Translation | Verse | Text |
King James | Mt 24:32 | Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: |
Word | American Tract Society - Definition |
BRANCH | As trees denote, in figurative language, great men and princes, so branches, boughs, and plants denote their offspring. Christ is called "the Branch," the "rod out of the stem of Jesse," and "branch out of his roots," Isa 11:1; 53:2; Zec 3:8; 6:12; being a royal descendant of the princely house of David, Jer 23:5; 33:15. The word branch also illustrates the union of believers with Christ, Joh 15:5,6. It is used in Eze 8:17 as a symbol of idolatrous worship, probably in allusion to the carrying of fragrant boughs in honor of idols. |
Word | Easton Dictionary - Definition |
BRANCH | a symbol of kings descended from royal ancestors (Ezek. 17:3, 10; Dan. 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isa. 11:1), the "beautiful branch" (4:2), a "righteous branch" (Jer. 23:5), "the Branch" (Zech. 3:8; 6:12). Disciples are branches of the true vine (John 15:5, 6). "The branch of the terrible ones" (Isa. 25:5) is rightly translated in the Revised Version "the song of the terrible ones," i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity. The "abominable branch" is a tree on which a malefactor has been hanged (Isa. 14:19). The "highest branch" in Ezek. 17:3 represents Jehoiakim the king. |
Word | American Tract Society - Definition |
FIG | The fig tree is common in Palestine and the East, and flourishes with the greatest luxuriance in those barren and stony situations where little else will grow. Its large size, and its abundance of five-lobed leaves, render it a pleasant shade tree; and its fruit furnished a wholesome food, very much used in all the lands of the Bible. Thus it was a symbol of peace and plenty, 1Ki 4:25 Mic 4:4 Zec 3:10 Joh 1:49-51. Figs are of two sorts, the "baccore," and the "kermouse." The black and white boccore, or early fig, is produced in June; thought the kermouse, the fig properly so called, which is preserved, and made up into cakes, is rarely ripe before August. There is also a long dark-colored kermouse, that sometimes hangs upon the trees all winter. The fruit of the fig tree is one of the delicacies of the East, and is very often spoken of in Scripture. The early fig was especially prized, Isa 28:4 Jer 24:2 Na 3:12, though the summer fig is most abundant, 2Ki 20:7 Isa 38:21. It is a peculiarity of the fig tree that its fruit begins to appear before the leaves, and without any show of blossoms. It has, indeed, small and hidden blossoms, but the passage in Hab 3:17, should read, according to the original Hebrew, "Although the fig tree should not bear," instead of "blossom." Its leaves come so late in the spring as to justify the words of Christ, "Ye know that summer is nigh," Mt 24:32 So 2:13. The fresh fruit is shaped like a pear. The dried figs of Palestine were probably like those which are brought to our own country; sometimes, however, they are dried on a string. We likewise read of "cakes of figs," 1Sa 25:18 2Ki 20:7 1Ch 12:40. These were probably formed by pressing the fruit forcibly into baskets or other vessels, so as to reduce them to a solid cake or lump. In this way dates are still prepared in Arabia. The barren fig tree which was withered at our Savior's word, as an awful warning to unfruitful professors of religion, seems to have spent itself in leaves. It stood by the wayside, free to all; and as the time for stripping the trees of their fruit had not come, Mr 11:14, it was reasonable to expect to find it covered with figs in various stages of growth. Yet there was "nothing thereon, but leaves only," Mt 21:19. |
Word | Easton Dictionary - Definition |
FIG | First mentioned in Gen. 3:7. The fig-tree is mentioned (Deut. 8:8) as one of the valuable products of Palestine. It was a sign of peace and prosperity (1 Kings 4:25; Micah 4:4; Zech. 3:10). Figs were used medicinally (2 Kings 20:7), and pressed together and formed into "cakes" as articles of diet (1 Sam. 30:12; Jer. 24:2). Our Lord's cursing the fig-tree near Bethany (Mark 11:13) has occasioned much perplexity from the circumstance, as mentioned by the evangelist, that "the time of figs was not yet." The explanation of the words, however, lies in the simple fact that the fruit of the fig-tree appears before the leaves, and hence that if the tree produced leaves it ought also to have had fruit. It ought to have had fruit if it had been true to its "pretensions," in showing its leaves at this particular season. "This tree, so to speak, vaunted itself to be in advance of all the other trees, challenged the passer-by that he should come and refresh himself with its fruit. Yet when the Lord accepted its challenge and drew near, it proved to be but as the others, without fruit as they; for indeed, as the evangelist observes, the time of figs had not yet arrived. Its fault, if one may use the word, lay in its pretensions, in its making a show to run before the rest when it did not so indeed" (Trench, Miracles). The fig-tree of Palestine (Ficus carica) produces two and sometimes three crops of figs in a year, (1) the bikkurah, or "early-ripe fig" (Micah 7:1; Isa. 28:4; Hos. 9:10, R.V.), which is ripe about the end of June, dropping off as soon as it is ripe (Nah. 3:12); (2) the kermus, or "summer fig," then begins to be formed, and is ripe about August; and (3) the pag (plural "green figs," Cant. 2:13; Gr. olynthos, Rev. 6:13, "the untimely fig"), or "winter fig," which ripens in sheltered spots in spring. |
