Mark 4
Lexham English Bible
The Parable of the Sower
4 And again he began to teach beside the sea,[a] and a very large crowd was gathered to him, so that he got into a boat and[b] sat on the sea, and the whole crowd was at the sea on the land. 2 And he began to teach[c] them many things in parables, and was saying to them in his teaching, 3 “Listen! Behold, the sower went out to sow. 4 And it happened that while he was sowing, some seed[d] fell on the side of the path, and the birds came and devoured it. 5 And other seed fell on the rocky ground where it did not have much soil, and it sprang up at once, because it did not have any depth of soil. 6 And when the sun rose it was scorched, and because it did not have enough root, it withered. 7 And other seed fell among the thorn plants, and the thorn plants came up and choked it, and it did not produce grain.[e] 8 And other seed fell on the good soil, and produced grain,[f] coming up and increasing, and it bore a crop[g]—one thirty and one sixty and one a hundred times as much.[h] 9 And he said, “Whoever has ears to hear, let him hear!”
The Reason for the Parables
10 And when he was alone, those around him together with the twelve began asking[i] him about the parables. 11 And he said to them, “To you has been granted the secret of the kingdom of God, but to those who are outside everything is in parables, 12 so that
‘they may look closely[j] and not perceive,
and they may listen carefully[k] and not understand,
lest they turn and it be forgiven them.’”[l]
The Parable of the Sower Interpreted
13 And he said to them, “Do you not understand this parable? And how will you understand all the parables? 14 The sower sows the word. 15 And these are the ones beside the path where the word is sown, and whenever they hear it,[m] immediately Satan comes and takes away the word that was sown in them. 16 And these are like[n] the ones sown on the rocky ground, who whenever they hear the word immediately receive it with joy. 17 And they have no root in themselves, but are temporary. Then when[o] affliction or persecution comes because of the word, immediately they fall away. 18 And others are the ones sown among the thorn plants—these are the ones who hear the word, 19 and the cares of the world and the deceitfulness of wealth and the desires for other things come in and[p] choke the word and it becomes unproductive. 20 And those are the ones sown on the good soil, who hear the word and receive it[q] and bear fruit—one thirty and one sixty and one a hundred times as much.”[r]
The Parable of the Lamp
21 And he said to them, “Surely a lamp is not brought so that it may be put under a bushel basket or under a bed, is it?[s] Is it not[t] so that it may be put on a lampstand? 22 For nothing is secret except so that it may be revealed, nor has become hidden except so that it will come to light. 23 If anyone has ears to hear, let him hear!” 24 And he said to them, “Take care what you hear! With the measure by which you measure out, it will be measured out to you, and will be added to you. 25 For whoever has, more will be given to him, and whoever does not have, even what he has will be taken away from him.”
The Parable of the Seed that Grows by Itself
26 And he said, “The kingdom of God is like this: like a man scatters seed on the ground. 27 And he sleeps and gets up, night and day, and the seed sprouts and grows—he does not know how.[u] 28 By itself the soil produces a crop: first the grass, then the head of grain, then the full grain in the head. 29 But when the crop permits, he sends in the sickle right away, because the harvest has come.”
The Parable of the Mustard Seed
30 And he said, “With what can we compare the kingdom of God, or by what parable can we present it? 31 It is like a mustard seed that when sown on the ground, although it[v] is the smallest of all the seeds that are on the ground, 32 but when it is sown it grows up and becomes the largest of all the garden herbs, and sends out large branches so that the birds of the sky are able to nest in its shade.” 33 And with many parables such as these he was speaking the word to them, as they were able to hear it.[w] 34 And he did not speak to them without a parable, but in private he explained everything to his own disciples.
Calming of a Storm
35 And on that day, when it[x] was evening, he said to them, “Let us cross over to the other side.” 36 And leaving the crowd, they took him along, as he was, in the boat. And other boats were with him. 37 And a great storm of wind developed, and the waves were breaking into the boat, so that the boat was already being filled with water.[y] 38 And he was in the stern sleeping on the cushion, and they woke him up and said to him, “Teacher, is it not a concern to you that we are perishing?” 39 And he woke up and[z] rebuked the wind, and said to the sea, “Be quiet! Be silent!” And the wind abated and there was a great calm. 40 And he said to them, “Why are you fearful? Do you not yet have faith?” 41 And they were terribly frightened[aa] and began to say[ab] to one another, “Who then is this, that even the wind and the sea obey him?”
