Mar 4:22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
Alternative: For there is nothing secret which shall not be made clear, nor is it made hard to see except on its way to to making it visible.

This is one of those verses where we sense that the wordplay may have worked better in the original Aramaic, where a single word might contain elements of hidden and dark so that they could be opposed to clear and shining.

However, in the Greek, the relationship between the words for "hid" and "secret" is clearer with the later as a more extreme form of the first. The sense of the line is clearer in my alternative above where I try to get as close as possible to the original meaning of the verbs.

Christ is explaining here in more detail why he uses parables. He makes ideas hard to understand so that they can become clear over time. If he said his ideas openly, they would could become corrupted over time because the meaning of the words would change. There is a sense here that the truth must be put in a flawed, physical form in order to preserve and maintain it and allow people to discover it over time. It is like a gift that we must unwrap.

Parables, in a sense, reflect Christ's idea of the spiritual hidden inside the physical giving rise to the intellectual and emotional. In this, parables are like the human body. Our bodies are wrappers for our souls hidden within them. Our hidden thoughts and feelings are known only to God, but those thoughts and feelings can preserve our soul and set it free.

The soul is hidden, but our spirit expresses itself in everything we say or do. The spirits that have eternal life are those that hear the truth and learn to produce fruit from it.

"Hid" is kruptos (kruptos), which is an adjective meaning "hidden" and "secret."

"Manifested" is from phaneroô (phaneroo), which means "make manifest," "reveal," "make clear," "make known.," and "make famous."

"Neither" is from oude (oude), which means "but not," "and not," "nor," "not even," and "no not."

"Was anything kept" is from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

"Secret" is from apokruphos (apokruphos), which means "concealed," "hidden," "obscure," "hard to understand," and "recondite." It is a more extreme form of kruptos above.

"It should come" is from erchomai, (erchomai) which means "to start," "to set out," "to arrive at," "to come" and "to go." It generally refers to any kind of motion. It is a little like we use the phrase "he is on his way," which can mean either that he is coming or going with no direct reference to coming to or going from the position of the speaker.

"Abroad" is from phaneros (phaneros) which means "visible," "manifest," "shining," "illustrious," "conspicuous," and "open."

Mar 4:21 Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
Alternative: Is a lamp set out under a basket or under a couch? Is it not put up on a lamp stand?

Linguistically, the original Greek words were changed slightly in this verse to match what the English translators saw as more meaningful to the lives of their readers during their era. It is interesting that the word "lamp" works better now than "candle." In that respect, we are more like the Greeks of Christ time, who used oil lamps, that the British of King Jame period who used candles.

The connection of this verse to the previous parable of the sower is that Christ's use of "light" as a metaphor or symbol for knowledge. Context is important in translation. Matthew has this saying appear in the sermon soon after the Beatitudes. Here, Mark has it appear right after the parable of the sower. Luke has it appear after this parable and again during the "evil generation" sermon right after he compares himself to Jonah. In every case, the point is that those who have knowledge must spread it.

When Christ ends the previous parable talking about people producing thirty, sixth, and a hundred times more seeds, he means that they both pass on knowledge and that they add to it. The parable of the sower itself, taken more broadly is that of spreading knowledge. In the end, each seed produces more seed for more sowing.

However, there is a contradiction here. In Mar 4:11, Christ says that he speaks in parables because those on the outside are not suppose to know these things. If he want to spread this knowledge, why is does he, at the same time, keep it a mystery? Isn't he putting the lamp under a basket by using parables?

The answer is in the symbol of the seed itself. Why does the seed have a shell? To preserve it. Words can mean many things. Cbrist wanted to preserve his ideas for all generations. If he had said them plainly, the meaning of his words would change over the years. We have seen this happen, as words line "sin" and "evil" have drifted away from ihs original words of "mistakes" and "worthlessness."

However, the meaning of parables and analogies cannot be easily changed. The story stands apart for the word. In this story, for example, Christ doesn't blame those who cannot hear his ideas. Instead, he makes it clear that, in one way or another, they are simply not ready. While religions and priest, for their own reasons, may want to emphasize the idea of guilt and blame, they can put those ideas into translation, but t is not so easy to make those ideas fit into the parables.

"Candle" is from luchnos (luchnos), which means a "portable lamp," "illumination," or "lamp."

"Brought" is from erchomai, (erchomai) which means "to start," "to set out," "to arrive at," "to come" and "to go." It generally refers to any kind of motion. It is a little like we use the phrase "he is on his way," which can mean either that he is coming or going with no direct reference to coming to or going from the position of the speaker.

"Put" is from tithêmi (tithemi), which means "to put," "to place," "to propose," "to suggest," and a metaphor for "to put in one's mind."

"Bushel" is from modios (modios), which means a dry measure of 8.7 liter (a little less than 2 gallons) and containers, pottery or baskets, of that size.

