KJV: And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
YLT: And as he is sitting at the mount of the Olives, over-against the temple, Peter, and James, and John, and Andrew, were questioning him by himself,
Darby: And as he sat on the mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately,
ASV: And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
| καθημένου | sitting |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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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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| εἰς | upon |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ὄρος | Mount |
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Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
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| τῶν | - |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἐλαιῶν | of Olives |
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Parse: Noun, Genitive Feminine Plural Root: ἐλαία Sense: an olive tree. |
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| κατέναντι | opposite |
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Parse: Preposition Root: κατέναντι Sense: over against, opposite before. |
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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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| ἐπηρώτα | asked |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἐπερωτάω Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate. |
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| ἰδίαν | private |
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Parse: Adjective, Accusative Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| Πέτρος | Peter |
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Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| Ἰάκωβος | James |
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Parse: Noun, Nominative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
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| Ἰωάννης | John |
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Parse: Noun, Nominative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| Ἀνδρέας | Andrew |
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Parse: Noun, Nominative Masculine Singular Root: Ἀνδρέας Sense: A native of Bethsaida in Galilee, brother of Simon Peter, a disciple of John the Baptist, and afterwards an apostle of Christ. |
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Greek Commentary for Mark 13:3
In full view of the temple about which they had been speaking. [source]
Peter and James and John and Andrew (named only in Mark) had evidently been discussing the strange comment of Jesus as they were coming out of the temple. In their bewilderment they ask Jesus a bit to one side, though probably all the rest drew up as Jesus began to speak this great eschatological discourse. [source]
Reverse Greek Commentary Search for Mark 13:3
A late present imperative from the second perfect εγρηγορα egrēgora from εγειρω egeirō Keep awake, be on the watch “therefore” because of the uncertainty of the time of the second coming. Jesus gives a half dozen parables to enforce the point of this exhortation (the Porter, the Master of the House, the Faithful Servant and the Evil Servants, the Ten Virgins, the Talents, the Sheep and the Goats). Matthew does not give the Parable of the Porter (Mark 13:35-37). [source]
The closing and summary word is the stronger word of Mark 13:35: Be awake and on guard. [source]
A different word from that in Mark 13:33. See also Mark 13:34. The picture in this word is that of a sleeping man rousing himself. While the other word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare Mark 14:38; Luke 12:37; 1 Peter 5:8. The apostles are thus compared with the doorkeepers, Mark 13:34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare Revelation 16:15: “Blessed is he that watcheth and keepeth his garments. ” The preparations for the morning service required all to be early astir. The superintending priest might knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. “Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him” (Edersheim, “The Temple”). [source]
This detail only in Mark. One crowing is always the signal for more. The Fayum papyrus agrees with Mark in having δις dis The cock-crowing marks the third watch of the night (Mark 13:35). [source]
In Mark 8:38 Jesus clearly is speaking of the second coming. To what is he referring in Mark 9:1 ? One is reminded of Mark 13:32; Matthew 24:36 where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only “see the kingdom of God,” while Matthew has “see the Son of man coming” Mark has “see the kingdom of God come” (εληλυτυιαν elēluthuian perfect active participle, already come) and adds “with power.” Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in Mark 8:38; Mark 9:1. [source]
See on Mark 13:33. [source]
Not necessarily far, but as Rev., another country. See on Mark 13:34. [source]
See on Mark 13:35. [source]
See on Mark 13:35. [source]
Old adverb, but in the N.T. only in Luke‘s writings save Mark 13:36. Used by medical writers of sudden attacks of disease like epilepsy. [source]
This whole paragraph from verse 22-40 had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in Luke 12:13-21. Recall Mark 13:37. This interruption is somewhat like that on the Mount of Transfiguration (Luke 9:33) and is characteristic of Peter. Was it the magnificent promise in Luke 12:37 that stirred Peter‘s impulsiveness? It is certainly more than a literary device of Luke. Peter‘s question draws out a parabolic reply by Jesus (Luke 12:42). [source]
