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马可福音 4
Chinese Contemporary Bible (Simplified)

撒种的比喻

4 耶稣又到湖边讲道，周围聚集了许多人，耶稣只好上到湖边的船上坐下，众人都站在岸上。 2 耶稣用比喻教导他们许多事，在教导中祂说： 3 “听着！有一个农夫出去撒种。 4 撒种的时候，有些种子落在路旁，被飞鸟吃掉了； 5 有些落在石头地上，因为泥土不深，种子很快就发芽了， 6 然而因为没有根，被太阳一晒就枯萎了； 7 有些落在荆棘丛中，荆棘长起来便把嫩苗挤住了，以致不能结实； 8 有些落在沃土里，就发芽生长，结出果实，收成多达三十倍、六十倍、一百倍！” 9 然后祂说：“有耳可听的，都应当听。”

10 当耶稣独自一人的时候，十二使徒和追随祂的人来请教比喻的意思。 11 耶稣说：“上帝国的奥秘只让你们知道，对于外人，我只用比喻， 12 使他们‘看了又看，却不领悟；听了又听，却不明白，免得他们回心转意，得到赦免。’”

13 耶稣又对他们说：“你们不明白这个比喻，又怎能明白其他比喻呢？ 14 农夫撒的是上帝的道。 15 种子落在路旁，是指人听了道，撒旦立刻过来夺去了撒在他们心里的道。 16 种子落在石头地上，是指人听了道后，立刻欢喜地接受了， 17 但他们心里没有根基，不过是暂时接受，一旦为道遭受患难和迫害，就立刻放弃了。 18 种子落在荆棘丛中，是指人虽然听过道， 19 但生活的忧虑、钱财的迷惑和其他欲望把道挤住了，以致不能结出果实。 20 种子落在沃土里，是指人听了道，领受了，又结出果实，收成多达三十倍、六十倍、甚至一百倍。”

灯的比喻

21 耶稣继续说：“人会把灯拿来放在篮子底下或床底下吗？当然不会，他一定会把它放在灯台上。 22 隐藏的事是不能掩盖的，终会显露出来。 23 有耳可听的，就应当听。” 24 耶稣又说：“要好好思想你们所听到的，你们用什么量器量给人，就用什么量器量给你们，甚至要多给你们。 25 因为凡有的，还要给他更多；凡没有的，连他仅有的也要夺去！”

种子生长的比喻

26 祂又说：“上帝的国就像一个人在地上撒种。 27 他天天日出而作，日落而息。种子就在他不知不觉中渐渐发芽长大。 28 大地会使种子生长，先发苗后吐穗，最终结出饱满的籽粒。 29 庄稼成熟后，他就拿起镰刀来收割，因为收成的时候到了。”

芥菜种的比喻

30 耶稣说：“我们拿什么比作上帝的国呢？用什么比喻来解释呢？ 31 上帝的国就像一粒芥菜种。它是种子中最小的， 32 但种在地里，却能长得比各样蔬菜都大，有粗大的枝条，可以让飞鸟在它的树荫中筑巢。”

33 耶稣用了许多类似的比喻，按照众人所能领悟的，把上帝的道讲给他们听。 34 祂总是用比喻对他们讲论，只有单独和门徒在一起的时候，才把一切解释清楚。

平息风浪

35 那天晚上，耶稣对门徒说：“我们渡到对面去吧。” 36 他们就离开众人，上了耶稣乘坐的船，一起渡到湖的对岸，还有其他船只跟着去。 37 忽然，湖面上狂风大作，波浪撞击船身，船内几乎灌满了水。 38 耶稣却还在船尾枕着枕头睡觉。门徒叫醒了祂，说：“老师，我们快淹死了，你怎么不管呢？”

39 耶稣起来斥责狂风，对着湖面说：“静下来！停下来！”于是就风平浪静了。 40 祂对门徒说：“你们为什么这样害怕呢？你们还是没有信心吗？”

41 他们极其害怕，彼此议论说：“祂到底是谁？连风浪都听祂的！”

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馬 可 福 音 4
Chinese New Testament: Easy-to-Read Version

