Lexicon

No one

οὐδεὶς

(oudeis)

Adjective - Nominative Masculine Singular



No one, none, nothing.

knows

οἶδεν

(oiden)

Verb - Perfect Indicative Active - 3rd Person Singular



To know, remember, appreciate.

about

Περὶ

(Peri)

Preposition



From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

that

ἐκείνης

(ekeinēs)

Demonstrative Pronoun - Genitive Feminine Singular



That, that one there, yonder. From ekei; that one (neuter) thing); often intensified by the article prefixed.

day

ἡμέρας

(hēmeras)

Noun - Genitive Feminine Singular



A day, the period from sunrise to sunset.

[or]

καὶ

(kai)

Conjunction



And, even, also, namely.

hour,

ὥρας

(hōras)

Noun - Genitive Feminine Singular



Apparently a primary word; an 'hour'.

not even

οὐδὲ

(oude)

Adverb



Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

the

οἱ

(hoi)

Article - Nominative Masculine Plural



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

angels

ἄγγελοι

(angeloi)

Noun - Nominative Masculine Plural



From aggello; a messenger; especially an 'angel'; by implication, a pastor.

in heaven,

οὐρανῶν

(ouranōn)

Noun - Genitive Masculine Plural



Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

nor

οὐδὲ

(oude)

Conjunction



Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

the

ὁ

(ho)

Article - Nominative Masculine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son,

Υἱός

(Huios)

Noun - Nominative Masculine Singular



A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

but

εἰ

(ei)

Conjunction



If. A primary particle of conditionality; if, whether, that, etc.

only

μόνος

(monos)

Adjective - Nominative Masculine Singular



Only, solitary, desolate. Probably from meno; remaining, i.e. Sole or single; by implication, mere.

the

ὁ

(ho)

Article - Nominative Masculine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father.

Πατὴρ

(Patēr)

Noun - Nominative Masculine Singular



Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

No, not the angels of heaven.

not even the Son

Introduction to St. Mark

,

ipsissima verba

(36)--St. Mark's addition ( Mark 13:32 ), "neither the Son"--or better,--is every way remarkable. Assuming, what is well-nigh certain (seethe close connection of that Gospel with St. Peter, it is as if the Apostle who heard the discourse desired, for some special reason, to place on record theof his Master. And that reason may be found in his own teaching. The over-eager expectations of some, and the inevitable reaction of doubt and scorn in others, both rested on their assumption that the Son of Man had definitely fixed the time of His appearing, and on their consequent forgetfulness of the "long-suffering" which might extend a day into a thousand years ( 2Peter 3:3-8 ). It is obviously doing violence to the plain meaning of the words to dilute them into the statement that the Son of Man did, not communicate the knowledge which He possessed as the Son of God. If we are perplexed at the mystery of this confession in One in whom we recosniise the presence of "the fulness of the Godhead bodily" ( Colossians 1:19 Colossians 2:9 ), we may find that which may help us at least to wait patiently for the full understanding of the mystery in St. Paul's teaching, that the eternal Word in becoming flesh, "emptied Himself" (see Note on Philippians 2:7 ) of the infinity which belongs to the divine attributes, and took upon Him the limitations necessarily incidental to man's nature, even when untainted by evil and in fullest fellowship, through the Eternal Spirit, with the Father.

Verse 36.

Of that day

de die illa

and hour,

Knoweth no man

no, not

οὐδὲ

not even

the angels

of heaven. A kind of climax.

neither the Son

But my Father only.

εἰ μὴ

except.

Jump to Previous

Jump to Next

Links



















- The apostles had asked (ver. 3), "When shall these things be?" Christ does not now expressly answer this question; he puts forth strongly the uncertainty in the knowledge of these great events, and how this ignorance is disciplinary., Vulgate)viz. when Christ shall appear in judgment, The expression plainly, implies that a definite day and moment are fixed for this great appearing, but known only to God.Man is naturally excluded from the knowledge; but even to the angels it has not been revealed. A further climax is added in St. Mark, and from that Gospel has been introduced by some very good manuscripts into this place,(the Revised Version admits the clause). The words have given occasion to some erroneous statements. It is said by Arians and semi-Arians, and modern disputants who have followed in their steps, that the Son cannot be equal to the Father, if he knows not what the Father knows. Alford says boldly, "This matter was hidden from him." But when we consider such passages as "I and my Father are one;" "I am in the Father, and the Father in me" ( John 10:30 John 14:11 , etc.), we cannot believe that the time of the great consummation was unknown to him. What is meant, then, by this assertion? How is it true? Doubtless it is to be explained (if capable of explanation) by the hypostatic union of two natures in the Person of Christ, whereby the properties of the two natures are interchangeably predicated. From danger of error on this mysterious subject we are preserved by the precise terms of the Athanasian Creed, according to which we affirm that Christ is "equal to the Father, as touching his Godhead; and inferior to the Father, as touching his manhood ... one altogether; not by confusion of substance, but by unity of Person," etc. If, then, Christ asserts that he is ignorant of anything, it must be that in his human nature he hath, willed not to know that which in his Divine nature he was cognizant cf. This is a part of that voluntary self-surrender and self-limitation of which the apostle speaks when he says that Christ "emptied himself" ( Philippians 2:7 ). He condescended to assume all the conditions of humanity, even willing to share the imperfection of our knowledge in some particulars. How the two natures thus interworked we know not, and need not conjecture; nor can we always divine why prominence at one time is given to the Divine, at another to the human. It is enough for us to know that, for reasons which seemed good unto him, he imposed restriction on his omniscience in this matter, and, to enhance the mysteriousness and awfulness of the great day, announced to his disciples his ignorance of the precise moment of its occurrence. This is a safer exposition than to say, with some, that Christ knew not the day so as to reveal it to us, that it was no part of his mission from the Father to divulge it to men, and therefore that he could truly say he knew it not. This seems rather an evasion than an explanation of the difficulty.The best manuscripts have "the Father." "But" isSo Christ said to his inquiring apostles, "It is not for you to know the times or seasons, which the Father hath put in his own power" ( Acts 1:7 ). These words do not exclude the Son's participation in the knowledge, though he willed that it should not extend to his human nature. With this and such-like texts in view, how futile, presumptuous, and indeed profane, it is to attempt to settle the exact date and hour when the present age shall end!"Alphabetical: about alone and angels but day even Father heaven hour in knows No nor not of one only or Son that the