comparison, similitude, illustration
Also see: Type | Another list: Parables of Christ
Name | Historical Data | Christ's Use of Parables | Purpose | Interpretation | Doctrinal Value

PARABLE in scriptures [BibleGateway Search]

select Cross Reference Bible links
Psalm 78:2 - I will open my mouth in parables, I will utter hidden things, things from of old
Proverbs 1:5-7 - let the wise listen and add to their learning, and let the discerning get guidance - for understanding proverbs and parables, the sayings and riddles of the wise. The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Ezekiel 17:2 - Son of man, set forth an allegory and tell the house of Israel a parable. - Ezekiel 20:49, 24:3
Hosea 12:10 - I spoke to the prophets, gave them many visions and told parables through them.
Matthew 13:3, Matthew 13:10-13 - why Jesus taught with parables - Also see Christ's Use of Parables below

Parable of crucifixion - Zechariah 11:2-3 - the glory and pride of the Jordan would be slaughtered

Jesus Christ's Parables by book, in verse order
* Found In One Gospel Only - Matthew, Mark, Luke, John | Found in Matthew, Luke | Found in Matt, Mark, Luke
10-12 The Tares Matthew 13:24
10-12 The Hidden Treasure Matthew 13:44
10-12 The Fine Pearl Matthew 13:45
10-12 The Draw Net Matthew 13:47
10-23 The Unmerciful Servant Matthew 18:23
10-24 The Labourers in the Vineyard [many are called] Matthew 20:1
10-27 The Two (2) Sons Matthew 21:28
10-28 The Marriage of the King's Son [many called] Matthew 22:1
10-31 The Ten (10) Virgins Matthew 25:1
10-31 The Ten (10) Talents Matthew 25:14
10-31 The Sheep and Goats (not listed by ISBE) Matthew 25:31
10-12 The Seed Growing in Secret Mark 4:26
10-30 The Householder (not listed by ISBE) Mark 13:34
10-10 The Two (2) Debtors Luke 7:41
10-22 The Good Samaritan Luke 10:29
10-19 The Friend at Midnight Luke 11:5
10-19 The Rich Fool Luke 12:16
10-19 The Wedding Feast (Watchful Servants) Luke 12:35
10-19 The Wise Steward (not listed by ISBE) Luke 12:42
10-20 The Barren Fig Tree [another barren fig tree] Luke 13:6
10-20 The Chief Seats (not listed by Thompsons) Luke 14:7
10-20 The Great Supper (see #) Luke 14:15
10-20 The Rash Builder (not listed by Thompsons) Luke 14:28
10-20 The Rash King (not listed by Thompsons) Luke 14:31
10-20 The Piece of Money (Lost Coin) Luke 15:8
10-20 The Prodigal Son (Lost Son) and his older brother Luke 15:11
10-21 The Unjust (Unrighteous) Steward Luke 16:1
10-21 The Rich Man and Lazarus Luke 16:19
10-21 The Unprofitable Servants Luke 17:7
10-21 The Unjust Judge Luke 18:1
10-21 The Pharisee and Publican Luke 18:9
10-24 The Pounds Luke 19:11
10-22 The Good Shepherd; The Door (not listed by ISBE) John 10:1-18

Found In Two Gospels Only
Chronological MATTHEW and LUKE Scriptures
10-05, 10-09 The House on the Rock (not listed by ISBE) Matthew 7:24
  Luke 6:47
10-12 The Leaven (Yeast) Matthew 13:33
  Luke 13:20
10-20The Lost SheepMatthew 18:12
  Luke 15:3
# NOTES: Other Possibilities
The Great Supper (10-20) (Luke 14:15) is similar to
Marriage of the King's Son (10-28) (Matthew 22:1-14) (per ISBE)
The Talents (10-31) (Mat 25:14-30) and
The Pounds (10-24) (Lk 19:11-27) are similar (per ISBE)

