ε A JA , Αι αμα A , x ς at µέριμναι τοῦ αἰῶνος τούτου," καὶ ἡ ἁπάτη τοῦ πλούτου, καὶ at
[ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσι τὸν λόγον, καὶ » , 9 ο η eae ‘ ~ ‘ ‘ ἄκαρπος γίνεται. 20. καὶ οὗτοί ὃ εἶσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσι τὸν λόγον καὶ παραδέχονται, καὶ καρ- ποφοροῦσιν, ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν.
21. Καὶ ἔλεγεν αὐτοῖς, “Myte® & λύχνος ἔρχεται,ῖ ἵνα ὑπὸ τὸν
‘For εν τ. κ.α. (T.R.) B has εις αντους (Trg., W.H.), CLA εν αντοις (Tisch.).
2 ado. in RBCDLA.
Φακουσαντες in SBCDLA (Tisch., W.H.). 4 τουτου is an explanatory gloss not found in the best MSS.
> εκεινοι in SSBCLA.
6 ort before µητι in BL (Tisch., W.H.).
7 ερχεται before ο Avxvos in NBCDLA 33.
is plain. They are the “ rocky ground” men.—Ver. 18. ἄλλοι eiciv, there are others; ἄλλοι, well attested (οὗτοί in T. R.), is significant. It fixes attention on the third type of hearers as calling for special notice. They are such as, lacking the thoughtlessness of the first and shallowness of the second class, and having some depth and earnestness, might be expected to be fruitful; a less common type and much more interesting. —Ver. 19 specifies the hindrances, the choking thorns-—péptpvat τ. a., cares of life, in the case of thoughtful devout poor (Mt. vi. 25 {.-- ἁπάτη τ. πλ., the deceitfulness of wealth in the case of the commercial class (Chorazin, Bethsaida, Capernaum: Mt. xi, 21-23. Vide notes there).—ai π. τ. A. ἐπιθυμίαι, the lusts for other things—sensual vices in the case of publicans and sinners (chap. ii. 13-17). Jesus had met with such cases in His past ministry.—Ver. 20. παρα- δέχονται, receive, answering to συνιείς in Mt. This does not adequately differentiate the fourth class from the third, who also take in the word, but not it alone. Lk. has supplied the defect.— ev might be either ἕν = this one 30, that one 60, etc., or ἐν = in 30, and in 60, and in 100 = good, better, best, not inferior, respectable, admirable. The lowest
degree is deemed satisfactory. On the originality of the interpretation and on the whole parable vide in Mt.
Vv. 21-25. Responsibilities of disciples (Mt. v. 15, x. 26, vii. 2; Lk. viii. 16-18). True to His uniform teaching that privi- leges are to be used for the benefit of others, Jesus tells His disciples that if they have more insight than the multi- tude they must employ it for the common benefit. These sentences in Mk. re- present the first special instruction of the disciples. Two of them, vv. 31, 24, are found in the Sermon on the Mount (Mt. ν. 15, vil. 2). The whole of them come in appositely here, and were probably spoken at this time. (Cf. Lk. viii. 16-18, where they are partially given in the same connection.) In any case, their introduction in connection with the parables is important as showing that Mk. can hardly have seriously believed, what hecertainly seems to say, that Jesus spoke parables to blind the people.—Ver. 21. µήτι ἔρχεται, does the light come, for is it brought, in accordance with classic usage in reference to things without life ; examples in Kypke, ε.”.,οὐκ ἔμειν᾽ ἐλθεῖν τράπεζαν νυµφίαν. Pindar, Pyth., iii., 28 = “non exspectavit donec adferretur mensa sponsalis”.—t. τ. κλίνην: not necessarily a table-couch (Meyer), might
16—26,
µόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην ;
22. οὗ γάρ ἐστί τι κρυπτόν, ὃ