Markus 3:1--4:41
Konteks3:1 Then 1 Jesus 2 entered the synagogue 3 again, and a man was there who had a withered 4 hand. 3:2 They watched 5 Jesus 6 closely to see if he would heal him on the Sabbath, 7 so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” 8 3:4 Then 9 he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 3:5 After looking around 10 at them in anger, grieved by the hardness of their hearts, 11 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 12 3:6 So 13 the Pharisees 14 went out immediately and began plotting with the Herodians, 15 as to how they could assassinate 16 him.
3:7 Then 17 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 18 And from Judea, 3:8 Jerusalem, 19 Idumea, beyond the Jordan River, 20 and around Tyre 21 and Sidon 22 a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd 23 would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits 24 saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But 25 he sternly ordered them not to make him known. 26
3:13 Now 27 Jesus went up the mountain 28 and called for those he wanted, and they came to him. 3:14 He 29 appointed twelve (whom he named apostles 30 ), 31 so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons. 3:16 He appointed twelve: 32 To Simon 33 he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, 34 he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, 35 Matthew, Thomas, 36 James the son of Alphaeus, Thaddaeus, 37 Simon the Zealot, 38 3:19 and Judas Iscariot, 39 who betrayed him. 40
3:20 Now 41 Jesus 42 went home, and a crowd gathered so that they were not able to eat. 3:21 When his family 43 heard this they went out to restrain him, for they said, “He is out of his mind.” 3:22 The experts in the law 44 who came down from Jerusalem 45 said, “He is possessed by Beelzebul,” 46 and, “By the ruler 47 of demons he casts out demons.” 3:23 So 48 he called them and spoke to them in parables: 49 “How can Satan cast out Satan? 3:24 If 50 a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s 51 house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 52 3:28 I tell you the truth, 53 people will be forgiven for all sins, even all the blasphemies they utter. 54 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 55 3:30 (because they said, “He has an unclean spirit” 56 ).
3:31 Then 57 Jesus’ 58 mother and his brothers 59 came. Standing 60 outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers 61 are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 62 3:34 And looking at those who were sitting around him in a circle, he said, “Here 63 are my mother and my brothers! 3:35 For whoever does the will of God is 64 my brother and sister and mother.”
4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while 65 the whole crowd was on the shore by the lake. 4:2 He taught them many things in parables, 66 and in his teaching said to them: 4:3 “Listen! A sower went out to sow. 67 4:4 And as he sowed, some seed 68 fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground 69 where it did not have much soil. It sprang up at once because the soil was not deep. 70 4:6 When the sun came up it was scorched, and because it did not have sufficient root, 71 it withered. 4:7 Other seed fell among the thorns, 72 and they grew up and choked it, 73 and it did not produce grain. 4:8 But 74 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.” 4:9 And he said, “Whoever has ears to hear had better listen!” 75
4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret 76 of the kingdom of God has been given 77 to you. But to those outside, everything is in parables,
4:12 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.” 78
4:13 He said to them, “Don’t you understand this parable? Then 79 how will you understand any parable? 4:14 The sower sows the word. 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan 80 comes and snatches the word 81 that was sown in them. 4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But 82 they have no root in themselves and do not endure. 83 Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but 84 worldly cares, the seductiveness of wealth, 85 and the desire for other things come in and choke the word, 86 and it produces nothing. 4:20 But 87 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.”
4:21 He also said to them, “A lamp 88 isn’t brought to be put under a basket 89 or under a bed, is it? Isn’t it to be placed on a lampstand? 4:22 For nothing is hidden except to be revealed, 90 and nothing concealed except to be brought to light. 4:23 If anyone has ears to hear, he had better listen!” 91 4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, 92 and more will be added to you. 4:25 For whoever has will be given more, but 93 whoever does not have, even what he has will be taken from him.” 94
4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. 4:29 And when the grain is ripe, he sends in the sickle 95 because the harvest has come.” 96
4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it? 4:31 It is like a mustard seed 97 that when sown in the ground, even though it is the smallest of all the seeds in the ground – 4:32 when it is sown, it grows up, 98 becomes the greatest of all garden plants, and grows large branches so that the wild birds 99 can nest in its shade.” 100
4:33 So 101 with many parables like these, he spoke the word to them, as they were able to hear. 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.
