Mark 13:3

3. the mount of Olives] Nothing more appears to have been said now, and crossing the valley of the Kidron, the little company ascended the steep footpath that leads over the mount of Olives in the direction of Bethany. When they had reached the summit, He sat down (Mat_24:3; Mar_13:3)

over against the temple] Notice this minuteness as regards details of place peculiar to the second Evangelist, and see Introduction, p. 19.

Peter and James and John and Andrew] Observe again these minute particulars as to persons, and see Introd. p. 18. These Apostles probably now sat nearest to their Master, and were the most favoured of the apostolic band.

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.

Mar 13:3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., Mar 15:14; Bell., Mar 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, Joh 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Mat 24:3-8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., Mar 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., Mar 7:17 :) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, ωδινων. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:3-4 Andrew appeared here with the trio, Peter, James, and John (5:37; 9:2; 14:33), completing the two sets of brothers (1:16-20; 3:16-18). • Jesus’ prediction elicited two questions from the disciples. Although some scholars argue that the second question goes beyond the first in looking to the coming of the Son of Man at the end of the age, it is best to interpret these two questions as focusing on the time and the sign associated with the destruction of Jerusalem and the Temple (cp. 13:29-30; Luke 21:7). These questions follow naturally from Jesus’ prediction in Mark 13:2. The desire to know the sign reflected the disciples’ desire to be forewarned and prepared for all . . . these things.

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

Mar 13:3. Εἰς, upon) The mountain. The wall of the temple was rather sunk towards the Mount of Olives: in consequence of which the interior of the temple could be conveniently seen.—Πέτρος, κ.τ.λ., Peter, etc.) James and Peter were about to die sooner than the rest: and yet the subject of inquiry appertains even to them: yet still more to John.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 13:3 . εἰς τὸ ὄρος : implying previous motion towards, before sitting down on the Mount of Olives. κατέναντι τ . ἱ ., opposite the temple, with the admired buildings in full view; this graphic touch in Mk. only. ἐπηρώτα ( [117] [118] [119] ), singular: Peter in view as the chief speaker, though accompanied by other three; imperfect, as subordinate to ἤρξατο in Mar 13:5 explaining the occasion of the discourse Jesus then began to deliver. ὁ Πέτρος , etc.: the well-known three, and a fourth Andrew; a selection found only here. Were these all the disciples with Jesus, all who went with Him to Bethany in the evenings, the rest remaining in Jerusalem? The two pairs of brothers were the first called to discipleship (Mar 1:16-20 ). This reminiscence points to internal relations in the disciple-circle imperfectly known to us. κατʼ ἰδίαν , apart, i.e. , from the rest of the disciples. Mt. has the same phrase, though he assumes all the disciples to be present, which is suggestive of literary dependence.

[117] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[118] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[119] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(3) Over against the temple.—The view which the position commanded, and which St. Mark alone mentions, made all that followed more vivid and impressive. It may well have been at or near the very spot at which, a few days before, He had paused as “He beheld the city and wept over it” (Luk_19:41).

Peter and James and John and Andrew.—The list of names is noticeable (1) as being given by St. Mark only; (2) as the only instance in which the name of Andrew appears in conjunction with the three who were on other occasions within the inner circle of companionship; (3) in the position given to Andrew, though the first called of the disciples (Joh_1:41), as the last in the list.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And as he sat upon the Mount of Olives,.... On the east of Jerusalem:

over against the temple: where he could have a full view of it; the eastern wall of the temple being lower than the rest; See Gill on Mat 24:3.

Peter, and John, and James, and Andrew, asked him privately; apart from the rest of the disciples, they being, especially the first three, his favourites, and very familiar with him.

