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TRANSLATION AND EXEGESIS OF MARK 13

Thomas Martin Salazar (Personal Translation and notes 1/15/2015 update) Greek is from the NA27

Mark 13:1-2 13:1 Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ·

διδάσκαλε, ἴδε1 ποταποὶ2 λίθοι καὶ ποταπαὶ οἰκοδομαί. 2 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ· βλέπεις3 ταύτας τὰς μεγάλας4 οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ.5

1. And while he was departing6 from the temple, one of his disciples says to him, teacher,

"Behold! What wonderful stones and what wonderful of buildings. 2. And Jesus says to him, "do you see these great buildings? Not one stone will remain upon a stone that will not be torn down."

Mark 13:3-4 3 Καὶ καθημένου7 αὐτοῦ εἰς τὸ ὄρος τῶν ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα8 αὐτὸν

κατʼ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης καὶ Ἀνδρέας· 4 εἰπὸν ἡμῖν, πότε ταῦτα ἔσται καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα;

1 ἴδε- conveys an idea that one is commanding or emphatically saying "Look!" or "Behold" or "Take notice!," so as to "introduce" or "draw attention" to something. William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.; Chicago: University of Chicago Press, 2000), 466. 2 The context here conveys a sense of emotional outburst. This same outburst of emotion can be seen also in 1

John 3:1. Thus the word, "ποταποὶ" is best translated as "how wonderful" or "how glorious." William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.; Chicago: University of Chicago Press, 2000), 856.

3 Indicative verb which means "see" or "to gaze at". The main idea behind these two uses of the verb is that Mark is not saying just to see with their eyes but that Jesus is trying to draw the disciples' attention to think about what he is about to say. This seems logical with its context and the fact that Mark uses an indicative verb that Jesus is trying to "direct" their "attention" to more than just the stones but to the words he is about to say. William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.; Chicago: University of Chicago Press, 2000), 179.

It must be noted that Matthew changes the phrase "βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς" to "οὐ βλέπετε ταῦτα πάντα": "do you not see all these." This is interesting because in Mark, " βλέπετε " conveys the idea to "watch out" or to "take care"- again back to the idea of directing one's attention towards more than just the visual, but the content behind what Jesus is saying. 4 The word "μεγάλας" (great) is used in this passage because it is Herod the Great's Temple; Jesus in a way, might have said this as mocking reference to Herod. 5 Unless otherwise noted all the Greek New Testament passages are from the NA27. Eberhard Nestle et al., The Greek New Testament (27th ed.; Stuttgart: Deutsche Bibelgesellschaft, 1993), 133. 6 or possibly translated "while he departed." 7 A genitive absolute, functioning adverbially, and since it is a present passive participle, conveys imperfective aspect.

8 ἐπηρώτα-imperfect, active, indicative, third person singular, thus only one of the disciples asked Jesus - "he(one of disciples probably Peter) asked him (Jesus) privately"

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3. And while sitting on the Mount of Olives opposite of the temple, Peter and Jacob and

John and Andrew asked him privately, 4. “Tell us when will these things be, and what is the sign when all these things are going to be fulfilled?”

5 ὁ δὲ9 Ἰησοῦς ἤρξατο λέγειν10 αὐτοῖς· βλέπετε11 μή τις ὑμᾶς πλανήσῃ· 6 πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες ὅτι ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν.12 7a

ὅταν δὲ13 ἀκούσητε πολέμους καὶ14 ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, 7b ἀλλʼ15οὔπω τὸ τέλος16. 5. Now Jesus began to say to them, "watch out that no one deceives you 6. Many will come

in my name, saying17 that, ‘I am’ and they will deceive many. 7. And when you hear about the conflicts18 and rumors of conflicts, do not be alarmed: it must take place,”

7b. “but [the other side of the issue]: it is not yet the end.” This sub-section of verses shows that there will be false messiahs/christs and they will

deceive many. The disciples are commanded to watch out or be aware of these false messiahs. Also,

this section shows that the conflicts should not be the disciples' focus. The word " ἀλλʼ", particularly

in this case, is not just contrasting the previous statement but the entirety of the previous clauses.