4:35 On that day, when evening came, Jesus 102 said to his disciples, “Let’s go across to the other side of the lake.” 103 4:36 So 104 after leaving the crowd, they took him along, just as he was, in the boat, 105 and other boats were with him. 4:37 Now 106 a great windstorm 107 developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But 108 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?” 4:39 So 109 he got up and rebuked 110 the wind, and said to the sea, 111 “Be quiet! Calm down!” Then 112 the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? 113 Even the wind and sea obey him!” 114
[3:1] 1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:1] 3 sn See the note on synagogue in 1:21.
[3:1] 4 sn Withered means the man’s hand was shrunken and paralyzed.
[3:2] 5 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[3:2] 6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 7 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[3:3] 8 tn Grk “Stand up in the middle.”
[3:3] sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[3:4] 9 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:5] 10 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
[3:5] 11 tn This term is a collective singular in the Greek text.
[3:5] 12 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[3:6] 13 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:6] 14 sn See the note on Pharisees in 2:16.
[3:6] 15 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.
[3:6] sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[3:7] 17 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:7] 18 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[3:8] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 20 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[3:8] 21 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 22 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[3:8] map For location see Map1 A1; JP3 F3; JP4 F3.
[3:9] 23 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[3:11] 24 sn Unclean spirits refers to evil spirits.
[3:12] 25 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:12] 26 sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).
[3:13] 27 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:13] 28 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").
[3:13] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[3:14] 30 sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[3:14] 31 tc The phrase “whom he named apostles” is lacking in the majority of
[3:16] 32 tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C2 D L Θ Ë1 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)
[3:16] 33 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[3:17] 34 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
[3:18] 35 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 36 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 37 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
[3:18] 38 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[3:19] 39 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[3:19] 40 tn Grk “who even betrayed him.”
[3:20] 41 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:20] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:21] 43 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.
[3:21] tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.
[3:21] sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
[3:22] 44 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
[3:22] 45 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:22] 46 tn Grk “He has Beelzebul.”
[3:22] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[3:23] 48 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:23] 49 sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
[3:24] 50 sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[3:27] 51 sn The strong man here pictures Satan.
[3:27] 52 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[3:28] 53 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[3:28] 54 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
[3:29] 55 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.
[3:30] 56 sn Unclean spirit refers to an evil spirit.
[3:31] 57 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:31] 58 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[3:31] 59 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[3:31] 60 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:32] 61 tc ‡ Many
[3:33] 62 tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
[3:34] 63 tn Grk “Behold my mother and my brothers.”
[3:35] 64 tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.
[4:1] 65 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[4:2] 66 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.
[4:3] 67 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).
[4:4] 68 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.
[4:5] 69 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[4:5] 70 tn Grk “it did not have enough depth of earth.”
[4:6] 71 tn Grk “it did not have root.”
[4:7] 72 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[4:7] 73 sn That is, crowded out the good plants.
[4:8] 74 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[4:9] 75 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).
[4:11] 76 tn Grk “the mystery.”
[4:11] sn The key term secret (μυστήριον, musthrion) 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).
[4:11] 77 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[4:12] 78 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.
[4:13] 79 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:15] 80 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.
[4:15] 81 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.
[4:17] 82 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:17] 83 tn Grk “are temporary.”
[4:19] 84 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:19] 85 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[4:19] 86 sn That is, their concern for spiritual things is crowded out by material things.
[4:20] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:21] 88 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.
[4:21] 89 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).
[4:23] 91 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).
[4:24] 92 tn Grk “by [the measure] with which you measure it will be measured to you.”
[4:25] 93 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:25] 94 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.
[4:29] 95 tn The Greek word εὐθύς (euqus, 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.
[4:29] 96 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.
[4:31] 97 sn Mustard seeds are known for their tiny size.
[4:32] 98 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.
[4:32] 99 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).
[4:32] 100 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 the mustard seed 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.
[4:33] 101 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:35] 102 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 103 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[4:36] 104 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 105 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).
[4:36] sn A boat that held all the disciples would be of significant size.
[4:37] 106 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:37] 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.
[4:38] 108 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 109 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:39] 110 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 111 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
[4:39] 112 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 113 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.
[4:41] 114 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.
