Parallel Texts in Matthew, Mark
& Luke
4.
Understanding The Sower
Matt 13:18-23 // Mark 4:13-20
// Luke 8:11-15
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Greek Text
The reconstruction of the gospel
texts below is based on the critical edition of E.
Nestle's Novum Testamentum Graece presented with a fuller critical
apparatus in Kurt Aland's Synopsis Quattuor Evangeliorum ed. ii (Stuttgart:
Württembergische Bibelanstalt, 1964) pp. 177-178. The matched column
format & color coding employed here is the original work of the author of
this electronic edition. The accented Greek
script used to compose this synopsis is the unicode font, Palatino
Linotype.
|
EXPLAINING
the PARABLE of the SOWER |
Matthew
13 |
Mark
4 |
Luke
8 |
18 |
|
13 |
Καὶ
λέγει αὐτοῖς· |
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Ὑμεῖς οὖν |
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οὐκ
οἴδατε |
11 |
Ἔστιν δὲ |
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ἀκούσατε |
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αὕτη |
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τὴν παραβολὴν |
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τὴν παραβολὴν |
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ἡ παραβολή· |
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ταύτην, |
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καὶ
πῶς πάσας |
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τὰς παραβολὰς |
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γνώσεσϑε; |
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τοῦ σπείραντος. |
14 |
ὁ σπείρων |
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ὁ σπόρος ἐστὶν |
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τὸν
λόγον |
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ὁ
λόγος |
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σπείρει. |
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τοῦ ϑεοῦ. |
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15 |
οὗτοι
δέ εἰσιν οἱ |
12 |
οἱ δὲ |
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** |
παρὰ τὴν ὀδόν· |
** |
παρὰ
τὴν ὀδόν |
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ὅπου |
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εἰσιν |
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σπείρεται ὁ
λογος |
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19 |
Πάντος |
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καὶ ὅταν |
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οἱ |
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ἀκούοντος, |
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ἀκούσωσιν, |
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ἀκούσαντες, |
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τὸν
λόγον |
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τῆς βασιλείας |
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καὶ μὴ συνιέτος |
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ἔρχεται |
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εὐϑὺς ἔρχεται |
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εἶτα ἔρχεται |
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ὁ
πονηρὸς |
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ὁ
σατανᾶς |
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ὁ
διάβολος |
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καὶ ἁρπάζει |
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καὶ αἴρει |
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καὶ αἴρει |
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τὸν
λόγον |
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τὸν
λόγον |
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τὸ ἐσπαρμένον |
|
τὸν ἐσπαρμένον |
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ἐν τῆ καρδία |
*** |
εἰς |
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ἀπὸ τῆς καρδίας |
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|αὐτου· |
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αὐτους. |
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αὐτῶν, |
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ἵνα |
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μὴ πιστεύσαντες |
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σωϑῶσιν. |
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οὑτός ἐστιν
ὁ |
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** |
παρὰ τὴν ὀδόν |
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σπάρεις. |
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20 |
ὁ δὲ |
16 |
καὶ
οὗτοί εἰσιν |
13 |
οἱ δὲ |
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ὁμοίως οἱ |
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ἐπὶ
τὰ
πετρώδη |
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ἐπὶ
τὰ
πετρώδη |
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ἐπὶ
τῆς πέτρας |
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σπαρείς, |
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σπειρόμενοι, |
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οὑτός
ἐστιν ὁ |
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οἱ ὅταν |
|
οἱ ὅταν |
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ἀκούσωσιν |
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ἀκούσωσιν |
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τὸν
λόγον* |
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τὸν
λόγον* |
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ἀκούων |
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καὶ
εὐϑὺς |
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εὐϑὺς |
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μετὰ
χαρᾶς |
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μετὰ
χαρᾶς |
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μετὰ
χαρᾶς |
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λαμβάνων |
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λαμβάνουσιν |
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δέχονται |
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αὐτόν, |
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αὐτόν, |
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τὸν
λόγον,* |
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17 |
καὶ |
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καὶ
οὗτοι |
21 |
οὐκ ἔχει
δὲ |
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οὐκ ἔχουσιν* |
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ῥίζαν |
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ῥίζαν |
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ῥίζαν |
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ἐν ἑαυτῷ |
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ἐν ἑαυτοις |
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οὐκ ἔχουσιν* |
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ἀλλὰ |
|
ἀλλὰ |
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πρόσκαιρός |
|
πρόσκαιροί |
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οἱ
καιρὸν |
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ἐστιν, |
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εἰσιν, |
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πιστεύσιν |
