MARK CHAPTER FOUR

Literal Equivalent translation by H. Em. Rabbi Dr. Eliyahu ben Abraham1

Luke 8:4-8 Mark 4:1-9

And a large congregation came
together,2 and those from each
city came to him,3 he spoke by
analogy: saying a sower went
out to sow his seed. And as he
sowed, the one seed fell by the
roadside and was trampled;
and the birds of the air
devoured it. And other seed fell
on a rock, and sprouting, it
withered away, because it
lacked moisture. And other
seed fell amidst thorns, and
springing up with the thorns,
they choked4 it. And other seed
fell on good ground5 and sprang
up, and bore fruit a good ground and yielded fruit, going up and increasing.
6
hundredfold. And when he
had said these things, he called
out, “he who has ears to hear,
let him hear.”
And7 he (Yeshua) began to teach again by the seaside (of
the Galil). And there was an extremely large
congregation8 that gathered around him, so that he
entered into a boat and sat out in the sea. And the whole
congregation was on the land by the seaside. And he
taught them9 in a series of comparative analogies.10 And
he said to them in his teaching (Mesorah): Listen!
Behold,11 the sower went out to sow. And as he sowed, it
happened that indeed some (seed) fell into uncultivated
soil, and the birds came and ate it up. And another (seed)
fell on rocky (soil),12 where it did not have much soil. And
it sprang up quickly, due to not having deepness of
earth. And when the sun rose, it was scorched. And
because it had no root, it withered away. And other
(seed) fell among the thorns, and the thorns grew up and
choked it, and it yielded no fruit. And another fell on
And one bore thirty, and one sixty, and one a
hundredfold.13 And he said to them (in a loud voice, so
everyone could hear), he who has ears to hear, let him
hear.

Luke 8:9-10 Mark 4:10-12

And now it happened when he (Yeshua) was

1
Dr Walter Oakley
2
The assembly of this large congregation suggests either one of the Shelosh regalim (Three pilgrimage Festivals where
the male Jew is required to go up to Jerusalem De. 16;16) or, as we would suggest the festival of Hanukah.
3
Here it makes sense that the festival of Hanukah has come. This is not one of the shelosh regalim
4
ἀπέπνιξαν from ἀποπνίγω – apopnigo choking the life out of it. See Plummer, A. (1933). Critical and Exegetical
Commentary on The Gospel According to S. Luke (Fifth ed.). New York: T. & T. Clark. p. 219
5
The double article separates the soil (earth) from its goodness.
6
See Marqan “hundred-fold”
7
Note the repetitive conjunction in first place. This attests to a Hebrew original. NOT and Aramaic original. Moulton, J.
H., & Turner, N. (1976). A Grammar of New Testament Greek (Style ed., Vol. Style). Edinburgh: T&T Clark Ltd. p. 17 Taylor
finds as many as 8 Semitisms in the present parable pericope. Taylor, V. (1955). The Gospel According to Mark. New York
St Martin's Press: MacMillian & Co LTD. p. 250 He further states that we can rest assured that the current pericope is a
translation from (my words) a Mishnaic Hebrew original of Yeshua’s parables.
8
This is the largest congregation Yeshua has taught to this point in the Marqan text.
9
Marcus (Marcus, J. (2000). Mark 1 - 8, A new translation with commentary (The Anchor Bible Series ed.). New Haven:
Doubleday (Yale University. p. 289) believes that the “Them” refers to Yeshua’s talmidim. Only his talmidim those are
able to discern the meanings of his analogies.
10
The analogies are of special interest us when we realize that the Hebrew parallel for παραβολή is ‫מׁשל‬, which is rooted
in the idea of extreme mental application and dominion or rule. This teaches us that these analogies are halakhic
rulings. Therefore, the use of “analogy” (παραβολή) and teachings (διδαχή) used in the present pericope refer to
Yeshua’s teaching his halakhic rulings. Translation based on, Swete, H. B. (1898). The Gospel According to Mark, The Grek
Text with Introduction notes and Indices. New York: MacMillian and Co., Limited. p. 68
11
The opening phraseology begins with an unusual double verb Listen – Shema and Look. This is Hakham Tsefet’s way of
telling us just how important these analogies are.
12
This “ground” is a rocky soil or rock with a thin layer of soil, which allows the seed to initially geminate.
13
Subtle reference to the Patriarch Yitzchaq.
1
 And his talmidim (disciples) asked14 him,
saying, What does this comparative
analogy15 mean? And he said, “To you it is
given to know the mysteries (So’od) of the
kingdom (Governance) of G-d (through the
Hakhamim and Bate Din as opposed to human
kings). But to others I speak in comparative
analogies, so that seeing16 they might not
see and hearing they might not
understand.17
alone18 (separated from the outsiders)19 they
who were about him, with the Twelve,
inquired20 of him concerning the
comparative analogy. And he said to them,
To you it is given to know the secrets
(So’od)21 of the kingdom (Governance) of G-d
(through the Hakhamim and Bate Din as
opposed to human kings). But, to those
outside, all these things are given in
comparative analogies. And he said “as it is
written,” “And He (God) said, Go, and tell this
people, You hear indeed, but do not
understand; and seeing you see, but do not
know. Make the heart of this people fat, and
make their ears heavy, and shut their eyes;
lest they see with their eyes, and hear with
their ears, and understand with their hearts,
and do teshuba, and be healed.”22 (Yeshayahu
6:9-10)