The world translated as "bed" is klinê (kline), which means "that on which one lies, "couch," and a "grave-niche."

"Set" is from epitithêmi (epitithemi), which means "to lay," "to put," "to place upon," "to set upon," "to put on," and "to dispatch."

"Candlestick" is from luchnia (luchnia), which means a "lampstand."

Mar 4:20 And these are they which are sown on good ground; such as hear the word, and receive [it], and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

Alternative: And those that are sown on quality ground, who hear the word and accepts the idea from another as truth, bears fruit, one thirty times, another sixty times, and others a hundred times.

This version differs from Mat 13:23 in a single significant word. In Matthew, those on the good ground "understand" the word. Here, Mark says that they "receive" the word, or "accept it as correct." This is the only time in the Gospels that this specific Greek word for "receive" is used.

Since the words of Christ are almost always rendered in the same Greek words, this draws my attention. The term used in Matthew for translated as "understand" is suniêmi (suniemi) which actually means "bring together" whereas the primary meaning of the term used here is "receive from another." Both carry the idea of a connection with other people that doesn't come across at all in the English.

This is important because the primary symbol in this parable is the earth. The earth is Christ's symbol from our emotional relationships with other people, specifically our personal, meaningful relationships. Not connecting Christ's ideas with relationships, having too shallow emotional relationships, or having those relationships crowded out by other concerns are the three problems described here prevent us from getting value out of Christ's ideas.

However, if we have those personal, emotional relationship and connect Christ's ideas with those relationships, and our lives become productive.

But what do we produce? Christ discusses it simply as various multiples, but what is being multiplied?

If we extend the analogy, what is multiplied is the seed, that is, Christ's ideas. So we duplicate the idea, passing it on to others. However, something more general is hinted at. Our lives become that many times more meaningful and significant in the world. This significance doesn't come from our social concerns, which work against them. Instead, it comes from building our ideas and contribution on tops of Christs ideas.

"Good" is from kalos (kalos), which means "beautiful," "good," "of fine quality," "noble," and "honorable." It is most often translated as "good" juxtaposed with "evil" in the New Testament, but the two ideas are closer to "wonderful" and "worthless," "noble" and "base."

"Hear" and "hearing" are from akouô (akouo), which means "hear of," "hear tell of," "what one actually hears," "know by hearsay," "listen to," "give ear to," "hear and understand," and "understand."

"Receive" is from paradechomai (paradechomai), which means "receive from another," "take over," "admit," "allow," and "recognize as correct."

"Brings forth fruit" is from karpophoreô, which means specifically "to bear fruit." It is also a metaphor in Greek, as in English, for virtue. It is the positive from of the term used in the previous verse, akarpos, which means barren.

Mar 4:18 And these are they which are sown among thorns; such as hear the word,
Mar 4:19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful.
Alternative: And those who are the seeds in the thorns, they hear these ideas but this era's concerns and tricks of wealth and desires for more all come in, crowding out the idea and they become barren.

This is the final problem with people using Christ's ideas. Unlike the first two problems, this verse does not use the term for "immediately." Here, the problem is what must happen over time. Over time, other ideas about what is important crowd out Christ's ideas so that we don't get benefit from them.

In the last verse, there was too little earth to give people a foundation for understanding Christ's words beyond the initial pleasure they inspired. Here, the foundation is there, but there are too many other thoughts and concerns consuming the limited resources of our understanding.

Notice how Christ doesn't blame any of these people for not understanding what he is saying, but in this verse he makes it clear that these people are being tricked. In each case, the problem is people's nature and their situation. Some people have too much advertsity in their lives so they don't have any time to even think about Christ's ideas. Other people don't have a foundation for using Christs ideas when they are challenged. And finally, these people, who could understand Christ's ideas, are tricked over time by getting consumed by other concerns.

Christ consistently has little interest in accusing people of sin, making them feel guilty, or blaming them for their mistakes. However, the terms he uses are not judgment free. He makes it clear that people need to turn around (the idea that gets translated as "repent") and stop missing the mark ("sin"), and live a new idea. However, he understand that the conditions in our lives at any given time can make this difficult.

Christ doesn't seem particularly worried about the fact that many won't get it at any given time. Unlike preachers who feel they must convert people immediately to save them from eternal damnation, Christ simply accepts that fact not everyone is in the right place to accept his ideas at a given time. He doesn't pressure people to understand. In fact, he seems to indicate that those that use pressure to impress others with their ideas are part of the problem.

Christ never tells his apostles that they must exhort others or force them to understand. Indeed, Christ intentionally hides his ideas in analogies so that people have to work to understand what he is saying. He makes it clear that understanding is not easy and that many people simply don't have the capacity or conditions that allow understanding at any given point in time.

