Mark 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ¹  in heaven.

Mark 1:2

1:2 As it is written in Isaiah the prophet, ² 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ³ 

Mark 1:13

1:13 He was in the wilderness forty days, ⁴  enduring temptations from Satan. He ⁵  was with wild animals, and angels were ministering to his needs. ⁶ 

Mark 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ⁷ 

Mark 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ⁸  – except the Father.

Mark 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ⁹  when he comes in the glory of his Father with the holy angels.”

¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

² tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

³ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

³ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

⁴ tn Grk “And he.”

⁵ tn Grk “were serving him,” “were ministering to him.”

⁴ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

⁵ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

⁶ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.