^4:10When he was alone, those around him with the twelve asked him about the parables. ^4:11He said to them, “The secret¹² of the kingdom of God has been given¹³ to you. But to those outside, everything is in parables,

^4:12so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.”¹⁴

^4:13He said to them, “Don’t you understand this parable? Then¹⁵ how will you understand any parable? ^4:14The sower sows the word. ^4:15These are the ones on the path where the word is sown: Whenever they hear, immediately Satan¹⁶ comes and snatches the word¹⁷ that was sown in them. ^4:16These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. ^4:17But¹⁸ they have no root in themselves and do not endure.¹⁹ Then, when trouble or persecution comes because of the word, immediately they fall away. ^4:18Others are the ones sown among thorns: They are those who hear the word, ^4:19but²⁰ worldly cares, the seductiveness of wealth,²¹ and the desire for other things come in and choke the word,²² and it produces nothing. ^4:20But²³ these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

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Footnotes

12 Grk “the mystery.” The key term secret (μυστήριον, mustērion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17–23, 27–30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1–4; Heb 1:1–2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
13 This is an example of a “divine passive,” with God understood to be the source of the revelation (see ).
14 A quotation from Isa 6:9–10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
15 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
16 Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
17 The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
18 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
19 Grk “are temporary.”
20 Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
21 Grk “the deceitfulness of riches.” Cf. ἀπάτη 1, “the seduction which comes from wealth.”
22 That is, their concern for spiritual things is crowded out by material things.
23 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.