Luke 8:11-15 Mark 4:13-20

And the simile is this: The seed is the Oral And he said to them: “Do you not
Torah (Spoken Word of God). Those by the comprehend23 this simile?24 And how will
roadside are the ones who hear; then the you comprehend all similes? The sower
shedim (demons) come and take the Oral

14
Yeshua’s talmidm did not ask only on this occasion. They Ἐπηρώτων – eperotao continually ask, or incessantly ask
questions concerning the teachings of the Master. Ἐπηρώτων – eperotao contains the idea of repetition. It furthermore
contains the notion of very pointed and specific questions. In other words, the talmidim are very skilled in asking
questions. This is possibly because Yeshua would have questioned in a catechistic way. Cf. Plummer, A. (1933). Critical
and Exegetical Commentary on The Gospel According to S. Luke (Fifth ed.). New York: T. & T. Clark. p. 90 epērōtōn ‘asked’,
imperfect tense, implying that the act of asking is incomplete in itself (cp. Bl-D,§ 328). Reiling, J., & Swellengrebel, J. L.
(1993], c1971). A handbook on the Gospel of Luke. Originally published: A translator's handbook on the Gospel of Luke, 1971.
UBS handbook series; Helps for translators. New York: United Bible Societies. p. 331. This does not imply deficiency on
the part of the talmidim. It shows as noted above that the question is continuous. They never stopped asking questions.
Fitzmyer does not realize that Yeshua’s talmidim ask the question in private as seen from the Marqan text. He suggests
that the question is asked within earshot of the “outsiders” who are given only paraboli. This is insulting and ignorant.
15
Cf. Psa 78:2
16
“Seeing” refers to the more abstract teaching of the Torah where the refrain “Come and See” is preferable to “Come and
hear.”
17
See Marqan quote of Yesha’yahu 6:9-10
18
Thematic connection to B’resheet (Gen) where the brothers of Yosef are brought into his house.
19
It is not hard to find the theme of our pericope in conjunction with the present Torah Seder. When Yosef is, finally
“alone” and away from the outsiders he reveals his identity. This is true of Messiah who is obscured to Rome –
Christianity. As we stated in the previous pericope Rome – Christianity has yet to accept a Jewish Messiah.
20
Most likely from the Hebrew original ‫ָׁשאַ ל לְ ָׁשלֹום‬
21
The “comparative analogies,” παραβολή - paraboli containing μυστήριον – musterion, (Hebrew ‫ )סֹוד‬means G-d’s rule
through the Bate Din, which are “Given” specifically to his talmidim.
22
Cf. Yermi’yahu (Jer.) 5:21, and Yechezel (Eze.)12:2 also Dan 2:18-19, 35-41 LXX, 1 Cor. 2:1-7
23
οἴδατε know by insight or intuition as opposed to γινώσκω meaning to come to know by observation and
experience. Therefore, we can see here the reference to spiritual “insight” referring to apprehension of an
abstract idea.
24
The question is not a reproach as some scholars suggest. Taylor, V. (1955). The Gospel According to Mark. New
York St Martin's Press: MacMillian & Co LTD. pp. 258-9. From this type of interrogatory we learn that Yeshua
frequently used the Socratic method of teaching to deepen the understanding of his teaching.
2
 Torah out of their hearts, lest they should
be faithful and be saved. Those on the rock
are the ones who, when they hear, receive
the Oral Torah with joy. And these have no
root (faithfulness), who for a while obey,
and in time of testing fall away. And those
which fell among thorns are the ones who,
when they have heard, go forth and are
choked with cares and riches and pleasures
of life, and do not bear to maturity. But
those on the good ground are the ones who,
in an honest and good heart, having heard
the Oral Torah, keep it and bring forth
fruit with patience (perseverance).
sows the seed of the Oral Torah.25 And these
are those along the way (path) where the
seed of the Oral Torah is sown. And when
they hear, the adversary (Yester HaRa)
comes immediately26 and takes away the
seed of the Oral Torah having been sown in
their hearts. And likewise, these are the
ones having been sown on the rocky (soil),27
who, when they hear the Oral Torah, they
immediately receive it with joy, yet they
have no root (faithfulness) in themselves,
but are temporal opportunists.28 Then when
trouble or persecution29 has occurred
because of the Oral Torah, they
immediately stumble30 (and fall away). These
are those being sown into the thorn bushes,
those hearing the Oral Torah, And the cares
of this age, and the deceitfulness of riches,
and the lusts about other things entering in,
they choke the Oral Torah, and it becomes
unfruitful.31 And these are those being sown
on the good ground, who hear and welcome