9 Transitional conjunction Wallace, Daniel B., and Daniel B. Wallace. The Basics of New Testament Syntax An Intermediate Greek Grammar. (Grand Rapids, MI: Zondervan Pub. House, 2000.) 299.

10 "λέγειν " is a complementary infinitive. 11 " βλέπετε " is the first of several imperatival phrases conveying specific commands to watch out, throughout this section (MK 13:5, 9, 23, 33). Each time " βλέπετε " is used it is a specific command to watch out. For instance: 13:5 Watch out for false messiah/christs. 13:9 Watch out for yourselves (the reflexive pronoun makes it even more personal). 13:14 Another personal call to see/perceive/experience to the church a subsection to 13:9. 13:23. Watch out for false messiah, because Jesus told them everything beforehand. (ends inclusio with 13:5) 13:33 Watch out, be alert, to actively live for God because no one knows the time of His return. This is the contrast of the previous inclusio, because instead of watching out for a false messiah, they are called to be alert for His (Christ) return.

Other specific commands from imperatival verbs in this section include ἀγρυπνεῖτε (MK 13:33) and γρηγορεῖτε (MK13:35, 37).

12 Mark 13:5-6 with its use of "βλέπετε" and the concept of the "I Am" creates the beginning of an inclusio between Mark 13:23. 13 Coordinating conjunction 14 Continuative conjunction Wallace, The Basics, 296. 15 Contrastive /Adversative conjunction. Wallace, The Basics, 297. 16 The article implies this is a specific end. 17 "Participle of (or introducing) direct speech" Albert L. Lukaszewski, The Lexham Syntactic Greek New Testament Glossary (Lexham Press, 2007). 18 Conflict, or wars or battles.

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For example in BDAG: "when whole clauses are compared, ἀλλά can indicate a transition to

some[thing] different or contrasted: the other side of a matter or issue, but, yet. δεῖ γὰρ γενέσθαι,

ἀλλʼ οὔπω ἐστὶν τὸ τέλος Mt 24:6, cp. Lk 21:9."(bold original)19 This strong transition now shows

that the previous statements are being contrasted. The fact is that Jesus is trying to get his disciples

to look beyond the present situation of conflicts, He will restate with more emphasis in vs 8, because

the reality is that these events are not the end.

8 ἐγερθήσεται γὰρ20 ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα.

8. “For racial group will rise up against racial group and kingdom against kingdom. There

will be earthquakes in many places. There will be famines. These things are the beginning of the birth pains”21.

Moreover, the "γὰρ" adds a sense of intensity to the previous statements in verse 5-7. It

intensifies the previous statements by clarifying and specifying the types of conflicts. The "γὰρ" at

the beginning of vs 8 is directly linked as an explanation that in a sense re-states and adds specifics

to vs. 5-7. This is because "γὰρ" is an explanatory conjunction. An explanatory conjunction is "used

to introduce an explanation of a previously mentioned sentential element."22 This added intensity is

to take the shift from the conflicts and wars as noted in the " ἀλλʼ" above and focuses on what he

will begin to explain in vs 9, because the birth pains and the false messiah/christ are just the

begenning. R. T. France explains, "The γάρ indicates that these clauses are further amplification of

the warning about wars in v. 7, and the future tenses have the same effect as the preceding δεῖ: these

19 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.; Chicago: University of Chicago Press, 2000), 45.

20 γὰρ-adds a sense of intensity and it is functioning as an "explanatory conjunction." Thus, it begins an explanation of the previous section. Albert L. Lukaszewski and Mark Dubis, The Lexham Syntactic Greek New Testament: Expansions and Annotations ( (Logos Bible Software, 2009)), Mk 13:8. 21 Or contractions. 22 Albert L. Lukaszewski, The Lexham Syntactic Greek New Testament Glossary ( Lexham Press, 2007).