Found In Three Gospels
Chronological MATTHEW, MARK, LUKE Scriptures
10-7 New Cloth (not listed by ISBE) Mt 9:16
  Mk 2:21
    Lk 5:36
10-7 New Wine in Old Bottles (not listed by ISBE) Mt 9:17
  Mk 2:22
    Lk 5:37
10-12 The Mustard Seed Mt 13:31
  Mk 4:30
    Lk 13:18
10-11 The Sower Mt 13:3
  Mk 4:3
    Lk 8:5
10-12 The Mustard Seed Mt 13:31
  Mk 4:30
    Lk 13:18
10-27 The Wicked Husbandman (Renter) Mt 21:33
  Mk 12:1
    Lk 20:9
10-30 The Fig Tree signs (not listed by ISBE) Mt 24:32
  Mk 13:28
    Lk 21:29

10-7 Bridegroom (Mt 9, Mk 2, Lk 5)
10-12 The Lamp (Mt 13,Mk 4,Lk 8)
10-16 Defiled (Unclean) (Mt 15,Mk 7)
10-20 Narrow door, closed door (Lk 13:22-30)
10-20 Salt seasoning (Lk 14:34-35)

PARABLE [Easton Bible Dictionary]

(Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude.
In the Old Testament this is used to denote
(1) a proverb (1 Samuel 10:12; 24:13; 2Chr 7:20),
(2) a prophetic utterance (Numbers 23:7; Ezekiel 20:49),
(3) an enigmatic saying (Psalms 78:2; Proverbs 1:6).
In the New Testament,
(1) a proverb (Mark 7:17; Luke 4:23),
(2) a typical emblem (Hebrews 9:9; 11:19),
(3) a similitude or allegory (Matthew 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7);
(4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an earthly story with a heavenly meaning," as in the parables of our Lord.

Instruction by parables has been in use from the earliest times. A large portion of our Lord's public teaching consisted of parables. He himself explains his reasons for this in his answer to the inquiry of the disciples,

"Why speakest thou to them in parables?"
(Matthew 13:13-15; Mark 4:11,12; Luke 8:9,10).
He followed in so doing the rule of the divine procedures, as recorded in Matthew 13:13.

The parables uttered by our Lord are all recorded in the synoptical (i.e., the first three) Gospels.

The fourth Gospel contains no parable properly so called, although the illustration of the good shepherd (John 10:1-16) has all the essential features of a parable. (See List of Parables in Appendix.)

PARABLE [Smith Bible Dictionary]

(The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another. --McClintock and Strong.

As used in the [Old] Testament it had a very wide application, being applied

sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20)
sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49)
sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6)
or metaphors expanded into a narrative. (Ezekiel 12:22)

In the New Testament itself the word is used with a like latitude in (Matthew 24:32; Luke 4:23; Hebrews 9:9) It was often used in a more restricted sense to denote a short narrative under which some important truth is veiled. Of this sort were the parables of Christ.

The parable differs from the fable

(1) in excluding brute and inanimate creatures passing out of the laws of their nature and speaking or acting like men;
(2) in its higher ethical significance.
It differs from the allegory in that the latter, with its direct personification of ideas or attributes, and the names which designate them, involves really no comparison. The virtues and vices of mankind appear as in a drama, in their own character and costume. The allegory is self-interpreting; the parable demands attention, insight, sometimes an actual explanation. It differs from a proverb in that it must include a similitude of some kind, while the proverb may assert, without a similitude, some wide generalization of experience.--ED.)

For some months Jesus taught in the synagogues and on the seashore of Galilee as he had before taught in Jerusalem, and as yet without a parable. But then there came a change. The direct teaching was met with scorn unbelief hardness, and he seemed for a time to abandon it for that which took the form of parables. The worth of parables as instruments of teaching lies in their being at once a test of character and in their presenting each form of character with that which, as a penalty or blessing, is adapted to it. They withdraw the light from those who love darkness. They protect the truth which they enshrine from the mockery of the scoffer. They leave something even with the careless which may be interpreted and understood afterward. They reveal on the other hand, the seekers after truth. These ask the meaning of the parable, and will not rest until the teacher has explained it. In this way the parable did work, found out the fit hearers and led them on. In most of the parables it is possible to trace something like an order.

1. There is a group which have for their subject the laws of the divine kingdom. Under this head we have the sower, (Matthew 13:1; Mark 4:1; Luke 8:1)... the wheat and the tares (Matthew 13:1) ... etc.

