6. καὶ ἕτερον ἔπεσεν} ἐπὶ τὴν πέτραν, καὶ Φυὲν ἐξηράνθη, διὰ τὸ μὴ ἔχειν ἱκμάδα. 7. καὶ ἕτερον ἔπεσεν ἐν µέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι at ἄκανθαι ἀπέπνιξαν αὐτό. 8. καὶ ἕτερον ἔπεσεν ἐπὶ 3 τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησε καρπὸν Ταῦτα λέγων ἐφώνει, ““O ἔχων Sta ἀκούειν 9. ᾿Επηρώτων δὲ αὐτὸν ot μαθηταὶ αὐτοῦ, λέγοντες,» “Tis ety ἡ παραβολὴ αὕτηά;᾽ 1ο. Ὁ δὲ εἶπεν, ''Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ: τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες μὴ συνιῶσιν.
έφαγεν αὗτό.
ἑκατονταπλασίονα." > » ἀκουέτω.
11. Ἔστι δὲ αὕτη ἡ παραβολή ' ὁ σπόρος ἐστὶν ὁ λόγος τοῦ Θεοῦ -
12. οἱ δὲ παρὰ τὴν ὁδὸν εἰσὶν of ἀκούοντες.ὅ εἶτα ἔρχεται ὁ διάβολος Q » 9 9 a , 2 A -΄ ,
καὶ αἴρει Tov λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες
5*9
1 So in ND = parall. 7 evs for επι in NABLE al. 41. 3 Omit λεγοντες SBDLE verss., Orig.
in T. 5 ακονσαντες in ΜΕΡΙ Έ,
*
people from every city gathering to Him. ---διὰ παραβολῆς: Lk. gives only a single parable in this place.—Ver. 5. ov σπόρον α.: an editorial addition, that could be dispensed with μὲν, one part, ὃ neuter, replied to by καὶ ἕτερον = ἕτερον δὲ in ver. 6.—Ver. 6. Φνὲν, 2nd aorist participle, neuter, from ἐφύην (Alex. form), the Attic 2nd aorist being epuv.—ixpada (ixpds), moisture, here only in N. T.—Ver. 7. ἐν péow τ. ἀ.: Mt. has ἐπὶ, Mk. ets. Lk.’s expression suggests that the thorns are already above ground.—Ver. 8. ἑκατογταπλα- σίονα, an hundredfold. Lk. has only one degree of fruitfulness, the highest, possibly because when 1οο is possible 60 and 30-were deemed unsatisfactory, but an important lesson is missed by the omission. The version in Mt. and Mk. is doubtless the original. It was charac- teristic of Jesus, while demanding the undivided heart, to allow for diversity in the measure of fruitfulness. Therein appeared His ‘‘ sweet reasonableness”. This omission seems to justify the opinion of Meyer that Lk.’s version of the parable is secondary. Weiss on the contrary thinks it comes nearest to the original.
Vv. 9-10. Conversation concerning the parable (Mt. xiii. 10-17, Mk. iv. 10- 12).—Ver. 9. τίς etn, what this parable might be. The questionin Lk. refers n(t tu the parabolic method, as if they
κατεπεσεν in BLRE (Tisch., W.H.).
4 ΜΒ 33 have τις αντη ety η (B om.) παρ., changed into the smoother reading R.
had never heard a parable before, but to the sense or aim of this particular parable. It simply prepares for the in- terpretation following.—Ver. το. The contrast between the disciples and others, as here put, is that in the case οί the former the mysteries of the kingdom are given to be known, in that of the latter the mysteries are given, but only in parables, therefore so as to remain unknown. The sense is the same in Mt. and Mk., but the mode of ex- pression is somewhat different.—rois δὲ λοιποῖς, a milder phrase than the ἐκείνοις τοῖς ἔξω of Mk.; cf. ἄλλων in chap. v. 29.—tva βλέποντεα, etc.: this sombre saying is also characteristically toned done by abbreviation as compared with Mt. and Mk., as if it contained an unwelcome idea. Vide notes on Mt. Vv. 11-15. Interpretation of the parable (Mt. xiii. 18-23, Mk. iv. 13-20).— Ver. 12. ot ἁκούσαντες: this is not a sufficient definition of the wayside hearers; all the classes described heard. The next clause, beginning with εἶτα, must be included in the definition = the wayside men are persons in whose case, so soon as they have heard, cometh, etc.—é διάβολος: each gospel has a different name for the evil one; 6 πονηρὸς, Mt., 6 σατανᾶς, Mk.—iva μὴ πιστεύσαντες σωθῶσιν, lest believing they should be saved; peculiar to Lk., *nrd in expression an echo of St. Paul