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things are bound to go on happening."23 In other words, Jesus is trying to shift those who are

hearing his teaching and reading it today away from trying to know about the end so they can

transition to more specific commands, which appear later in the passage about witnessing and taking

care of one another.

It is also important to notice that these passages mention general things like conflicts and divisions

between races, nations and kingdoms, along with all the earthquakes, and famines all of kind, which

have been happening throughout human history. These general issues, are as Jesus states, "not yet

the end, but instead "These things are the beginning of the birth pains." This introductory section of

the Olivet discourse is not meant to be apocalyptic, but a call to focus on the important issues,

which was not the wonderfulness of the Herodian temple. Finally, this introductory section focuses

on a new beginning for his disciples, which will be explained in the next section.

9 Βλέπετε δὲ24 ὑμεῖς ἑαυτούς·25 παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ26 εἰς συναγωγὰς δαρήσεσθε27 καὶ28 ἐπὶ ἡγεμόνων καὶ29 βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. 10 καὶ εἰς πάντα τὰ ἔθνη πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον. 11 καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε· οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. 12 καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς· 13 καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται.

9. “Now, watch out for yourselves, [for] they will deliver you to the Sanhedrins and in the

Synagogues you will be beaten. And before the ruler30 and king you will stand for my sake as a testimony against them. 10. And it is necessary to proclaim the Gospel to all nations. 11. And when they arrest you and hand you over, do not be anxious beforehand about what you are to say, but say whatever is given to you in that hour. For it is not you who are speaking, but the Holy Spirit [speaking through you]. 12. And brother will deliver31 brother to death, and a father [will betray his] child, and children will rise up in rebellion against

23 R. T. France, The Gospel of Mark: A Commentary on the Greek Text (, New International Greek Testament Commentary Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 509-10. 24 post positive, Transitional conjunction Wallace, The Basics, 299. 25 Reflexive Pronoun 26 Continuative/connective conjunction Wallace, The Basics, 296. 27 This beating is a form of official corporal punishment. France, The Gospel of Mark, 515. 28 Coordinating conjunction 29 Continuative/connective conjunction Wallace, The Basics, 296. 30 Governor 31 Betray or to hand over.

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parents. And they will have them put to death 13. And you will be hated by all, because of my name, but the one who after enduring to the end, will be saved.”

One needs to realize that this section is full of Old Testament Septuagint allusions and

echoes from Micah.32 It starts off in vs. 9 with an echo to Micah 1:2 which states, "Ἀκούσατε,

λαοί33, λόγους34, καὶ προσεχέτω ἡ γῆ καὶ πάντες οἱ ἐν αὐτῇ, καὶ ἔσται κύριος ἐν ὑμῖν εἰς

μαρτύριον, Κύριος ἐξ οἴκου ἁγίου αὐτοῦ,"35 which is translated, "Listen people [to] words! Earth

pay close attention, and everyone in it, and the Lord shall be a testimony against36 you, the Lord

from His holy house." This is interesting because God seems to be talking about a specific testimony

(εἰς μαρτύριον) to the world. This would thus intensify the need for there to be a proclamation to

all the nations as mentioned in Mark 13:10 because God meant for the entire world to hear his

message.37 Furthermore, Mark 13:9 uses the word "συναγωγὰς" which since it is plural is understood

as referring to "councils in general, whether Jewish or Gentile."38 This makes sense since Jesus is

warning his disciples and future readers about persecution, and about being brought before rulers

and kings. This is again portraying the prophetic call that these men will become against the world.

Then Mark 13:12 also makes an allusion back to Micah 7:6 which states, "διότι υἱὸς ἀτιμάζει

πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ

32 Danker, F. W. "Double-Entendre in Mark XIII 9." Novum Testamentum (1968): 162-163. 33 Vocative case, thus the people are the ones being addressed David Alan Black. Learn to read New Testament Greek. (Nashville, Tenn: Broadman & Holman Publishers, 2009.) 27. 34 (1.) In this context, God is talking through His prophet. (2.) The word " λόγους " is accusative and plural. And according to BDAG "δ. the pl. (οἱ) λόγοι is used, on the one hand, of words uttered on various occasions, of

speeches or instruction given here and there by humans or transcendent beings," like " οἱ δέκα λόγοι the ten

commandments"; and more specifically in the accusative case, "πᾶς ὅστις ἀκούει μου τοὺς λόγους τούτους Mt 7:24" which is where Jesus states, "Therefore, everyone who hears these words of mine"BDAG, 600. 35 Henry Barclay Swete, The Old Testament in Greek: According to the Septuagint (Cambridge, UK: Cambridge University Press, 1909), Mic 1:2.