2. When the next parables meet us they are of a different type and occupy a different position. They are drawn from the life of men rather than from the world of nature. They are such as these -- the two debtors, (Luke 7:1) ... the merciless servant, (Matthew 18:1) ... the good Samaritan, (Luke 10:1) ... etc.

3. Toward the close of our Lordís ministry the parables are again theocratic but the phase of the divine kingdom on which they chiefly dwell is that of its final consummation. In interpreting parables note--

(1) The analogies must be real, not arbitrary;
(2) The parables are to be considered as parts of a whole, and the interpretation of one is not to override or encroach upon the lessons taught by others;
(3) The direct teaching of Christ presents the standard to which all our interpretations are to be referred, and by which they are to be measured.



1. Name
2. Historical Data
3. Christ's Use of Parables
4. Purpose of Christ in Using Parables
5. Interpretation of the Parables
6. Doctrinal Value of the Parables

1. Name:

Etymologically the word "parable" (paraballo) signifies a placing of two or more objects together, usually for the purpose of a comparison. In this widest sense of the term there is practically no difference between parable and simile (see Thayer, Dictionary of New Testament Greek, under the word). This is also what substantially some of Christ's parables amount to, which consist of only one comparison and in a single verse (compare Matthew 13:33,44-46). In the more usual and technical sense of the word, "parable" ordinarily signifies an imaginary story, yet one that in its details could have actually transpired, the purpose of the story being to illustrate and inculcate some higher spiritual truth. These features differentiate it from other and similar figurative narratives as also from actual history. The similarity between the last-mentioned and a parable is sometimes so small that exegetes have differed in the interpretation of certain pericopes. A characteristic example of this uncertainty is the story of Dives and Lazarus in Luke 16:19-31. The problem is of a serious nature, as those who regard this as actual history are compelled to interpret each and every statement, including too the close proximity of heaven and hell and the possibility of speaking from one place to the other, while those who regard it as a parable can restrict their interpretation to the features that constitute the substance of the story. It differs again from the fable, in so far as the latter is a story that could not actually have occurred (e.g. Judges 9:8 ff; 2 Kings 14:9; Ezekiel 17:2 f). The parable is often described as an extended metaphor. The etymological features of the word, as well as the relation of parables to other and kindred devices of style, are discussed more fully by Ed. Koenig, in HDB, III, 660 ff.
2. Historical Data:
Although Christ employed the parable as a means of inculcating His message more extensively and more effectively than any other teacher, He did not invent the parable. It was His custom in general to take over from the religious and linguistic world of thought in His own day the materials that He employed to convey the higher and deeper truths of His gospels, giving them a world of meaning they had never before possessed. Thus, e.g. every petition of the Lord's Prayer can be duplicated in the Jewish liturgies of the times, yet on Christ's lips these petitions have a significance they never had or could have for the Jews. The term "Word" for the second person in the Godhead is an adaptation from the Logos-idea in contemporaneous religious thought, though not specifically of Philo's. Baptism, regeneration, and kindred expressions of fundamental thoughts in the Christian system, are terms not absolutely new (compare Deutsch, article "Talmud" Literary Remains) The parable was employed both in the Old Testament and in contemporaneous Jewish literature (compare e.g. 2 Samuel 12:1-4; Isaiah 5:1-6; 28:24-28, and for details see Koenig's article, loc. cit.). Jewish and other non-Biblical parables are discussed and illustrated by examples in Trench's Notes on the Parables of our Lord, introductory essay, chapter iv: "On Other Parables besides Those in the Scriptures."
3. Christ's Use of Parables: [Also see Jesus Christ's Parables by book, in verse order listed below]
The one and only teacher of parables in the New Testament is Christ Himself. The Epistles, although they often employ rhetorical allegories and similes, make absolutely no use of the parable, so common in Christ's pedagogical methods. The distribution of these in the Canonical Gospels is unequal, and they are strictly confined to the three Synoptic Gospels. [See Good Shepherd John 10:1-16]

Mark again has only one peculiar to this book, namely,

the Seed Growing in Secret (Mark 4:26),
and he gives only three others that are found also in Mt and Lk, namely
the Sower, [Matt 13:1-9, Mark 4:3-9, Luke 8:5-8]
the Mustard Seed, [Matt 13:31-32, Mark 4:30-32, Luke 13:18-19] and
the Wicked Husbandman, [Matt 21:33-46, Mark 12:1-12, Luke 20:9-19]
so that the bulk of the parables are found in the First and the Third Gospels.

