Mark 13
The full text of Mark 13 in the Trinity Bible Version — clear modern English, translated from the original Greek. Free to read.
1 As he was leaving the temple, one of his disciples said to him, "Teacher, look! What massive stones! What magnificent buildings!"
2 Jesus said to him, "Do you see these great buildings? Not one stone here will be left standing on another—they will all be thrown down."
3 As he sat on the Mount of Olives across from the temple, Peter, James, John, and Andrew asked him privately,
4 "Tell us, when will these things happen, and what will be the sign that all these things are about to be fulfilled?"
5 Jesus began to say to them, "Watch yourselves—let no one lead you astray.
6 Many will come in my name, saying, 'I am,' and lead many astray.
7 When you hear of wars and reports of wars, don't be alarmed. These things must happen, but the end is not yet.
8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in place after place. There will be famines. These are the beginning of labor pains.
9 But be on your guard. They will hand you over to local councils and flog you in synagogues, and you will stand before governors and kings because of me, as a testimony to them.
10 And the good news must first be proclaimed to every nation.
11 When they lead you away to hand you over, don't rehearse beforehand what to say. Whatever is given to you in that hour, say it — for you are not the ones speaking, but the Holy Spirit.
12 Brother will betray brother to death, and a father his own child; children will rise up against parents and have them put to death.
13 You will be hated by everyone because of my name, but the one who stands firm to the end will be saved.
14 "When you see the desecrating sacrilege standing where it must not stand" (let the reader understand), "then those in Judea must flee to the mountains.
15 The one on the housetop must not come down or go inside to take anything out of his house.
16 and the one in the field must not turn back to get his cloak.
17 How dreadful it will be for pregnant women and nursing mothers in those days!
18 Pray that it won't come in winter.
19 For in those days there will be such distress as has not occurred from the beginning of the creation God made until now—and never will.
20 And if the Lord had not cut short those days, no flesh would be saved; but for the sake of the chosen, whom he chose for himself, he cut short the days.
21 Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it.
22 For false christs and false prophets will rise up and give signs and wonders to lead astray, if possible, even the elect.
23 But you—stay alert. I have told you everything beforehand.
24 But in those days, after that distress, the sun will be darkened, and the moon will not give its light,
25 the stars will be falling from the sky, and the heavenly powers will be shaken.
26 And then they will see the Son of Man coming on the clouds with great power and glory.
27 Then he will send out his angels and gather his chosen ones from the four winds, from the ends of the earth to the ends of the heavens.
28 From the fig tree, learn the parable: when its branch has already grown tender and its leaves break out, you know that summer is near.
29 In the same way, when you see these things happening, you know that he is near—right at the doors.
30 Truly I tell you, this generation will certainly not pass away until all these things happen.
31 Heaven and earth will pass away, but my words will never pass away.
32 But about that day or that hour no one knows—not even the angels in heaven, not even the Son—except the Father.
33 Watch out! Stay awake. For you don't know when the time is.
34 It is like a man going abroad. He leaves his house, gives his slaves authority — each with his own work — and commands the doorkeeper to keep watching.
35 So keep watch, because you don't know when the lord of the house will come—whether evening, midnight, cockcrow, or morning.
36 so that if he comes suddenly, he doesn't find you sleeping.
37 What I say to you, I say to everyone: Stay awake.
Translation notes (45)
- Mark 13:5a Some ancient manuscripts (such as A, K, Π, Σ, and others) add the Greek word apokritheis ("answering") before ērxato, but other important manuscripts (such as ℵ, B, L, W, Ψ) and the critical Greek text omit it.
- Mark 13:6a Greek: ἐγώ εἰμι, 'I am.' Most translations supply 'he' (i.e., the Messiah). The bare phrase echoes the divine self-identification of Isa 43:10; cf. Mark 6:50; 14:62. The ambiguity is part of the warning.
- Mark 13:8a After the word "famines," some later manuscripts add "and troubles" (kai tarachai), but this phrase is not found in the critical Greek text.
- Mark 13:8b The phrase "labor pains" (ōdinōn) echoes a Jewish prophetic image known as the "birth pangs of the Messiah," which refers to a cluster of sufferings expected to occur before the end times.