Footnotes
- Mark 4:1 That is, the Sea of Galilee
- Mark 4:1 Here “and” is supplied because the previous participle (“got”) has been translated as a finite verb
- Mark 4:2 The imperfect tense has been translated as ingressive here (“began to teach”)
- Mark 4:4 Literally “some of which”
- Mark 4:7 Literally “fruit,” describing here the grain harvested from the healthy plants; in contemporary English this would more naturally be expressed by terms like “grain” or “crop”
- Mark 4:8 Literally “fruit,” describing here the grain harvested from the healthy plants; in contemporary English this would more naturally be expressed by terms like “grain” or “crop”
- Mark 4:8 Here the direct object is supplied from context in the English translation
- Mark 4:8 The phrase “times as much” is not in the Greek text but is implied
- Mark 4:10 The imperfect tense has been translated as ingressive here (“began asking”)
- Mark 4:12 Literally “seeing they may see”
- Mark 4:12 Literally “hearing they may hear”
- Mark 4:12 A quotation from Isa 6:9–10
- Mark 4:15 *Here the direct object is supplied from context in the English translation
- Mark 4:16 Some manuscripts omit “like”
- Mark 4:17 Here “when” is supplied as a component of the temporal genitive absolute participle (“comes”)
- Mark 4:19 Here “and” is supplied because the previous participle (“come in”) has been translated as a finite verb
- Mark 4:20 Here the direct object is supplied from context in the English translation
- Mark 4:20 The phrase “times as much” is not in the Greek text but is implied
- Mark 4:21 The negative construction in Greek anticipates a negative answer here, indicated in the translation by the phrase “is it”
- Mark 4:21 The negative construction in Greek anticipates a positive answer here
- Mark 4:27 Literally “in such a way as he does not know”
- Mark 4:31 Here “although” is supplied as a component of the participle (“is”) which is understood as concessive
- Mark 4:33 *Here the direct object is supplied from context in the English translation
- Mark 4:35 Here “when” is supplied as a component of the temporal genitive absolute participle (“was”)
- Mark 4:37 *The words “with water” are not in the Greek text but are implied
- Mark 4:39 Here “and” is supplied because the previous participle (“woke up”) has been translated as a finite verb
- Mark 4:41 Literally “they feared a great fear”
- Mark 4:41 The imperfect tense has been translated as ingressive here (“began to say”)
Mark 4
Mounce Reverse Interlinear New Testament
4 · kai Again palin Jesus began archō to teach didaskō beside para the ho lake thalassa. And kai a very large polys crowd ochlos gathered synagō about pros him autos, so hōste that he autos got embainō into eis a boat ploion and sat kathēmai there out on en the ho lake thalassa while kai all pas the ho people ochlos were eimi on epi shore gē by pros the edge of the ho water thalassa. · ho 2 And kai he taught didaskō them autos many things polys by en parables parabolē, and kai in en his autos teaching didachē said legō to them autos: · ho 3 “ Listen akouō! A sower speirō went exerchomai out · ho to sow speirō. 4 And kai as en he was sowing speirō, some hos seed fell piptō along para the ho path hodos, and kai birds peteinon came erchomai · ho and kai ate katesthiō it autos up. 5 · kai Other allos seed fell piptō on epi · ho rocky ground petrōdēs where hopou it did not ou have echō much polys soil gē, and kai it sprang up exanatellō right away because dia · ho it had echō no mē depth bathos of soil gē. 6 · kai When hote the ho sun hēlios came anatellō up , the plant was scorched kaumatizō, and kai because dia · ho it did not mē have echō a root rhiza, it withered xērainō away . 7 · kai Other allos seed fell piptō among eis the ho thorns akantha, and kai the ho thorns akantha came anabainō up and kai choked sympnigō it autos, and kai it did didōmi not ou produce didōmi grain karpos. 8 But kai other allos seed fell piptō into eis · ho good kalos soil gē · ho and kai produced didōmi grain karpos, sprouting anabainō, · kai growing auxanō, and kai bearing pherō thirty heis triakonta, · kai sixty heis hexēkonta, and kai even a hundredfold heis hekaton.” 9 And kai he said legō, “ Whoever hos has echō ears ous to hear akouō, let him listen akouō!” 10 · kai When hote he was ginomai alone kata monos, those ho around peri him autos with syn the ho twelve dōdeka asked erōtaō him autos about erōtaō the ho parables parabolē. 11 And kai he said legō to them autos, “ To you hymeis has been given didōmi the ho mystery mystērion of the ho kingdom basileia of ho God theos, but de to those ekeinos · ho outside exō, everything pas is ginomai in en parables parabolē, · ho 12 so hina that ‘ when they look blepō, they may see blepō yet kai not mē perceive, and kai when they listen akouō, they may hear akouō yet kai not mē understand syniēmi; otherwise mēpote they might turn epistrephō and kai be forgiven aphiēmi.’”
13 And kai he said legō to them autos, “ Do you not ou understand oida · ho this houtos parable parabolē? Then kai how pōs will you understand ginōskō all pas the ho parables parabolē? 14 The ho sower speirō sows speirō the ho word logos. 15 These houtos · de are eimi the ho ones on para the ho path hodos where hopou the ho word logos is sown speirō: · kai whenever hotan they hear akouō, Satan Satanas immediately comes erchomai · ho and kai carries airō off the ho word logos that ho was sown speirō in eis them autos. 16 · kai These houtos are eimi the ho ones sown speirō on epi · ho rocky ground petrōdēs: whenever hotan they hear akouō the ho word logos, they lambanō immediately receive lambanō it autos with meta joy chara. 17 But kai they have echō no ou root rhiza in en themselves heautou and alla last for eimi only a limited time proskairos. Then eita, when tribulation thlipsis or ē persecution diōgmos comes ginomai because dia of the ho word logos, immediately they fall skandalizō away . 18 · kai Others allos are eimi the ho ones sown speirō among eis the ho thorns akantha: these houtos are eimi the ho ones who hear akouō the ho word logos, 19 but kai the ho cares merimna of the ho world aiōn, · kai the ho deceitfulness apatē of ho wealth ploutos, and kai the ho desires epithumia for peri · ho many other things loipos come eisporeuomai in and choke sympnigō the ho word logos, and kai it becomes ginomai barren akarpos. 20 · kai These ekeinos are eimi the ho ones sown speirō on epi · ho good kalos soil gē: · ho they hostis hear akouō the ho word logos, · kai accept paradechomai it, and kai bear karpophoreō fruit — thirty heis triakonta, · kai sixty heis hexēkonta, and kai even a hundredfold heis hekaton.”
