The Parable of the Sower
(Mark 4.1-9Luke 8.4-8)1 That same day Jesus left the house and went to the lakeside, where he sat down to teach. 2 The crowd that gathered around him was so large that he got into a boat and sat in it, while the crowd stood on the shore. 3 He used parables to tell them many things.
“Once there was a man who went out to sow grain. 4 As he scattered the seed in the field, some of it fell along the path, and the birds came and ate it up. 5 Some of it fell on rocky ground, where there was little soil. The seeds soon sprouted, because the soil wasn't deep. 6 But when the sun came up, it burned the young plants; and because the roots had not grown deep enough, the plants soon dried up. 7 Some of the seed fell among thorn bushes, which grew up and choked the plants. 8 But some seeds fell in good soil, and the plants bore grain: some had one hundred grains, others sixty, and others thirty.”
9 And Jesus concluded, “Listen, then, if you have ears!”
The Purpose of the Parables
(Mark 4.10-12Luke 8.9Luke 10)10 Then the disciples came to Jesus and asked him, “Why do you use parables when you talk to the people?”
11 Jesus answered, “The knowledge about the secrets of the Kingdom of heaven has been given to you, but not to them. 12 For the person who has something will be given more, so that he will have more than enough; but the person who has nothing will have taken away from him even the little he has. 13 The reason I use parables in talking to them is that they look, but do not see, and they listen, but do not hear or understand. 14 So the prophecy of Isaiah applies to them:
‘This people will listen and listen, but not understand;
they will look and look, but not see,
15 because their minds are dull,
and they have stopped up their ears
and have closed their eyes.
Otherwise, their eyes would see,
their ears would hear,
their minds would understand,
and they would turn to me, says God,
and I would heal them.’
16 “As for you, how fortunate you are! Your eyes see and your ears hear. 17 I assure you that many prophets and many of God's people wanted very much to see what you see, but they could not, and to hear what you hear, but they did not.
Jesus Explains the Parable of the Sower
(Mark 4.13-20Luke 8.11-15)18 “Listen, then, and learn what the parable of the sower means. 19 Those who hear the message about the Kingdom but do not understand it are like the seeds that fell along the path. The Evil One comes and snatches away what was sown in them. 20 The seeds that fell on rocky ground stand for those who receive the message gladly as soon as they hear it. 21 But it does not sink deep into them, and they don't last long. So when trouble or persecution comes because of the message, they give up at once. 22 The seeds that fell among thorn bushes stand for those who hear the message; but the worries about this life and the love for riches choke the message, and they don't bear fruit. 23 And the seeds sown in the good soil stand for those who hear the message and understand it: they bear fruit, some as much as one hundred, others sixty, and others thirty.”
The Parable of the Weeds
24 Jesus told them another parable: “The Kingdom of heaven is like this. A man sowed good seed in his field. 25 One night, when everyone was asleep, an enemy came and sowed weeds among the wheat and went away. 26 When the plants grew and the heads of grain began to form, then the weeds showed up. 27 The man's servants came to him and said, ‘Sir, it was good seed you sowed in your field; where did the weeds come from?’ 28 ‘It was some enemy who did this,’ he answered. ‘Do you want us to go and pull up the weeds?’ they asked him. 29 ‘No,’ he answered, ‘because as you gather the weeds you might pull up some of the wheat along with them. 30 Let the wheat and the weeds both grow together until harvest. Then I will tell the harvest workers to pull up the weeds first, tie them in bundles and burn them, and then to gather in the wheat and put it in my barn.’”
The Parable of the Mustard Seed
(Mark 4.30-32Luke 13.18Luke 19)31 Jesus told them another parable: “The Kingdom of heaven is like this. A man takes a mustard seed and sows it in his field. 32 It is the smallest of all seeds, but when it grows up, it is the biggest of all plants. It becomes a tree, so that birds come and make their nests in its branches.”
The Parable of the Yeast
(Luke 13.20Luke 21)33 Jesus told them still another parable: “The Kingdom of heaven is like this. A woman takes some yeast and mixes it with a bushel of flour until the whole batch of dough rises.”