Two are common to Matthew and Luke, namely

the Leaven [Yeast] (Matthew 13:33; Luke 13:21) and
the Lost Sheep (Matthew 18:12; Luke 15:3 ff).
Of the remaining parables, 18 are found only in Luke and 10 only in Mt.

Luke's 18 include some of the finest, namely,

the Two Debtors, [Luke 7:41-43]
the Good Samaritan, [Luke 10:30-37]
the Friend at Midnight, [Luke 11:5-13]
the Rich Fool, [Luke 12:16-20]
the Watchful Servants (at Wedding Feast), [Luke 12:35-40]
the Barren Fig Tree, [Luke 13:6-9]
the Chief Seats, [Luke 14:7-11 (Lk 11:43, 20:46)]
the Great Supper, [Luke 14:16-24 (Lk 14:12-15)]
the Rash Builder, [Luke 14:28-30]
the Rash King, [Luke 14:31-32]
the Lost Coin, [Lk 15:8-10]
the Lost Son, ["prodigal" Lk 15:11-32]
the Unrighteous Steward, [Lk 16:1-8]
the Rich Man and Lazarus, [Lk 16:19-31]
the Unprofitable Servants, [Lk 17:7-10]
the Unrighteous Judge, [Lk 18:1-8]
the Pharisee and Publican, [Lk 18:9-14]
and the Pounds. [Lk 19:11-27]
The 10 peculiar to Matthew are
the Tares, [Mat 13:24-30, 36-43]
the Hidden Treasure, [Mat 13:44]
the Pearl of Great Price, [Mat 13:45-46]
the Draw Net, [Mat 13:47-50 (Mt 13:52 - every scibe made a disciple is like...)]
the Unmerciful Servant, [Mat 18:23-35]
the Laborers in the Vineyard, [Mat 20:1-16 (last, first; many called, few chosen)]
the Two Sons, [Mat 21:28-32]
the Marriage of the King's Son, [Mat 22:1-14 (many called, few chosen)]
the Ten Virgins, [Mat 25:1-13] and
the Talents. [Mat 25:14-30]
There is some uncertainty as to the exact number of parables we have from Christ, as
the Marriage of the King's Son [Mat 22:1-14 (many called, few chosen)]
is sometimes regarded as a different recension of
the Great Supper [Luke 14:16-24 (Lk 14:12-15)]
the Talents [Mat 25:14-30]
the Pounds. [Lk 19:11-27]

Other numberings are suggested by Trench, Julicher and others. [Also see Jesus Christ's Parables by book, in verse order listed below]

