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Mark 4
New English Translation

The Parable of the Sower

4 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat[a] on the lake and sat there while[b] the whole crowd was on the shore by the lake. 2 He taught them many things in parables,[c] and in his teaching said to them: 3 “Listen! A sower went out to sow.[d] 4 And as he sowed, some seed[e] fell along the path, and the birds came and devoured it. 5 Other seed fell on rocky ground[f] where it did not have much soil. It sprang up at once because the soil was not deep.[g] 6 When the sun came up it was scorched, and because it did not have sufficient root,[h] it withered. 7 Other seed fell among the thorns,[i] and they grew up and choked it,[j] and it did not produce grain. 8 But[k] other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.” 9 And he said, “Whoever has ears to hear had better listen!”[l]

The Purpose of Parables

10 When he was alone, those around him with the twelve asked him about the parables. 11 He said to them, “The secret[m] of the kingdom of God[n] has been given[o] to you. But to those outside, everything is in parables,

12 so 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.”[p]

13 He said to them, “Don’t you understand this parable? Then[q] how will you understand any parable? 14 The sower sows the word. 15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan[r] comes and snatches the word[s] that was sown in them. 16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 17 But[t] they have no root in themselves and do not endure.[u] Then, when trouble or persecution comes because of the word, immediately they fall away. 18 Others are the ones sown among thorns: They are those who hear the word, 19 but[v] worldly cares, the seductiveness of wealth,[w] and the desire for other things come in and choke the word,[x] and it produces nothing. 20 But[y] 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.”

The Parable of the Lamp

21 He also said to them, “A lamp[z] isn’t brought to be put under a basket[aa] or under a bed, is it? Isn’t it to be placed on a lampstand? 22 For nothing is hidden except to be revealed,[ab] and nothing concealed except to be brought to light. 23 If anyone has ears to hear, he had better listen!”[ac] 24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive,[ad] and more will be added to you. 25 For whoever has will be given more, but[ae] whoever does not have, even what he has will be taken from him.”[af]

The Parable of the Growing Seed

26 He also said, “The kingdom of God[ag] is like someone who spreads seed on the ground. 27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 28 By itself the soil produces a crop, first the stalk, then the head, then the full grain[ah] in the head. 29 And when the grain is ripe, he sends in the sickle[ai] because the harvest has come.”[aj]

The Parable of the Mustard Seed

30 He also asked, “To what can we compare the kingdom of God,[ak] or what parable can we use to present it? 31 It is like a mustard seed[al] that when sown in the ground, even though it is the smallest of all the seeds in the ground— 32 when it is sown, it grows up,[am] becomes the greatest of all garden plants, and grows large branches so that the wild birds[an] can nest in its shade.”[ao]

The Use of Parables

33 So[ap] with many parables like these, he spoke the word to them, as they were able to hear. 34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Stilling of a Storm

35 On that day, when evening came, Jesus[aq] said to his disciples, “Let’s go across to the other side of the lake.”[ar] 36 So[as] after leaving the crowd, they took him along, just as he was, in the boat,[at] and other boats were with him. 37 Now[au] a great windstorm[av] developed and the waves were breaking into the boat, so that the boat was nearly swamped. 38 But[aw] he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 39 So[ax] he got up and rebuked[ay] the wind, and said to the sea,[az] “Be quiet! Calm down!” Then[ba] the wind stopped, and it was dead calm. 40 And he said to them, “Why are you cowardly? Do you still not have faith?” 41 They were overwhelmed by fear and said to one another, “Who then is this?[bb] Even the wind and sea obey him!”[bc]

