3.27 Cf. Isa 49.24–25.
3.28 Truly I tell you, a recurrent introductory formula (e.g., 8.12; 9.1, 41) emphasizing prophetic assurance. People, “the sons of men”(see 2.28; Ps 8.4). Blasphemies. See note on 2.6–7.
3.29 To link the Holy Spirit (see 1.8, 10, 12) or the Spirit’s agent (3.30; Lk 11.20) with demons is to be guilty of an eternal sin (cf. 1 Jn 5.16).
3.31 See note on 3.21. The absence of Jesus’ father with his mother and his brothers is of disputed significance; as in 6.3 (see also Jn 2.12; 7.3, 5, 10; Acts 1.14; 1 Cor 9.5; Gal 1.19), reference to his brothers suggests Mark’s ignorance of the later doctrine of Mary’s perpetual virginity.
3.35 Will of God, a phrase common in Paul’s Letters (e.g., Rom 1.10; 12.2; 1 Cor 1.1; Gal 1.4), but appearing only here in Mark (but cf. 14.36; see also Jn 7.16–17).
Mark 4
The Parable of the Sower
1Again he began to teach beside the sea. Sucha very large crowd gathered around him that he got into a boat on the sea and sat there, while the whole crowd was beside the sea on the land. 2He began to teach them many things in parables, and in his teaching he said to them: 3“Listen! A sower went out to sow. 4And as he sowed, some seed fell on the path, and the birds came and ate it up. 5Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. 6And when the sun rose, it was scorched; and since it had no root, it withered away. 7Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold.” 9And he said, “Let anyone with ears to hear listen!”
The Purpose of the Parables
10When he was alone, those who were around him along with the twelve asked him about the parables. 11And he said to them, “To you has been given the secreta of the kingdom of God, but for those outside, everything comes in parables; 12in order that
‘they may indeed look, but not perceive,
and may indeed listen, but not understand;
so that they may not turn again and be forgiven.’”
13And he said to them, “Do you not understand this parable? Then how will you understand all the parables? 14The sower sows the word. 15These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. 17But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away.b 18And others are those sown among the thorns: these are the ones who hear the word, 19but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. 20And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold.”
A Lamp under a Bushel Basket
21He said to them, “Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? 22For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. 23Let anyone with ears to hear listen!” 24And he said to them, “Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. 25For to those who have, more will be given; and from those who have nothing, even what they have will be taken away.”
The Parable of the Growing Seed
26He also said, “The kingdom of God is as if someone would scatter seed on the ground, 27and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.”
The Parable of the Mustard Seed
30He also said, “With what can we compare the kingdom of God, or what parable will we use for it? 31It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.”
The Use of Parables
33With many such parables he spoke the word to them, as they were able to hear it; 34he did not speak to them except in parables, but he explained everything in private to his disciples.
Jesus Stills a Storm
35On that day, when evening had come, he said to them, “Let us go across to the other side.” 36And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. 38But he was in the stern, asleep on the cushion; and they woke him up and said to him, “Teacher, do you not care that we are perishing?” 39He woke up and rebuked the wind, and said to the sea, “Peace! Be still!” Then the wind ceased, and there was a dead calm. 40He said to them, “Why are you afraid? Have you still no faith?” 41And they were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him?”
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a Or mystery
b Or stumble
4.1–34 Jesus teaches in parables.
4.1–9 Cf. Mt 13.1–9; Lk 8.4–8. The first in a series of parables.
4.1 A very large crowd, perhaps an enlarging of the audience suggested by 3.7, 9, 20.
4.2 Parables. See note on 3.23.
4.3 Listen! lit. “Look!” (see also vv. 9, 12; Deut 6.4; Judg 9.7; Isa 28.23; Ezek 20.47).
4.4–8 The metaphors of sowing, planting, and growth occur in Jewish and Christian apocalyptic texts (see 2 Esd 4.26–32; cf. 1 Cor 3.6–8).
4.8 A hundredfold yield was astonishing, though not unheard of (see Gen 26.12).
4.9 An exhortation commonly attributed to Jesus (see, e.g., v. 23; Mt 11.15; 13.43; Lk 14.35; Rev 2.7, 11).
4.10–12 The purpose of the parables.
4.10 Jesus’ followers extend to those…around him along with the twelve (see also 3.31–35). Private explanation often follows public instruction in Mark (4.34; 7.17;9.28; 10.10; 13.3).
4.11 The secret, or “mystery,” God’s cosmic purposes, graciously disclosed to a select few; see also Dan 2.18–19, 27–30, 47; Rom 11.25; 1 Cor 2.1, 7;4.1; Rev 1.20; 10.7; 17.5, 7; Dead Sea Scrolls. Kingdom of God. See note on 1.15. For those outside. Cf. 3.31–32. In parables. See note on 3.23.
4.12 As elsewhere (Jn 12.40; Acts 28.26–27; cf. Rom 11.1–10), Isa 6.9–10 has been adapted to interpret disbelief of the Christian proclamation. Mark’s harsh view of parables, told in order that perception and forgiveness may not occur, is softened in Mt 13.13; Lk 8.10.