36 Translated "ἐν" as against. This is because the NET Septuagint also translated "ἐν" as against, but admittedly the Greek seems to imply "among" instead. That said the Hebrew Old Testament passage also uses the word against.

Thus it is possible that the Septuagint use of " ἐν" is just a very rare use. 37 Now F. W. Danker thinks that verse 10 is "possibly" an allusion to Micah 4:2 which states, "And many nations shall come and say: 'Come, let us go up to the mountain of the Lord and to the house of the God of Iakob, and they will show us his way, and we will walk in his paths.' because out of Sion shall go forth the law, and a word of the Lord from Ierousalem"(NET Septuagint, Micah 4:2). Danker, "Double-Entendre", 163. 38 Evans, Craig A. Mark 8:27-16:20. (WBC Vol 34B, Nashville: Thomas Nelson Publishers, 2001) 309.

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ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ.39 When translated, this state's "Because a son

dishonors a father, a daughter shall rise up against40 her mother, a wife against her mother-in-law; all

the enemies41 of a man [are] the men in his house." Clearly the similarities are evident with the

daughter-in-law and daughter rising up against their mother and mother-in-laws and sons

dishonoring their fathers, when Jesus states, "and children will rise up in rebellion against parents."

Moreover, the word for enemies also conveys the idea of hatred or hostility; thus paralleling Jesus'

statement that "you will be hated by all."42 In summary, Jesus is trying to prepare them for the reality

that they will be hated or have hostility towards them not just from rulers but from their own

families.

With this persecution in mind, it is important to understand that the focus of this section is

also linked to a specific command to "watch out for yourselves." This is because Jesus knew they

would be beaten and would have to endure much persecution and tribulations, while fulfilling the

call on their lives. This command is even more specific than the first one because of the reflexive

pronoun "ἑαυτούς ". R.T. Francies explains that "The direct object here, ἑαυτούς, makes the

warning more personal: they themselves are in danger. The warning is not so that they should try to

escape persecution, but to prepare them to endure it faithfully."43 In the end, Jesus was still trying to

prepare his disciples for their part in Salvation's history, so that they can endure until the end of their

race. James Edwards explains that the "Disciples are again reminded that faithfulness does not

consist in forecasting the future and determining preemptive responses, but rather in trusting that

39 Septuaginta: With Morphology (electronic ed.; Stuttgart: Deutsche Bibelgesellschaft, 1979), Mic 7:6. 40 It conveys the idea that the daughters will "become active in forceful resistance or expression of hostility, rise up, rise in rebellion" (bold original). BDAG, 359. 41 This is a word that means personal enemy or hostiles. 42 According to R. T. Frances Note 58 on page 518. "N. T. Wright, Victory, 347–48, sees this as ‘a classic example of an entire passage [Mi. 7:2–10] being evoked by a single reference’. The Targum Jonathan version of Mi. 7 provides even closer links with this passage, particularly a reference specifically to brother giving up brother to death: see L. Hartman, Prophecy, 168–69" [bold added] Frances, The Gospel of Mark, 518n.5). 43 France, The Gospel of Mark, 514.