- Mark 13:9a The Greek word synedria refers to local Jewish courts, not the great Sanhedrin in Jerusalem.
- Mark 13:9b This can also be translated "as a testimony against them." The Greek grammar (specifically the dative case) allows for genuine ambiguity here, though in Mark 6:11, the same phrase clearly refers to a legal testimony.
- Mark 13:10a This can also be translated "to all peoples." The Greek word ethnē refers to ethnic groups or peoples, which is a broader concept than modern political "nations."
- Mark 13:11a This can also be translated "don't worry beforehand about what to say." The Greek word promerimnate combines the ideas of anxious forethought and rehearsing what to say; compare Luke 21:14, "do not prepare your defense in advance."
- Mark 13:11b The Greek phrase means "in that hour." It is retained to reflect Mark's use of the word hora (meaning "hour") to refer to an appointed time.
- Mark 13:12a Or 'put them to death.' Greek θανατώσουσιν can mean either personally killing or procuring a death sentence; in this persecution context (cf. Matt 26:59) the causative sense is likely.
- Mark 13:13a This can also be translated as "endures to the end" or "holds out to the end." The Greek word hypomenō means to persevere under pressure. The Greek phrase eis telos can mean "to the end" (referring to time), "to the goal," or "completely."
- Mark 13:14a Some manuscripts add 'spoken of by Daniel the prophet' (cf. Matt 24:15); the earliest witnesses (ℵ B L) lack the phrase.
- Mark 13:14b Greek: 'the abomination of desolation' (βδέλυγμα τῆς ἐρημώσεως), echoing Dan 9:27; 11:31; 12:11 — a sacrilege that defiles the holy place.
- Mark 13:14c The Greek word for "standing," hestēkota, is masculine, even though the word for "sacrilege," bdelygma, is neuter. This grammatical difference is unusual, and some interpreters believe it hints that the "sacrilege" refers to a personal figure.
- Mark 13:18a Some witnesses (incl. A K Γ et al.) add 'your flight' (ἡ φυγὴ ὑμῶν) after Matt 24:20; the shorter reading (NA28/SBLGNT, ℵ B D L W) is followed here. The implicit subject is the flight urged in vv. 14–17.
- Mark 13:19a Greek θλῖψις: distress, tribulation, affliction — quasi-technical in apocalyptic contexts (cf. Dan 12:1 LXX; Rev 7:14).
- Mark 13:19b Echoes Dan 12:1 LXX: 'a time of distress, such as has not occurred from when a nation came to be on the earth.'
- Mark 13:20a 'No flesh' (πᾶσα σάρξ) is a Hebraism for 'no human being,' echoing Gen 6:12 and Isa 40:5–6.
- Mark 13:20b The Greek word kyrios, translated "The Lord," most likely refers to God the Father. However, some interpreters understand it as referring to the returning Son of Man (compare verse 35).
- Mark 13:21a The Greek word Christos means "Anointed One," which is equivalent to the Hebrew word Mashiach, meaning "Messiah." Mark uses this title in 1:1, 8:29, 14:61, and 15:32.
- Mark 13:22a The Greek word pseudochristoi literally means "false anointed ones." This word is the opposite of Christos (see Mark 1:1 and 8:29).
- Mark 13:22b 'Give signs and wonders' echoes Deut 13:1-3 LXX, where false prophets 'give' signs to test Israel.
- Mark 13:23a In the Greek, the pronoun "you" (hymeis) is placed at the beginning of the sentence for strong emphasis, contrasting with those deceived by the false christs and prophets mentioned in verses 21–22.
- Mark 13:24a The Greek word thlipsis means distress, affliction, or tribulation; it is the same word used in verse 19.
- Mark 13:24b This verse echoes Isaiah 13:10; compare Joel 2:10, 31, and Isaiah 34:4.
- Mark 13:25a Greek 'the powers in the heavens' (αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς) — may denote celestial bodies or spiritual/angelic powers; both senses were live in Second Temple usage. Echoes Isa 34:4 LXX.
- Mark 13:26a The Greek phrase literally means "in clouds" (without the definite article "the"), but it is translated "on the clouds" for more natural English. This echoes Daniel 7:13, where "one like a son of man" comes with the clouds of heaven, providing the background that helps us understand this title.