4.13–20 The interpretation of the parable of the sower. It is probably a later Christian interpretation accentuating missionary hardships and the difficulty of discipleship (see also Rom 8.35; 2 Cor 4.8–9; 2 Thess 1.4).
4.13 Do you not understand, a recurring criticism of the disciples (see, e.g., 6.52; 8.17, 21).
4.14 The seed of the parable is interpreted as the word, i.e., the gospel (vv. 14, 15b; see note on 1.45), and various responses to the word (vv. 15a, 16–20). Cf. 2 Esd 8.41–44; 9.31.
4.15 Satan. See note on 1.13; see also 8.31–33.
4.17 They fall away, lit. “they are scandalized,” to the point of apostasy (see also 9.42–47; 14.27).
4.19 On pitfalls associated with wealth, see 10.23–25; Lk 12.15–21.
4.21–25 Cf. Mt 5.15; 7.2; 10.26; 13.12; 25.29; Lk 6.38;8.16–18; 11.33; 12.2; 19.26. These sayings about disclosure and reception are linked by the catchwords lamp, light (vv. 21–22); hear (vv. 23–24); and more, given (vv. 24–25); see also vv. 10–12.
4.21 Lamp, a flexible metaphor in the OT (2 Sam 21.17; 22.29; Ps 119.105; Zech 4.2; Wis 18.4). Bushel basket, a dry
measure of about 2 gallons.
4.24 Pay attention to what you hear. See also vv. 3, 9, 12.
4.25 For a kindred proverb, see 2 Esd 7.25.
4.26–29 A second narrative parable. It is the only parable in Mark without parallel in the other Gospels (cf. Mt 13.24–30).
4.26 Kingdom of God (also v. 30). See note on 1.15.
4.29 Sickle, harvest, sometimes associated with the final judgment (Joel 3.13; Rev 14.14–20).
4.30–32 Cf. Mt 13.31–32; Lk 13.18–19. The third and final narrative parable in the section.
4.31 Though in fact not the smallest, the mustard seed may have been figuratively so regarded (see also Mt 17.20; Lk 17.6).
4.32 Birds…make nests in its shade, an allusion to a common OT image that suggests protection (Ezek 17.23; 31.6; Dan 4.12, 21).
4.33–34 A concluding summary. Cf. Mt 13.34–35.
4.33 The word. See note on 1.45. As they were able to hear it, ambiguous, suggesting that Jesus’ parables were told either to relieve or to heighten his listeners incomprehension (see note on 4.12).
4.34 In private to his disciples. See notes on 4.10; 4.11.
4.35–6.6a Epiphanies of divine power.
4.35–41 Cf. Mt 8.23–27; Lk 8.22–25.
4.36 Just as he was, implying that Jesus was still in the boat as described in v. 1 (cf. Mt 8.23; Lk 8.22).
4.37 Windstorm, waves, boat…being swamped recall Ps 107.23–25; Jon 1.4.
4.38 Asleep, a typical posture of trust in God (Job 11.18–19; Pss 3.5;4.8; but cf. Jon 1.5). Even in its stridency (Pss 35.23;44.23–24; 59.4b; Isa 51.9a; cf. Mt 8.25; Lk 8.24), the disciples’ plea for deliverance echoes the OT (Pss 69.1–2, 14–15; 107.26–28a).
4.39 Like the unclean spirit (1.25), the wind is rebuked and “silenced” (Be still! See also Ps 104.6–7).
4.40 The tension between being afraid (here, “cowardly”) and having faith recurs in Mark (5.33–34, 36; 6.50).
4.41 Great awe or fear is characteristic of human response to divine manifestations (see, e.g., 6.51; 9.15; 16.8; Ex 3.1–6; Isa 6.1–5; Jon 1.10, 16; Lk 2.9). The quelling of chaotic waters implies divine power (Gen 1.2, 6–9; Job 38.8–11; Pss 65.5–8; 74.12–14; 89.8–10; 93.3–4; 107.28b–30; Isa 51.10; Jer 5.22; 2 Esd 6.41–43).
Mark 5
Jesus Heals the Gerasene Demoniac
1They came to the other side of the sea, to the country of the Gerasenes.a 2And when he had stepped out of the boat, immediately a man out of the tombs with an unclean spirit met him. 3He lived among the tombs; and no one could restrain him any more, even with a chain; 4for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. 5Night and day among the tombs and on the mountains he was always howling and bruising himself with stones. 6When he saw Jesus from a distance, he ran and bowed down before him; 7and he shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” 8For he had said to him, “Come out of the man, you unclean spirit!” 9Then Jesusb asked him, “What is your name?” He replied, “My name is Legion; for we are many.” 10He begged him earnestly not to send them out of the country. 11Now there on the hillside a great herd of swine was feeding; 12and the unclean spiritsc begged him, “Send us into the swine; let us enter them.” 13So he gave them permission. And the unclean spirits came out and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea.
