KJV: And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!
YLT: And as he is going forth out of the temple, one of his disciples saith to him, 'Teacher, see! what stones! and what buildings!'
Darby: And as he was going out of the temple, one of his disciples says to him, Teacher, see what stones and what buildings!
ASV: And as he went forth out of the temple, one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings!
| ἐκπορευομένου | going forth |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| ἱεροῦ | temple |
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Parse: Noun, Genitive Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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| λέγει | says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μαθητῶν | disciples |
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Parse: Noun, Genitive Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| Διδάσκαλε | Teacher |
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Parse: Noun, Vocative Masculine Singular Root: διδάσκαλος Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man. |
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| ἴδε | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| λίθοι | stones |
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Parse: Noun, Nominative Masculine Plural Root: λίθος Sense: a stone. |
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| οἰκοδομαί | buildings |
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Parse: Noun, Nominative Feminine Plural Root: οἰκοδομή Sense: (the act of) building, building up. |
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Greek Commentary for Mark 13:1
Matthew 24:1 and Luke 21:5 tell of the fact of the comment, but Mark alone gives the precise words. Perhaps Peter himself (Swete) was the one who sought thus by a pleasant platitude to divert the Teacher‘s attention from the serious topics of recent hours in the temple. It was not a new observation, but the merest commonplace might serve at this crisis. Josephus (Ant. xv. II, 3) speaks of the great size of these stones and the beauty of the buildings. Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them. [source]
The spring-stones of the arches of the bridge which spanned the valley of Tyropoeon (the cheese-makers), and connected the ancient city of David with the royal porch of the temple, measured twenty-four feet in length by six in thickness. Yet these were by no means the largest in the masonry of the temple. Both at the southeastern and southwestern angles stones have been found measuring from twenty to forty feet long, and weighing above one hundred tons (Edersheim, “Temple”). [source]
Reverse Greek Commentary Search for Mark 13:1
This parenthesis occurs also in Mark 13:14. It is not to be supposed that Jesus used these words. They were inserted by Mark as he wrote his book and he was followed by Matthew. [source]
Matthew 24:15 has “standing in the holy place” So the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See Matthew 24:15 for this phrase and the parenthesis inserted in the words of Jesus (“Let him that readeth understand”). See also Matthew 24:16-25 for discussion of details in Mark 13:14-22. [source]
See on Mark 13:1. [source]
First aorist active subjunctive with μη mē in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Matthew 10:19.) and in the great discourse on the Mount of Olives at the end (Mark 13:11; Luke 21:14.), given twice by Luke as we see. [source]
See note on Matthew 24:15 and note on Mark 13:14 for this lxx word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders. [source]
Second aorist active imperative of καταβαινω katabainō with μη mē in a prohibition in the third person singular. The usual idiom here would be μη mē and the aorist subjunctive. See Mark 13:15. and Matthew 24:17. when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is “absolute indifference to all worldly interests as the attitude of readiness for the Son of Man” (Plummer). [source]
Genitive absolute. The disciples we know from Mark 13:1; Matthew 24:1. [source]
It is so easy to forget this and to insist that the end is “immediately” in spite of Christ‘s explicit denial here. See notes on Matthew 24:4-42; note on Mark 13:1-37 for discussion of details for Luke 21:8-36, the great eschatological discourse of Jesus [source]
The classical word for conning a speech beforehand. Mark 13:11 has προμεριμναω promerimnaō a later word which shows previous anxiety rather than previous preparation. [source]
Second aorist active imperative of γινωσκω ginōskō Christians did flee from Jerusalem to Pella before it was too late as directed in Luke 21:21; Mark 13:14.; Matthew 24:16. [source]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
Like the dative υμιν humin (Textus Receptus) as in the papyri and modern Greek (Robertson, Grammar, p. 594). For my name‘s sake See John 15:20. See this same warning and language in Matthew 10:22; Mark 13:13; Matthew 24:9; Luke 21:17). There is little difference in meaning from ενεκεν μου heneken mou (Mark 13:9; Luke 21:12). Loyalty to the name of Christ will bring persecution as they will soon know (Acts 5:41; Philemon 1:29; 1 Peter 4:14). About the world‘s ignorance of God see Luke 23:34; Acts 3:17; John 16:3. [source]
So in John 12:4; John 13:23; Mark 13:1 without εκ ek Simon Peter‘s brother So described in John 1:40. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in John 12:20-22, but in the Synoptics he is distinguished only in Mark 13:3. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel. [source]
Or creation. Compare Galatians 6:15. The word κτίσις is used in three senses in the New Testament. The act of creating, as Romans 1:20. The sum of created things, as Revelation 3:14; Mark 13:19. A created thing or creature, as Romans 8:39. The Rabbins used the word of a man converted from idolatry. “He who brings a foreigner and makes him a proselyte is as if he created him.” [source]
So without article Aleph B D G K L. Οικοδομη Oikodomē is a late word from οικος oikos and δεμω demō to build for building up (edification) as in Ephesians 4:29, then for the building itself as here (Mark 13:1.). Ordinary Greek idiom here calls for “every building,” not for “all the building” (Robertson, Grammar, p. 772), though it is not perfectly clear what that means. Each believer is called a ναος τεου naos theou (1 Corinthians 3:16). One may note the plural in Mark 13:1 (οικοδομαι oikodomai) of the various parts of the temple. Perhaps that is the idea here without precise definition of each οικοδομη oikodomē But there are examples of πας pās without the article where “all” is the idea as in πασης κτισεως pāsēs ktiseōs (all creation) in Colossians 1:15. [source]
Not a common phrase. It occurs only Mark 10:6; Mark 13:19; Revelation 3:14. [source]
Second aorist active indicative of πευγω pheugō Here, of course, not Mary, but “the ideal woman” (God‘s people) of the preceding verses, who fled under persecution of the dragon. God‘s people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of Deuteronomy 8:2. (wanderings of Israel in the wilderness), 1 Kings 17:2. and 1 Kings 19:3. (Elijah‘s flight), 1 Macc. 2:29 (flight of the Jews from Antiochus Epiphanes), Matthew 2:13 (flight of Joseph and Mary to Egypt), Mark 13:14 (the flight of Christians at the destruction of Jerusalem). [source]
Qualitative relative with απ ου αντρωποι εγενοντο ginomai again, “such as came not.”Since there were men (χρονου aph' hou anthrōpoi egenonto). “Since which time (τηλικουτος σεισμος ουτω μεγας chronou understood) men came.”So great an earthquake, so mighty Quantitative correlative τοιουτος tēlikoutos rather than the qualitative οιος toioutos to correspond with οσος hoios (not ουτω μεγας hosos). And then τηλικουτος houtō megas repeats (redundant) οιατοιαυτη tēlikoutos Cf. Mark 13:19 for τλιπσις hoia- toiautē about like tribulation (thlipsis). [source]
Quantitative correlative τοιουτος tēlikoutos rather than the qualitative οιος toioutos to correspond with οσος hoios (not ουτω μεγας hosos). And then τηλικουτος houtō megas repeats (redundant) οιατοιαυτη tēlikoutos Cf. Mark 13:19 for τλιπσις hoia- toiautē about like tribulation (thlipsis). [source]
Accusative retained after this passive verb of clothing, as so often. Πορπυρους Porphurous is old adjective for purple (from πορπυρα porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος kokkinos Perfect passive participle of χρυσοω chrusoō old verb, to gild, to adorn with gold, here alone in N.T.With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.Full of abominations Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]