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God will give them grace to complete their service in His name, and indeed will even speak through

them in their deepest need." 44

Finally, it is important to note the use of the phrase "εἰς τέλος"45 or to the end. This end is

the goal of endurance; it is the disciples' faith in the future salvation over the present temporal

salvation of a Second Temple Jewish messiah. Jesus in this passage is directly challenging the idea of

what traditional Second Temple Jews would view as Jewish salvation. Second Temple Messianism

would look for a leader like David to overthrow the Roman's rule and reign over Israel. This would

be their view of salvation, just as Moses brought Yahweh's salvation temporally and physically from

Egypt. Instead, Jesus is saying not only must He die but those following Him will have to endure to

reach the end goal which includes salvation. That is a spiritual salvation as opposed to a physical

temporal salvation. Thus, it is important to realize that this is not a passage about eschatology but

about sanctification. According to R.T. Frances, " This last sentence of the section is therefore not

so much a prediction about the ‘end’ (and thus does not directly contribute to answering the

disciples’ question) as it is a call to endurance and the assurance that those who suffer for Jesus will

not be ultimately the losers."46

Mark 13:14-20

14 Ὅταν δὲ47 ἴδητε48 τὸ βδέλυγμα τῆς ἐρημώσεως49 ἑστηκότα50 ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, * τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 15 ὁ [δὲ] ἐπὶ τοῦ δώματος μὴ

44 James R. Edwards, The Gospel According to Mark ( The Pillar New Testament Commentary Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 393. 45 R. T. Frances understands " εἰς τέλος" as forever which contextually can be conveyed for example John 13:1d which states, "He loved them to the end." And of course Jesus' love here does not have an end rather it is eternal/forever. It does not seem to fit the context of Mark 13:13 though. Frances, The Gospel of Mark,519. 46 France, The Gospel of Mark: , 519. 47 This post positive conjunction is paired to the temporal "ὅταν" as in vs 7, but should be translated differently because it sees that Jesus is contrasting the previous statement.

48 "εἶδον functions as the aor. form of ὁράω" BDAG, 279. 49 This is a causal genitive, "abomination that causes desolation" 50 Participial that is masculine and singular and could convey that the "Abomination of desolation" is a specific male person. Brooks, James A. Vol. 23, Mark. (NAC. Nashville: Broadman & Holman Publishers, 1991)212-213. That said, R.T. Frances takes it as an event, the time when the Romans started to squash the Jewish rebellion, which hit the "climax in A.D. 70." Frances, The Gospel of Mark, 519.

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καταβάτω μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ, 16 καὶ ὁ εἰς τὸν ἀγρὸν μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ. 17 οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. 18 προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος· 19 ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλῖψις οἵα οὐ γέγονεν τοιαύτη ἀπʼ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται. 20 καὶ εἰ μὴ ἐκολόβωσεν κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ· ἀλλὰ διὰ τοὺς ἐκλεκτοὺς51 οὓς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας.

14. “But when you are seeing the abomination that causes desolation [Dan 11:31//12:11] having

stood where he must not be let the reader52 understand! Then those in Judea must escape to the mountains. 15. The one who is on the housetop must not go down or go to pick up anything from his house. 16. And the one who is in the field must not turn back to pick up his coat. 17. Woe to those who have [a baby] in their womb and those who are nursing babies in those days. 18. But pray that it may not happen during bad weather, 19. For those days will be [time of] tribulation such as has not happened since the beginning of creation which God created until now and never will happen again. 20. And unless the Lord shortened the days, no flesh would be saved, but for the sake of the chosen, which He chose, he shortened the days.”

When reading verse 14 and this section, it is important to notice that Mark uses the word "

ἴδητε", which conveys the idea of perceiving by sight or with one's eyes. The key word here is

"perceive". This is Mark in a sense calling those who are listening and reading this next section to

watch out. The word " ἴδητε" whose root is " εἶδον" semantically conveys this idea of "being aware

of someth[ing] through sensitivity"...or "to take special not[ice] of someth[ing]" or by even

experience of an event.53 For instance, when Jesus states, " “Truly, truly, I say to you, unless one is

born again he cannot see the kingdom of God” (NASB, John 3:3). Notice the "see" here means that

one will not enter or experience the kingdom of God, not just the lack of seeing it. This concept is

also conveyed when Mark uses the aorist active subjunctive, "ἴδητε " which convey this perfective

aspect and a sense of experience in a moment in time, which is aided by the temporal adverb

"when". Thus, the context expresses the idea that when one notices or experiences this desolation,

then one needs to flee. It is a form of a request, but in the form of a warning.