25
Taylor promotes the idea that the phrase τὸν λόγον implies the “Gospel” or the “Christian Message.”
Therefore, we note that the phrase τὸν λόγον used here refers to the “Mesorah” or Oral Torah. Taylor, V.
(1955). The Gospel According to Mark. New York St Martin's Press: MacMillian & Co LTD. p. 259
26
Εὐθύς (euthus) is a multifaceted word. As we have shown (Sivan 12, 5772), it carries the connotation of
being straight. However, we must not lose sight of the fact that it also carries a sense of immediacy and
urgency. In brief, εὐθύς (euthus) bears the weight of moral urgency. This moral urgency is demonstrative of
those who obey and hear. Acceptance of the Torah and Oral Torah is not conditional. When we hear we MUST
obey with immediate moral acceptance and urgency. Here we note that εὐθέως (euthus) denotes those who
“immediately” “fall away.” In other words, they “immediately” turn from moral immediacy taking the
approach opposite to Na’aséh V’Nishmá “We will do and [then] we will hear.” cf. Exodus 19:8. See
“Immediately” Sivan 12, 5772
27
This “ground” is a rocky soil or rock with a thin layer of soil, which allows the seed to initially geminate.
28
These people receive the Mesorah – Oral Torah with gladness. However, because they are not filled with
faithfulness, they soon wander from the path and they lose sight of the ideas purported by the Oral Torah.
They revel in the glory of the moment. However, they cannot endure anything for more than a short period
before they begin their expedition looking for the “latest thing.” Swete opines that their spiritual association
with the Word (Oral Torah) is “short lived.” Swete, H. B. (1898). The Gospel According to Mark, The Grek Text
with Introduction notes and Indices. New York: MacMillian and Co., Limited. p. 79
29
διωγμός (diogmos) referring to heat or resistance, which fits the simile well. Therefore, διωγμός (diogmos)
is Na’aséh V’Nishmá put to the test.
30
σκανδαλίζω (skandalizo) used only in the LXX and the Nazarean Codicil. This indicated that it is a
Hebraism. And, shows the positive connection between the LXX and the Nazarean Codicil. Here our
association is not to believe that the Nazarean Codicil originated in Greek but to suggest that the Nazarean
Codicil originated in Hebrew and was then translated to Greek like the LXX. Therefore, we would expect that
Nazarean Codicil to use similar words and expressions. Interestingly, the word is also found in a literal sense
in Yehudit (Judith) 5:1 calling to mind Hanukah recently past. Here the notion is also associated with ethics
and moral immediacy as in εὐθέως noted above. Here it is also associated with the idea of apostasy. The
vocabulary here is very ethical connoting the association with the Oral Torah.
31
Note here that the plant has come to a level of maturity whereby it should have produced fruit. Yet it
remains fruitless.
3
 the Oral Torah and bring forth fruit, one
thirty, and one sixty, and one a
hundredfold.

