Sequence of the Greek Text of Mt 24:3-51 and Mk 13:3-37
Version Date: August 17, 2019.
(Mk 13:3)1 ... εις το ορος των ελαιων κατεναντι του ιερου ...
(Mk 13:9)2 βλεπετε δε υμεις εαυτους παραδωσουσιν γαρ υμας εις συνεδρια και εις συναγωγας δαρησεσθε και επι ηγεμονων και βασιλεων σταθησεσθε ενεκεν εμου εις μαρτυριον αυτοις
(Mt 24:15)3 οταν ουν ιδητε το βδελυγμα της ερημωσεως το ρηθεν δια δανιηλ του προφητου εστος ...
(Mk 13:14)3 οταν δε ιδητε το βδελυγμα της ερημωσεως το ρηθεν υπο δανιηλ του προφητου εστος ...
(Mk 13:15)4 ... μη καταβατω εις την οικιαν μηδε εισελθετω αραι τι εκ της οικιας αυτου
(Mt 24:17)4 ... μη καταβαινετω αραι τι εκ της οικιας αυτου
(Mt 24:18)5 και ο εν τω αγρω μη επιστρεψατω οπισω αραι τα ιματια αυτου
(Mk 13:16)5 και ο εις τον αγρον ων μη επιστρεψατω εις τα οπισω αραι το ιματιον αυτου
(Mt 24:21)6 ... απ αρχης κοσμου εως του νυν ουδ ου μη γενηται
(Mk 13:19)6 ... απ αρχης κτισεως ης εκτισεν ο θεος εως του νυν και ου μη γενηται
(Mt 24:22)7 και ει μη εκολοβωθησαν αι ημεραι εκειναι ουκ αν εσωθη πασα σαρξ δια δε τους εκλεκτους ...
(Mk 13:20)7 και ει μη κυριος εκολοβωσεν τας ημερας ουκ αν εσωθη πασα σαρξ αλλα δια τους εκλεκτους ...
(Mt 24:22)7 ... κολοβωθησονται αι ημεραι εκειναι
(Mk 13:20)7 ... εκολοβωσεν τας ημερας
(Mt 24:29)8 ... μετα την θλιψιν των ημερων εκεινων ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης ...
(Mk 13:24)8 ... μετα την θλιψιν εκεινην ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης
(Mk 13:26)9 ... πολλης ...
(Mt 24:30)9 ... πολλης
(Mk 13:27)10 ... και επισυναξει τους εκλεκτους αυτου εκ των τεσσαρων ανεμων απ ακρου γης εως ακρου ουρανου
(Mt 24:31)10 ... και επισυναξουσιν τους εκλεκτους αυτου εκ των τεσσαρων ανεμων απ ακρων ουρανων εως ακρων αυτων
(1) In Mk 13:3, the phrase εις το ορος των ελαιων is understood here as meaning "towards the Mount of Olives", that is, facing the Mount of Olives. If the Lord was on the side of the mountain facing the temple, the disciples in front of Jesus would have looked towards the city and the temple while he was speaking to them. [Back]
(2) Comparing Mt 24:9-13 and Mk 13:9-13, the former is understood to refer to persecution in the time of the end, while the latter to persecution that the hearers of the Lord themselves were going to experience, as indicated by the word εαυτους in βλεπετε δε υμεις εαυτους in Mk 13:9. [Back]
(3) The difference between οταν ουν in Mt 24:15 and οταν δε in Mk 13:14 could be explained based on the context of each verse. In Mt 24:15 οταν ουν follows τοτε ηξει το τελος, while in Mk 13:14 the previous verse could be applied to believers of all times, not just to those living in the times of the end. [Back]
(4) Note that Mk 13:15 and Mt 24:17 are not equivalent. In Mk 13:15, μη καταβατω εις την οικιαν μηδε εισελθετω αραι τι εκ της οικιας αυτου seems to refer to a person who will be on the roof of somebody else's house. Noting the aorist tense of καταβατω and εισελθετω, we conclude that there will be no time for that person to get down into that house that he does not know very well, and definitely no time to go to his own house. In Mt 24:17, μη καταβαινετω αραι τι εκ της οικιας αυτου refers to a person on the roof of his own house. Noting the present tense of καταβαινετω, we conclude that since that person must be familiar with his own house, he might have time to get a few things from his house, but definitely no time to keep doing this. A possible question at this point might be how the original language expressed μη καταβατω and μη καταβαινετω. By considering quotations of the Old Testament in the New Testament and the manner in which Hebrew is translated to Greek, such as in Mk 10:19 and Heb 12:5, it could be concluded that μη καταβατω corresponds to לא ירד in Hebrew, and thus likely to לא ייחות in Aramaic, while μη καταβαινετω corresponds to אל ירד in Hebrew, and thus possibly to אל ייחות in Aramaic (examples in which the adverb of prohibition אל is used in Aramaic appear in Dan 2:24, 4:19 (4:16), 5:10). [Back]