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

3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,

Ver. 3. {See Trapp on "Mat 24:1"} {See Trapp on "Mat 24:2"} {See Trapp on "Mat 24:3"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

On the mount of Olives, over against the temple - The Mount of Olives was directly east of Jerusalem, and from it there was a fine view of the temple.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Matthew puts two things more into the question, What shall be the sign of thy coming, and of the end of the world? The best of men have a great curiosity to know futurities, things that shall hereafter come to pass. All the other part of this chapter is spent by our Saviour in an answer to these three questions, according to St. Matthew, or this one question, according to Mark and Luke. Some have attempted curiously to distinguish betwixt the signs intended by our Saviour, as relating to each period. But certainly those interpreters do judge best, that think our Saviour intended to let them know, that the destruction of Jerusalem should be a type of the destruction of the world at the last day, and that the same things should go before the one, and be signs of it, that should go before the other. And whoso readeth the history of Josephus, of what happened before the destruction of Jerusalem, and after this time, will find that there were few or none of these signs, that are here mentioned, but came to pass before the dreadful destruction of that so famous place; yet we must doubtless look for many, if not all, the same things to come to pass before the general destruction of the world in the last day.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? St. Matthew and St. Luke only mention his disciples generally. St. Mark, going more into detail, gives the names of those who thus asked him; namely, Peter and James and John, already distinguished, and Andrew, who enjoyed the distinction of having been the first called. These men appear to have been our Lord"s inner council; and they asked him (kat idian) privately, or separately, not only from the multitude, but from the rest of the disciples. It was a dangerous thing to speak of the destruction of the temple, or even to inquire about such an event, for fear of the scribes and Pharisees. It was this accusation that led to the stoning of Stephen. It is evident from St. Matthew (Mat_24:3) that the disciples closely associated together the destruction of the temple and his final coming at the end of the world. They knew from our Lord"s words that the destruction of Jerusalem was near at hand, and therefore they thought that the destruction of the world itself, and the day of judgment, were also near at hand. Hence their questions.

Vers. 3-13. The witness of the persecuted.

It was natural enough that the disciples, when the Lord foretold the destruction of the temple, should wish to know when an event so stupendous and awful should occur. On their way to Bethany at eventide, the little party, composed of Jesus and his four most intimate friends, paused upon the crown of Olivet, and looked back upon the glorious but guilty city, and upon that edifice which was its proudest ornament and beast. The anxious, awed disciples took this opportunity of asking at what time the disaster foretold by the Lord should take place, and by what signs they might be led to expect its approach. Jesus did not state the exact date of the impending catastrophe, but he did mention certain signs by which his disciples might be forewarned; and he took occasion to forearm them against the troubles which were at hand. His words may not have gratified their curiosity, but they must have established their confidence in their Master, and they must have prepared them for the tribulation and the trial now so near. The great lesson is that Jesus would have his people prepared, especially in times and amid circumstances of affliction and probation, to bear a firm and faithful witness to himself. Our Lord, in this language, enjoins upon his disciples

I FIDELITY AMID TEMPTATION AND APOSTASY, Days of trial were at hand; impostors should appear, professing that the Messiah had only now arrived; and by such deceits and pretences many should be led astray from their allegiance to Jesus. Then should the faithfulness of the disciples be tested. It is always so. Rivals come forward at all periods in history, asserting claims which they cannot substantiate, but by which they impose upon the excitable and unstable. Teachers, leaders, systems, philosophies, are ever seeking to displace the Divine Christ from the throne of the human heart, of human society. Let every Christian, when exposed to such assaults, when staggered by the success with which these are too often directed against the professed followers of Jesus, be upon his guard, and listen to the voice of the rightful and authoritative Lord sounding across the ages, "Let no man lead you astray!

II PEACE OF MIND AMID WARS AND CALAMITIES. The troubles and conflicts which befell the nations during the period which elapsed between the crucifixion of Christ and the fall of Jerusalem, are well known from the records of history. It could have been no easy thing for the Christians to have preserved a quiet mind amidst such constant alarms; nor can we suppose that our Lord intended to forbid or blame the natural and proper sympathy and solicitude which such circumstances must have induced. But he warned them that these events must precede the end, and must not be allowed to fill the mind with dismay, to weaken faith in Divine providence, or to deter from the fulfillment of an appointed ministry. In every age there occur events which, taken and considered alone, might appall the stoutest, bravest heart. But it is for the follower of Christ to bear in mind that light and darkness will contend until the victory of the Redeemer is complete, that the Lord reigneth, and that the convulsions of the nations are the birth-throes of the kingdom of the Christ. It is he who admonishes us, "Be not troubled!

