28. “Awd δὲ τῆς συκῆς µάθετε τὴν παραβολήν : ὅταν αὐτῆς ἤδη ὁ κλάδος] ἁπαλὸς γένηται, καὶ ἐκφυῇ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν' 29. οὕτω καὶ ὑμεῖς, ὅταν ταῦτα ἴδητε” γινό-
μενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.
30. ᾽Αμὴν λέγω ὑμῖν,
ὅτι οὗ μὴ παρέλθῃ ἡ γενεὰ αὕτη, μέχρις οὗ πάντα ταῦτα ἓ γένηται.
31. ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται Μ: οἱ δὲ λόγοι µου οὐ μὴ
παρέλθωσι."
32. “Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὃ
τῆς Spas, οὐδεὶς οἶδεν,
οὐδὲ οἱ ἄγγελοι οἱ © ἐν οὐρανῷ, οὐδὲ ὁ υἱός, εἰ μὴ 6 πατήρ.
33. “Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε,΄ οὐκ οἴδατε γὰρ πότε
ὅ καιρός ἐστιν.
34. ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ,
καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, καὶ ἑκάστω τὸ ἔργον
1 The order of the words varies in MSS. ΝΑΒΟΡΙ, have ηδη ο KA. αυτης
(W.H.; Tisch., as in T.R.). 2 SnTe ταντα in ΝΑΒΟΙ..
3 ravtTa παντα in KBCLA.
4 παρελευσονται in $8BD; sing. in LAX (from Mt.); for παρελθωσι in second clause (ACD = Mt.) ΜΒΙ, have παρελευσονται; BD omit µη, which does not else- where occur in Mk, with ov and fut. indic. (Tisch., W.H. = B in both clauses).
5 yin $BCLAZ. WD have και. ® s9DL omit οι after αγ. CA have it. 7 BD omit και προσευχεσθε; a gloss.
B reads αγγελος (W.H. marg.).
® SSBCDL omit και, a connecting particle added by scribes.
Christ His own sign, vide on Mt.—Ver. 27. ἀπ᾿ ἄκρου γῆς, etc. (cf. expression in Mt.), from the extremity of the earth to the extremity of heaven. The earth is conceived as a flat surface, and the idea is—from one end of the earth to the other, where it touches the heavens. But they touch at both ends, so that Mt.’s expression is the more accurate. Either from one end of the earth to the other end of the earth, or from one end of the heaven to, etc.—Ver. 28. Parable of the fig tree, as in Μι.--ἐκφύῃ: this verb without accent might either be present subjunctive active of ἐκφύω = ἐκφύῃ = it putteth forth its leaves; or 2nd aorist subjunctive intransitive = ἐκφυῇ, from ἐξεφύην, later form of 2nd aorist indicative instead of ἐξέφνν = the leaves shoot out. The former is pre- ferred by most commentators.
Vv. 32-37. Concluding exhortation (Mt. xxiv. 36).—Ver. 32. The words 6 vids are an undoubted reading in Mk., and there can be little doubt they form a part of the true text in Mt. also. As to the import of the solemn declaration of nescience Jesus here makes, I need only refer to what has been said on the cor- responding textin Mt. It is not a dis-
claimer of knowledge as to the precise day, month, or year of what it is certain will happen within the then present generation, but rather an intimation that all statements (that regarding the genera- tion included) as to the time of the parusia must be taken in a qualified sense. Jesus had, I still feel, two ways of speaking on the subject, one for com- fort (it will be soon), and one for caution (it may not be so soon as even I think or you expect).—Ver. 33. ἀγρυπνεῖτε: watch, be sleepless (a priv. and ὕπνος).--- οὐκ οἴδατε, etc., ye know not the time or season (καιρός) of the parusia. If even the Son knows not, sti: less His disciples; therefore let them watch.—Ver. 24. Enforcement of the exhortation to watch by a brief parable. At this point each of the synoptical evangelists goes his own way. In Mt. Jesus presses home the lesson by historical and prophetical pictures of the surprises brought by un- expected crises; in Lk. by general state- ments; in Mk. by a comparison which seems to be the germ of the parable in Mt. xxv. 14-3 .—av@pwmos ἀπόδημος (here only), a travelling man, cf. ἄνθ. ἔμπορος, a πι rchant man, in Mt. xiii. 45.--ἀφεὶς, οὓς: these participles