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γενομένης δὲ |
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εἶτα
γενομένης |
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καὶ
ἐν καιρῷ |
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ϑλίψεως |
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ϑλίψεως |
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πειρασμοῦ |
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ἤ
διωγμοῦ |
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ἤ
διωγμοῦ |
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διὰ τὸν
λόγον |
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διὰ τὸν
λόγον |
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εὐϑὺς |
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εὐϑὺς |
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σκανδαλίζεται. |
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σκανδαλίζονται. |
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ἀϕίστανται. |
22 |
ὁ
δὲ |
18 |
καὶ
ἄλλοι εἰσιν |
14 |
τὸ
δὲ |
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εἰς |
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οἱ
εἰς |
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εἰς |
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τὰς
ἀκάνϑας |
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τὰς
ἀκάνϑας |
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τὰς
ἀκάνϑας |
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σπαρείς, |
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σπειρόμενοι· |
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πεσόν, |
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οὗτοί ἐστιν ὁ |
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οὗτοί
εἰσιν οἱ |
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οὗτοί
εἰσιν οἱ |
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τὸν
λόγον |
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τὸν
λόγον |
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ἀκούων, |
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ἀκούσαντες, |
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ἀκούσαντες, |
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καὶ |
19 |
καὶ |
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καὶ |
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ἡ
μέριμνα |
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αἱ μέριμναι |
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ὑπὸ
μέριμνῶν |
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τοῦ
αἰῶνος |
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τοῦ
αἰῶνος |
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καὶ
ἡ ἀπάτη |
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καὶ
ἡ ἀπάτη |
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καὶ |
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τοῦ πλούτου |
|
τοῦ πλούτου |
|
πλούτου |
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καὶ
αἱ |
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καὶ |
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περὶ τὰ
λοιπὰ |
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ἡδονῶν |
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ἐπιϑυμίαι |
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τοῦ
βίου |
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εἰσπορευόμενοι |
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πορευόμενοι |
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συμπνίγει |
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συμπνίγουσιν |
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συμπνίγονται |
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τὸν
λόγον |
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τὸν
λόγον |
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καὶ
ἄκαρπος |
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καὶ
ἄκαρπος |
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καὶ οὐ |
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γίνεται. |
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γίνεται. |
|
τελεσϕοροῦσιν. |
23 |
ὁ
δὲ |
20 |
καὶ
ἐκεῖνοί εἰσιν οἱ |
15 |
τὸ
δὲ |
|
ἐπὶ |
|
ἐπὶ τὴν
γῆν* |
|
ἐν |
|
τὴν
καλὴν
γῆν* |
|
τὴν
καλὴν |
|
τῇ καλῇ
γῇ |
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σπαρείς, |
|
σπαρέντες, |
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οὗτός ἐστιν |
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οὗτοί εἰσιν |
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ὁ |
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οἵτινες |
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οἵτινες |
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ἐν
καρδίᾳ |
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|
καλῇ |
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καὶ
ἀγαϑῇ |
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τὸν
λόγον* |
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ἀκούουσιν |
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ἀκούσαντες |
|
ἀκούων |
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τὸν
λόγον* |
|
τὸν
λόγον* |
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καὶ |
|
καὶ |
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|
συνιείς |
|
παραδέχονται |
|
κατέχουσιν |
|
καὶ |
|
καὶ |
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καὶ |
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καρποϕορει |
|
καρποϕοροῦσιν |
|
καρποϕοροῦσιν |
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καὶ
ποιεῖ |
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ὃ μὲν
ἑκατόν,* |
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ἐν
τριάκοντα* |
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ὃ
δὲ |
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καὶ |
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|
ἑξήκοντα, |
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ἐν
ἑξήκοντα |
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ὃ
δὲ |
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καὶ |
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|
τριάκοντα* |
|
ἐν
ἑκατόν.* |
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ἐν
ὑπομονῇ. |
**
Note: The
prepositional phrase
παρὰ τὴν ὀδόν is located at the beginning of Mark
4:15 // Luke 8:12 while it occurs only at the end of Matt
13:19.
***
Note: Early Egyptian
codices
-- including Sinaiticus & Vaticanus
(4th c. CE) -- generally have the prepositional phrase
εἰς
αὐτούς at the end of Mark
4:15. Most Byzantine texts & codex Bezae,
however, read instead:
ἐν
ταῖς
καρδίαις (plural)
αὐτῶν.
Other mss., including a few Egyptian texts like
Alexandrinus, have
τῆς
καρδίας (singular)
αὐτῶν
with some preposition other than "into". Which is more likely?:
- some Egyptian scribe overlooked
"heart" in the Markan text & substituted the logically
awkward preposition "into" for "in"? Or
- some Greek scribe
"corrected" the wording of Mark 4:15
to read more like Matt 13:19?
|
Color
Code |
Blue |
Three
gospels use same vocabulary. |
Teal |
Two
gospels use same vocabulary. |
Black |
Words unique
to a particular gospel. |
* |
Same
wording, different order. |
last revised
28 February 2023
|