UMarko 13:32

Izhibhalo Ezingcwele

32 Kodwa akukho bani uwaziyo loo mhla nelo lixa, azazi nezithunywa ezisemazulwini, akazi noNyana lo, kuphela nguYise.

Bible Verse Review
  from Treasury of Scripure Knowledge

of: Mark 13:26, Mark 13:27, Matthew 24:36-42, Matthew 25:6, Matthew 25:13, Matthew 25:19, Acts 1:7, 1 Thessalonians 5:2, 2 Peter 3:10, Revelation 3:3

neither: Revelation 1:1

Reciprocal: Job 14:13 - appoint me Ezekiel 12:28 - There shall Daniel 4:12 - the fowls Amos 4:12 - prepare Zechariah 14:7 - which

Gill's Notes on the Bible

But of that day, and of that hour,.... Of Jerusalem's destruction; for of nothing else had Christ been speaking; and, it is plain, the words are anaphorical, and relate to what goes before:

knoweth no man; nay, they that lived to see it, and have spoken of it, are not agreed about the particular day, when it was; much less did they know it beforehand, or could speak of it, and make it known to others:

no, not the angels which are in heaven; who are acquainted with many of the divine secrets, and have been employed in the imparting them to others, and in the executing divine purposes:

neither the Son; Christ, as the son of man; though he did know it as the Son of God, who knows all things, and so this; but as the son of man, and from his human nature he had no knowledge of any thing future: what knowledge he had of future things in his humanity, he had from his deity; nor, as man, had he any commission to make known, nor did he make known the day of God's vengeance on the Jews:

but the Father; who has the times and seasons in his own power, for the executing of any particular judgment on a nation, or the general one; :-.

Barnes' Notes on the Bible

Neither the Son - This text has always presented serious difficulties. It has been asked, If Jesus had a divine nature, how could he say that he knew not the day and hour of a future event? In reply, it has been said that the passage was missing, according to Ambrose, in some Greek manuscripts; but it is now found in all, and there can be little doubt that the passage is genuine. Others have said that the verb rendered “knoweth” means sometimes to “make” known or to reveal, and that the passage means, “that day and hour none makes known, neither the angels, nor the Son, but the Father.” It is true that the word has sometimes that meaning, as in 1 Corinthians 2:2, but then it is natural to ask where has “the Father” made it known? In what place did he reveal it? After all, the passage has no more difficulty than that in Luke 2:52, where it is said that Jesus increased in wisdom and stature. He had a human nature. He grew as a man in knowledge. As a man his knowledge must be finite, for the faculties of the human soul are not infinite. As a man he often spoke, reasoned, inquired, felt, feared, read, learned, ate, drank, and walked. Why are not all these, which imply that he was a “man” - that, “as a man,” he was not infinite - why are not these as difficult as the want of knowledge respecting the particular “time” of a future event, especially when that time must be made known by God, and when he chose that the man Christ Jesus should grow, and think, and speak “as a man?”

Clarke's Notes on the Bible

Verse Mark 13:32. Neither the Son — This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event - how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, Daniel 9:24, c., could fix the very year, not less than five hundred years before it happened: how he in whom the fulness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb οιδεν to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense and that it means here, make known, or promulge, as it is to be understood in 1 Corinthians 2:2. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.