by Ptr. Art Calaguas<\/p>\n\n\n\n
Shalom.<\/p>\n\n\n\n
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.<\/p>\n\n\n\n
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. <\/p>\n\n\n\n
Mark 13:28 has 24 words compared to Mathew 24:32 which has only 23. The phrase \u1f41 \u03ba\u03bb\u03ac\u03b4\u03bf\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 <\/mark>\u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9 \u1f01\u03c0\u03b1\u03bb\u1f78\u03c2<\/mark> <\/em>(\u201cthe branch may have become tender<\/mark>\u201d<\/em>) in Matthew becomes \u1f41 \u03ba\u03bb\u03ac\u03b4\u03bf\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 <\/mark>\u1f01\u03c0\u03b1\u03bb\u1f78\u03c2 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9<\/mark> <\/em>in Mark, <\/em>which is simply a transposition of 2 words which does not affect their English translation values or meaning. The immediately succeeding phrase \u03ba\u03b1\u1f76 \u03c4\u1f70 \u03c6\u03cd\u03bb\u03bb\u03b1 <\/mark>\u1f10\u03ba\u03c6\u03cd\u1fc3<\/mark><\/em> (\u201cand sprouts<\/mark> leaves\u201d<\/em>) in Matthew becomes \u03ba\u03b1\u1f76 <\/mark>\u1f10\u03ba\u03c6\u03cd\u1fc3<\/mark> \u03c4\u1f70 \u03c6\u03cd\u03bb\u03bb\u03b1<\/mark><\/em> in Mark, which is a word order choice of placing the verb \u1f10\u03ba\u03c6\u03cd\u1fc3<\/mark><\/em> 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 \u1f10\u03c3\u03c4\u03af\u03bd<\/mark> <\/em>(\u201cis\u201d in the phrase \u201csummer is<\/mark> near\u201d<\/em>) 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.<\/p>\n\n\n\n Mark 13:29 uses 1 different word that replaces a word in Matthew 24:33. Matthew uses the phrase \u03bf\u1f55\u03c4\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f51\u03bc\u03b5\u1fd6\u03c2, \u1f45\u03c4\u03b1\u03bd \u1f34\u03b4\u03b7\u03c4\u03b5 <\/mark>\u03c0\u03ac\u03bd\u03c4\u03b1<\/mark> \u03c4\u03b1\u1fe6\u03c4\u03b1<\/mark><\/em> (\u201cthus when you may see all<\/mark> these things<\/em>\u201d) but Mark writes it as \u03bf\u1f55\u03c4\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f51\u03bc\u03b5\u1fd6\u03c2, \u1f45\u03c4\u03b1\u03bd \u1f34\u03b4\u03b7\u03c4\u03b5 \u03c4\u03b1\u1fe6\u03c4\u03b1 <\/mark>\u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1<\/mark> <\/em>dropping the \u03c0\u03ac\u03bd\u03c4\u03b1<\/mark> <\/em>(\u201call\u201d) and adding the participle \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1<\/mark><\/em>. The meaning is slightly enhanced to \u201cthus when you may see these things coming to pass<\/mark>\u201d with the participle.<\/p>\n\n\n\n Mark 13:30 uses a different word and changes the word order a bit with \u03bc\u03ad\u03c7\u03c1\u03b9\u03c2 \u03bf\u1f57 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1<\/mark> \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9<\/mark> <\/em>while Matthew 24:34 has \u1f15\u03c9\u03c2 \u1f02\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u03b1\u1fe6\u03c4\u03b1<\/mark> \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9<\/mark> (\u201cuntil all these things<\/mark> begin to come to pass<\/em>\u201d). The meaning is the same. Another Greek word, \u03bc\u03ad\u03c7\u03c1\u03b9\u03c2<\/mark> <\/em>is simply substituted for \u1f15\u03c9\u03c2<\/mark><\/em>; both words are translated and mean \u201cuntil<\/mark>\u201d in their identical contexts.<\/p>\n\n\n\n Mark 13:31 makes an inflection change in 2 words used in Matthew 24:35. The verse in Matthew has \u1f41 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03b3\u1fc6 <\/mark>\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03b5\u03c4\u03b1\u03b9<\/mark>, \u03bf\u1f31 \u03b4\u1f72 \u03bb\u03cc\u03b3\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03bf\u1f50 \u03bc\u1f74 <\/mark>\u03c0\u03b1\u03c1\u03ad\u03bb\u03b8\u03c9\u03c3\u03b9\u03bd<\/mark> <\/em>(\u201cheaven and earth will pass away but my words shall not pass away\u201d<\/em>). Mark has \u1f41 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03b3\u1fc6 <\/mark>\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/mark>, \u03bf\u1f31 \u03b4\u1f72 \u03bb\u03cc\u03b3\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03bf\u1f50 \u03bc\u1f74 <\/mark>\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/mark><\/em>. 