21 And kai he said legō to them autos, “A lamp lychnos is not mēti brought erchomai · ho to hina be put tithēmi under hypo a ho basket modios or ē under hypo a ho bed klinē, is it? Is it not ou to hina be put tithēmi on epi a ho lampstand lychnia? 22 For gar nothing ou is eimi hidden kryptos except ean mē to hina be disclosed phaneroō; nor oude is ginomai anything concealed apokryphos, except alla to hina come erchomai to eis light phaneros. 23 If ei anyone tis has echō ears ous to hear akouō, let him listen akouō!” 24 And kai he said legō to them autos, “ Pay attention blepō to what tis you hear akouō. By en what hos measure metron you measure metreō it will be measured metreō out to you hymeis, and kai more will be added prostithēmi to you hymeis. 25 For gar whoever hos has echō, more will be given didōmi to him autos; and kai whoever hos does not ou have echō, even kai what hos he does have echō will be taken airō away from apo him autos.” 26 And kai he said legō, “ The ho kingdom basileia of ho God theos is eimi like hōs a man anthrōpos who scatters ballō · ho seed sporos on epi the ho ground gē. 27 · kai He goes to bed katheudō and kai gets egeirō up , night nyx and kai day hēmera, and kai the ho seed sporos sprouts blastanō and kai grows mēkynō, although he autos does not ou know oida how hōs. 28 The ho soil gē produces a crop karpophoreō all by itself automatos: first prōton the stalk chortos, then eita the head stachus, then eita the full plērēs grain sitos in en the ho head stachus. 29 And de when hotan the ho grain karpos is ripe paradidōmi, immediately he sends apostellō in the ho sickle drepanon, because hoti the ho harvest therismos has come paristēmi.”
30 Then kai he said legō, “To what pōs can we compare homoioō the ho kingdom basileia of ho God theos, or ē what tis parable parabolē can we use tithēmi for en it autos? 31 It is like hōs a mustard sinapi seed kokkos that hos, when hotan it is sown speirō in epi the ho ground gē, is eimi smaller mikros than all pas of the ho seeds sperma · ho on epi · ho earth gē. 32 Yet kai when hotan it is sown speirō, it grows anabainō up and kai becomes ginomai larger megas than all pas the ho garden plants lachanon and kai puts poieō out large megas branches klados, so hōste that the ho birds peteinon of the ho air ouranos are able dynamai to nest kataskēnoō in hypo · ho its autos shade skia.”
33 So kai with parabolē many polys parables parabolē such as these toioutos he spoke laleō the ho word logos to them autos, as kathōs they were able dynamai to understand akouō. 34 And de without chōris a parable parabolē he did not ou speak laleō to them autos; but de privately kata idios to ho his idios own disciples mathētēs he would explain epilyō everything pas. 35 · kai On en that ekeinos same day hēmera, when ginomai evening opsia had come ginomai, he said legō to them autos, · ho “ Let us go dierchomai over to eis the ho other side peran.” 36 So kai after leaving aphiēmi the ho crowd ochlos, they took paralambanō him autos with them, just hōs as he was eimi, in en the ho boat ploion. And kai other allos boats ploion were eimi with meta him autos. 37 Now kai a fierce megas windstorm lailaps arose ginomai and kai the ho waves kyma began to break epiballō into eis the ho boat ploion, so hōste that the ho boat ploion was now ēdē filling gemizō. 38 But kai Jesus autos was eimi in en the ho stern prymna, sleeping katheudō on epi a ho cushion proskephalaion. · kai They woke egeirō him autos and kai said legō to him autos, “ Teacher didaskalos, do you sy not ou care melei that hoti we are perishing apollymi?” 39 So kai he got diegeirō up and rebuked epitimaō the ho wind anemos and kai said legō to the ho sea thalassa, “ Be still siōpaō! Settle phimoō down !” Then kai the ho wind anemos died kopazō down and kai there was ginomai a great megas calm galēnē. 40 And kai he said legō to them autos, “ Why tis are you eimi so fearful deilos? Have you echō still oupō no faith pistis?” 41 And kai they were filled phobeomai with great megas fear phobos and kai said legō to pros one another allēlōn, “ Who tis then ara is eimi this houtos, that hoti even kai the ho wind anemos and kai the ho sea thalassa obey hypakouō him autos?”
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