The Meaning of Mark 4:1 Explained

Mark 4:1

KJV: And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

YLT: And again he began to teach by the sea, and there was gathered unto him a great multitude, so that he, having gone into the boat, sat in the sea, and all the multitude was near the sea, on the land,

Darby: And again he began to teach by the sea. And a great crowd was gathered together to him, so that going on board ship he sat in the sea, and all the crowd were close to the sea on the land.

ASV: And again he began to teach by the sea side. And there is gathered unto him a very great multitude, so that he entered into a boat, and sat in the sea; and all the multitude were by the sea on the land.

KJV Reverse Interlinear

And  he began  again  to teach  by  the sea side:  and  there was gathered  unto  him  a great  multitude,  so that  he  entered  into  a ship,  and sat  in  the sea;  and  the whole  multitude  was  by  the sea  on  the land. 

What does Mark 4:1 Mean?

Context Summary

Mark 4:1-9 - Brother To All Who Will
The Pharisees circulated this infamous charge-not because they believed it, but to satisfy the questions that were being asked on all sides. What they affirmed they knew to be untrue; but for selfish reasons they would not confess what they really thought. Such denial of truth is a deadly and unpardonable sin, because it injures the sensitiveness of conscience and produces moral death.
Family ties, Mark 3:31-35. The family of Jesus needed to be taught, though with the utmost delicacy, that they must not attempt to control His public ministry. All who love God and do His will are welcomed into the divine family circle and become blood relations of the Son of God.
The sower, Mark 4:1-9. Note the perils of the hearer, that you may guard against the waste of precious seed. There is a grave peril in the effect of light, fanciful, wandering thoughts. There is great peril also in a mere emotional response-the "straightway springing up" which has no root, because the heart is hard. There is danger lest the cares of the poor, the riches of the wealthy, and the too eager pursuit of things by other classes may drain away the strength of the soul, so that the Word of God shall be a slender stalk, without an ear or fruit. It is not enough to hear the Word, we must accept it and bear fruit; otherwise the plowing, sowing, and all the operations of nature are in vain. Live up to what you know. Obedience is the key to understanding. [source]

Chapter Summary: Mark 4

1  The parable of the sower,
14  and the meaning thereof
21  We must communicate the light of our knowledge to others
26  The parable of the seed growing secretly;
30  and of the mustard seed
35  Jesus stills the storm on the sea

Greek Commentary for Mark 4:1

Sat in the sea [κατησται εν τηι ταλασσηι]
In the boat, of course, which was in the sea. He first sat by the beach (Matthew 13:1) and then a very great multitude (οχλος πλειστος — ochlos pleistos) made him enter a boat in which he sat and taught. It was a common experience now to teach the crowds on the beach (Mark 2:13; Mark 3:7-9). [source]
There is gathered [συναγεται]
Graphic pictorial present again. See the crowds pressing Jesus into the sea. [source]
Again []
He had taught there before. See Mark 3:7-9. [source]
In the sea []
Mark only. [source]
There was gathered [συνάγεται]
The A. V. misses Mark's graphic use of the present, “There is gathered.” So Rev. [source]