Used technically of the fourth watch, 3-6 a.m. See Mark 13:35. The Sanhedrim could not hold a legal meeting, especially in capital cases, before sunrise; and in such cases judicial proceedings must be conducted and terminated by day. A condemnation to death, at night, was technically illegal. In capital cases, sentence of condemnation could not be legally pronounced on the day of trial. If the night proceedings were merely preliminary to a formal trial, they would have no validity; if formal, they were, ipso facto, illegal. In either case was the law observed in reference to the second council. According to the Hebrew computation of time, it was held on the same day. [source]
See on Mark 3:18. Compare Mark 13:3; John 6:8; John 12:22. [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]
“To this one,” the shepherd, in dative case. The porter Old word for doorkeeper Used for man (Mark 13:34; John 10:3) or woman (John 18:16.), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies. Hear his voice Hear and heed (John 10:27). Note genitive case πωνης phōnēs (accusative in John 3:8). By name Several flocks might be herded in the same fold overnight. But the shepherd knows his own And leadeth them out Old and common verb, present active indicative. The sheep follow readily (John 10:27) because they know their own shepherd‘s voice and his name for each of them and because he has led them out before. They love and trust their shepherd. [source]
This staggering and sudden thrust expects an affirmative answer by the use of ουκ ouk not μη mē as in John 18:17, John 18:25, but Peter‘s previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (John 18:10) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark 14:71; Matthew 26:73). Peter was in dire peril now of arrest himself for attempt to kill. Straightway As in Matthew 26:74 while Luke has παραχρημα parachrēma (Luke 22:60). Mark (Mark 14:68, Mark 14:72) speaks of two crowings as often happens when one cock crows. See Matthew 26:34 for αλεκτωρ alektōr (cock). That was usually the close of the third watch of the night (Mark 13:35), about 3 a.m. Luke 22:61 notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning‘s beautiful sonnets on “The Look”. [source]
See on Mark 13:35. [source]
Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22. [source]
Middle of the night, old adjective seen already in Mark 13:35; Luke 11:5 which see. [source]
Only here and 2 Corinthians 11:27. See on the kindred verb, Mark 13:33. For the historical facts, see Acts 16:25; Acts 20:7-11, Acts 20:31; 2 Thessalonians 3:8. [source]
The phrase only here. “Angels in heaven or the heavens,” Matthew 22:30; Mark 12:25; Mark 13:32. “Angels of the heavens,” Matthew 24:36. [source]
Compare Colossians 4:2. For watching, see on Mark 13:33, Mark 13:35. Thereunto, unto prayer, for occasions of prayer, and to maintain the spirit of prayer. One must watch before prayer, in prayer, after prayer. [source]
See on Mark 13:35; see on 1 Peter 5:8. In Ephesians 6:18, ἀγρυπνοῦντες watchingis used, on which see Mark 13:33. [source]
See on Mark 13:35, and comp. Ephesians 5:14. [source]
The ancient church held that the advent was to be expected at night, on an Easter eve. This gave rise to the custom of vigils. Jerome, on Matthew 25:6, says: “It is a tradition of the Jews that Messiah will come at midnight, after the likeness of that season in Egypt when the Passover was celebrated, and the Destroyer came, and the Lord passed over the dwellings. I think that this idea was perpetuated in the apostolic custom, that, on the day of vigils, at the Pascha, it was not allowed to dismiss the people before midnight, since they expected the advent of Christ.” It is noteworthy how many of the gospel lessons on watchfulness are associated with the night and a visit by night. See Matthew 24:43; Matthew 25:1-13; Mark 13:35; Luke 12:35, Luke 12:38; Luke 17:34; Luke 12:20. [source]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
See on Mark 13:33, and comp. Luke 21:36; Ephesians 6:18. [source]
Present middle imperative of πειτω peithō with dative case. Submit Present active imperative of υπεικω hupeikō old compound to yield under, to give up. Here only in N.T. They watch Present active indicative of αγρυπνεω agrupneō old verb (from αγρεω agreō to search, υπνος hupnos sleep), to seek after sleep, to be sleepless, be watchful (Mark 13:33). As they that shall give account Regular Greek idiom with ως hōs and the future participle. For λογον αποδιδωμι logon apodidōmi to render account, see Matthew 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. And not with grief “And not groaning” (cf. Romans 8:23). Unprofitable Old double compound adjective (alpha privative and λυσιτελης lusitelēs and this from λυω luō to pay, and τελος telos tax, useful or profitable as Luke 17:2), not profitable, not advantageous, by litotes, hurtful, pernicious. Common rhetorical litotes, here only in N.T. [source]
Rev., be watchful. See on Mark 13:35; and 1 Thessalonians 5:6, where both verbs occur: watch and be sober. A reminiscence of the scene in Gethsemane: Could ye not watch with me? (Matthew 26:40, Matthew 26:41). [source]
Lit., become awake and on the watch. See on Mark 13:35; see on 1 Peter 5:8. Become what thou art not. [source]
See on Mark 13:35; see on 1 Peter 5:8. [source]
Second aorist (prophetic) active of πευγω pheugō See Revelation 16:20. The non-eternity of matter is a common teaching in the O.T. (Psalm 97:5; Psalm 102:27; Isaiah 51:6) as in the N.T. (Mark 13:31; 2 Peter 3:10).Was found (ευρετη heurethē). First aorist passive indicative of ευρισκω heuriskō All is now spiritual. Even scientists today are speaking of the non-eternity of the universe. [source]