51 Personal and eschatological relationship used to refer to the people of God. The most eschatological theologically charged term in this section possibly. 52 The one reading in public worship. 53 BDAG, 279-80, & 719.

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The second half of the section fits as a more specific warning about the wars and conflicts

discussed in the previous section (vs7), where it states, "And when you hear about the conflicts and

rumors of conflicts, do not be alarmed: it must take place, but [the other side of the issue]: it is not

yet the end." Meanwhile, vs.14 states, "But when you see the abomination of desolation having stood

where he must not be let the reader understands!" Notice both of these verses start with temporal

adverbial phrase "ὅταν δὲ." The contrast is clear, one section basically implies not to worry about the

end or the rumors and news of the conflicts, but when one perceive the abomination that causes

desolation then they need to run. Moreover, Mark or Jesus call, for the reader to understand, adds an

emphasis to this section that is not present in the first half of the warnings.

Now it has been debated on who the reader is and how one is supposed to interpret who or

what the abomination is that causes desolation. Matthew states in 24:15, "Ὅταν οὖν ἴδητε τὸ

βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν54 διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ

ἀναγινώσκων νοείτω," which is translated, "Therefore, when you are seeing the abomination that

causes Desolation, which after being spoken through Daniel the prophet having stood in the Holy

place. Let the one reading [in public worship] understand." Matthew adds several key factors. First,

that Jesus or Mark wants the readers to go back and read Daniel before teaching this section.

Second, that the place where the abomination will be standing will be a holy place.

Meanwhile, Luke states in 21:20 " Ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων Ἰερουσαλήμ,

τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. " which is translated, "but when you are seeing Jerusalem

being surrounded by armies then recognize that her desolation draws near." Thus it seems that the

desolation at least according to Luke would be referring to the Roman armies. Therefore, it makes

54 Passive aorist participle which conveys an action that happened after the fact. Campbell, Constantine R. Basics of Verbal Aspect in Biblical Greek. (Grand Rapids, Mich: Zondervan, 2008.)94.

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sense that one should understand Mark and Matthew as saying that the abomination that causes

desolation, refers to the Roman army and Caesar who cause this destruction.

Many believers in Jerusalem were saved because this warning or a teaching like this one that

was taught by the church this is known because of Church historian Eusebius. Who states,

But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come thither from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.55

In other words, the church had a revelation, one that probably originated from both Mark and

Matthew's gospels.

Mark 13:21-23 21 Καὶ τότε ἐάν τις ὑμῖν εἴπῃ· ἴδε ὧδε ὁ χριστός, ἴδε ἐκεῖ, μὴ πιστεύετε· 22 ἐγερθήσονται

γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν, εἰ δυνατόν, τοὺς ἐκλεκτούς. 23 ὑμεῖς δὲ βλέπετε· προείρηκα ὑμῖν πάντα.

21. “And then if anyone says to you, ‘behold, here is the Christ,’ or ‘behold,’ there do not

believe [him] 22. for a false Christ and false prophets will appear, and they will produce signs and wonders, in order to lead astray, if possible the chosen. 23. But you watch out. I have told you everything beforehand.”

Ultimately, this section is a special warning to His chosen - the elect members of the people

of God. In essence, Jesus is saying that even though there will be persecution and families will turn

on each other, Jesus through his providence warned them about the future destruction and gives to

those who heed the warning a temporal salvation from that destruction. Moreover, this conveys why

it was important not to follow any others who claimed to be Christ because they would be the rebels

who tried to fit their Davidic messianic presupposition of what a Christ should be like. And it is

55 Eusebius of Caesaria, "The Church History of Eusebius", trans. Arthur Cushman McGiffert, in , vol. 1, Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine ( ed. Philip Schaff and Henry Wace;, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second SeriesNew York: Christian Literature Company, 1890), 138. From Eusebius, Church History, 3.5.3 for any other translations.