Luke 11:33-36; 8:16-18 Mark 4:21-25

“No one after lighting a lamp, puts it in a
secret place, nor does he place it under a
bushel (measuring basket), but places it on a
Menorah (lampstand), that those who come
in32 may see the light. The light of the body
is the eye: therefore, when your eye is
whole, your entire body also is full of light;
but when it is vain,33 your body is also full
of darkness. Therefore, pay careful
attention to remain full of light (Torah) so
that there is no darkness in you! If
therefore your whole body is full of light,
not having any darkness (vanity), it will be
completely full of light (Torah), as it is
And he (Yeshua) said to them, “Is a lamp34
coming35 in to be put under a bushel (measuring
basket),36 or under a bed? Is it not to serve37 on a
Menorah (lampstand)? For there is nothing
hidden, which will not be exposed; nothing is
kept secret, that does not come to light.38 If any
man have ears to hear,39 let him hear.40 And he
said unto them, Take care what you hear: with
what measure you use, it will be measured to
you:41 and to you that hear more will be given. 42
For to the one that has, to him will be given: and
he that does not have, even what he has will be
taken away.

32
Verbal tally to Gen 46:31
33
Greek πονηρός translates to Hebrew ‫ ַרע‬empty. Therefore, the body that is not filled with light is “empty.”
34
Lamp not candle. Just as the “seed” which was sown (also a direct verbal tally to Zech 10:9) in the previous
simile, we have the light as the Torah, Oral and Written. Marcus, J. (2000). Mark 1 - 8, A new translation with
commentary (The Anchor Bible Series ed.). New Haven: Doubleday (Yale University). p. 318
35
Verbal Tally to Gen 46:31
The light coming in is in the active not passive state. Therefore, we see a continuous coming of light in the
present pericope.
36
We must define the “purposed “basket” as a means of measuring. The measuring basked was set as a
standard for determining whom much a person would be trading for. In other words, the basket is set as a
standard for measuring. While it may be understood as a mere “basket” the context from the latter part of the
pericope shows that measuring amounts is an important aspect of this analogy/simile.
37
cf. Str. 5087 1C
38
Here the language of Hakham Tsefet is multifaceted. He speaks of the exposure of negative works and the
mysteries of G-d as well. The mysteries (secrets) never remain “hidden.” G-d loves nothing more than to
reveal his secrets to His Prophets, i.e. the Hakhamim.
Gould accurately notes, the ultimate end of the hiding is manifesting. This is a case of the argumentum a
minori. Even what is hidden is hidden only for the purpose of ultimate manifestation, and how much more
is this true of anything that is in its nature light, instead of dark. κρυπτόν is emphatic. The progress of all
knowledge is the manifestation of this principle. The earth is full of secrets, hidden treasures and forces, but
they have been hidden away, only in order that man may bring them forth out of their hiding, and enrich his
life with them. οὐδὲ ἐγένετο ἀπόκρυφον—nor did it become hidden away. This differs from the former by the
difference between ἐγένετο and ἐστί. It points to the act of hiding, as that does to the state. Both are for the
same purpose. God has secrets, mysteries, but they are not permanent secrets, only held in reserve for future
revelation. Gould, E. P. (1922). A critical and exegetical commentary on the Gospel according to St. Mark. New
York: C. Scribner's sons. p. 78
39
This is the famous citation from the Talmud.
40
The thought here is clearly, meditate on what you have heard. This is an allusion to the deeper meaning of
the text. Therefore, the allegorical or Remes accompaniment to the pericope.
41
The idea hear is midda kneged midda regarding the “measure” of understanding a person applies to the
Torah. With what “measure” of application and study one applies it will be returned midda kneged midda.
Please note the context of “hearing” referring to the Hebrew word Shema – Hear, Obey etc.
42
cf. m. Sot. 1.7, t. Sot 3.1 (midda kneged midda – measure for measure)
4
when the lamp with its light gives light to
you.”
“And no one, after lighting a lamp, covers it
with a clay jar or puts it under a bed, but
puts it on a Menorah (lampstand), so that
those who come in can see the light. For
nothing is secret that will not become
evident and nothing hidden that will not be
known (to the insiders and ones “Given” the
Oral Torah) and come to light. Therefore,
consider how and listen, for whoever has,
to him more will be given even more, and
whoever does not have, even what he
thinks that he has will be taken away from
him.”

