο την κλινην ουχ ινα επι την λυχνιαν επιτεθη | ||
(Lk 8:16)14 ουδεις δε λυχνον αψας καλυπτει αυτον σκευει η υποκατω κλινης τιθησιν αλλ επι λυχνιας επιτιθησιν ινα οι εισπορευομενοι βλεπωσιν το φως | ||
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(Mk 4:22) ... ο εαν μη φανερωθη ουδε εγενετο αποκρυφον ...
| (Lk 8:17) ... ο ου φανερον γενησεται ουδε αποκρυφον ...
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(Lk 8:17) ... γνωσθησεται και ...
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(Lk 8:18)15 βλεπετε ουν πως ακουετε ος γαρ αν εχη δοθησεται αυτω και ος αν μη εχη και ο δοκει εχειν αρθησεται απ αυτου | ||
(Mk 4:24)15 και ελεγεν αυτοις βλεπετε τι ακουετε εν ω μετρω μετρειτε μετρηθησεται υμιν και προστεθησεται υμιν τοις ακουουσιν | ||
(Mk 4:25)15 ος γαρ αν εχη δοθησεται αυτω και ος ουκ εχει και ο εχει αρθησεται απ αυτου | ||
(Lk 8:19) παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον | ||
(Lk 8:20) και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες | ||
(Lk 8:21) ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον | ||
(Mt 13:24)16 αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου | ||
(Mt 13:25) εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν | ||
(Mt 13:26) οτε δε εβλαστησεν ο χορτος και καρπον εποιησεν τοτε εφανη και τα ζιζανια | ||
(Mt 13:27) προσελθοντες δε οι δουλοι του οικοδεσποτου ειπον αυτω κυριε ουχι καλον σπερμα εσπειρας εν τω σω αγρω ποθεν ουν εχει τα ζιζανια | ||
(Mt 13:28) ο δε εφη αυτοις εχθρος ανθρωπος τουτο εποιησεν οι δε δουλοι ειπον αυτω θελεις ουν απελθοντες συλλεξωμεν αυτα | ||
(Mt 13:29) ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον | ||
(Mt 13:30) αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν τω καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου | ||
(Mk 4:26) και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης | ||
(Mk 4:27) και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος | ||
(Mk 4:28) αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι | ||
(Mk 4:29) οταν δε παραδω ο καρπος ευθεως αποστελλει το δρεπανον οτι παρεστηκεν ο θερισμος | ||
(Mt 13:31) αλλην παραβολην παρεθηκεν αυτοις ...
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(Mk 4:30) ... τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην | ||
(Mt 13:31) ... ομοια εστιν η βασιλεια των ουρανων ...
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(Mt 13:31) ... κοκκω σιναπεως ...
| (Mk 4:31) ... κοκκω σιναπεως ...
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(Mk 4:31) ... ος οταν σπαρη επι της γης ...
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(Mt 13:32) ο μικροτερον μεν εστιν παντων των σπερματων ...
| (Mk 4:31) ... μικροτερος παντων των σπερματων εστιν ...
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(Mk 4:32) ... αναβαινει και ...
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(Mt 13:32) ... μειζον των λαχανων εστιν ...
| (Mk 4:32) ... γινεται παντων των λαχανων μειζων ...
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(Mk 4:32) ... και ποιει κλαδους μεγαλους ...
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(Mt 13:32) ... και γινεται δενδρον ...
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(Mk 4:32) ... δυνασθαι υπο την σκιαν αυτου ...
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(Mt 13:32) ... τα πετεινα του ουρανου ...
| (Mk 4:32) ... τα πετεινα του ουρανου ...
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(Mt 13:32) ... κατασκηνουν ...
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(Mt 13:33) αλλην παραβολην ελαλησεν αυτοις ομοια εστιν η βασιλεια των ουρανων ζυμη ην λαβουσα γυνη ενεκρυψεν εις αλευρου σατα τρια εως ου εζυμωθη ολον | ||
(Mt 13:34) ταυτα παντα ελαλησεν ο ιησους εν παραβολαις τοις οχλοις ...
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(Mk 4:33) και τοιαυταις παραβολαις πολλαις ελαλει αυτοις τον λογον καθως ηδυναντο ακουειν | ||
(Mk 4:34) χωρις δε παραβολης ουκ ελαλει αυτοις ...
