Mark 13:26

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An Exegetical Examination of Adjectival Placement in Mark 13:26: The Scope of ‘Great Power’ and ‘Glory’ in the Synoptic Gospels

The eschatological discourse in Mark 13, particularly verse 26, describes the return of the Son of Man in a manner that closely parallels accounts in Matthew 24:30 and Luke 21:27. A specific point of exegetical inquiry arises concerning the precise modification scope of the adjective πολλῆς (polles, “great” or “much”) in these passages. While Matthew and Luke place πολλῆς after the phrase δυνάμεως καὶ δόξης (“power and glory”), Mark uniquely positions it immediately following δυνάμεως. This variation prompts a careful grammatical and rhetorical analysis to determine whether πολλῆς in Mark 13:26 modifies both “power” and “glory” implicitly, or if its placement indicates a more restricted scope compared to its synoptic counterparts.

Mark 13:26 (Nestle 1904):

καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης.

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for Mark 13:26 is identical to the Nestle 1904 edition regarding the phrase in question: καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης. There are no material variants in this specific clause between these critical editions.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):

Within the textual tradition of Mark 13:26, the reading μετὰ δυνάμεως πολλῆς καὶ δόξης is consistently attested across major manuscript families, and the NA28 critical apparatus indicates no significant variants for the placement or presence of πολλῆς within this verse itself. The primary textual and interpretive challenge thus lies in harmonizing Mark’s unique adjectival placement with the patterns observed in Matthew and Luke, rather than in resolving internal textual corruption within Mark.

Lexically, the key terms are foundational to eschatological descriptions:

• δύναμις (dynamis): According to BDAG (s.v. “δύναμις,” 1.), it refers to “inherent power, power, capability,” often denoting divine power or miraculous ability. In eschatological contexts, it signifies the overwhelming might and authority of the divine agent. Kittel’s Theological Dictionary of the New Testament (TDNT, s.v. “δύναμις”) further elaborates on its deep roots in the LXX, portraying God’s active, salvific, and judgmental power.
• δόξα (doxa): BDAG (s.v. “δόξα,” 1.) defines it as “the state of being magnificent, splendor, glory,” particularly divine glory. In the biblical tradition, δόξα is closely associated with the manifestation of God’s presence and majesty. TDNT (s.v. “δόξα”) provides extensive theological background, connecting it to the Hebrew kabod, signifying the visible manifestation of God’s heavy, weighty presence and honor.
• πολύς (polys): BDAG (s.v. “πολύς,” 1.) defines this adjective as “much, many, great.” In the genitive feminine singular form πολλῆς, it serves to quantify or intensify the noun it modifies, indicating a substantial or abundant degree.

The conjunction of δύναμις and δόξα in the context of the Son of Man’s return invariably points to an awe-inspiring, divinely empowered, and majestically revealed event.

Translation Variants and Grammatical & Rhetorical Analysis

The core of the exegetical problem resides in the distinct grammatical structures across the synoptic accounts for the phrase “with power and glory.”

• Mark 13:26: μετὰ δυνάμεως πολλῆς καὶ δόξης (“with great power and glory”)

  In Mark’s formulation, the adjective πολλῆς is directly attached to δυνάμεως, creating the phrase δυνάμεως πολλῆς (“of great power”). The subsequent noun, δόξης (“of glory”), is connected by the conjunction καὶ (“and”). Grammatically, πολλῆς explicitly modifies only δυνάμεως. A strictly literal translation would render “with great power and glory,” leaving the magnitude of the glory to be inferred from context, or implicitly understood as “great” due to the close theological association. However, Greek idiom often allows a single adjective to modify multiple nouns in a series, particularly when the nouns are closely related semantically and form a conceptual unit, even if the adjective is placed closer to only one.

• Matthew 24:30 and Luke 21:27: μετὰ δυνάμεως καὶ δόξης πολλῆς (“with power and great glory”)

  In contrast, Matthew and Luke place πολλῆς after both nouns, specifically after δόξης. Here, πολλῆς explicitly modifies δόξης (“of great glory”). However, it is a common grammatical and rhetorical feature in Greek for an adjective placed after a compound noun phrase (especially when the nouns are conceptually linked and share the same case and gender, as δυνάμεως and δόξης do here) to apply distributively to both nouns. Thus, “with power and great glory” is typically understood as implicitly meaning “with great power and great glory.” The parallel structure and the theological import of the Son of Man’s advent strongly support this broader application.

When considering Mark’s distinct word order, two main interpretations emerge:

1. Strict Grammatical Interpretation: This view argues that Mark intentionally restricts πολλῆς to modify only δυνάμεως. This might subtly emphasize the *greatness of the power* as the immediate descriptive focus, while the glory’s greatness remains an unstated inference.
2. Idiomatic and Harmonized Interpretation: This view posits that, despite the different word order, Mark shares the same intended meaning as Matthew and Luke. Given the semantic unity of “power and glory” in eschatological contexts (e.g., Daniel 7:13-14) and the common Greek rhetorical device where an adjective can apply to a broader phrase even if positioned specifically, it is highly probable that Mark also intends πολλῆς to qualify both “power” and “glory,” signifying a single, immense manifestation of both. This interpretation also respects the synoptic tradition’s overall portrayal of the Son of Man’s majestic arrival.

Rhetorically, the arrival of the Son of Man is a climactic event of divine judgment and salvation. It is inconceivable that such an event would be characterized by “great power” but only “ordinary” or unspecified “glory.” The inherent theological weight of both terms in this context strongly suggests a superlative magnitude for both.

Conclusions and Translation Suggestions

Based on the grammatical analysis, synoptic parallels, and theological implications, it is most probable that Mark 13:26, despite its unique adjectival placement, intends to convey the same message as Matthew 24:30 and Luke 21:27: the Son of Man will come with a display of both immense power and overwhelming glory. The difference in word order in Mark is likely a stylistic variation rather than a substantive alteration in the magnitude of the glory described.

Here are three suggested translations, reflecting different exegetical emphases:

1. “and then they will see the Son of Man coming in clouds with great power and great glory.”

   This translation harmonizes Mark with Matthew and Luke, explicitly applying the adjective “great” to both δυνάμεως and δόξης. It reflects the strong intertextual and theological understanding that the Son of Man’s eschatological appearance is comprehensively characterized by an abundance of both divine attributes.

2. “and then they will see the Son of Man coming in clouds with great power and glory.”

   This option adheres more strictly to Mark’s direct grammatical structure, where πολλῆς explicitly modifies only δυνάμεως. While “glory” is not explicitly modified by “great,” its immense nature is implicitly conveyed by the eschatological context.

3. “and then they will see the Son of Man coming in clouds with power and glory in abundance.”

   This translation employs an idiomatic English phrase to convey the sense of πολλῆς applying to both nouns collectively, capturing the intended scope of “much” or “great” power and glory without strictly repeating the adjective or making an explicit grammatical choice for one over the other.

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