Jesus' Use of Parables
(Mark 4.33Mark 34)34 Jesus used parables to tell all these things to the crowds; he would not say a thing to them without using a parable. 35 He did this to make come true what the prophet had said,
“I will use parables when I speak to them;
I will tell them things unknown since the creation of the world.”
Jesus Explains the Parable of the Weeds
36 When Jesus had left the crowd and gone indoors, his disciples came to him and said, “Tell us what the parable about the weeds in the field means.”
37 Jesus answered, “The man who sowed the good seed is the Son of Man; 38 the field is the world; the good seed is the people who belong to the Kingdom; the weeds are the people who belong to the Evil One; 39 and the enemy who sowed the weeds is the Devil. The harvest is the end of the age, and the harvest workers are angels. 40 Just as the weeds are gathered up and burned in the fire, so the same thing will happen at the end of the age: 41 the Son of Man will send out his angels to gather up out of his Kingdom all those who cause people to sin and all others who do evil things, 42 and they will throw them into the fiery furnace, where they will cry and gnash their teeth. 43 Then God's people will shine like the sun in their Father's Kingdom. Listen, then, if you have ears!
The Parable of the Hidden Treasure
44 “The Kingdom of heaven is like this. A man happens to find a treasure hidden in a field. He covers it up again, and is so happy that he goes and sells everything he has, and then goes back and buys that field.
The Parable of the Pearl
45 “Also, the Kingdom of heaven is like this. A man is looking for fine pearls, 46 and when he finds one that is unusually fine, he goes and sells everything he has, and buys that pearl.
The Parable of the Net
47 “Also, the Kingdom of heaven is like this. Some fishermen throw their net out in the lake and catch all kinds of fish. 48 When the net is full, they pull it to shore and sit down to divide the fish: the good ones go into the buckets, the worthless ones are thrown away. 49 It will be like this at the end of the age: the angels will go out and gather up the evil people from among the good 50 and will throw them into the fiery furnace, where they will cry and gnash their teeth.
New Truths and Old
51 “Do you understand these things?” Jesus asked them.
“Yes,” they answered.
52 So he replied, “This means, then, that every teacher of the Law who becomes a disciple in the Kingdom of heaven is like a homeowner who takes new and old things out of his storage room.”
Jesus Is Rejected at Nazareth
(Mark 6.1-6Luke 4.16-30)53 When Jesus finished telling these parables, he left that place 54 and went back to his hometown. He taught in the synagogue, and those who heard him were amazed. “Where did he get such wisdom?” they asked. “And what about his miracles? 55 Isn't he the carpenter's son? Isn't Mary his mother, and aren't James, Joseph, Simon, and Judas his brothers? 56 Aren't all his sisters living here? Where did he get all this?” 57 And so they rejected him.
Jesus said to them, “A prophet is respected everywhere except in his hometown and by his own family.” 58 Because they did not have faith, he did not perform many miracles there.
XIII.
Pīleidzeiba par sējēju.
1 Tamā dīnā Jezus, izgōjis nu mōjas, atsasāda jyurmolā. 2 Un leli ļaužu bori sasalaseja ap Jū tai, ka Jys īkōpis, atsasāda laivā, un visi ļaudis stōvēja uz krosta. 3 Un Jys tim daudz kū runōja pīleidzeibōs:
Raug, kaids sējējs izgōja sātu. 4 Sējūt, daža sākla nūkryta ceļmolā, un saskrējuši putni jū apēde. 5 Cyta nūkryta klinšainē, kur nabeja daudzi zemes. Tei ōtri izdeiga, jo nabeja dzili zemē. 6 Bet pēc saules uzlēkšonas, tei nūveita un tai, kai nabeja sakņu, nūkolta. 7 Cyta nūkryta storp erškim, un ērški augdami tū nūmōce. 8 Cyta otkon īkryta lobā zemē un deve augli: vīna symtkōrtejū, ūtra sešdesmitkōrtejū un cyta trejsdesmitkōrtejū. 9 Kam ausis ir dzērdēšonai, lai klausōs.
Kōpēc pīleidzeibas?