Given that Christ says that our errors and mistakes lead to death and understanding his ideas leads to life, you would expect him to be more like the hell-and-brimstone preachers, but instead he seems confident that God's rule is underway and that God's desire is shaping both earth and the universe. Christ's attitude might be indicate that everyone gets many chances to understand these ideas. Does he hint at reincarnation? Is the purpose of each era to give us another chance to rise about our petty social concerns and seek the eternal?

"Thorns" is from akantha (akantha), which means "thorn," "prickle," or "any thorny or prickly plant." Christ only uses it twice, in this parable and in the verse about knowing a tree by its fruits (Mat 7:16, Luk 6:44).


"Cares" is from the Greek merimna, (merimna) which means "cares," "thoughts," "solicitude," and "ambition."

"This world" is from aion (aion), which means "life," "lifetime," "age," or "generation."

"Deceitfulness" is from apatê (apate), which means "trick," "fraud," "guile," "deceit," and "treachery."

"Riches" is from ploutos (ploutos) which is used only once in Matthew to describe wealth. It means "wealth," "treasures," and "riches." It comes from the base word pletho, which means "to fill."

"Lusts" is from epithumia, (epithumia) which means "desire," "yearning," and "longing after."

"Other things" is from loipos (loipoy), which means "the remaining," "remaining over," and "the remaining."

"Entering in" is eisporeuô (eisporeuomai), which means "lead in," "go into," and "enter." It combines "eis," which means "in" with poreuô (poreuomai), which means "make to go," "carry," "convey," "bring," "go," "march," and "proceed."

"Choke" is from sumpnigô (sumnpnigo) which "to press closely" in the sense of crowding, "to choke," and "to damp down."

"Unfruitful" is from akarpos, (akarpos) which means "barren," "unfruitful," and is a metaphor for 'unprofitable."

Mar 4:17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution arises for the word's sake, immediately they are offended.
Alternative: And having no foundation inside themselves, it [the joy] only exists temporarily; soon pressure or harassment produced by the word immediately causes them to stumble.

In original Greek, the word play works better than the common translation. The idea is that if you don't have a stable base or foundation, they you can easily stumble. None of the words here, other than the word translated as "offended" are used as symbols by Christ. The word "root" might seem to be an obvious symbol because Christ uses plants so much as analogies, but Christ only uses it in this story. He uses it hear because it works so well with the idea of stumbling.

Aside from the wordplay, this verse advances the story of what happens when people have new ideas. On the "wayside," the new idea doesn't have a chance because the adversities of life don't give it a chance to sprout. Here, however, the ideas do take root, but because new ideas naturally create resistance, you need a foundation to solidify them. Since Christ earth is Christ's symbol for relationships and emotional connections, he is saying that you have to have deeper relationships so that you aren't swayed by the crowd, which always opposes new ideas.

Again, the issue of time is important here. While the idea has time to grow here, the people with it immediately stumble at the first signs of opposition.

"Root" is from rhiza (rhiza), which means "root," "that from which anything springs as a root," "foundation," "base," "the mathematical base," and the "root of the eye."

"And" is alla (alla) which means "but," nevertheless," "rather," "moreover," and "nay." It denotes an exception.

"Endures" is from eimi (eisi), which means "to be,""to exist," "to be the case," and "is possible."

"For awhile" is from proskairos (proskairos), which means "occasional," "temporary," "opportune," and "lasting for a time."

"Afterward," is from eita (eita), which means "than," "next," "presently," and "soon."

"Affliction" is from thlipsis, which means "pressure," "crushing," and "oppression."

"Persecution" is from diôgmos, which means "the chase," "pursuit," and "harassment."
and "to scandalize."

"Arises" is from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

"Therefore" is from dia, which means "through" in space, "throughout" in time, "by this cause," "through," "thanks to," "by the aid of," "right through," and "to the end."

"Immediately" is from eutheôs (eutheos), which is the adverb of euthus, which means "straight," "direct," "straightforward," and "frank." As an adverb, it means "straight," "simple," "straightway," forthwith," "immediately," "directly," and "at once."


"Offended" is from skandalizô (skandalizo), which means "to cause to stumble," "to give offense," and "to scandalize."

Mar 4:16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;

The key word here is "immediately." In the previous verse, the information was immediately lost because of adversity came instantly along. Here, when the word falls among the rocks, it is immediately causes joy.

The Greek word for "immediately" comes from the noun meaning "straight" and "direct." It is a direct, instant connection. In the Gospels, the word is used most frequently to describe Christ's actions. It is not a work that he often used, but it is the way he lived, going straight from one task to another. In looking how the evangelists used the term to describe Christ's actions, you get the sense of someone who knows exactly what to do and when.