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 \u03c0\u03b1\u03c1\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 <\/em>(\u201cparerchomai\u201d meaning to come to; to pass by), Matthew chooses to use a Future Indicative, 3rd<\/sup> Person Singular inflection in his first use of \u03c0\u03b1\u03c1\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 <\/em>(\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03b5\u03c4\u03b1\u03b9<\/mark><\/em>), treating \u201cheaven and earth\u201d as a unity and saying that it will pass away as a future reality. The next usage (\u03c0\u03b1\u03c1\u03ad\u03bb\u03b8\u03c9\u03c3\u03b9\u03bd<\/mark><\/em>), for the Lord\u2019s words is treated as an Aorist Subjunctive, 3rd<\/sup> Person Plural inflection. Mark, on the other hand treats both usages in his verse identically (\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/mark><\/em> and \u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/mark><\/em>) as Future Indicative, 3rd<\/sup> Person Plural. This means \u201cheaven and earth\u201d are treated as 2 different entities, hence plural, compared to the singular treatment of Matthew. The 2nd<\/sup> 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<\/mark> not pass away) rather than the Subjunctive mood used by Matthew (that the words of the Lord shall<\/mark> not pass away). The use of double negations (\u03bf\u1f50 \u03bc<\/mark>\u1f74<\/em>) 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!\u00a0<\/p>\n\n\n\n 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 \u201clost in translation.\u201d<\/p>\n\n\n\n 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\u2019s verses highlighted). Luke 21:29-33 differs from Matthew 24:32-35 in 12 ways.<\/p>\n\n\n\n Luke 21:29 parallels the first part of Matthew 24:32 and goes this way: \u039a\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b5\u03bd<\/mark> \u03c0\u03b1\u03c1\u03b1\u03b2\u03bf\u03bb\u1f74\u03bd <\/mark>\u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2<\/mark>\u00b7 <\/mark>\u1f3c\u03b4\u03b5\u03c4\u03b5 \u03c4\u1f74\u03bd \u03c3\u03c5\u03ba\u1fc6\u03bd \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u03b4\u03ad\u03bd\u03b4\u03c1\u03b1<\/mark>\u00b7<\/mark> <\/em>(And he spoke<\/mark> a parable to them<\/mark>: Behold the fig tree and all the trees<\/mark>;<\/em>). 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.\u00a0<\/p>\n\n\n\n Luke 21:30 corresponds to the other part of Matthew 24:32 but with several variations: \u1f45\u03c4\u03b1\u03bd <\/mark>\u03c0\u03c1\u03bf\u03b2\u03ac\u03bb\u03c9\u03c3\u03b9\u03bd<\/mark> \u1f24\u03b4\u03b7, <\/mark>\u03b2\u03bb\u03ad\u03c0\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f00\u03c6\u2019 \u1f11\u03b1\u03c5\u03c4\u1ff6\u03bd<\/mark> \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03c4\u03b5 \u1f45\u03c4\u03b9 <\/mark>\u1f24\u03b4\u03b7<\/mark> \u1f10\u03b3\u03b3\u1f7a\u03c2 \u03c4\u1f78 \u03b8\u03ad\u03c1\u03bf\u03c2 <\/mark>\u1f10\u03c3\u03c4\u03af\u03bd<\/mark>\u00b7<\/mark><\/em> (When they may already sprout<\/mark>, looking for<\/mark> yourselves<\/mark> you[pl] know that summer already is<\/mark> near;<\/em>). Luke uses a different word (\u03c0\u03c1\u03bf\u03b2\u03ac\u03bb\u03c9\u03c3\u03b9\u03bd<\/mark><\/em>) 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.