4. Purpose of Christ in Using Parables:
It is evident from such passages as Matthew 13:10 ff (compare Mark 4:10; Luke 8:9) that Christ did not in the beginning of His career employ the parable as a method of teaching, but introduced it later. This took place evidently during the 2nd year of His public ministry, and is closely connected with the changes which about that time He made in His attitude toward the people in general. It evidently was Christ's purpose at the outset to win over, if possible, the nation as a whole to His cause and to the gospel; when it appeared that the leaders and the great bulk of the people would not accept Him for what He wanted to be and clung tenaciously to their carnal Messianic ideas and ideals, Christ ceased largely to appeal to the masses, and, by confining His instructions chiefly to His disciples and special friends, saw the necessity of organizing an ecclesiola in ecclesia, which was eventually to develop into the world-conquering church. One part of this general withdrawal of Christ from a proclamation of His gospel to the whole nation was this change in His method of teaching and the adoption of the parable. On that subject He leaves no doubt, according to Matthew 13:11 ff; Mark 4:12; Luke 8:10. The purpose of the parable is both to reveal and to conceal the truth. It was to serve the first purpose in the case of the disciples, the second in the case of the uncleserving Jews. Psychologically this difference, notwithstanding the acknowledged inferiority in the training and education of the disciples, especially as compared with the scribes and lawyers, is not hard to understand. A simple-minded Christian, who has some understanding of the truth, can readily understand figurative illustrations of this truth, which would be absolute enigmas even to an educated Hindu or Chinaman. The theological problem involved is more difficult. Yet it is evident that we are not dealing with those who have committed the sin against the Holy Ghost, for whom there is no possibility of a return to grace, according to Hebrews 6:4-10; 10:26 (compare Matthew 12:31-32; Mark 3:28-30), and who accordingly could no longer be influenced by an appeal of the gospel, and we have rather before us those from whom Christ has determined to withdraw the offer of redemption -- whether temporarily or definitely and finally, remaining an open question -- according to His policy of not casting pearls before the swine. The proper sense of these passages can be ascertained only when we remember that in Mark 4:12 and Luke 8:10, the hina, need not express purpose, but that this particle is used here to express mere result only, as is clear too from the passage in Matthew 13:13, where the hoti, is found. The word is to be withheld from these people, so that this preaching would not bring about the ordinary results of conversion and forgiveness of sins. Hence, Christ now adopts a method of teaching that will hide the truth from all those who have not yet been imbued by it, and this new method is that of the parable.
5. Interpretation of the Parables:
The principles for the interpretation of the parables, which are all intended primarily and in the first place for the disciples, are furnished by the nature of the parable itself and by Christ's own method of interpreting some of them. The first and foremost thing to be discovered is the scope or the particular spiritual truth which the parable is intended to convey. Just what this scope is may be stated in so many words, as is done, e.g., by the introductory words to that of the Pharisee and the Publican. Again the scope may be learned from the occasion of the parable, as the question of Peter in Matthew 18:21 gives the scope of the following parable, and the real purpose of the Prodigal Son parable in Luke 15:11 ff is not the story of this young man himself, but is set over against the murmuring of the Pharisees because Christ received publicans and sinners, in Luke 15:1 and Luke 2, to exemplify the all-forgiving love of the Father. Not the Son but the Father is in the foreground in this parable, which fact is also the connecting link between the two parts. Sometimes the scope can be learned only from an examination of the details of the parable itself and then may be all the more uncertain.

A second principle of the interpretation of the parables is that a sharp distinction must be made between what the older interpreters called the body (corpus) and the soul (anima) of the story; or, to use other expressions, between the shell or bark (cortex) and the marrow (medulla). Whatever serves only the purpose of the story is the "ornamentation" of the parable, and does not belong to the substance. The former does not call for interpretation or higher spiritual lesson; the latter does. This distinction between those parts of the parable that are intended to convey spiritual meanings and those which are to be ignored in the interpretation is based on Christ's own interpretation of the so-called parabolae perfectae. Christ Himself, in Matthew 13:18 ff, interprets the parable of the Sower, yet a number of data, such as the fact that there are four, and not more or fewer kinds of land, and others, are discarded in this explanation as without meaning. Again in His interpretation of the Tares among the Wheat in Matthew 13:36 ff, a number of details of the original parable are discarded as meaningless.

Just which details are significant and which are meaningless in a parable is often hard, sometimes impossible to determine, as the history of their exegesis amply shows. In general it can be laid down as a rule, that those features which illustrate the scope of the parable belong to its substance, and those which do not, belong to the ornamentation. But even with this rule there remain many exegetical cruces or difficulties. Certain, too, it is that not all of the details are capable of interpretation. Some are added of a nature that indeed illustrate the story as a story, but, from the standpoint of Christian morals, are more than objectionable. The Unjust Steward in using his authority to make the bills of the debtors of his master smaller may be a model, in the shrewd use of this world's goods for his purpose, that the Christian may follow in making use of his goods for his purposes, but the action of the steward itself is incapable of defense. Again, the man who finds in somebody else's property a pearl of great price but conceals this fact from the owner of the land and quietly buys this ground may serve as an example to show how much the kingdom of God is worth, but from an ethical standpoint his action cannot be sanctioned. In general, the parable, like all other forms of figurative expression, has a meaning only as far as the tertium comparationis goes, that is, the third thing which is common to the two things compared. But all this still leaves a large debatable ground in many parables. In the Laborers in the Vineyard does the "penny" mean anything, or is it an ornament? The history of the debate on this subject is long. In the Prodigal Son do all the details of his sufferings, such as eating the husks intended for swine, have a spiritual meaning?