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those who followed these false messiahs who were destroyed by the Roman legions. Hence, this

entire section is an inclusio about false messiahs and served the purpose of changing the disciples'

and the future people of God's (who will listen to the reader's teaching) understanding the concept

of the Messiah for the purpose of understanding their individual elections as participants in God's

salvation history.

Mark 13:24-27 24 Ἀλλὰ56 ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ

σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, 25 καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. 26 καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης. 27 καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ.

24. “but in those days after the tribulation57, the sun will be darkened, and the moon will not

give its light [Isa 13:10]. 25. and the stars will be falling from heaven. And the powers that are in heavens will be shaken [Isa 34:4] 26. Then they will see the son of Man arriving on the clouds [Dan 7:13] with power and glory. 27. And then he will send out the messengers and will gather together his chosen from the four winds-from the end of the earth to the end of heaven.”

Moreover, Mark uses the conjunction "Ἀλλὰ" which again is a strong adversative to show

that he is changing the focus of the subject. This is a specific shift from the Jewish conflicts and

wars to focusing on God's Kingdom and Christ, the true messiah's return.58 Jesus again is

contrasting the preconceived idea of the Jewish Davidic messiah and his kingdom. Instead of an

earthly kingdom, it is an eternal kingdom that transcends this temporal world. This is a fulfillment of

Daniel's prophesy which states:

13. I observed during a night vision; “Behold, upon the clouds of heaven as the son of man, and he appeared (proclaimed) as the ancient of days having been placed (there) was presented to him. Now royal authority and honor were granted to him, and all the nations of the land, people groups. 14. And all glory was serving him, and his (royal) authority is an

56 This conjunction "alerts us to a new stage of fulfillment," because Jesus starting to speak about what will happen after the " θλῖψιν " the tribulation or persecution Frances, The Gospel of Mark,530. 57 Possibly means "persecution". 58 France, The Gospel of Mark:, 531-32.

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everlasting authority, which shall never be removed, and his monarchy, which shall never be destroyed59. (Personal translation)

In other words, race and nationality does not matter anymore. Rather, God is sending out his angles

to all the world to retrieve the chosen people, Jew and Gentile alike. Because when the end does

happen the angels will gather the people of God. Thus, R.T. Frances explains this concept well: "

From now on it will not be the national shrine which will be the focus of the people of God, but the

Son of Man to whom has now been given, as Dn. 7:14 predicted, an everlasting and universal

dominion which embraces all nations and languages."60 That is a radical idea especially when Jewish

theology looked for a Jewish messiah that would liberate its nation from all foreign power and rule

the land. Meanwhile, Jesus is saying that nationality no longer matters. Therefore, He is continuing

the idea of a new eschatological understanding of the true messiah.

Mark 13:28-31 28 Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται

καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν· 29 οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 30 Ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρις οὗ ταῦτα πάντα γένηται. 31 ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.

28. Now learn the parable from the fig tree: when its branch has already become tender and

sprouts its leaves. You know that summer is near. 29. Thus also you, when you see these things happening, be very certain that he is near, at the gates. 30. Amen I say to you: this generation will not pass away, until all these things take place. 31. The heaven and the earth will pass away, but my words shall not pass away.

Now the parable of the fig tree gives another reason for why the disciples and the people of

God should be alert. Jesus is imploring that one should not be like the fig tree that did not have any

fruit, but rather, one should be prepared for Christ's return because like the fig tree on the road to

Jerusalem one does not know when He will appear. It is important to notice how verse 29 states,

"When you are seeing these things happening", referring back most likely to verse 14 and verse 7

59 Or corrupted.

60 France, The Gospel of Mark, 531.

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that include two statements about hearing and seeing. He compares the signs to a fig tree in the

summer whose leaves become green right before the fruit becomes available as a sign that the fruit is

ready. The conflicts, the false messiah and the abomination that causes desolation - all three of these

are signs of the destruction of the temple, just as a leafy fig tree in the summer is a sign of fruit.