Mark 4:26-29
And he (Yeshua) said, “The kingdom/Governance of God is as if a man should scatter seed on
the ground, and should sleep through43 the night and rise by day, and the seed should sprout
and grow, he himself does not know how. For the earth yields crops by itself: first the blade,
then the head, after that the full grain in the head. But when the grain ripens, immediately
he puts in the sickle, because the harvest has come.”44

Luke 13:18-19 Mark 4:30-34

He (Yeshua) said therefore,
“What is the Governance of
God like? And to what shall I
compare it? It is like a grain of
mustard seed that a man took
and sowed in his garden, and
it grew and became a tree, and
And he (Yeshua) said,45 “With what can we compare the
Governance of God, or what simile will we use for it? It is
like a grain of mustard seed, which, when sown46 upon
the earth, is one of the smallest of all the seeds on earth,
yet when it is sown it grows up (ascends)47 and becomes
more superior48 (greater in authority)49 than all the (other)
garden50 plants and puts out large branches, so that the

43
Wallace, D. B. (1996). Greek Grammar, Beyond the Basics, An Exegetical Syntax of the New Testament. Grand
Rapids: Zondervan. pp. 202-3
44
We make note here of the absence of the Luqan Tosefta. Hakham Shaul omits this material in the Luqan
Tosefta undoubtedly because he feels that the information has been adequately covered in the Peshat of the
Marqan text. Therefore, we will comment without the “additional” materials.
45
Contextually we see Yeshua doing the same thing that Ya’aqob is doing. He gathers his talmidim for
personal in-depth lessons disseminating Torah to the ones closest to him.
46
Our Marqan text retains the idea of the Jewish Hakhamim sown among the nations. The smallest of nations
sown among the nations to become fully grown (mature) as a fully developed “tree.”
47
cf. Str. G305, TDNT 1:519 “to rise from the depths to the heights.”
48
For the translation of “superior” we found out information in Swanson, J. (1997). Dictionary of Biblical
Languages with Semantic Domains: Greek (New Testament) (G3505). Oak Harbor:
49
Here Moulton’s #3187 teaches us that μείζων (meizōn) referrers to an official’s authority and to those who
occupy a position of highest rank and honour. Moulton, J. H., & Milligan, G. (2004). Vocabulary of the Greek
New Testament. Peabody, MA: Hendrickson Publishers.
50
The word “Garden” is implied because the “herbs” are generally cultivated for specific reasons. Therefore,
our notion of returning to Gan Eden through tikun and the Governance of G-d manifests itself frequently in
the most unsuspecting places. The nomenclature of the present verse mimics that nomenclature of B’resheet
1:8 alluding to the deep mystical aspects of the Governance of G-d, the Bate Din and the Hakhamim.
5
 the birds of the air made nests birds of the heavens can tabernacle51 in its shade.”52 With
in its branches.” many similar simile’s he handed down the Oral Torah to
them, as they were able to receive (hear)53 it. But he did
not speak (to the outsiders) without simile, but to his own
talmidim (the Sh’l’achim) he privately explained
everything.