Footnotes

  1. Mark 4:1 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  2. Mark 4:1 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
  3. Mark 4:2 sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
  4. Mark 4:3 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11).
  5. Mark 4:4 tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
  6. Mark 4:5 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
  7. Mark 4:5 tn Grk “it had no depth of earth.”
  8. Mark 4:6 tn Grk “it did not have root.”
  9. Mark 4:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
  10. Mark 4:7 sn That is, crowded out the good plants.
  11. Mark 4:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
  12. Mark 4:9 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8; 14:35).
  13. Mark 4:11 tn Grk “the mystery.”sn 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).
  14. Mark 4:11 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  15. Mark 4:11 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
  16. Mark 4:12 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
  17. Mark 4:13 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Mark 4:15 sn 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.
  19. Mark 4:15 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
  20. Mark 4:17 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  21. Mark 4:17 tn Grk “are temporary.”
  22. Mark 4:19 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  23. Mark 4:19 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
  24. Mark 4:19 sn That is, their concern for spiritual things is crowded out by material things.
  25. Mark 4:20 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  26. Mark 4:21 sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
  27. Mark 4:21 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
  28. Mark 4:22 tn Or “disclosed.”
  29. Mark 4:23 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8; 14:35).
  30. Mark 4:24 tn Grk “by the measure with which you measure it will be measured to you.”
  31. Mark 4:25 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  32. Mark 4:25 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
  33. Mark 4:26 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  34. Mark 4:28 tn KJV “corn” is the result of British English, in which “corn” refers to the main cereal crop of a district, wheat in England and oats in Scotland (British English uses “maize” to refer to American corn).
  35. Mark 4:29 tn The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
  36. Mark 4:29 sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.
  37. Mark 4:30 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 26.
  38. Mark 4:31 sn Mustard seeds are known for their tiny size.
  39. Mark 4:32 tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.
  40. Mark 4:32 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  41. Mark 4:32 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of a small plant that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
  42. Mark 4:33 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  43. Mark 4:35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  44. Mark 4:35 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
  45. Mark 4:36 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
  46. Mark 4:36 tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).sn A boat that held all the disciples would be of significant size. See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  47. Mark 4:37 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  48. Mark 4:37 tn Or “a squall.”sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
  49. Mark 4:38 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  50. Mark 4:39 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  51. Mark 4:39 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  52. Mark 4:39 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
  53. Mark 4:39 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  54. Mark 4:41 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
  55. Mark 4:41 sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
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Mark 4
Disciples’ Literal New Testament

Jesus Teaches The Multitudes In Parables

4 And again He began to teach beside the sea. And a very large crowd is gathered-together with Him so that He, having gotten into a boat, sits-down in the sea [to teach]. And all the multitude were near[a] the sea on the land. 2 And He was teaching them many things in parables.

The Sower’s Seed Falls On Different Kinds of Soil. Only The Good Soil Produces Fruit

And He was saying to them in His teaching, 3 “Listen! Behold— the one sowing went out to sow. 4 And it came about during the sowing that some seed fell along the road. And the birds came and ate it up. 5 And other[b] seed fell on the rocky[c] place where it was not having much soil. And immediately it sprang-up because of not having a depth of soil. 6 And when the sun rose, it was scorched. And because of not having a root, it was dried-up. 7 And other seed fell into the thorns. And the thorns came-up and choked it, and it did not give fruit. 8 And others[d] fell into the good soil, and were giving fruit while coming up and growing. And they were bearing thirty fold[e] and sixty fold and a hundred fold”. 9 And He was saying, “He who has ears to hear, let him hear”.

Jesus Tells The Disciples The Purpose of Parables

10 And when He came-to-be alone, the ones around Him with the twelve were questioning Him as to the parables. 11 And He was saying to them, “The mystery[f] of the kingdom of God has been given to you. But all things come in parables to those outside 12 in order that[g] while seeing, they may be seeing and not perceive, and while hearing, they may be hearing and not understanding, that they may not ever turn-back and it be forgiven them”.

Jesus Explains The Parable of The Sower

13 And He says to them, “Do you not know this parable? And how will you understand all the parables? 14 The one sowing sows the word[h]. 15 Now these people are the ones along the road, where the word is sown. And when they hear, immediately Satan comes and takes away the word having been sown into them. 16 And these people are the ones being sown the seed on the rocky places— who, when they hear the word, immediately are receiving it with joy. 17 And they do not have a root in themselves, but are temporary[i]. Then affliction or persecution having come about because of the word, immediately they are caused-to-fall. 18 And other people are the ones being sown the seed into the thorns. These are the ones having heard the word— 19 and coming-in, the anxieties[j] of the age[k] and the deceitfulness[l] of riches and the desires with respect to the other things are choking the word, and it becomes unfruitful[m]. 20 And those people are the ones having been sown[n] the seed on the good soil, who are hearing[o] the word and accepting it and bearing-fruit— thirty fold and sixty fold and a hundred fold”.

The Lamp Comes To Shine, Not To Be Hidden

21 And He was saying to them, “The lamp does not come in order that it may be put under the basket or under the bed, does it? Is it not in order that it may be put on the lampstand? 22 For it is not hidden, except in order that it may be made-visible[p]. Nor did it become hidden-away, but in order that it may come into visibility. 23 If anyone has ears to hear, let him hear”.

With The Measure You Use It Will Be Measured To You

24 And He was saying to them, “Be watching what you listen-to[q]. With what measure you measure[r], it will be measured to you— and it will be added to you. 25 For he who has— it will be given to him. And he who does not have— even what he has will be taken-away from him”.

The Kingdom of God Is Like Seed That Grows From Within Itself To Maturity

26 And He was saying, “The kingdom of God is like this: as-if a person would throw the seed upon the soil, 27 and would be sleeping and arising night and day, and the seed would be budding and growing-long— how, he does not[s] know. 28 The soil bears-fruit by-itself [t]— first grass, then a head, then a full grain in the head. 29 And whenever the fruit permits[u], immediately he[v] sends-forth the sickle because the harvest has come[w]”.