When Christ uses the term, however, it has almost the opposite sense. In his parables, he uses it to describe an emotional reaction that results almost unexpectedly from an experience. He uses it, for example, to describe the troubles at the end of the age (Mat 24:29) or the sudden departure of the master who gave the talents of silver to his servants (Mat 25:15) or the reaction to drinking new wine (Luk 5:39) or the fall of a house built on sand (Luk 6:49).


"Immediately" is from eutheôs (eutheos), which is the adverb of euthus, which means "straight," "direct," "straightforward," and "frank." As an adverb, it means "straight," "simple," "straightway," forthwith," "immediately," "directly," and "at once."

"Take" is from lambanô (lambano) which means "to take," "to receive," "to apprehend with the senses," and "to seize." It is also specifically used to mean seized with emotion.

"Gladness" is from chara (chara), which means "joy" and "delight."

Mar 4:15 And these are they by the way side, where the word is sown; but when they have heard, Satan comes immediately, and takes away the word that was sown in their hearts

Alternative: But some are by the way side where the word is sown; and when they have heard, adversity begins immediately, and removes the idea that was sown in their hearts.

It is easy for the personalization of adversity, an artifact of incomplete translation, to get in the way of understanding Christ's thinking. The birds take the seeds on the wayside away because they get their first, but everyone listening knows that the seeds never had a chance on the walkway anyway. It gets too much traffic. The ground on the wayside is literally a path for adversity. Their traffic prevents any plants from growing up there because they "instantly" get trampled down.

Here, the birds are less a symbol for this adversity than they are for speed. In this parable, Christ explains different types of ground in terms of how long his ideas last on them. Christ doesn't use birds anywhere as a symbol for adversity (or evil or the devil, if you prefer to personalize adversity). Here, they are simply a rhetorical device for adversity to get to the seeds quickly. Even without this speed, these seed were doomed to adversity anyway because they were on the pathway where something was going to come along sooner or later to destroy them.

In terms of Christ's use of symbols, this is one of several where Christ connects the ground with the heart, which is his symbol for feeling and through feeling, understanding. Again, Christ teaches that we must not only see, hear, and feel, but that we must observe, listen, and understand. The term for "hear" used in this verse, is the same as the one used in Mar 4:12 to indicate physical hearing without mental listening.

"Word" is from the the Greek logos (logos), which means "word," "computation," "reckoning," and "value." It is also "an explanation," "an argument," or "a rule or principle of law."

"Sower" and "sow" are from speirô (speiro), which means "to sow a seed," "to beget offspring," "to scatter like a seed," and "to sow a field."

"Hear" and "hearing" are from akouô (akouo), which means "hear of," "hear tell of," "what one actually hears," "know by hearsay," "listen to," "give ear to," "hear and understand," and "understand."

"Satan" is from satan (satanus, satan), which means "adversary," "opponent," and
"accuser." These are Hebrew origin words, appearing in Greek only in the New Testament. The traditional Jewish view does not portray "satan" as an evil angel (explanation here). A case can be made that our personalization of Satan is largely an artifact of incomplete translation.

"Comes" is from erchomai, (erchomai) which means "to start," "to set out," "to arrive at," "to come" and "to go." It generally refers to any kind of motion. It is a little like we use the phrase "he is on his way," which can mean either that he is coming or going with no direct reference to coming to or going from the position of the speaker.

"Take away" is from airo, which primarily means "to lift," and also means "to raise up," "to take up," "to raise a child," "to exalt," "to lift and take away," and "to remove."

Heart" is from kardia (kardia), which means "heart" and which we discuss in a larger Greek context here.

Mar 4:14 The sower sows the word.

There is nothing remarkable here in terms of language, but the statement is remarkable for another reason entirely.

Notice that the sower does not spread love, faith, or hope. Nor does he sow forgiveness, pardon, or atonement. He does not sow awe, obedience, or any other idea common to religious teaching.

What does he sow? He sows the "word." In Greek, the term is logos. It is the word from which we get "logic" in English. It means not only spoken words, but all works of the mind: calculations, values, and judgment. It also means a rule or principle of law.

So, if we assume that Christ is describing himself and his mission, this is the closest he comes to explaining his purpose and how people react to it. Remember, Christ's central message is usually translated as "the kingdom of heaven at hand," or, in a closer translation to the Greek, "the universal rule is underway." If Christ is teaching the "universal rule," it only makes sense that he should be spreading its logic or principles.

The second line of Christ in the Gospels says the importance of this very clearly. When Christ is tempted to turn the stones into bread, he says that man does not live by bread alone, but by every word that falls from the mouth of God. In other words, our lives arise not from food, but from the rules of the universe are created by God. These are the words that Christ spreads, the basis of our lives.


"Sower" and "sow" are from speirô (speiro), which means "to sow a seed," "to beget offspring," "to scatter like a seed," and "to sow a field."


"Word" is from the the Greek logos (logos), which means "word," "computation," "reckoning," and "value." It is also "an explanation," "an argument," or "a rule or principle of law."