关于农夫播种的寓言

4 耶稣又开始在湖边教导人们。聚集在他身边的人太多了，他离开岸边，上了一条船，坐了下来，所有的人都留在岸边。 2 耶稣通过讲故事来教导人们。他是这样讲的： 3 “听着！从前有个农夫出去播种。 4 他撒种的时候，有些种子掉在路边，被飞来的鸟儿吃掉了。 5 有些种子落在浅土的石地上，因为土壤不深，种子很快就发芽了， 6 但是扎不下根，太阳出来一晒，它们就枯萎了。 7 还有些种子落进荆棘丛中，草壮欺苗，种子最终不能结果。 8 另一些种子落进肥沃的土里，发芽，抽穗，结果；结出三十倍、六十倍、甚至一百倍的果实。”

9 耶稣又说∶“有耳能听的人， 都应该听着！”

耶稣为什么用寓言教导人

10 当耶稣独自一人时，与他和十二使徒在一起的人问耶稣这些寓言的含义。 11 耶稣告诉他们∶“只有你们这些人能知道上帝王国的奥秘，可是对其他人来说，我用寓言故事讲述一切。 12 这么做，以便：

‘他们看了又看，
却什么也看不见；
他们听了又听，
却什么也听不懂。
否则，他们有可能回归上帝，
得到宽恕。’” (A)

耶稣解释种子的寓言

13 耶稣对门徒说∶“你们理解这个寓言吗？如果不能，那么你们又怎么能够理解任何一个寓言呢？ 14 农夫播种的是福音。 15 有些人就如播在路边的种子，他们听到后，撒旦立刻来把播在他们心中的福音夺走了。 16 有些人就像那些播在石头地上的种子。他们听到福音后，立即欣然接受了。 17 但是却没有在他们心中扎根，因此也只持续片刻。一旦福音给他招来麻烦或迫害，他们便立刻放弃了信仰。 18 另外一些人就像撒在荆棘丛中的种子，他们听到了福音， 19 但却让现世的烦恼、财富的诱惑和其它的欲望膨胀，窒息了福音，而无结果。 20 其他人则像撒在肥沃土壤里的种子， 他们听到了福音，便接受了，而且还结出硕果—有时增加三十倍、或六十倍，或者百倍的果实 [a]。”

用其所有

21 耶稣对人们说∶“灯拿来是被扣在碗下面或者放在床下的吗？灯拿来不是要被放在灯台上的吗？ 22 所有隐藏的事情都会暴露，所有秘密的事情都会被人知道。 23 能听见我的话的人，听着。

24 “你们要仔细琢磨你们听到的。你们用怎样的量器给别人，上帝也会用怎样的量器给你们，而且甚至会多给你们。 25 拥有的人，会得到更多；几乎一无所有的人，就连他们仅有的一点点也要被拿走。” [b]

种子的寓言

26 耶稣说∶“上帝的王国就像这样：一个人把种子播进地里。 27 种子发芽，日夜生长。不论这个人日出而起，还是日落而息都无关紧要，种子依旧在生长。种子发芽了，长大了，可是他并不知道种子是怎样成长的。 28 土地自己长出庄稼，先长茎，再抽穗，然后穗上结出饱满的谷粒。 29 等到庄稼熟了，他便立即用镰刀收割，这是收获的季节。”

上帝的王国像什么？

30 耶稣说∶“我能把上帝的王国比作什么呢? 我能用什么样的比喻呢? 31 上帝的王国就像一粒芥茉籽，刚种下的时候，它是世界上最小的种子。 32 可是一旦种下，它就长成了园子里最大的一棵植物。它长出粗大的枝条，甚至连天上的鸟儿都能在它的荫下筑巢。”

33 耶稣用了许多像这样的寓言故事讲道，他讲得道都是他们能听懂的。 34 他总是用寓言来讲道。但是当他和他的门徒单独在一起的时候，他就把一切都解释给他们听。

耶稣的门徒目睹他的力量

35 那天晚上，耶稣对门徒们说∶“咱们到湖对岸去吧。” 36 他们离开人群，上了耶稣乘坐的那只小船。还有几只船和他们同行。 37 这时湖面上刮起了一阵大风，浪头打到船上，船几乎灌满了水。 38 可是耶稣正在船尾枕头上睡觉。门徒们过去把他叫醒， 说∶“老师，您难道不在乎我们被淹死吗？”