6. Doctrinal Value of the Parables:
The interpreters of former generations laid down the rule, theologia parabolica non eat argumentativa, i.e. the parables, very rich in mission thoughts, do not furnish a basis for doctrinal argument. Like all figurative expressions and forms of thought, the parables too contain elements of doubt as far as their interpretation is concerned. They illustrate truth but they do not prove or demonstrate truth. Omnia aimilia claudicunt, "all comparisons limp," is applicable here also. No point of doctrine can be established on figurative passages of Scripture, as then all elements of doubt would not be eliminated, this doubt being based on the nature of language itself. The argumentative or doctrinal value of parables is found in this, that they may, in accordance with the analogy of Scripture, illustrate truth already clearly expressed elsewhere. Compare especially Trench, introductory essay, in Notes on the Parables of our Lord, chapter iii., 30-43; and Terry, Biblical Hermeneutics, Part II, chapter vi: "Interpretation of Parables," 188-213, in which work a full bibliography is given. Compare also the article "Parabel" in Hauck-Herzog, Realencyklopadie fur protestantische Theologie und Kirche.
G.H. Schodde

PARABLE [Thompson Chain Reference]
# Of the Old Testament

    * Of Jotham
          o Judges 9:7
    * Of Nathan
          o 2 Samuel 12:1
    * Of Woman of Tekoa
          o 2 Samuel 14:15
    * Of a Prophet
          o 1 Kings 20:39
    * Of Joash
          o 2 Kings 14:9
          o 2 Chronicles 25:18
    * Of the Prophets
          o Isaiah 5:1
          o Jeremiah 13:1
          o Ezekiel 17:3
          o Ezekiel 19:2
          o Ezekiel 19:3
          o Ezekiel 24:3
# Of Christ

    * Found In One Gospel Only
        o The Barren Fig Tree
            Luke 13:6
        o The Draw Net
            Matthew 13:47
        o The Friend at Midnight
            Luke 11:5
        o The Good Samaritan
            Luke 10:29
        o The Good Shepherd
            John 10:1
        o The Fine Pearl
            Matthew 13:45
        o The Great Supper
            Luke 14:15
        o The Hidden Treasure
            + Matthew 13:44
        o The Householder
                + Mark 13:34
        o The Labourers in the Vineyard
                + Matthew 20:1
        o The Marriage of the King's Son
                + Matthew 22:1
        o The Pharisee and Publican
                + Luke 18:9
        o The Piece of Money
                + Luke 15:8
        o The Pounds
                + Luke 19:11
        o The Prodigal Son
                + Luke 15:11
        o The Rich Fool
                + Luke 12:16
        o The Rich Man and Lazarus
                + Luke 16:19
        o The Seed Growing in Secret
                + Mark 4:26
        o The Sheep and Goats
                + Matthew 25:31
        o The Tares
                + Matthew 13:24
        o The Ten Talents
                + Matthew 25:14
        o The Ten Virgins
                + Matthew 25:1
        o The Two Debtors
                + Luke 7:41
        o The Two Sons
                + Matthew 21:28
        o The Unjust Judge
                + Luke 18:1
        o The Unjust Steward
                + Luke 16:1
        o The Unmerciful Servant
                + Matthew 18:23
        o The Unprofitable Servants
                + Luke 17:7
        o The Wedding Feast
                + Luke 12:35
        o The Wise Steward
                + Luke 12:42
    * Found in Two Gospels Only
          o The House on the Rock
                + Matthew 7:24
                + Luke 6:47
          o The Leaven
                + Matthew 13:33
                + Luke 13:20
          o The Lost Sheep
                + Matthew 18:12
                + Luke 15:3
    * Found in Three Gospels
          o New Cloth
                + Matthew 9:16
                + Mark 2:21
                + Luke 5:36
          o New Wine in Old Bottles
                + Matthew 9:17
                + Mark 2:22
                + Luke 5:37
          o The Fig Tree
                + Matthew 24:32
                + Mark 13:28
                + Luke 21:29
          o The Mustard Seed
                + Matthew 13:31
                + Mark 4:30
                + Luke 13:18
          o The Sower
                + Matthew 13:3
                + Mark 4:3
                + Luke 8:5
          o The Wicked Husbandmen
                + Matthew 21:33
                + Mark 12:1
                + Luke 20:9 

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