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(Mt 13:35) οπως πληρωθη το ρηθεν δια του προφητου λεγοντος ανοιξω εν παραβολαις το στομα μου ερευξομαι κεκρυμμενα απο καταβολης κοσμου | ||
(Mk 4:34) ... κατ ιδιαν δε τοις μαθηταις αυτου επελυεν παντα |
Notes:
(1) While Mk 4:3 and Lk 8:5 have του σπειραι, involving the aorist tense, Mt 13:3 has του σπειρειν, involving the present tense. Both του σπειραι and του σπειρειν would correspond to לזרע in Hebrew and למזרע in Aramaic. Note that the same Hebrew or Aramaic infinitive form can be translated to Greek using either the aorist or the present tense. For example, considering the verb ראה in Ge 48:10 and Ex 19:21, we could note that the Targums translated לראות with למחזי in both verses. However, the LXX translation of לראות is βλεπειν (present) in Ge 48:10, but κατανοησαι (aorist) in Ex 19:21. [Back]
(2) Considering the parable of the sower, it could be noted that a Greek work meaning "seed" appears only in Lk 8:5, 11, where we find the word σπορος. In the other accounts, the fact that the parable speaks about seeds is inferred from the verb σπειρω "to sow". Mk 4:4 and Lk 8:5 have ο μεν επεσεν, involving the singular neuter relative pronoun, while Mt 13:4 has α μεν επεσεν, involving a plural neuter relative pronoun. Both ο μεν and α μεν denote some of the seeds. A possible way to understand the difference in number is to associate ο μεν with the meaning "some part of the seeds" and α μεν with "some parts of the seeds"; we have essentially the same meaning in both cases. [Back]
(3) The words πετρωδη, πετρωδες, and πετραν of Mt 13:5, Mk 4:5, and Lk 8:6 may correspond to a singular form in the original language (the language in which the parable was spoken). Assuming that a singular form was used, πετρωδες and πετραν correspond literally to the word used in the original language, as they have the singular number, while the plural number of πετρωδη would indicate clearly that the original-language word was used collectively. It is shown here that it is possible in both Hebrew and Aramaic to express the meaning of πετρωδη, πετρωδες, and πετραν with a singular form used collectively. The words סלע in Hebrew and כיף in Aramaic will be suggested as corresponding to πετρωδη, πετρωδες, and πετραν. Three Hebrew words that could possibly refer to a rock layer are סלע, צור, and אבן. The word אבן would not seem a good candidate for a rock layer covered by a thin soil layer. It is translated with λιθος in the LXX and אבן in the Targums. The following examples suffice to show that it can be used collectively in Hebrew and Aramaic. In Lev 20:2, 27, 24:23, the singular form appears in both Hebrew and the Targums; the form is used collectively, as could be seen from the fact that it is translated with a plural form in LXX. The same comment could be made about Jos 7:25 and 1Ki 12:18, with the only difference that the Targums have a variant that uses the plural of אבן. The Hebrew word צור would seem somewhat unlikely in the context of Mt 13:5, Mk 4:5, and Lk 8:6, as it can refer to rock covered with a soil layer thick enough for olive trees (De 32:13, Job 29:6). The word צור is used collectively in Is 2:10, where it is translated with the plural of πετρα in LXX and the plural of טינר in the Targums. Another example in which צור is used collectively is Ps 81:16 (17), in which צור is translated in the Targums with טינר at the singular number, and in LXX with a singular form of πετρα. Note that Ps 81:16 (17) shows also that טינר can be used collectively. The word צור has also been translated to Aramaic with שוע in Pr 30:19. Note that שוע is the word used by the Peshitta in each of Mt 13:5, Mk 4:5, and Lk 8:6; in each case, the same form שועא is used. The word סלע could be associated with bare rock, or the exposed part of a rock layer, on which the soil, if any, would be very thin. It has been used in text referring to places of burial (Is 22:16), dens of wild animals (Ps 104:18, Pr 30:26), places were eagles dwell (Job 39:28), and nests (Nu 24:21). Horses would normally not run on it (Am 6:12), which indicates that it could be covered only by a very thin soil layer. Examples in which סלע is used collectively are Pr 30:26, Jer 48:28, Jer 49:16, and Ob 1:3. In Pr 30:26, סלע is translated with the plural of πετρα in LXX and the plural of קתר in the Targums. In Jer 48:28, it is translated with a plural form of πετρα in LXX and (depending on variant) a singular or a plural form of כיף in the Targums. The fact that depending on variant the number of כיף is either singular or plural also shows that כיף can be used with a collective meaning. This can be seen also in Jer 49:16 and Ob 1:3. Understanding the references in Jer 49:16 and Ob 1:3 to refer to the people of Edom, סלע should be taken collectively; it is translated with a plural form of πετρα in LXX and a singular form of כיף in the Targums. [Back]