<\/p>\n\n\n\n Luke 21:31 has more similarities to Matthew 24:33: \u03bf\u1f55\u03c4\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f51\u03bc\u03b5\u1fd6\u03c2, \u1f45\u03c4\u03b1\u03bd \u1f34\u03b4\u03b7\u03c4\u03b5 \u03c4\u03b1\u1fe6\u03c4\u03b1 <\/mark>\u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1<\/mark>, \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03c4\u03b5 \u1f45\u03c4\u03b9 \u1f10\u03b3\u03b3\u03cd\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd <\/mark>\u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6<\/mark>.<\/mark><\/em> (Thus when you[pl] may see[!] these things<\/em> coming to pass<\/mark>, you[pl] know that the kingdom of God<\/mark> is near.<\/em>). Luke is also similar to Mark 13:29 here in the use of \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1<\/mark><\/em> (coming to pass). The most obvious change here is the use of the phrase \u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6<\/mark> <\/em>(the kingdom of God<\/em>) instead of saying \u201che is near.\u201d 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.<\/p>\n\n\n\n The next verse, Luke 21:32 is nearly identical with Matthew 24:34 except for the omission of a single word: \u1f00\u03bc\u1f74\u03bd \u03bb\u03ad\u03b3\u03c9 \u1f51\u03bc\u1fd6\u03bd \u1f45\u03c4\u03b9 \u03bf\u1f50 \u03bc\u1f74 \u03c0\u03b1\u03c1\u03ad\u03bb\u03b8\u1fc3 \u1f21 \u03b3\u03b5\u03bd\u03b5\u1f70 \u03b1\u1f55\u03c4\u03b7 \u1f15\u03c9\u03c2 \u1f02\u03bd <\/mark>\u03c0\u03ac\u03bd\u03c4\u03b1<\/mark> \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9.<\/mark><\/em> (Amen I say to you[pl] that this generation shall not have passed away until all<\/mark> begin to come to pass.<\/em>). The \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u03b1\u1fe6\u03c4\u03b1<\/mark> <\/em>in Matthew 24:34 just becomes \u03c0\u03ac\u03bd\u03c4\u03b1<\/mark> <\/em>(all<\/mark><\/em>) as the demonstrative pronoun \u03c4\u03b1\u1fe6\u03c4\u03b1<\/mark> <\/em>(these things<\/em>) 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.<\/p>\n\n\n\n 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: \u1f41 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03b3\u1fc6 <\/mark>\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/mark>, \u03bf\u1f31 \u03b4\u1f72 \u03bb\u03cc\u03b3\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03bf\u1f50 \u03bc\u1f74 <\/mark>\u03c0\u03b1\u03c1\u03b5\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/mark>.<\/mark><\/em> (Heaven and earth will pass away<\/mark> but my words will<\/mark> not pass away<\/mark>.<\/em>). 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.<\/p>\n\n\n\n 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!<\/p>\n\n\n\n We will continue next week.<\/p>\n\n\n\n God bless us all.<\/p>\n","protected":false},"excerpt":{"rendered":" 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…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[6,7,9,8,5],"class_list":["post-315","post","type-post","status-publish","format-standard","hentry","category-ptr-art-calaguas","tag-church-of-the-risen-lord","tag-crl","tag-spiritual-refreshment-of-the-day","tag-upcemi","tag-upcrl"],"_links":{"self":[{"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/posts\/315","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/comments?post=315"}],"version-history":[{"count":1,"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/posts\/315\/revisions"}],"predecessor-version":[{"id":316,"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/posts\/315\/revisions\/316"}],"wp:attachment":[{"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/media?parent=315"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/categories?post=315"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/upcrl.org\/refreshment\/wp-json\/wp\/v2\/tags?post=315"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}