^{page 59 note 1} See ‘Redaktionsgeschichtliche Erklärung der sogenannten Parabeltheorie des Markus’, Z.T.K. 52. Jahrg. (1955), 255–71.Google Scholar

^{page 59 note 2} Ibid. p. 257. Cf., J. Jeremias, Die Gleichnisse Jesu (1954), pp. 7–12.Google Scholar

^{page 60 note 1} Évangile selon Saint Marc (1947), p. 106.Google Scholar

^{page 61 note 1} Cf., the article on παραβολέ in T.W.N.T. v, 741–59.Google Scholar

^{page 61 note 2} See below, p. 63.

^{page 62 note 1} Lohmeyer, E. wrote, ‘Der Spruch ist dann eine vollendete Parabel, deren Einleitung auch lauten könnte: όμοία έστίν έ βασιλεία του˜ θεου˜ δένδρῳ’ (Das Evangelium des Markus (1951), p. 280).Google ScholarTaylor, V. comments, ‘παραβολέ seems to be used in the sense of “lesson”’ (Gospel according to St Mark (1953), p. 520). The New English Bible translates, ‘Learn a lesson from the fig-tree’ (cf. the American R.S.V.). But such remarks and translations obscure what is surely a straightforward and not insignificant linguistic point? Mark was not applying the noun παραβολέ directly to the picture of the tree and its seasonal processes, but to the saying—a proverbial kind of saying derived from the behaviour of fig-trees.Google Scholar

^{page 62 note 2} That Mark, meant iv. 21–5 to be taken as spoken to the multitude is indicated by the following points: The inclusion of the logion, ‘If any man hath ears to hear, let him hear’. This suggests an audience wider and religiously more mixed than disciples. Cf., 100, iv. 9 where the hearers are the multitude; and cf. vii. 14 and the variant in vii. 16.Google Scholar

^{page 63 note 1} J. Jeremias translates έν παραβολαīς τά πάντα γίνεται (iv. 11) as ‘ist alles rätselvoll’ (op. cit. p. 10).Google Scholar But the adjectival rendering ‘rätselvoll’ takes too little account of the bearing of the context on the sense of έν παραβολαīς. In particular, iv. 13 b, show that παραβολαĩς in iv. 11 is intended as a concrete noun, to designate forms of speech with hidden meanings, and the concreteness should not be dissolved. Cf., C. Bornkamm, Jesus von Nazareth (1956), p. 182, Anm. 11.Google Scholar

^{page 63 note 2} That παραβολαί in Mark designates significant occurrences as well as forms of speech has long since been noticed, but has had too little attention. In Das Messiasgeheimnis in den Evangelien (1901), p. 285, W. Wrede quoted an article by Hoekstra entitled ‘De Christologie van het Canonike Marcus-Evangelie’ and published in 1871.Google Scholar Hoekstra remarked, ‘Alles möglich, die Wunder vor allem sind eben bei Markus als Gleichnisse gedacht’ (Wrede's translation). Cf., E. Lohmeyer, Das Evangelium des Markus, pp. 83 f.;Google ScholarRichardson, A., An Introduction to the Theology of the New Testament (1958), pp. 95–102;Google ScholarCharles, Masson, Les paraboles de Marc iv (1945), pp. 27 f.Google Scholar

^{page 64 note 1} Die Formgeschichte des Evangeliums (3. Aufl. 1959), p. 232.Google Scholar

^{page 64 note 2} Geschichte der synoptischen Tradition (1931), p. 371.Google Scholar

^{page 65 note 1} Some later scribes saw it and felt sufficiently strongly about it to change Mark's plural into the the singular τέν παραβολέν in v. 10. See the textual witnesses.

^{page 65 note 2} For a fuller account of my own attitude to the secrecy features in St, Mark, may I refer the reader to my article ‘The Secrecy Motif in St Mark's Gospel‘, N.T.S. VI (1960), 225–35?Google Scholar

^{page 66 note 1} Marxsen, W., op. cit. pp. 259 ff.Google Scholar attempts a reconstruction of the source behind Mark, iv. 1–20Google Scholar by means of a comparison of the structure of this section with Mark, vii. 14–23. But it is not easy to see why the parallelism which he has noted between iv. 10 and 13 on the one hand and vii. 17 and 18 on the other should lead Marxsen to assign iv. 10 and 13 to a parable-source. Must not considerable editorial work be reckoned with in both sets of passages?Google Scholar

^{page 66 note 2} The Gospel according to Saint Mark (1959), p. 161, cf. p.151. Cranfield prefers the name ‘parable of the soils’ to that of the ‘parable of the Sower’.Google Scholar

^{page 67 note 1} Mark, iv. 11 is a word of benediction on believers, and iv. 11b,Google Scholar 12 expresses a judgement on unbeievers, as does Isa., vi. 9f.Google Scholar which Mark, iv. 12 quotes.Google Scholar In the O.T. and the LXX each type of utterance appears with the designation ‘parable’. Cf. the oracles of Balaam in Num. xxiii and xxiv and other examples supplied in T.W.N.T. v, 741–59 (article on παραβολέ).Google Scholar