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32. πάντων τῶν λαχάνων. More accurate than Lk., who says that it becomes a δένδρον. Lk. (Luk 11:42) gives λάχανα as the class to which ἡδύοσμον and πήγανον belong; St Paul (Rom 14:2), as the food which the weak vegetarian eats. Its derivation (λαχαίνω = dig) points to its meaning cultivated herbs, “vegetables.” Stanley (Sin. and Pal. p. 427) thinks that σίναπι in this parable probably means Salvadora Persica; but Sinapis nigra is the more usual identification (Tristram, Nat. Hist. of the Bible, p. 472). What follows seems to be an echo of Dan 4:11-12; Dan 4:21 or Eze 17:23; Eze 31:6; the description may have been a commonplace.
κατασκηνοῦν. [873][874] here, and [875][876][877] in Mat 13:32, have κατασκηνοῖν. Cf. ἀποδεκατοῖν, [878][879][880] in Heb 7:5; φιμοῖν, [881][882] in 1Pe 2:15. Similar forms are found in inscriptions, but not in papyri or in LXX. Blass § 22. 3; WH. II. § 410.
[873] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.
[874] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[875] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.
[876] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[877] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.
[878] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.
[879] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.
[880] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[881] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.
[882] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
In this chapter we have three parables, which all point in the same direction, while each in addition has its own lesson. Seed is sown on good ground, and produces 30, 60, 100 fold. Seed is sown, and the sower has a sure return. A very small seed is sown, and the result is a very large plant. In each case the necessary thing is that the seed should be sown. In like manner the reign of God has been, and must continue to be, preached, and that reign, with immense development, will surely at last be absolute and complete. Even if this parable stood alone, which it does not, it would be conclusive against the view that Jesus believed that the end of the world was very near.