Reverse Greek Commentary Search for Mark 4:1

Matthew 13:11 To know the mysteries [γνωναι τα μυστηρια]
Second aorist active infinitive of γινωσκω — ginōskō The word μυστηριον — mustērion is from μυστης — mustēs one initiated, and that from μυεω — mueō The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans 16:25; 1 Corinthians 2:7, etc.). In Philemon 4:12 Paul says: “I have learned the secret or been initiated” So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels μυστηριον — mustērion is used only here and in the parallel passages (Mark 4:11; Luke 8:10). [source]
Matthew 13:13 Because seeing [οτι βλεποντες]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα — hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι — hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν — suniousin is an omega verb form (συνιω — suniō) rather than the μι — mi verb (συνιημι — suniēmi) as is common in the Koiné. [source]
Mark 8:11 Began []
The beginnings of things seem to have a peculiar interest for Mark. See Mark 1:1, Mark 1:45; Mark 4:1; Mark 5:17, Mark 5:20; Mark 6:2, Mark 6:7, Mark 6:34, Mark 6:55. [source]
Mark 6:25 By and by [ἐξαυτῆς]
Obsolete in the old sense of immediately. The A. V. translates αὐθὺς ,straightway, in Matthew 13:21, by and by: εὐθέως , Mark 4:17, immediately: and the same word in Luke 21:9, by and by. Ἐξαυτῆς is rendered immediately, Acts 10:33; Acts 11:11: straightway, Acts 23:30: presently, Philemon 2:23. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.“Right in the same chamber by and by” (close by).and“Two young knights lying by and by” (near together).Edward IV. is reported to have said on his death-bed: “I wote (know) not whether any preacher's words ought more to move you than I that is going by and by to the place that they all preach of.” [source]
Mark 16:10 She [ἐκείνη]
An absolute use of the pronoun unexampled in Mark. See also Mark 16:11, Mark 16:13. It would imply an emphasis which is not intended. Compare Mark 4:11; Mark 12:4, Mark 12:5, Mark 12:7; Mark 14:21. [source]
Mark 4:2 In parables [εν παραβολαις]
As in Mark 3:23, only here more extended parables. See notes in Matthew 13 for discussion concerning Christ‘s use of parables. Eight are given there, one (the Lamp both in Mark 4:21 and Luke 8:16 (both Sower and the Lamp in Luke), one alone in Mark 4:26-29 (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in Mark 4:1-34 (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (Mark 4:34) “without a parable spake he not unto them,” clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew 13:34) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said:Hearken (Ακουετε — Akouete). It is significant that even Jesus had to ask people to listen when he spoke. See also Mark 4:9. [source]
Mark 4:11 Unto you is given the mystery of the kingdom of God [υμιν το μυστηριον δεδοται της βασιλειας του τεου]
See notes on Matthew 13:11 for word mustērion Here (Mark 4:11; Matthew 13:11; Luke 8:10) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word to know (μυστηριον — gnōnai), but Mark‘s presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God‘s kingdom and it will come gradually to these men. [source]
Mark 4:11 But unto them that are without [γνωναι]
Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Luke 8:10 has “to the rest” Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.That (εκεινοις — hina). Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα — hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι — hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα — hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα — hina is given the causative use of ινα — hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark 4:12 Lest haply they should turn again, and it should be forgiven them [μηποτε επιστρεπσωσιν και απετηι αυτοις]
Luke does not have these difficult words that seem in Isaiah to have an ironical turn, though Matthew 13:15 does retain them even after using οτι — hoti for the first part of the quotation. There is no way to make μηποτε — mēpote in Mark 4:12 and Matthew 13:15 have a causal sense. It is the purpose of condemnation for wilful blindness and rejection such as suits the Pharisees after their blasphemous accusation against Jesus. Bengel says: iam ante non videbant, nunc accedit iudicium divinum. Jesus is pronouncing their doom in the language of Isaiah. It sounds like the dirge of the damned. [source]
Mark 7:17 When he was entered into the house from the multitude [οτε εισηλτεν εις οικον απο του οχλου]
This detail in Mark alone, probably in Peter‘s house in Capernaum. To the crowd Jesus spoke the parable of corban, but the disciples want it interpreted (cf. Mark 4:10., Mark 4:33.). Matthew 15:15 represents Peter as the spokesman as was usually the case. [source]
Mark 4:11 That [εκεινοις]
Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα — hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι — hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα — hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα — hina is given the causative use of ινα — hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Luke 8:4 By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
Luke 8:9 Asked [επηρωτων]
Imperfect of επερωταω — eperōtaō (επι — epi and ερωταω — erōtaō) where Mark 4:10 has ηρωτων — ērōtōn (uncompounded imperfect), both the tense and the use of επι — epi indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth. [source]
Luke 8:10 The mysteries [τα μυστηρια]
See for this word on Matthew 13:11; Mark 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. [source]
Luke 8:11 The seed is the word of God [ο σπορος εστιν ο λογος του τεου]
The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11, Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:31 we have “the will of God,” and in Matthew 12:46 “the will of my Father” where Luke 8:21 has “the word of God.” This seems to show that Luke has the subjective genitive here and means the word that comes from God. [source]
Luke 4:20 Sat down [εκατισεν]
Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι — ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω — atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης — atenēs and that from τεινω — teinō to stretch, and copulative or intensive α — a not α — a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Luke 8:12 Those by the wayside [οι παρα την οδον]
As in Mark 4:15; Matthew 13:19 so here the people who hear the word = the seed are discussed by metonymy. [source]
Luke 8:13 They fall away [απιστανται]
Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who “stumble” as Mark 4:17 has it (σκανδαλιζονται — skandalizontai), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The “season of trial” becomes a “season of temptation” (εν καιρωι πειρασμου — en kairōi peirasmou) for these superficial, emotional people who have to be periodically rounded up if kept within the fold. [source]
Luke 8:14 They are choked [συνπνιγονται]
Present passive indicative of this powerfully vivid compound verb συνπνιγω — sunpnigō used in Mark 4:19; Matthew 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit “as they go on their way” (πορευομενοι — poreuomenoi). [source]
Luke 8:10 That [hina)]
Here Mark 4:11 also has hina while Matthew 13:13 has ινα — hoti (because). On the so-called causal use of ινα — hina as here equal to οτι — hoti see note on Matthew 13:13 and note on Mark 4:11. Plummer sensibly argues that there is truth both in the causal ινα — hoti of Matthew and the final οτι — hina of Mark and Matthew. “But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the οτι — hina and the ινα — hoti Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable in order that they may see without seeing and hear without hearing.” Only for “hearing” Luke has “understand” ινα — suniōsin present subjunctive from a late omega form οτι — suniō instead of the -συνιωσιν — mi verb συνιω — suniēmi f0). [source]