The Kingdom of God Is Like a Mustard Seed. It Starts Small And Grows Large

30 And He was saying, “How should we liken the kingdom of God, or with what parable may we present it?— 31 as a seed of a mustard-plant, which when it is sown upon the soil is being smaller than all[x] the seeds upon the soil. 32 And when it is sown, it goes-up and becomes larger than all the garden-plants. And it makes large branches so that the birds of the heaven are able to be nesting under the shade of it”.

Jesus Spoke To The Crowd In Parables And Explained Everything To His Disciples

33 And with many such parables He was speaking the word to them, as they were able to hear it. 34 And He was not speaking to them apart from a parable. But He was explaining[y] everything privately to His own disciples.

Jesus Calms The Wind And Sea. The Disciples Say, Who Is This Man?

35 And on that day, having become evening, He says to them, “Let us go to the other side”. 36 And having left the crowd, they take Him along as He was[z], in the boat. And other boats were with Him. 37 And a great storm of wind takes place. And the waves were throwing-over into the boat so that the boat was already being filled. 38 And He was in the stern on the cushion, sleeping. And they wake Him and say to Him, “Teacher, do You not care[aa] that we are perishing?” 39 And having awakened, He rebuked the wind, and said to the sea “Be still, be silenced[ab]”. And the wind stopped. And there was a great calm. 40 And He said to them, “Why are you afraid[ac]? Do you not yet have faith?” 41 And they feared a great fear[ad]. And they were saying to one another, “Who then is this One, that[ae] even[af] the wind and the sea obey Him?”

Footnotes

  1. Mark 4:1 Or, [facing] toward; at, before.
  2. Mark 4:5 That is, another portion of seed, viewed as a group.
  3. Mark 4:5 That is, bedrock, or a rocky outcropping.
  4. Mark 4:8 That is, other seeds viewed as individuals.
  5. Mark 4:8 Or, one, thirty; and one, sixty; and one, a hundred. Likewise in v 20.
  6. Mark 4:11 That is, the hidden truth about the kingdom of God now being revealed by Jesus.
  7. Mark 4:12 Jesus here gives the purpose of His speaking in parables. It was in order that the people might remain spiritually blind. In Mt 13:13 it is because the people willfully choose to be blind.
  8. Mark 4:14 Or, message.
  9. Mark 4:17 Or, transitory.
  10. Mark 4:19 Or, worries, cares, concerns.
  11. Mark 4:19 Or, world.
  12. Mark 4:19 Or, deception.
  13. Mark 4:19 Fruitbearing is the evidence of life.
  14. Mark 4:20 That is, who have been sown the seed. Note the change in tense. The second two soils are ‘being sown’; they are in the process of being sown in hopes that a fruitful crop can be grown. This soil has been sown and is bearing fruit.
  15. Mark 4:20 That is, listening to, in the sense of ‘obeying’. Note the change of tense that stresses continuous action here (are hearing), in contrast to the first three soils.
  16. Mark 4:22 Or, revealed. One would only hide a lamp for the purpose of shining it at the proper time. The lamp may be Jesus, who came to light the world, but is hidden from Israel until the proper time; or, the truth Jesus brings, which is now hidden in parables in order that it may come into visibility at the proper time. Or, the lamp may refer to the word of God which believers hide in their hearts in order that it may shine at the opportune time.
  17. Mark 4:24 Or, hear. That is, in the sense of ‘obey’.
  18. Mark 4:24 The measure you use reflects your spiritual capacity, and your ability to receive. If you listen to the traditions of the Pharisees, it will limit your ability to receive spiritual truth.
  19. Mark 4:27 The seed has life in it, and grows without the assistance or understanding of the sower. The sower sows. God causes the growth in ways the sower does not understand. Then the person harvests the fruit.
  20. Mark 4:28 Or, on-its-own.
  21. Mark 4:29 Lit, hands-itself-over. That is, when it has ripened itself.
  22. Mark 4:29 That is, the person who sowed the seed.
  23. Mark 4:29 Or, is here.
  24. Mark 4:31 That is, all the seed people in that day sowed in their gardens. The point is that it has a small and insignificant beginning, but grows larger than all.
  25. Mark 4:34 Or, interpreting.
  26. Mark 4:36 This may be describing the condition of Jesus— straight from His speaking without any rest, explaining why He slept; or, His location— still in the boat (v 1).
  27. Mark 4:38 Lit, is it not a concern to You?
  28. Mark 4:39 The tense is unusual for a command. It implies, be silenced and stay silent.
  29. Mark 4:40 Or, cowardly, fearful.
  30. Mark 4:41 That is, they were extremely afraid.
  31. Mark 4:41 Or, because.
  32. Mark 4:41 Or, both.
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