Luke 8:22-25 Mark 35-41

One day he got into a boat with his
disciples, and he said to them, "Let us
go across to the other side of the
lake." So they set out, and as they
sailed he fell asleep. And a
windstorm came down on the lake,
and they were filling with water and
were in danger. And they went and
woke him, saying, "Master, Master,
we are perishing!" And he awoke and
rebuked the wind and the raging
waves, and they ceased, and there
was a calm. He said to them, "Where
is your faithfulness (faithful
obedience)?" And they were afraid,
and they marveled, saying to one
another, "Who then is this, that he
commands even winds and water,
and they obey him?
On that day, when evening54 had come, he said to
them, “Let us go across to the other side.” And
leaving the congregation and other boats were
with him, they took him with them in the boat,
just as he was. And (suddenly) a great windstorm
arose, and the waves were breaking (over) into
the boat, so that the boat was already filling. But
he was in the stern, asleep on the cushion.55 And
they woke him and said to him, “Rabbi (your
Eminence),56 don’t you care that we are about to
die?” And he woke up and commanded57 the storm
to desist (be silent/still) saying to the sea, “Peace!
Be still! (Shut up)” And the wind ceased, and there
was a great calm. He said to them, “Why are you
so timid (afraid)?58 How is it that you have no
faithfulness (faithful obedience)?” And great
sense of awe59 (of HaShem) came upon them, and
they said to one another, “Who then is this, that
even the wind and the sea (faithfully) obey him
and hear (listen to him)?”

51
See Thayer’s κατασκηνόω where he notes that the principle word of the LXX uses κατασκηνόω for ‫ׁשכַן‬.
52
σκιά – skia is also closely associated with the notion of ‫ ׁשכַן‬and tabernacling. However, the notion of σκιά –
skia can also be that of imitation since the σκιά – skia is a reflection of the tree/herb itself. Therefore, the birds
of the heavens can tabernacle in the “Tabernacle” (Neighbouring presence of G-d as manifest in the bate Din)
of the Governance of G-d. Philo’s use of σκιά – skia is frequently that of emulation or copy. Therefore, the
birds of the heavens, which tabernacle in the “branches” κατασκηνόω – ‫ ׁשכַן‬find shelter in the Bate Din. The
logos/ of G-d
53
While the faculty of hearing is used here, it is clearly referring to cognitive ability
54
The crossing of the sea at night was not an impossible task since mariners have been accustomed to these practices
from antiquity. However, the present crossing at night gives the story more peril. The setting at evening is set by Hakham
Tsefet/Yeshua to teach his talmidim a specific lesson.
55
Yeshua being asleep in the stern of the boat is reminiscent of Yonah in his travels to Nineveh. However, in the present
pericope Yeshua is not fleeing the Shekinah (presence) of G-d. Yeshua is using this setting as a vehicle for teaching his
talmidim a very specific truth.
56
διδάσκαλος – didaskalos shows clear reverence as one who is preeminent. We must not think of a “teacher” in the
“classroom” setting. The Hebraic idea of teaching is that of impartation. The Hakham inseminates Hokhmah. How
Hokhmah is received is a matter of discussion. The appropriate address here should be “Your Eminence.”
57
Yeshua’s command of the storm is presented in the form of expelling demons, or resisting demonic force.
58
δειλός – deilos here denote timidity rather than genuine fear.
59
Lit. “fear a fear.” Pro. 9:10 The fear of the L ORD is the beginning of wisdom: and the knowledge of the holy is
understanding.
6