39 耶稣站起身，喝斥狂风，并对湖水说∶“安静！静下来！”风便停了，湖面变得一片平静。

40 耶稣对门徒们说∶“你们为什么害怕呢？难道你们仍旧没有信仰吗？”

41 但是门徒们非常害怕，彼此议论说∶“他到底是什么人？连风和水都服从他。”

Footnotes

  1. 馬 可 福 音 4:20 果实： 上帝要他的子民所行的善行。
  2. 馬 可 福 音 4:25 你们要仔细琢磨你们听到的。 你越用心，你会理解的越多， 而且还会赐给你更多的理解。 理解的人会得到更多， 没有多少的人甚至还会失去他们仅有的一点点。”
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马可福音 4
Chinese New Version (Traditional)

撒種的比喻(A)

4 耶穌又在海邊教導人。有一大群人聚集到他那裡，因此他上船坐下來。船在海中，群眾都朝著海站在岸上。 2 他用比喻教訓他們許多事，在教訓中他說： 3 “你們聽著！有一個撒種的出去撒種， 4 撒的時候，有的落在路旁，小鳥飛來就吃掉了。 5 有的落在泥土不多的石地上，因為泥土不深，很快就長起來。 6 但太陽一出來，就把它曬乾，又因為沒有根就枯萎了。 7 有的落在荊棘裡，荊棘長起來，把它擠住，它就結不出果實來。 8 有的落在好土裡，就生長繁茂，結出果實，有三十倍的、有六十倍的、有一百倍的。” 9 耶穌又說：“有耳可聽的，就應當聽。”

用比喻的目的(B)

10 耶穌獨自一人的時候，那些經常跟著他的人和十二門徒，來問這些比喻的意義。 11 耶穌對他們說：“　神的國的奧祕，只給你們知道，但對於外人，一切都用比喻， 12 叫他們

‘看是看見了，卻不領悟，

聽是聽見了，卻不明白，

免得他們回轉過來，得到赦免。’”

解釋撒種的比喻(C)

13 耶穌又對他們說：“你們不明白這個比喻，怎能明白一切比喻呢？ 14 撒種的人所撒的就是道。 15 那撒在路旁的，就是人聽了道，撒但立刻來，把撒在他心裡的道奪去。 16 照樣，那撒在石地上的，就是人聽了道，立刻歡歡喜喜地接受了； 17 可是他們裡面沒有根，只是暫時的；一旦為道遭遇患難，受到迫害，就立刻跌倒了。 18 那撒在荊棘裡的，是指另一些人；他們聽了道， 19 然而今世的憂慮、財富的迷惑，以及種種的慾望，接連進來，把道擠住，就結不出果實來。 20 那撒在好土裡的，就是人聽了道，接受了，並且結出果實，有三十倍的、有六十倍的、有一百倍的。”

隱藏的事終必顯露(D)

21 耶穌又對他們說：“燈難道是拿來放在量器底下或床底下的嗎？它不是該放在燈臺上嗎？ 22 因為沒有甚麼隱藏的事不被顯明出來，沒有甚麼掩蓋的事不被揭露的。 23 有耳可聽的，就應當聽。”

24 耶穌又對他們說：“要留心你們所聽到的，你們用甚麼尺度量給人，　神也要用甚麼尺度量給你們，並且要超過尺度給你們。 25 因為那有的，還要給他；那沒有的，就算他有甚麼也要拿去。”

種子發芽生長的比喻

26 耶穌說：“　神的國好像人在地裡撒種， 27 他夜裡睡覺，白天起來，種子發芽生長，自己也不知道怎麼會這樣的。 28 地生五穀是自然的，先長苗，後吐穗，最後穗上結滿了子粒。 29 莊稼熟了，就派人用鐮刀割下，因為收成的時候到了。”

芥菜種的比喻(E)