Luke 8:12 The devil [ο διαβολος]
The slanderer. Here Mark 4:15 has Satan.From their heart (απο της καρδιας αυτων — apo tēs kardias autōn). Here Mark has “in them.” It is the devil‘s business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Matthew 13:19 has it “sown in the heart.”That they may not believe and be saved Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success. [source]
Luke 9:18 Alone [κατα μονας]
In the N.T. only here and Mark 4:10. Perhaps χωρας — chōras (places) is to be supplied with μονας — monas (lonely places).Were with him (συνησαν αυτωι — sunēsan autōi). This seems like a contradiction unless “alone” is to be taken with συνησαν — sunēsan Westcott and Hort put συνηντησαν — sunēntēsan in the margin. This would mean that as Jesus was praying alone, the disciples fell in with him. At any rate he was praying apart from them. [source]
John 8:44 Lusts [ἐπιθυμίας]
See on Mark 4:19. [source]
John 5:42 In you [ἐν ἑαυτοῖς]
Rev., rightly, in yourselves. Compare John 6:53; 1 John 5:10; Mark 4:17. [source]
John 12:40 He hath blinded, etc. []
These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26. [source]
John 12:40 He hath blinded [τετυπλωκεν]
Perfect active indicative of τυπλοω — tuphloō old causative verb to make blind (from τυπλος — tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω — pōroō a late causative verb (from πωρος — pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη — hina mē instead of μηποτε — mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε — mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν — sunōsin where John has νοησωσιν — noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι — kai iasomai), “And I should heal them.” John has here στραπωσιν — straphōsin (second aorist passive subjunctive of στρεπω — strephō) while Matthew reads επιστρεπσωσιν — epistrepsōsin (first aorist active of επιστρεπω — epistrephō). [source]
Acts 28:26 Say [ειπον]
Second aorist active imperative instead of the old form ειπε — eipe The quotation is from Isaiah 6:9, Isaiah 6:10. This very passage is quoted by Jesus (Matthew 13:14, Matthew 13:15; Mark 4:12; Luke 8:10) in explanation of his use of parables and in John 12:40 the very point made by Paul here, “the disbelief of the Jews in Jesus” (Page). See note on Matthew 13:14 for discussion of the language used. Here the first time (“go to this people and say”) does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah. [source]
Romans 7:7 Lust [ἐπιθυμίαν]
Rev., coveting. See on Mark 4:19. [source]
Romans 11:25 This mystery [το μυστηριον τουτο]
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω — mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον — mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον — mustērion and not to sacramentum in the classical sense” (Vincent). [source]
1 Corinthians 7:32 The things of the Lord [τα του Κυριου]
The ideal state (so as to the widow and the virgin in 1 Corinthians 7:33), but even the unmarried do let the cares of the world choke the word (Mark 4:19). How he may please the Lord (πως αρεσηι τωι Κυριωι — pōs aresēi tōi Kuriōi). Deliberative subjunctive with πως — pōs retained in an indirect question. Dative case of Κυριωι — Kuriōi Same construction in 1 Corinthians 7:33 with πως αρεσηι τηι γυναικι — pōs aresēi tēi gunaiki (his wife) and in 1 Corinthians 7:34 πως αρεσηι τωι ανδρι — pōs aresēi tōi andri (her husband). [source]
1 Thessalonians 4:5 Not in the lust of concupiscence [μὴ ἐν πάθει ἐπιθυμίας]
Lit. in passion of desire. Not with avaricious greed. For ἐπιθυμία see on Mark 4:19. Its meaning is by no means limited to sensual lust; see, for instance, Luke 22:15. It is used as including all kinds of worldly desires, as Galatians 5:16, Galatians 5:24; 1 John 2:17. In Romans 7:7, especially of covetousness. [source]
2 Timothy 2:22 Youthful lusts [νεωτερικὰς ἐπιθυμίας]
Νεωτερικὸς youthfulN.T.oFor ἐπιθυμία desirelust, see on Mark 4:19; see on 1 Thessalonians 4:5. Such counsel from Paul to Timothy seems strange. [source]
Hebrews 12:9 Furthermore [εἷτα]
Everywhere else in N.T. this particle marks a succession of time or incident. See Mark 4:17; Mark 8:25; Luke 8:12; 1 Corinthians 15:5, 1 Corinthians 15:7. Here it introduces a new phase of the subject under discussion. [source]
Hebrews 11:25 Choosing rather [μαλλον ελομενος]
“Rather having chosen” (second aorist middle of αιρεω — haireō to take for oneself a position). To be entreated with Present passive infinitive of the double compound συνκακουχεω — sunkakoucheō (from συν κακοσ εχω — sun class="normal greek">κακουχεω — kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν — echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις — kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω — proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος — Apolausis is old word from προσ καιρος — apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος — Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Hebrews 11:25 To be entreated with [συνκακουχεισται]
Present passive infinitive of the double compound συνκακουχεω — sunkakoucheō (from συν κακοσ εχω — sun class="normal greek">κακουχεω — kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν — echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις — kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω — proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος — Apolausis is old word from προσ καιρος — apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος — Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Hebrews 12:9 Furthermore [ειτα]
The next step in the argument (Mark 4:17). We had Imperfect indicative of customary action, “we used to have.” To chasten us Predicate accusative after ειχομεν — eichomen “as chasteners.” Old word from παιδευω — paideuō as agent (-της — tēs). Only once in lxx (Hosea 5:2) and twice in N.T. (here and Romans 2:20). We gave them reverence Imperfect middle of old word εντρεπω — entrepō to turn in or at. Here “we turned ourselves to” as in Matthew 21:37, habitual attitude of reverence. Shall we be in subjection Second future passive of υποτασσω — hupotassō There is no δε — de here to correspond to μεν — men in the first part of the verse. Unto the father of spirits Rather, “Unto the Father of our spirits” (note article τον — ton). As God is. [source]
James 4:2 Ye lust []
See on desire, 1 Peter 1:12; and Mark 4:19. [source]
1 Peter 4:3 Lasciviousness [ἀσελγείαις]
The following enumeration of vices is characteristic of Peter's style in its fulness and condensation. He enumerates six forms of sensuality, three personal and three social: (1) Ἀσελγείαις , wantonness. See on Mark 7:22. Excesses of all kinds, with possibly an emphasis on sins of uncleanness. (2) Ἐπιθυμίαις ,lusts. See on Mark 4:19. Pointing especially to fleshly lusts, “the inner principles of licentiousness” (Cook). (3) Οἰνοφλυγίαις ,excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, Deuteronomy 21:20; Isaiah 56:12. From οἶνος , wine, and φλέω or φλύω , to teem with abundance; thence to boil over or bubble up, overflow. It is the excessive, insatiate desire for drink, from which comes the use of the word for the indulgence of the desire- debauch. So Rev., wine-bibbings. The remaining three are revellings, banquetings, and idolatries. [source]
1 John 2:16 The lust [ἡ ἐπιθυμία]
See on Mark 4:19. [source]

