Mark 4:1

The Parable of the Sower

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 ¹  the whole crowd was on the shore by the lake.

Mark 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ² 

Mark 5:1

Healing of a Demoniac

5:1 So ³  they came to the other side of the lake, to the region of the Gerasenes. ⁴ 

Mark 5:13

5:13 Jesus ⁵  gave them permission. ⁶  So ⁷  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Mark 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁸  went out again by the sea. The whole crowd came to him, and he taught them.

Mark 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Mark 6:49

6:49 When they saw him walking on the water ⁹  they thought he was a ghost. They ¹⁰  cried out,

Mark 3:7

Crowds by the Sea

3:7 Then ¹¹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ¹²  And from Judea,

Mark 4:39

4:39 So ¹³  he got up and rebuked ¹⁴  the wind, and said to the sea, ¹⁵  “Be quiet! Calm down!” Then ¹⁶  the wind stopped, and it was dead calm.

Mark 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ¹⁷  Even the wind and sea obey him!” ¹⁸ 

Mark 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Mark 7:31

Healing a Deaf Mute

7:31 Then ¹⁹  Jesus ²⁰  went out again from the region of Tyre ²¹  and came through Sidon ²²  to the Sea of Galilee in the region of the Decapolis. ²³ 

Mark 6:48

6:48 He ²⁴  saw them straining at the oars, because the wind was against them. As the night was ending, ²⁵  he came to them walking on the sea, ²⁶  for ²⁷  he wanted to pass by them. ²⁸ 

Mark 9:42

9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone ²⁹  tied around his neck and to be thrown into the sea.

Mark 11:23

11:23 I tell you the truth, ³⁰  if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.

[4:1]  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.

[1:16]  ² sn This is a parenthetical comment by the author.

[5:1]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ⁴ tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[5:13]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁵ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁶ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[2:13]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:49]  ⁶ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:7]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁸ 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.

[4:39]  ⁸ 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]  ⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ¹⁰ 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]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:41]  ⁹ 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]  ¹⁰ 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.

[7:31]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ¹² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ¹³ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ¹⁴ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[6:48]  ¹¹ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ¹² tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹³ tn Or “on the lake.”

[6:48]  ¹⁴ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ¹⁵ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[9:42]  ¹² tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.

[11:23]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”