- Mark 13:26b In the Greek, the word "great" directly modifies "power," while "glory" stands without a modifier. English idiom allows "great" to apply to both "power" and "glory," but in the original Greek, the emphasis is on "power."
- Mark 13:27a The Greek words here are "the angels" and "the chosen ones." The word "the" likely implies possession, referring back to the Son of Man in verse 26.
- Mark 13:27b This verse echoes Deuteronomy 30:4 in the Septuagint, the ancient Greek translation of the Old Testament, which speaks of the ingathering of God's dispersed covenant people.
- Mark 13:27c The Greek word ouranou (οὐρανοῦ) can mean both 'sky' and 'heaven.' Using 'heavens' here keeps both meanings in the phrase "ends of the earth ... ends of the heavens," which is a figure of speech referring to the entirety of creation.
- Mark 13:28a The Greek word parabolē (παραβολή), meaning 'parable,' is the same word Mark uses for Jesus' parables throughout the Gospel (for example, Mark 4:2; 7:17). Here, it refers to a brief comparison drawn from nature.
- Mark 13:29a This can also be translated 'it is near.' The Greek word estin (ἐστίν), meaning 'is,' has no stated subject, so it could refer to the Son of Man (verse 26) or to the time or kingdom.
- Mark 13:29b The Greek word ginōskete (γινώσκετε) has the same form whether it means 'you know' (a statement of fact) or 'know!' (a command). Both interpretations are possible here.
- Mark 13:29c The Greek plural phrase epi thyrais (ἐπὶ θύραις), meaning 'at the doors,' is an idiom that signifies an imminent arrival, as seen in James 5:9.
- Mark 13:30a The phrase "this generation" (hē genea hautē, ἡ γενεὰ αὕτη) in Mark naturally refers to Jesus's contemporaries (see Mark 8:12, 38; 9:19), suggesting fulfillment within their lifetimes. Other interpretations, such as the Jewish people as a race or the generation that sees the predicted signs begin, are also supported by some.
- Mark 13:30b The phrase "pass away" (parelthē, παρέλθῃ) uses the same Greek verb as when it refers to heaven and earth in verse 31, indicating that this repetition is deliberate.
- Mark 13:32a The Greek phrase ei mē (εἰ μή) means 'except.' This clause indicates an exception to the list of those who do not know, rather than a direct statement that only the Father knows.
- Mark 13:32b The parallel at Matt 24:36 omits 'nor the Son' in some witnesses, likely reflecting early scribal discomfort. Mark's text is firm.
- Mark 13:33a The critical Greek text omits the words 'and pray,' supported by early manuscripts such as Codex Sinaiticus (ℵ), Vaticanus (B), and Bezae (D), along with some Old Latin (it) and Sahidic Coptic (sa) versions. However, many later manuscripts (including A, C, K, L, W, Θ, Ψ, f1, f13, 𝔐, Latin, Syriac, and Bohairic Coptic) add 'and pray' after 'stay awake,' which is the reading found in the King James Version. The United Bible Societies' Greek New Testament (UBS5) rates the omission as having a high degree of certainty.
- Mark 13:33b The phrase 'stay awake' literally translates the Greek word agrypneite (ἀγρυπνεῖτε), which means 'be sleepless.' This imagery of wakefulness connects to verses 34–37, where the doorkeeper is instructed not to be found sleeping.
- Mark 13:34a This can also be translated 'bondservants.' The Greek word douloi (δοῦλοι) specifically refers to owned household slaves within the context of this master-doorkeeper economy.
- Mark 13:34b The Greek word grēgorē (γρηγορῇ) is in the present subjunctive tense, which emphasizes continuous, ongoing watching. This same verb appears again in verses 35 and 37 as a repeated theme in the parable.
- Mark 13:35a The four time-markers mentioned (evening, midnight, cockcrow, morning) follow the Roman system of dividing the night into four watches, rather than the Jewish system of three watches. This is a small detail that suggests Mark's Gospel was likely written for a Roman audience.
- Mark 13:35b The Greek word kyrios (κύριος) means 'lord' or 'master.' While its domestic meaning fits this parable, Mark also uses this same word for Jesus elsewhere, suggesting a deliberate double meaning.
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