10 Tad pīgōjuši klōt, mōcekli saceja: Kōpēc Tu jim runoj pīleidzeibōs? 11 Jys tim atbyldādams saceja: Tōpēc, ka jums ir dūts pazeit dabasu vaļsteibas nūslāpumus, bet tim nava dūts. 12 Tōpēc tam, kam ir, tiks dūts, un jys byus pōrpiļneibā; bet kam navā, nu tō tiks atjimts ari tys, kas vēļ jam ir. 13 Es jim runōju pīleidzeibōs tōdēļ, ka jī vārdamīs ni redz, ni dzērd, ni saprūt. 14 Un jamūs izapylda pravīša Izaja vōrdi, kurs soka:
Ar ausim dzērdēset, bet nasaprasset;
redzēt redzēset, bet naīraudzeiset.
15 Aizcītynōta tadei ir šōs tautas sirds,
ausis ir pusnadzērdeigas, acis aizmīgtas;
lai ar acim naradzātu,
ar ausim lai nadzērdātu.
Ar sirdi nasaprostu un naatsagrīztu,
lai Es jūs napadareitu vasalu.
16 Bet svēteigas ir jyusu acis, jo redz, un ausis, jo dzērd! 17 Patīši, Es jums soku: daudz pravīšu un taisneigūs gribēja redzēt tū, kū jyus radzat, bet naredzēja, un dzērdēt tū, kū jyus dzēržat, bet nadzērdēja.
Pīleidzeibu izskaidrōšona.
18 Tad pasaklausat pīleidzeibai par sējēju. 19 Ikvīnam, kas vaļsteibas vōrdu dzērd, bet jō nasaprūt, atīt ļaunais un izraun īsātū nu tō sirds: šei ir tei ceļmolā īsātō. 20 Klinšaiņā vītā ir īsāts tam, kas klausōs vōrdā un jū ar prīcu pījam; 21 bet jys sevī natur sakņu un nav iztureigs: kai tik ceļās gryutumi vai vojōšonas vōrda dēļ, jys tyuleņ īsaļaunoj. 22 Storp ērškim ir tam īsāts, kas, lai gon vōrdā klausōs, bet šō pasauļa ryupes, bogōteibas viļteiba nūmōc vōrdu, un tys palīk bez auglim. 23 Lobā zemē ir tam īsāts, kas vōrdā klausōs, jū saprūt un dūd augļus: vīns symtkōrtejūs, cyts sešdesmitkōrtejūs, cyts trejsdesmitkōrtejūs.
Pīleidzeiba par nazōli.
24 Tad Jys pastōsteja tim cytu pīleidzeibu saceidams: Dabasu vaļsteiba ir pīleidzynojama cylvākam, kas sovā teirumā īsēja lobū sāklu. 25 Bet koleidz ļaudis gulēja, atgōja īnaidnīks un, pīsējis storp kvīšim nazōļu, aizgōja. 26 Kad sējums sadeiga un deve augļus, tad pasarōdeja ari nazōles. 27 Sagōjuši pi mōjas saiminīka, kolpi saceja: Vai tu naesi lobū sāklu sējis sovā dryvā? Nu kurīnes tad rodōs nazōles? 28 Jys tim atbiļdēja: Tū padareja īnaidnīks. Tad kolpi jam teice: Vai gribi, lai mes ītu un jū izravātu? 29 Tys atbiļdēja: Nē, jo jyus nazōli revejūt, varit reizē izrausteit ari kvīšus. 30 Ļaunit obejim augt leidz pļōvei. Pļōves laikā Es teikšu pļōvējim: Pyrmōk salosit nazōli un sasīnit jū kyuļūs sadadzynōšonai, kvīšus, turpretim, sakraunīt munā škyunī.
Pīleidzeiba par sinepu gryudu un raugu.
31 Vēļ cytu pīleidzeibu pastōsteja jim saceidams: Dabasu vaļsteiba ir leidzeiga sinepu gryudam, kuru pajēmis cylvāks īsēj sovā dryvā, 32 kurs, lai gon ir pats mozōkais storp vysom sāklom, bet izdeidzis izaug lelōks par citim dōrza augim un palīk par kūku, un gaisa putni atskrējuši dzeivoj jō zorūs.
