by Ptr. Art Calaguas
Shalom.
We now take up the verses in Mark and Luke that parallel Matthew 24:32-35 about the allegorical fig tree parable. We will start with the version in Mark first.
The parallel Greek verses in Mark 13:28-31 are almost identical with Matthew. The 4 verses of Mark 13:28-31 closely correspond to the 4 verses in Matthew 24:32-35. Studying the Greek verses word-for-word reveal that there are only 8 minor differences.
Mark 13:28 has 24 words compared to Mathew 24:32 which has only 23. The phrase ὁ κλάδος αὐτῆς γένηται ἁπαλὸς (“the branch may have become tender”) in Matthew becomes ὁ κλάδος αὐτῆς ἁπαλὸς γένηται in Mark, which is simply a transposition of 2 words which does not affect their English translation values or meaning. The immediately succeeding phrase καὶ τὰ φύλλα ἐκφύῃ (“and sprouts leaves”) in Matthew becomes καὶ ἐκφύῃ τὰ φύλλα in Mark, which is a word order choice of placing the verb ἐκφύῃ in front of its (accusative) object on the part of Mark. Again, this does not affect their translation values and meaning. The last difference in this particular verse is the addition of the verb ἐστίν (“is” in the phrase “summer is near”) at the end of Mark 13:28; this is absent in Matthew 24:32. By this additional word, the verse in Mark is more complete whereas it had to be supplied in the translation of Matthew 24:32. But the meaning does not change.
Mark 13:29 uses 1 different word that replaces a word in Matthew 24:33. Matthew uses the phrase οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα (“thus when you may see all these things”) but Mark writes it as οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα dropping the πάντα (“all”) and adding the participle γινόμενα. The meaning is slightly enhanced to “thus when you may see these things coming to pass” with the participle.
Mark 13:30 uses a different word and changes the word order a bit with μέχρις οὗ ταῦτα πάντα γένηται while Matthew 24:34 has ἕως ἂν πάντα ταῦτα γένηται (“until all these things begin to come to pass”). The meaning is the same. Another Greek word, μέχρις is simply substituted for ἕως; both words are translated and mean “until” in their identical contexts.
Mark 13:31 makes an inflection change in 2 words used in Matthew 24:35. The verse in Matthew has ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν (“heaven and earth will pass away but my words shall not pass away”). Mark has ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. The verbal roots are the same for Matthew and Mark, who each use the verb twice in their respective verses. However, there are some nuanced choices made by the Gospel writers in their inflections. From the same verb παρέρχομαι (“parerchomai” meaning to come to; to pass by), Matthew chooses to use a Future Indicative, 3rd Person Singular inflection in his first use of παρέρχομαι (παρελεύσεται), treating “heaven and earth” as a unity and saying that it will pass away as a future reality. The next usage (παρέλθωσιν), for the Lord’s words is treated as an Aorist Subjunctive, 3rd Person Plural inflection. Mark, on the other hand treats both usages in his verse identically (παρελεύσονται and παρελεύσονται) as Future Indicative, 3rd Person Plural. This means “heaven and earth” are treated as 2 different entities, hence plural, compared to the singular treatment of Matthew. The 2nd usage of Mark also makes it more in the realm of reality (Indicative mood) in the mind of its author (that the words of the Lord will not pass away) rather than the Subjunctive mood used by Matthew (that the words of the Lord shall not pass away). The use of double negations (οὐ μὴ) before the verb in both Matthew (using the Subjunctive) and Mark (with the Indicative mood) shows agreement; both Gospel writers believe that it is tantamount to saying that the words of the Lord Jesus ever passing away will never happen!
For all the 4 verses as a whole, translation-wise and meaning-wise, the differences are Greek nuances in the mind of the Gospel writers as inspired by the Holy Spirit. However, if we look at the English translations only, these nuances are not detectable; they are “lost in translation.”
As one might already expect by now, the Gospel of Luke has more substantial variations and differences with Matthew compared to Mark. The verses that parallel Matthew 24:32-35 are Luke 21:29-33. As before, we will use the SBL GNT verses of Luke with my formal translation (with the differences compared to Matthew’s verses highlighted). Luke 21:29-33 differs from Matthew 24:32-35 in 12 ways.
Luke 21:29 parallels the first part of Matthew 24:32 and goes this way: Καὶ εἶπεν παραβολὴν αὐτοῖς· Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα· (And he spoke a parable to them: Behold the fig tree and all the trees;). Here we see that Luke agrees with Matthew (and Mark) that the Lord tells an allegorical parable but Luke tells it differently and adds a little detail that all the trees are also in view, not only the fig tree.
Luke 21:30 corresponds to the other part of Matthew 24:32 but with several variations: ὅταν προβάλωσιν ἤδη, βλέποντες ἀφ’ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν· (When they may already sprout, looking for yourselves you[pl] know that summer already is near;). Luke uses a different word (προβάλωσιν) with the same meaning as sprouting, budding or putting forth leaves; but it omits the detail about the branches of the fig tree becoming tender prior to sprouting. Even so, the same point is made: when the fig tree buds, summer is near.
Luke 21:31 has more similarities to Matthew 24:33: οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. (Thus when you[pl] may see[!] these things coming to pass, you[pl] know that the kingdom of God is near.). Luke is also similar to Mark 13:29 here in the use of γινόμενα (coming to pass). The most obvious change here is the use of the phrase ἡ βασιλεία τοῦ θεοῦ (the kingdom of God) instead of saying “he is near.” Luke makes the explicit eschatological connection of the coming of the Son of Man in the earlier verses with the coming of the Kingdom of God.
The next verse, Luke 21:32 is nearly identical with Matthew 24:34 except for the omission of a single word: ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα γένηται. (Amen I say to you[pl] that this generation shall not have passed away until all begin to come to pass.). The πάντα ταῦτα in Matthew 24:34 just becomes πάντα (all) as the demonstrative pronoun ταῦτα (these things) is dropped. Luke may have opted to be more exhaustive rather than be more specific or limited in scope compared to Matthew (and Mark). Or Luke felt that it would be understood by his reader(s) that he referred to all the things the Lord had earlier mentioned that were to happen as signs to the coming of Son of Man/Kingdom of God. Matthew and Mark say the same thing.
The last verse in this section, Luke 21:33 again is in lockstep with Matthew 24:35 and is actually identical to Mark 13:31. The verse goes this way: ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. (Heaven and earth will pass away but my words will not pass away.). The discussion above for Mark 13:31 is applicable here. Hence, whether it is in the realm of possibility (subjunctive mood) in Matthew or in the realm of reality (indicative mood) in Mark and Luke, we have all 3 synoptic Gospel writers agreeing that the words of our Lord Jesus will remain even if heaven and earth pass away.
As we have seen, a verse-by-verse review of this Olivet Discourse parable of the fig tree from all 3 of the Synoptic Gospels show very clear and close agreement. Even while variations exist, especially nuances in the choice of Greek words, verse structure, grammar and syntax, unity of meaning is still highly evident. Praise God!
We will continue next week.
God bless us all.