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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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马可福音 4
Chinese Standard Bible (Simplified)

撒种的比喻

4 又一次，耶稣开始在湖边[a]教导人。有一大群人聚集到他那里，所以他上了湖中的一条船坐下来。众人都在岸边，面对湖站着。 2 耶稣用比喻教导他们很多事，在教导时对他们说： 3 “你们当听好：看哪，有一个撒种的出去撒种。 4 他撒的时候，有的种子落在路边，[b]飞鸟来了，就把它吃掉了。 5 另有落在岩石地上的，那里没有多少泥土，它立刻就发芽了，因为土不深； 6 当太阳升起，它被暴晒，就枯萎了，因为没有根。 7 另有落进荆棘丛里的，荆棘长起来把它挤住，它就结不出果实了。 8 可是另有落进好土壤里的，就发芽、生长，不断地结出果实，结出的有三十倍的、有六十倍的、有一百倍的。” 9 耶稣说：“凡是有耳可听的，就应当听！”

用比喻的原因

10 耶稣独自一人的时候，跟随他的人与十二使徒[c]一起问他这些比喻的意思。 11 耶稣对他们说：“神国的奥秘已经赐给你们了[d]，但是对外人，一切都是用比喻的。 12 这是为要使

‘他们看了又看，却不明白，
听了又听，却不领悟，
免得他们回转过来，
就[e]被赦免。’[f]”

解明撒种的比喻

13 耶稣对他们说：“你们不明白这个比喻，又怎么能领会所有的比喻呢？ 14 撒种的人所撒的是话语。 15 那被撒上话语的‘路边之地’是这样一些人：他们听了话语以后，撒旦就立刻来把那撒在他们心里[g]的话语夺走。 16 [h]那被撒上话语的‘岩石地’是这样一些人：他们一旦听了这话语，就立刻怀着喜乐的心接受了它； 17 可是他们里面没有根而不能持久，一旦为这话语受患难或逼迫，他们立刻就放弃[i]了。 18 那被撒进话语的‘荆棘丛’是另外一些人，那些人是这样的：他们听了这话语， 19 但今世的各种忧虑、财富的迷惑，以及其他各种欲望纷纷进来把这话语挤住了，他就成了不结果实的。 20 而那被撒上话语的‘好土壤’是这样的人：他们听了这话语就接受，并且结出果实来，有三十倍的，有六十倍的，也有一百倍的。”

油灯的比喻

21 耶稣又对他们说：“油灯拿进来，难道是为了放在斗[j]底下，或床底下吗？不是为了放在灯台上吗？ 22 这样，就算是隐秘的事，也没有不显明出来的；即使是隐藏的事，也没有不显露出来的。 23 凡是有耳可听的，就应当听！” 24 耶稣又说：“你们要留心所听到的。你们用什么量器[k]来衡量，也会同样地被衡量，而且还将加添给你们[l]； 25 因为凡是有的，还要赐给他；凡是没有的，连他有的也将从他那里被拿走。”

种子生长的比喻

26 耶稣又说：“神的国就像这样：有人在地上撒了种子， 27 黑夜白昼，或睡或起，他却不知道那种子怎样发芽和长大。 28 大地自然长出五谷[m]——先长苗，再吐穗，然后穗上结出饱满的子粒。 29 当果实成熟的时候，他立刻伸出镰刀，因为收割的季节到了。”

芥菜种的比喻

30 耶稣又说：“我们把神的国比做什么呢？用什么比喻来表明[n]它呢？ 31 它好像一粒芥菜种子，被种入地里的时候，比地上所有的种子更小， 32 可是被种下去以后，它就长起来，长得比所有蔬菜更大，并且长出大枝子，以致天空的飞鸟能在它的荫下搭窝。”

使用比喻

33 耶稣照着他们所能听的，用许多这样的比喻，向他们讲道。 34 他向众人讲话，没有不用比喻的。可是，他却单独给自己的门徒们解释一切。

平静风浪

35 那天晚上，耶稣对门徒们说：“我们渡到对岸去吧。” 36 门徒离开众人，耶稣仍然在船上，他们就把他一同带去；也有别的船[o]与他同行。 37 这时候，起了大风暴，以致波浪打进船里，船几乎灌满了水。 38 耶稣却在船尾靠着枕头睡着了。门徒们叫醒他，说：“老师！我们没命了，你不管吗？”

39 耶稣就起来，斥责了风，对浪[p]说：“不许做声！平静下来！”于是风就停了，湖面就变得一片平静。 40 耶稣对门徒们说：“为什么胆怯呢？你们还没有信吗？”

41 门徒们就大为惊恐，彼此说：“这个人究竟是谁？连风和浪也听从他！”

Footnotes

  1. 马可福音 4:1 湖——原文直译“海”；指“加利利湖（海）”。
  2. 马可福音 4:4 有古抄本附“天空的”。
  3. 马可福音 4:10 使徒——辅助词语。
  4. 马可福音 4:11 赐给你们了——有古抄本作“赐下来让你们知道”。
  5. 马可福音 4:12 有古抄本附“罪”。
  6. 马可福音 4:12 《以赛亚书》6:9-10。
  7. 马可福音 4:15 在他们心里——有古抄本作“在他们里面”。
  8. 马可福音 4:16 有古抄本附“同样，”。
  9. 马可福音 4:17 放弃——原文直译“绊倒”。
  10. 马可福音 4:21 斗——指“一种度量谷物的量器”；容量约为9升。
  11. 马可福音 4:24 量器——或译作“尺度”或“标准”。
  12. 马可福音 4:24 你们——有古抄本作“你们这些正在听的人”。
  13. 马可福音 4:28 长出五谷——原文直译“结出果实”。
  14. 马可福音 4:30 表明——或译作“描述”；有古抄本作“比做”。
  15. 马可福音 4:36 船——有古抄本作“小船”。
  16. 马可福音 4:39 浪——或译作“湖”；原文直译“海”。
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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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