Mark 13:32-3761 32 Περὶ δὲ62 τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ

οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ. 33 Βλέπετε, ἀγρυπνεῖτε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν. 34 Ὡς63 ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις64 αὐτοῦ τὴν ἐξουσίαν ἑκάστῳ τὸ ἔργον αὐτοῦ καὶ τῷ θυρωρῷ ἐνετείλατο ἵνα γρηγορῇ. 35 γρηγορεῖτε οὖν· οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ ἀλεκτοροφωνίας ἢ πρωΐ, 36 μὴ ἐλθὼν ἐξαίφνης εὕρῃ ὑμᾶς καθεύδοντας. 37 ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω, γρηγορεῖτε.

32. But regarding that day or hour, no one knows, not even the angels in Heaven, nor the

Son, except the Father. 33. Watch out; be alert for you do not know when the time is. 34. It is like a human being away on a journey; he departed from his house, and gave authority to his slaves, to each his work, he also gave an order to the doorkeeper to stay alert. 35. So be on alert, for you do not know when the Lord of the house will return. Whether in the evening, at midnight or when the rooster crows, or in early in the morning, 36. in case he should arrive suddenly and find you asleep. 37. What I say to you I say to all: "be alert!"

Jesus again makes a shift in the topic, but this time He uses the post positive conjunction "

δὲ " instead of " Ἀλλὰ ". This shows Jesus shifting his argument away from how does one know

when the end will be to when his return will be. After this shift, Jesus starts right back in vs 33 with

two specific commands with the imperatival verbs "Βλέπετε, ἀγρυπνεῖτε" which is, "watch out! Be

alert!", because no one knows when Christ will return. The back to back use of these verbs adds

61 This passage can be understood as A. 13:32 shift to parousia B.13:33 Exhortation to be watchful and alert. C.13:34 parable explain verse 33. B' 13:35-37 again a call to be on alert. 62 Post positive conjunction is transitioning again to a new topic. 63 Introduces the parable which explains the previous "exhortation to watchfulness." 64 Someone who devoted to another.

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emphasis to Christ's statement, which is not present in the previous statements - as if to say that the

disciples need to pay even closer attention.

While this passage is about the parousia, that is only a cursory view of what Jesus is saying to

his disciples. Jesus uses a parable of a man who is about to go on a journey and he leaves his

"δοῦλος" in charge. The passage use of "δοῦλος" conveys a context that goes beyond slave but

more as "someone who is solely committed to another" because the slave is bound by duty to give

"total allegiance."65 Jesus is comparing himself to the master and he is leaving his "δοῦλος" behind

to watch over his house. In other words, the disciples are the "δοῦλος." Jesus is commanding them

with emphasis to watch out and be alert for His return - not by sitting around looking for him, but

by faithfully running His home. Thisa passage is about how to be alert and wait on the Lord by

being a faithful "δοῦλος."

In conclusion, Mark 13:1-37 is not about knowing when the eschatological end times are to

occur. Instead, Jesus called them to "watch out" for the false messiahs (MK 13:5), for one another

(MK 13:9) and because he specifically warned them to (MK 13:23). This section (13:5-6, 21-23) is

also contained in an inclusio about being deceived by a false messiah . Inside this inclusio, there were

also two important temporal clauses going from general in 13:7-8 "ὅταν δὲ ἀκούσητε", which deals

with conflicts to a more specific section in 13:14-20 " Ὅταν δὲ ἴδητε" about the abomination of

desolation. These are specific warning about the destruction of Jerusalem and the temple.

Moreover, Jesus' argument goes towards changing the common second temple perception of what

type of Messiah he was, and what type of kingdom he was inheriting (13:24-27). This along with the

idea of the destruction of the temple would have been a radical concept for most second temple

Jews who found their identity in their nationality and the temple which housed the presence of God.

65 BDAG, 260.

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That said, Jesus was seeking to help his disciples see beyond their awe of the temple and Jerusalem

because the worldly city and building are not his kingdom. Finally, Jesus ends his argument with a

parable and a call to stewards while He is away.

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