33 Vēļ cytu pīleidzeibu pasaceja jim: Dabasu vaļsteiba ir leidzeiga raugam, kuru pajāmuse sīvīte ījauc trejūs mārūs myltu, koleidz vyss saryugst.
34 Jezus vysu tū ļaudim runōja pīleidzeibōs, un bez pīleidzeibom jim narunōja nikō. 35 Tai izapiļdeja pravīša vōrdi, kurs saceja:
Pīleidzeibōs atdareišu sovu muti,
sludynōšu nūslāptū nu pasauļa sōkuma.
Pīleidzeibas izskaidrōšona.
36 Tad, atlaidis ļaudis, Jys aizgōja uz sātu. Te pīgōjuši pi Jō, mōcekli saceja: Izskaidroj mums pīleidzeibu par nazōli.
37 Un Jys atbyldādams saceja: Lobōs sāklas sējējs ir Cylvāka Dāls. 38 Dryva ir šys pasauļs. Lobō sākla ir vaļsteibas bārni; nazōle ir ļaunō bārni. 39 Un īnaidnīks, kas jū sēj, ir valns. Pļōve ir pasauļa beigas. Pļōvēji ir eņgeli. 40 Kai tagad nazōli salosa un īsvīž gunī, tai byus arī pasauļa beigōs. 41 Cylvāka Dāls syuteis sovus eņgeļus, un jī salaseis nu Jō vaļsteibas vysus īļaunōtōjus un nataisneibas dareitōjus, 42 un jūs īmess gūņs krōsnē. Tur byus vaidēšona un zūbu grīzšona. 43 Tūlaik taisneigī sova Tāva vaļsteibā speidēs, kai saule. Kam auss ir dzērdēšonai, lai klausōs.
Pīleidzeiba par krōjumu un perli.
44 Dabasu vaļsteiba ir pīleidzynojama zemē paslāptam krōjumam. Cylvāks, jū atradis, nu prīcas īt un izpōrdūd vysu, kas jam ir, un nūpērk sev tū zemi.
45 Dabasu vaļsteiba vēļ ir pīleidzynojama cylvākam‐tērgōtōjam, kas meklej skaistas perles. 46 Atradis vīnu dōrgu perli, jys it, izpōrdūd vysu, kas jam ir, un nūpērk tū.
Pīleidzeiba par teiklu.
47 Dabasu vaļsteiba otkon ir pīleidzynojama īlaistam jyurā teiklam un vōcūšam sevī vysaidu sugu zivis. 48 Kad jys ir pylns, izvylkuši jū uz krosta un atsasāduši, lobōs salosa traukā, bet nadereigōs izmat ōrā. 49 Tai pat byus ari pasauļa beigōs: izgōjuši eņgeli atškērs ļaunūs nu taisneigim. 50 un īmess jūs guņs krōsnē. Tur byus vaidēšona un zūbu grīsšona.
51 Tad Jezus jim saceja: Vai saprotot vysu? Jī atbiļdēja: Jā, Kungs! 52 Tad Jys tim saceja: Tōpēc ikvīns Rokstim mōceitais, kas ir izmōceits dabasu kēnests gudreibom, ir pīleidzynojams cylvākammōjas saiminīkam, kurs nu sova krōjuma izjam vacū un jaunū.
K. Jezus Nazaretā.
53 Un nūtyka, ka pabeidzis šōs pīleidzeibas, Jezus aizgōja nu turīnes prūjom. 54 Un atgōjis uz sovu dzymtū mīstu, mōceja jūs synagogā. Jī breinojōs un vaicōja: Nu kurīnes jam taida gudreiba un spāks? 55 Vai tad Jys nava gaļdnīka Dāls? Vai tad Jō mōti nasauc par Mariju? Un Jō brōļus par Jākubu, Jezupu, Seimani un Judasu? 56 Vai nadzeivoj vysas Jō mōsas pi mums? Nu kurīnes tad Jam vyss šys ir radīs?
57 Un tī nu Jō īsaļaunōja. Bet Jezus tim saceja: Pravīts nava bez slavas, kai tikai sovā tēvijā un tāva sātā. 58 Jūs bezticeibas dēļ tur breinumu daudz nadareja.