Word | King James Dictionary - Definition |
NIGH | Near. |
Word | American Tract Society - Definition |
PARABLE | Derived from a Greek word, which signifies, to compare things together, to form a parallel or similitude of them with other things. What we call the Proverbs of Solomon, which are moral maxims and sentences, the Greeks call the Parables of Solomon. In like manner, when Job answers his friends, it is said he took up his "parable," Job 27:1 29:1. In the New Testament the word parable denotes sometimes a true history, or an illustrative sketch from nature; sometimes a proverb or adage, Lu 4:23; a truth darkly or figuratively expressed, Mt 15:15; a type, Heb 9:9; or a similitude, Mt 24:32. The parabolical, enigmatical, figurative, and sententious way of speaking, was the language of the Eastern sages and learned men, Ps 49:4 78:2; and nothing was more insupportable than to hear a fool utter parables, Pr 26:7. The prophets employed parables the more strongly to impress prince and people with their threatening or their promises. Nathan reproved David under the parable of a rich man who had taken away and killed the lamb of a poor man, 2Sa 12:1-31. See also Jud 9:7-15 2Ki 14:9-10. Our Savior frequently addressed the people in parables, thereby verifying the prophecy of Isa 6:9, that the people should see without knowing, and hear without understanding, in the midst of instructions. This result, however, only proved how inveterate were their hardness of heart and blindness of mind; for in no other way could he have offered them instruction more invitingly, clearly, or forcibly, than by this beautiful and familiar mode. The Hebrew writers made great use of it; and not only the Jews, but the Arabs, Syrians, and all the nations of the east were and still are admirers of this form of discourse. In the interpretation of a parable, its primary truth and main scope are chiefly to be considered. The minute particulars are less to be regarded than in a sustained allegory; and serious errors are occasioned by pressing every detail, and inventing for it some spiritual analogy. The following parables of our Lord are recorded by the evangelists. Wise and foolish builders, Mt 7:24-27. Children of the bride-chamber, Mt 9:15. New cloth and old garment, Mt 9:16. New wine and old bottles, Mt 9:17. Unclean spirit, Mt 12:43. Sower, Mt 13:3,18 Lu 8:5,11. Tares, Mt 13:24-30,36-43. Mustard-seed, Mt 13:31-32 Lu 13:19. Leaven, Mt 13:33. Treasure hid in a field, Mt 13:44. Pearl of great price, Mt 13:45-46. Net cast into the sea, Mt 13:47-50. Meats defiling not, Mt 15:10-15. Unmerciful servant, Mt 18:23-35. Laborers hired, Mt 20:1-16. Two sons, Mt 21:28-32. Wicked husbandmen, Mt 21:33-45. Marriage-feast, Mt 22:2-14. Fig tree leafing, Mt 24:32-34. Man of the house watching, Mt 24:43. Faithful and evil servants, Mt 24:45-51. Ten virgins, Mt 25:1-13. Talents, Mt 25:14-30. Kingdom divided against itself, Mr 3:24. House divided against itself, Mr 3:25. Strongman armed, Mr 3:27 Lu 11:21. Seed growing secretly, Mr 4:26-29. Lighted candle, Mr 4:21 Lu 11:33-36. Man taking a far journey, Mr 13:34-37. Blind leading the blind, Lu 6:39. Beam and mote, Lu 6:41-42. Tree and its fruit, Lu 6:43-45. Creditor and debtors, Lu 7:41-47. Good Samaritan, Lu 10:30-37. Importunate friend, Lu 11:5-9. Rich fool, Lu 12:16-21. Cloud and wind, Lu 12:54-57. Barren fig tree, Lu 13:6-9. Men bidden to a feast, Lu 14:7-11. Builder of a tower, Lu 14:28-30,33. King going to war, Lu 14:31-33. Savor of salt, Lu 14:34-35. Lost sheep, Lu 15:3-7. Lost piece of silver, Lu 15:8-10. Prodigal son, Lu 15:11-32. Unjust steward, Lu 16:1-8. Rich man and Lazarus, Lu 16:19-31. Importunate widow, Lu 18:1-8. Pharisee and publican, Lu 18:9-14. Pounds, Lu 19:12-27. Good shepherd, Joh 10:1-6. Vine and branches, Joh 15:1-5. |
Word | Easton Dictionary - Definition |
PARABLE | (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an earthly story with a heavenly meaning," as in the parables of our Lord. Instruction by parables has been in use from the earliest times. A large portion of our Lord's public teaching consisted of parables. He himself explains his reasons for this in his answer to the inquiry of the disciples, "Why speakest thou to them in parables?" (Matt. 13:13-15; Mark 4:11, 12; Luke 8:9, 10). He followed in so doing the rule of the divine procedures, as recorded in Matt. 13:13. The parables uttered by our Lord are all recorded in the synoptical (i.e., the first three) Gospels. The fourth Gospel contains no parable properly so called, although the illustration of the good shepherd (John 10:1-16) has all the essential features of a parable. (See List of Parables in Appendix.) |
Word | King James Dictionary - Definition |
PARABLE | An utterance that involves a comparison. |
Word | American Tract Society - Definition |
SUMMER | See CANAAN. |
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