14The swineherds ran off and told it in the city and in the country. Then people came to see what it was that had happened. 15They came to Jesus and saw the demoniac sitting there, clothed and in his right mind, the very man who had had the legion; and they were afraid. 16Those who had seen what had happened to the demoniac and to the swine reported it. 17Then they began to beg Jesusd to leave their neighborhood. 18As he was getting into the boat, the man who had been possessed by demons begged him that he might be with him. 19But Jesuse refused, and said to him, “Go home to your friends, and tell them how much the Lord has done for you, and what mercy he has shown you.” 20And he went away and began to proclaim in the Decapolis how much Jesus had done for him; and everyone was amazed.
A Girl Restored to Life and a Woman Healed
21When Jesus had crossed again in the boatf to the other side, a great crowd gathered around him; and he was by the sea. 22Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23and begged him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.” 24So he went with him.
And a large crowd followed him and pressed in on him. 25Now there was a woman who had been suffering from hemorrhages for twelve years. 26She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28for she said, “If I but touch his clothes, I will be made well.” 29Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” 31And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’” 32He looked all around to see who had done it. 33But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”
35While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” 36But overhearingg what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” 37He allowed no one to follow him except Peter, James, and John, the brother of James. 38When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” 40And they laughed at him. Then he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. 41He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” 42And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43He strictly ordered them that no one should know this, and told them to give her something to eat.
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a Other ancient authorities read Gergesenes; others, Gadarenes
b Gk he
c Gk they
d Gk him
e Gk he
f Other ancient authorities lack in the boat
g Or ignoring; other ancient authorities read hearing
5.1–20 Cf. Mt 8.28–34; Lk 8.26–39. The second of four exorcisms (see also 1.21–28; 7.24–30; 9.14–29), detailing a contest (vv. 1–13) and its consequences (vv. 14–20).
5.1 The other side of the sea, the east bank of the Sea of Galilee (see note on 1.16). Over thirty miles from the sea, the country of the Gerasenes (modern Jerash) seems an unlikely setting for the action described in vv. 2, 13; alternative locations of “Gergesa” and “Gadara”(Mt 8.28) in other versions reflect this problem (see text note a).
5.2 Tombs, the realm of the dead and of social outcasts (see also Isa 65.1–7). An unclean spirit. See note on 1.23.
5.6 Bowed down before him. See note on 3.11.
5.7 The Most High God, a title applied to Israel’s God by Gentiles (Gen 14.18–20; Num 24.16; Isa 14.14; Dan 3.26; 4.2; cf. Lk 1.32; 6.35). I adjure you by God, an attempt to repel the exorcist (see note on 1.24).
5.9 What is your name? See note on 1.24. Legion, a Roman regiment of approximately six thousand soldiers. The term may als
o simply refer to a large number.
5.11 Swine, like tombs and demonic spirits, regarded by Jews as unclean (Lev 11.7–8; Deut 14.8; Isa 65.4;66.17).
5.13 Two thousand, possibly another instance of exaggeration by the author or his source (see note on 1.33). The sea. See note on 4.41.
5.15 They were afraid, either awestruck in the presence of the supernatural (see note on 4.41) or fearful of Jesus’ power (see v. 17).
5.19 Tell them. Cf. 1.44; 3.12; 5.43; 7.36. Elsewhere (Acts 26.20; 1 Cor 14.25; Heb 2.12; 1 Jn 1.2, 3), though not everywhere (cf. Mk 5.14; 1 Thess 1.9), the verb translated “tell” signifies Christian missionary proclamation. The Lord, i.e., God (thus 1.3[?]; 11.9;12.11, 29–30, 36; 13.20; cf. Lk 8.39), although the title is occasionally used of Jesus (5.20; see also 2.28; 7.28; 11.3; 12.37; 13.35). See also note on 11.3.
5.20 Decapolis, a group of ten cities. One, Scythopolis (Beth-shan), was west of the Jordan River, the rest east of it. Their populations were primarily gentile, although each was also home to a Jewish minority (see also 7.31).
5.21–43 Cf. Mt 9.18–26; Lk 8.40–56. The raising of Jairus’s daughter (vv. 21–24a, 35–43; cf. 1 Kings 17.17–24; 2 Kings 4.18–37; Lk 7.11–17; Jn 11.1–44; Acts 9.36–43) frames the healing of a woman with an abnormal discharge (flow of blood; vv. 24b–34; see note on 2.1–12).
5.21 To the other side, presumably west of the Sea of Galilee.
5.22 Leaders of the synagogue were responsible for arranging and perhaps conducting worship as well as for building maintenance (see also Lk 13.14; Acts 13.15; 18.8, 17). Fell at his feet. See note on 3.11.
5.23 At the point of death. Cf. Mt 9.18. Lay your hands on her, an action rare in Jewish stories of healing but recurrent in Mark (6.5; 7.32; 8.22, 25; see also 3.10;5.28; 6.56). Made well, lit. “saved” (see also 3.4; 5.28, 34; 6.56; 10.52).
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