III STEADFASTNESS AMID THE HOSTILITY OF FOES. The first followers of Christ were forewarned that they should incur the enmity of authorities, both civil and ecclesiastical. Before councils and in synagogues, at the bar of governors and in the presence of kings, they should be arraigned upon charges true or false, but always with a temper of enmity and with purposes of malice. How were they to demean themselves in circumstances of peril? They were to remember that they were but treated as their Master had been treated before them, that they were honored by being summoned to act as his witnesses, that they were the spokesmen, so to speak, of the very Spirit of God. Amidst trials so severe, they were directed to take heed how they comported themselves never to yield to fear, to dismiss all anxiety, and to trust to a heavenly inspiration for their defense. And there is no age in which servants of Christ are not exposed to some of the attacks of the foe, and in which there is not need for watchfulness, fortitude, and courage. Let the persecuted remember that the eye of the Divine Lord is upon them; and let them bear themselves as those who would honor their Leader and maintain his cause quit them like men, and be strong.

IV ENDURANCE AMID THE TREACHERY AND DESERTION OF FRIENDS. The great Prophet foretold that discords should reveal themselves among families and social communities; that one should rise up against another. In this way was fulfilled his saying, "I am not come to send peace, but a sword." To most hearts, treason within the camp is more painful and more trying than hostility without. Yet even against this our Lord would have us proof. It is a trial to which most faithful and consistent servants of the Lord Jesus are at some time exposed; it is a trial which shakes the faith and damps the zeal of not a few. Christ calls his people, when so tried, to exercise the grace of perseverance. Whoever forsake Jesus, let their desertion only drive us closer to him we love!

V NOTWITHSTANDING OPPOSITION, THE GOSPEL MUST BE PREACHED. It is not enough to be steadfast ourselves; we have to think of and to care for others. The glad tidings the followers of Jesus have themselves freely received, it is for them freely to communicate to their neighbors, How devotedly and valiantly the first disciples fulfilled this trust we well know. Not only the twelve, but even more notably others who were raised up in the first age, preached the gospel to all nations whom they were able by any toil and hardship to reach. The light streamed upon many a dark, benighted land, and brought hope and peace, joy and life, to many a wretched heart. The labor of the apostles and their companions was not in vain in the Lord. Far from being deterred by opposition, this seemed to act as a stimulus to new exertions and to new daring. Nor is this function of the Church peculiar to the first age. So long as there are nations unvisited by the news of salvation, so long is there a summons to engage in missionary enterprise. If this can only be done in certain cases at the risk of safety, liberty, and life, so much the more do present circumstances correspond with the predictions of our Lord. The more danger, the more honor." There is a crown to be gained by following Christ and his apostles in the perils of the holy war.

VI PATIENCE UNTO SALVATION. It is well known that, whilst multitudes of Jews perished in the siege and the destruction of Jerusalem, the Christians escaped. Faithful to the instructions of their Lord, they were delivered from the ruin and the death which were the fate of their fellow-countrymen. Enduring in constancy and obedience to the end, they were saved. And their exemption from disaster and death was a symbol of the salvation of all those who retain their faith and allegiance amidst the temptations and the trials of this earthly life. Endure! endure unto the end! and the unfailing promise of your Divine Lord shall be fulfilled in your experience. You shall be saved!

Vers. 3-5 (and the rest of the chapter generally). The signs of the coming of the Son of man.

I THERE IS A CURIOSITY CONCERNING THE FUTURE WHICH Is NATURAL AND LEGITIMATE. The disciples were not rebuked when they came with their inquiry. It was not so when Peter asked, "Lord, and what shall this man do?". (Joh_21:21) Some inquiries concerning the future are therefore lawful, others not. How are we to distinguish between them? We may ask concerning things the knowledge of which is necessary to the rational direction of spiritual aims and efforts. God has chosen to make known the general scheme of redemption in its evolution in the worlds history. The prophecies of Scripture ought, therefore, to be studied in the light of contemporary events. The teaching of Christ on this occasion was manifestly the germ of the Apocalypse.

