Mark 13:29

Greek (Tischendorf 8th ed.)

English Translation

even so you also, when you see these things coming to pass, know that it is near, at the doors.

World English Bible · Public Domain

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ἐγγύς

engýs

G1451

“near”

Adverb

Appears 30× in the Greek New Testament
First appears at Matthew 24:32

Full Thayer's Definition

Origin: "from a primary verb agcho (to squeeze or throttle; akin to the base of G43 )"

TDNT: 07:30,2

1. near, of place and position a. near b. those who are near access to God 1. Jews, as opposed to those who are alien from God and his blessings 2. The Rabbis used the term "to make nigh" as equivalent to "to make a proselyte" 2. of time a. of times imminent and soon to come pass

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

13: words
13: distinct lemmas
Gospels: section

Shared distinctive vocabulary

ἐγγύς near G1451 occurs in 30 verses of the Greek New Testament. Also found in:

Cross-references

Topical passages linked to Mark 13:29 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

James 5:9 Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door.
1 Peter 4:17–18 For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the Gospel of God?
Ezekiel 12:25–28 For I am Yahweh; I will speak, and the word that I shall speak shall be performed; it shall be no more deferred: for in your days, rebellious house, will I speak the word, and will perform it, says the Lord Yahweh.
Hebrews 10:25–37 not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.
Ezekiel 7:10–12 Behold, the day, behold, it comes: your doom is gone forth; the rod has blossomed, pride has budded.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Mark 13:29 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Tyndale Open Study Notes

Tyndale Open Resources

13:29 his return (literally he/it is near): The Greek has no explicit subject, so the choice between “he is near” or “it is near” depends on whether 13:29-30 refers to 13:4-23 or to 13:24-27. The NLT text understands it as referring to the return of the Son of Man. Because words in 13:4 are echoed in 13:29 and 30 (see study note on 13:28-31), others interpret it as referring to the destruction of Jerusalem. Just as the sprouting of the fig tree is a herald of summer, the desolating sacrilege (13:14) would be a harbinger of Jerusalem’s destruction.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

29. it is nigh] Rather, He is nigh, i. e. the Judge spoken of in Mar_13:26. even at the doors] There is no “even” in the original. So St James says, “Behold, the Judge standeth before the door” (Jas_5:9). “There is something solemn in the brevity of the phrase, without the nominative expressed.” Bp Wordsworth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

Heaven and earth shall pass away,.... Which may be understood either affirmatively, as what will be at the second coming of Christ; or comparatively, rather than any thing said by Christ should; and so shows the certainty and irreversibleness of his predictions, as it follows:

but my words shall not pass away; which is true of all the words of Christ he ever spake, and here particularly relates to those he had just delivered, concerning the calamities that should come upon the Jewish nation; See Gill on Mat 24:35.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

John Wesley's Explanatory Notes

He is nigh - The Son of man.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Cambridge Greek Testament for Schools and Colleges

29. οὕτως καὶ ὑμεῖς. In Mar 7:18, where no comparison is drawn, καί belongs to ὑμεῖς, “ye also.” Here it strengthens οὕτως, even so ye, as often (Joh 5:21; Rom 5:18; Rom 5:21; 1Co 15:22; etc.). “Also” may have much the same effect as “even,” but we do not need both as in R.V. The ὑμεῖς is emphatic; “anyone can recognize the signs of the fig-tree, but you disciples must recognize the signs of the times”; ταῦτα is not the end, but the signs of the end.

γινώσκετε. This may be indic., as in Mar 13:28, but it is probably like μάθετε in Mar 13:28, imperat. Scitote (Vulg.). There are many passages in which a similar doubt arises, esp. in Jn (Mar 5:39, Mar 12:19, Mar 14:1, Mar 15:18; Mar 15:27) and in 1 Jn (1Jn 2:27; 1Jn 2:29, 1Jn 4:2).

ὅτι ἐγγύς ἐστιν. The nom. is left indefinite, and it is probably impersonal, “the End” (Mar 13:7), or “the Kingdom” (Lk.), or “the time” (Rev 1:3; Rev 22:10); but R.V. makes it personal, “He” (Jas 5:9; Php 4:5). The difference is not great. Lk. omits ἐπὶ θύραις, which illustrates Mk’s love of fulness. It is a popular expression for nearness; ἐπὶ τῇ θύρᾳ (Act 5:9). For the sense cf. 1Co 16:22.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

International Critical Commentary

29. οὕτω καὶ ὑμεῖς—the pronoun is emphatic, distinguishing the restricted ὑμεῖς, addressed only to his disciples, from the general ὑμεῖς implied in the preceding γινώσκετε. You know, and so does everybody, the natural sign; and you disciples are to know in like manner these signs of coming events. ταῦτα—these things, the besieging armies, and the sufferings of the siege, see v. 14. ἐγγύς ἐστιν—it is near; the subject is taken for granted as being in all their minds. ἐπὶ θύραις— at the doors, a common figurative expression of nearness.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vincent's Word Studies in the New Testament

Marvin R. Vincent

Come to pass [γινομενα] . The present participle, and therefore better as Rev., coming to pass; in process of fulfilment.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Mark, in the Gospels, opens this verse with 13 words (13 distinct Greek lemmas). Its most distinctive word is engýs (“near”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “near” (engýs) contribute to the verse as a whole?
Matthew 24:32 shares the word «near» with this verse. How do the two illuminate each other?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
Reading how Tyndale Open Study Notes and The Cambridge Bible for Schools and Colleges read this verse, where do the two commentators agree and where do they part?

Things to notice

These translations choose different wording for 13 words in this verse.
13 distinct Greek lemmas span 13 words in this verse.