Greek lab

And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up," he says, "and on account of its having no depth (of soil), it withered and died; and some," he says, "fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who hath ears," he says, "to hear, let him hear."[101]

And these (heretics) suppose that this is what is spoken by the Saviour: "A sower went forth to sow; and that which fell on the fair and good ground produced, some a hundred-fold, and some sixty-fold, and some thirty-fold."[10]

Then Peter said: "If I were asked to speak of these things only on your account, who come only for the purpose of contradicting, you should never hear a single discourse from me; but seeing it is necessary that the husbandman, wishing to sow good ground, should sow some seeds, either in stony places, or places that are to be trodden of men, or in places filled with brambles and briers (as our Master also set forth, indicating by these the diversities of the purposes of several souls),[6]

Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred,[32]

These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven."[148]

There was after this the passage from the Gospel, where the Saviour said, that for this reason did He speak to those without in parables, that "seeing they may not see, and hearing they may not understand; lest they should be converted, and their sins be forgiven them."[159]

"No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast."[28]

if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel,[133]

Also in the same place: "In what measure ye mete, in that shall it be measured to you again."[539]

and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear."[253]

First comes the grain, and from the grain arises the shoot, and from the shoot struggles out the shrub: thereafter boughs and leaves gather strength, and the whole that we call a tree expands: then follows the swelling of the germen, and from the germen bursts the flower, and from the flower the fruit opens: that fruit itself, rude for a while, and unshapely, little by little, keeping the straight course of its development, is trained to the mellowness of its flavour.[7]

Some one will then say, If they are not really parables, what are they? Shall we then say in keeping with the diction of the Scripture that they are similitudes (comparisons)? Now a similitude differs from a parable; for it is written in Mark, "To what shall we compare the kingdom of God, or in what parable shall we set it forth? "[23]

That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible-(I mean) a point-will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed,[124]

keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things[223]

;[91]

I have also set forth His humanity to the Jews in these manners: since He is hungry, is thirsty; since He gave food and drink; since He walks, and retired; since He slept upon a pillow;[44]