II THIS CURIOSITY IS GRATIFIED BY OUR SAVIOUR FOR MORAL AND SPIRITUAL ENDS. (Vers. 5, 7, 9, 13, 23, 34-37) The great discipline of the disciples was to take place after their Master"s death, and before the general inauguration of his kingdom. The three general directions of Christ are:

(1) Take heed unto yourselves;

(2) beware;

(3) watch.

"It does not behove us to know time and hour, but to observe the signs antecedent to the judgment of God" (Starke). The Holy Spirit is promised, amid all trials and difficulties, to them who truly believe. The gospel itself was to receive universal proclamation, notwithstanding the perils and evils that were to take place. So that the disciples were assured, whatever might occur in the external life of the world, of ultimate glorious realization of all the spiritual ends of God"s kingdom.

III MANY TEMPORARY EVILS WERE TO FORESHADOW, AND TO PREPARE FOR, A PERMANENT DIVINE GOOD.

1. The catalogue of woe is long, detailed, and specific: spiritual delusions; wars, earthquakes, and famines; persecutions; pollution and destruction of the temple; political and cosmical revolutions.

2. These are all to pass, in their process tempered and modified by Divine mercy and guidance.

3. And they were to result in the advent of the Divine kingdom. The gospel was to be proclaimed and the universal communion of saints to be realized. The political and natural troubles were to be justified by their being made instrumental of moral and spiritual benefits. So in the general experience of Christians "all things work together for good. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The first signs preceding the end:

v. 3. And as He sat upon the Mount of Olives over against the Temple, Peter and James and John and Andrew asked Him privately,

v. 4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

v. 5. And Jesus, answering them, began to say, Take heed lest any man deceive you;

v. 6. for many shall come in My name, saying, I am Christ; and shall deceive many.

v. 7. And when ye shall hear of wars and rumors of wars, be ye not troubled; for such things must needs be; but the end shall not be yet.

v 8. For nation shall rise against nation and kingdom against kingdom; and there shall be earthquakes in divers places, and there shall be famines and troubles.

These are the beginnings of sorrows. Mark’s description is graphic, vivid: Jesus with His disciples goes over to the mountain and then sits down opposite the Temple, with the great buildings in full view; an impressive setting for an earnest discussion. Throughout the chapter, note: Before the eye of the omniscient Son of God, when He speaks in a prophetic vein, the factor of time does not exist; unless He Himself makes the distinction, all the happenings are in His mind’s eye at this instant; He sees them all together, whether they are connected with the destruction of the city of Jerusalem or with the end of the world; then, also, the judgment of God upon Jerusalem was the type and the beginning of the last great judgment. The final destruction of the world steeped in sins was begun in Judea, and its end, with the extension of God’s avenging fury over the whole world, may be expected at any moment, we know not when.

The statement of Jesus concerning the absolute destruction of the Temple had made a deep impression upon all disciples. And therefore His three most intimate friends, together with. Andrew, the brother of Peter, venture to ask Him about this judgment of God. They combine, in their inquiry, the end of Jerusalem and the Temple and the last day of the world, when all these things will be fully executed. In giving them His answer, Jesus makes no sharp distinction between the two events, but speaks of them in such a way that the signs presaging the one may also be taken as foretelling the other. They should beware of deceivers that would falsely claim Messianic power and authority. As in those days these prophets misled the people, Act 21:38; Act 8:9-10, so men and women usurping the Christian name and authority of Christ are appearing in increasing numbers in our days. And they are deceiving many; the Athenians have been surpassed in gullibility and credulousness. As in those days people arose against people and kingdom against kingdom, the Jews and Galileans against the Samaritans, the Jews against the Romans and Agrippa, civil war in Italy, so the wars and rumors of wars of our days have reached a magnitude hitherto unheard of in the history of the world. These things will come; it is inevitable, so long as human nature remains sinful, that they do come; and they come also as a just punishment of God. As in those days there were earthquakes in various places, at Crete, in several cities of Asia Minor, on some of the islands of the Aegean, in Rome and the surrounding country, so the earthquakes of the last two decades, in California, in Alaska, in Java, in Italy, and many other countries and states are preaching a forcible sermon. As there were famines and internal strife in those days, in the days of Claudius Caesar, Act 21:28, so at the present time a gigantic famine is threatening a large part of Europe and Asia, hundreds of thousands have perished, and this is but the beginning; and as for seditions, never has social unrest been so apparent throughout the nations as at the present time. The Lord is speaking with a powerful voice, asking the nations to heed His prophecies.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