30 又說：“我們要把　神的國比作甚麼呢？我們可以用甚麼比喻來形容它呢？ 31 它好像一粒芥菜種，剛種下去的時候，比地上的一切種子都小， 32 種下以後，生長起來，卻比一切蔬菜都大，長出大枝子，甚至天空的飛鳥都可以在它的蔭下搭窩。”

33 耶穌用許多這樣的比喻，照著他們所能聽懂的，向他們講道； 34 不用比喻，就不對他們講。只有單獨和自己的門徒在一起的時候，才把一切解釋給他們聽。

平靜風浪(F)

35 當天黃昏，耶穌對門徒說：“我們渡到海那邊去吧。” 36 門徒離開群眾，耶穌已經在船上，他們就載他過去，也有別的船和他同去。 37 忽然起了狂風，波浪不斷地打進船來，艙裡積滿了水。 38 耶穌卻在船尾靠著枕頭睡著了。門徒把他叫醒，對他說：“老師，我們要死了，你不管嗎？” 39 耶穌起來，斥責了風，又對海說：“不要作聲！安靜吧！”風就停止，大大地平靜了。 40 然後對他們說：“為甚麼這樣膽怯呢？你們怎麼沒有信心呢？” 41 門徒非常懼怕，彼此說：“這到底是誰，連風和海都聽從他？”

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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
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The Parable of the Sower(A)(B)

4 Again Jesus began to teach by the lake.(C) The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water’s edge. 2 He taught them many things by parables,(D) and in his teaching said: 3 “Listen! A farmer went out to sow his seed.(E) 4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6 But when the sun came up, the plants were scorched, and they withered because they had no root. 7 Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. 8 Still other seed fell on good soil. It came up, grew and produced a crop, some multiplying thirty, some sixty, some a hundred times.”(F)

9 Then Jesus said, “Whoever has ears to hear, let them hear.”(G)

10 When he was alone, the Twelve and the others around him asked him about the parables. 11 He told them, “The secret of the kingdom of God(H) has been given to you. But to those on the outside(I) everything is said in parables 12 so that,

“‘they may be ever seeing but never perceiving,
    and ever hearing but never understanding;
otherwise they might turn and be forgiven!’[a]”(J)

13 Then Jesus said to them, “Don’t you understand this parable? How then will you understand any parable? 14 The farmer sows the word.(K) 15 Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan(L) comes and takes away the word that was sown in them. 16 Others, like seed sown on rocky places, hear the word and at once receive it with joy. 17 But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. 18 Still others, like seed sown among thorns, hear the word; 19 but the worries of this life, the deceitfulness of wealth(M) and the desires for other things come in and choke the word, making it unfruitful. 20 Others, like seed sown on good soil, hear the word, accept it, and produce a crop—some thirty, some sixty, some a hundred times what was sown.”

A Lamp on a Stand

21 He said to them, “Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand?(N) 22 For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open.(O) 23 If anyone has ears to hear, let them hear.”(P)

24 “Consider carefully what you hear,” he continued. “With the measure you use, it will be measured to you—and even more.(Q) 25 Whoever has will be given more; whoever does not have, even what they have will be taken from them.”(R)

The Parable of the Growing Seed

26 He also said, “This is what the kingdom of God is like.(S) A man scatters seed on the ground. 27 Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. 28 All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. 29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.”(T)

The Parable of the Mustard Seed(U)

30 Again he said, “What shall we say the kingdom of God is like,(V) or what parable shall we use to describe it? 31 It is like a mustard seed, which is the smallest of all seeds on earth. 32 Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds can perch in its shade.”

33 With many similar parables Jesus spoke the word to them, as much as they could understand.(W) 34 He did not say anything to them without using a parable.(X) But when he was alone with his own disciples, he explained everything.

Jesus Calms the Storm(Y)

35 That day when evening came, he said to his disciples, “Let us go over to the other side.” 36 Leaving the crowd behind, they took him along, just as he was, in the boat.(Z) There were also other boats with him. 37 A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. 38 Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, “Teacher, don’t you care if we drown?”

39 He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm.

40 He said to his disciples, “Why are you so afraid? Do you still have no faith?”(AA)

41 They were terrified and asked each other, “Who is this? Even the wind and the waves obey him!”

Footnotes

  1. Mark 4:12 Isaiah 6:9,10
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