What do the individual words in Mark 4:1 mean?

And again He began to teach beside the sea was gathered together to Him a crowd great so that He into a boat having entered sat in the sea all the crowd close to on the land was
Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ πᾶς ὄχλος πρὸς ἐπὶ τῆς γῆς ἦσαν

πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
ἤρξατο  He  began 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ἄρχω  
Sense: to be the first to do (anything), to begin.
διδάσκειν  to  teach 
Parse: Verb, Present Infinitive Active
Root: διδάσκω  
Sense: to teach.
παρὰ  beside 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
θάλασσαν  sea 
Parse: Noun, Accusative Feminine Singular
Root: θάλασσα  
Sense: the sea.
συνάγεται  was  gathered  together 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: συνάγω  
Sense: to gather together, to gather.
ὄχλος  a  crowd 
Parse: Noun, Nominative Masculine Singular
Root: ὄχλος  
Sense: a crowd.
πλεῖστος  great 
Parse: Adjective, Nominative Masculine Singular, Superlative
Root: πολύς  
Sense: most.
ὥστε  so  that 
Parse: Conjunction
Root: ὥστε  
Sense: so that, insomuch that.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
πλοῖον  a  boat 
Parse: Noun, Accusative Neuter Singular
Root: πλοῖον  
Sense: a ship.
ἐμβάντα  having  entered 
Parse: Verb, Aorist Participle Active, Accusative Masculine Singular
Root: ἐμβαίνω  
Sense: to go into, step into.
καθῆσθαι  sat 
Parse: Verb, Present Infinitive Middle or Passive
Root: κάθημαι  
Sense: to sit down, seat one’s self.
θαλάσσῃ  sea 
Parse: Noun, Dative Feminine Singular
Root: θάλασσα  
Sense: the sea.
ὄχλος  crowd 
Parse: Noun, Nominative Masculine Singular
Root: ὄχλος  
Sense: a crowd.
πρὸς  close  to 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
γῆς  land 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.

What are the major concepts related to Mark 4:1?

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