A double question is here propounded to our Savioiur by his disciples; namely, When the destruction of Jerusalem shall be? and, What shall be the sign of that destruction? See here, what an itching curiosity there is in the best of men to know futurities; to know things that shall come to pass hereafter; and when that hereafter is to come to pass.

O how happy were we, if as forward to obey the declaration of God’s revealed will, as we are to pry into the hidden counsels of his secret will! Tell us, say the disciples, When shall these things be?

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. Peter and James … asked him privately. Matthew says “the disciples came to him privately,” but does not name them. “Privately” probably means apart from the multitude. The destruction of the temple had been publicly foretold (Matt. 23:38; 24:2).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

In answer to the disciples' questions about the temple's destruction and what was going to happen, Jesus tells them what was going to take place in the future.

As he sat on the Mount of Olives opposite the temple, Peter

It can be expressed clearly that Jesus and his disciples had walked to the Mount of Olives. AT: "After arriving at the Mount of Olives, which is opposite the temple, Jesus sat down. Then Peter" (See: Assumed Knowledge and Implicit Information)

privately

when they were alone

these things happen ... are about to happen

This refers to what Jesus had just said will happen to the stones of the temple. This can be made clear. AT: "these things happen to the buildings of the temple ... are about to happen to the temple buildings" (See: Assumed Knowledge and Implicit Information)

when all these things

"that all these things"

translationWords

Mount of Olives

Peter

James (son of Alphaeus)

John (the apostle)

Andrew

sign

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3–13. THE DISCIPLES’ QUESTIONS AND THE LORD’S ANSWER

Mat 24:3-14. Luk 21:7-19

3. καθημένου αὐτοῦ κ.τ.λ. These details seem to come from one who remembered, and from whom they passed into the primitive tradition. Christ was sitting, as often when He gave instruction (Mar 4:1, Mar 9:35; Luk 4:20; Mat 5:1), on the Mount of Olives, looking across to the Temple. The last detail is in Mk only, and he alone mentions which disciples were with Him.

ἐπηρώτα. Mk’s conversational style appears again. When he used the sing, he was thinking of Peter only, and then he goes on to mention the others who were present and who joined in the desire to know what was asked. See on Mar 4:41. That ἐπηρώτα ([3018][3019][3020] 33) is the original reading, and that ἐπηρώτων is a correction, need not be doubted.

[3018] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3019] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3020] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

κατʼ ἰδίαν. What He had to reveal was too solemn and critical to be revealed to all the Twelve (Joh 16:12). The four whom He takes with Him are the two pairs of brothers who were called at the beginning of the Gospel.

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.

3.] Πέτ. κ. Ἰάκ.… = οἱ μαθηταἰ Matt., = τινές Luke.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. καὶ καθημένου αὐτοῦ εἰς τὸ ὄρος τ. ἐλαίων3—And he seating himself on the Mount of Olives. Mk. alone adds, over against the temple, as the situation would recall the previous conversation on coming out of the temple. ἐπηρώτα αὐτὸν κατʼ ἰδίαν Πέτρος καὶ Ἰάκωβος κ. Ἰωάννης κ. Ἀνδρέας—Peter and James and John and Andrew asked him privately. Mk. retains here the order of these names given by him in the account of the appointment of the twelve.4

ἐπηρώτα, instead of ἐπηρώτων, Tisch. Treg. WH. RV. א BL 13, 28, 33, 69, 229, Harcl. marg. εἰπὸν, instead of εἰπὲ, Tisch. Treg. WH. א BDL 1, 13, 28, 33, 69, 346.

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

Note the particularity of detail in Mark. He adds, over against the temple, and the names of the four who asked the question. With the following discourse compare Matthew 24.

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