(5) Mt 24:18 and Mk 13:16 appear to provide two possible translations of the same words. The difference in number between τα ιματια (Mt 24:18) and το ιματιον (Mk 13:16) does not imply that they are translations of different words. There are words such as "clothing" in English, that can refer to single items or multiple items. In Hebrew, the singular of the noun בגד normally denotes a single garment. However, it also denotes multiple garments in Ge 28:20 and 2Sa 1:11 (kethib). In Aramaic, the singular of the noun כסו is used in the Targums for both single garments (De 24:17, Is 51:6, Eze 18:7, 16) and multiple garments (Nu 15:38, Eze 44:17). We could note also that לבשה is used in the Peshitta for both τα ιματια αυτου in Mt 24:18 and το ιματιον αυτου in Mk 13:16. [Back]
(6) Comparing Mt 24:21 and Mk 13:19, it may be that απ αρχης κοσμου is an abbreviation of απ αρχης κτισεως ης εκτισεν ο θεος, since mankind was created about the same time as everything else. Alternatively, it may be that the Lord used both phrases. [Back]
(7) Comparing Mt 24:22 and Mk 13:20, it may be that the Lord used an infinitive form when referring to those days, which would have allowed either a passive form εκολοβωθησαν in translation, or an active form εκολοβωσεν with the subject κυριος supplied from the context. A possible way in which the words could have been expressed in Hebrew would be by means of the infinitive absolute form קצור, as follows: לולי קצור הימים ההם אז לא יושע כל בשר ולמען בחיריו אשר בחר קצור הימים ההם. In Aramaic, assuming the infinitive absolute form אתקצרה, a possible way to express the words would be, אלולי אתקצרה יומיא האנון אדין לא ישתיזב כל בסר ובדיל בחיריא די בחר אתקצרה יומיא האנון. Another passage in which the infinitive absolute could have been used in the original language is Mt 27:22-23. This is the only passage in Matthew quoting requests that Jesus be crucified. The form σταυρωθητω appears in these requests. However, all other passages quoting requests that Jesus be crucified use σταυρωσον or σταυρωσον αυτον. While it may be that both active and passive forms were used, another possibility would be that an infinitive form was used. As for the Aramaic verb that could have been used for σταυροω, the Peshitta has זקף, which appears also in Ezr 6:11. [Back]
(8) Comparing Mt 24:29 and Mk 13:24, it would appear that την θλιψιν εκεινην is equivalent to την θλιψιν των ημερων εκεινων. A possible explanation of the text would be that εκεινην translates literally a word from the original language, while in Matthew that word was translated with των ημερων εκεινων in order to indicate plainly that the verse refers to the distress mentioned in the previous verses. Then, the phrase των ημερων εκεινων does not correspond to εν εκειναις ταις ημεραις but to εκεινην. [Back]
(9) Comparing Mt 24:30 and Mk 13:26, it would appear that in the original language πολλης corresponds to a single word that applies to both δυναμεως and δοξης. For example, in מרב שיחי וכעסי in 1Sa 1:16, רב applies to both שיחי and כעסי. [Back]
(10) The simplest explanation of Mt 24:31 and Mk 13:27 would appear to be that the Lord emphasized this truth by stating it in two different forms. Alternatively, it may be that the Lord used an infinitive form that could be translated either with επισυναξουσιν or επισυναξει. Moreover, απ ακρων ουρανων εως ακρων αυτων and απ ακρου γης εως ακρου ουρανου could be two different translations of a phrase meaning "from everywhere". Note that both απ ακρων ουρανων εως ακρων αυτων and απ ακρου γης εως ακρου ουρανου are similar to phrases found in the Old Testament, namely ולמקצה השמים ועד קצה השמים in De 4:32 and מקצה הארץ ועד קצה הארץ in De 13:7 (13:8). [Back]