(4) The word αυτη found in τις ειη η παραβολη αυτη (Lk 8:9) suggests that Lk 8:9 happened soon after the parable was spoken, before Mt 13:11-17. [Back]
(5) Comparing Mt 13:11, Mk 4:11, and Lk 8:10, it can be seen that Mt 13:11 has της βασιλειας των ουρανων, while Mk 4:11 and Lk 8:10 have της βασιλειας του θεου. It may be that the Lord used only the word for βασιλειας. If so, the phrases των ουρανων and του θεου were added in translation to indicate plainly what kingdom was meant. [Back]
(6) In Lk 8:10 and Mk 4:11, τοις δε λοιποις and τοις εξω are in contrast to the disciples, who are addressed directly in Mt 13:16-17. [Back]
(7) The enemy is denoted by ο πονηρος in Mt 13:19, ο σατανας in Mk 4:13, and ο διαβολος in Lk 8:12. A possible explanation would be that the Lord used three different words when denoting the enemy and that these words correspond in Greek to ο πονηρος, ο σατανας, and ο διαβολος . However, it would appear more likely that the Lord used only one word and this word was translated differently in each of the three accounts. It may be that the original language word is literally translated by ο πονηρος, while ο σατανας and ο διαβολος are more explicit translations of that word. [Back]
(8) Comparing Lk 8:13 with Mt 13:20 and Mk 4:16, we find δεχονται τον λογον instead of δεχονται αυτον. This is because the translation in Luke was phrased with ακουσωσιν in Lk 8:13 instead of ακουσωσιν τον λογον. [Back]
(9) The statement οι προς καιρον πιστευουσιν και εν καιρω πειρασμου αφιστανται (Lk 8:13) was interpreted here as being something that the Lord said after αλλα προσκαιροι εισιν ειτα γενομενης θλιψεως η διωγμου δια τον λογον ευθεως σκανδαλιζονται (Mk 4:17). Alternatively, the statement in Lk 8:13 could be seen as translating concisely the same words of the Lord as Mk 4:17 and Mt 13:21. [Back]
(10) Comparing εις τας ακανθας σπαρεις (Mt 13:22) and εις τας ακανθας πεσον (Lk 8:14), it is assumed here that σπαρεις and πεσον are two different translations of the same word. [Back]
(11) Mk 4:19 has the plural form μεριμναι, while Mt 13:22 has the singular form μεριμνα. In the original language, the Lord probably used a singular form in a collective sense. The Hebrew word corresponding to μεριμνα is דאגה. The Old Testament uses it always at the singular number. In the Targums, the word יצף has the meaning of μεριμνα, which also has been used at the singular number. The Peshitta uses the same form רניא in both Mt 13:22 and Mk 4:19. This provides further evidence that μεριμνα and μεριμναι translate the same form. [Back]
(12) The statement και υπο μεριμνων και πλουτου και ηδονων του βιου πορευομενοι συμπνιγονται και ου τελεσφορουσιν (Lk 8:14) was interpreted here as being something that the Lord said in addition to και αι μεριμναι του αιωνος τουτου και η απατη του πλουτου και αι περι τα λοιπα επιθυμιαι εισπορευομεναι συμπνιγουσιν τον λογον και ακαρπος γινεται (Mk 4:19). [Back]
(13) Comparing ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα (Mt 13:23) with εν τριακοντα και εν εξηκοντα και εν εκατον (Mk 4:20), it can be seen that those who bear fruit are not mentioned in the same order. One possibility is that the Lord emphasized that believers bear fruit by stating it twice, using each time a different order. A second possibility is that Mt 13:23 and Mk 4:20 translate the same words, but the translations were phrased differently. In either case, the fact that those who bear fruit are not always listed in the same order indicates that the Lord did not want to put some first and others last; all are equally important to him. The works of a believer are done by the grace of God (1Co 15:10) and were prepared by God in advance (Eph 2:10). [Back]
(14) There are several differences between Mk 4:21 and Lk 8:16. While Mk 4:21 has two rhetorical questions, Lk 8:16 states the same without any question. While the subject of Mk 4:21 is the lamp, the subject of Lk 8:16 is a person. One possibility is that the two verses translate the same words of the Lord; see the note on Mt 12:29 and Mk 3:27 for an explanation. It seems more likely, however, that the Lord stated first Mk 4:21 and then Lk 8:16. He stated first the questions and then their answer. [Back]
(15) The relationship between Lk 8:18 and Mk 4:24-25 is as follows. Since Lk 8:18 has ουν "therefore" at the beginning, it can be concluded that it followed shortly after Lk 8:17. Since Mk 4:24 begins with και ελεγεν αυτοις, it was concluded that it was not spoken at the time of Mk 4:23, but sometime later. In the context, αυτοις refers to the disciples; thus, Mk 4:24-25 was also spoken to the disciples. [Back]
(16) In view of Mt 13:34, these words were spoken to the crowds. [Back]