The best translation of the curse is the King James Bible : No man eat fruit of thee hereafter for ever. This is the actual structure of a wicca curse that was common to the Druid Chtistinatiy of the Church of England boing back to Constantine and the Milvian Bridge, where the XP talisman of Douddica was the moral admantage on the field, Most of the translations, including the New King James, leave off the "for ever". In wicca, this is a little like an "amen". It closes the transaction. Leaving off "for ever" from this curse is like leaving off Revelation from the 66 books of the Palestine Bible.
I've never been a fan of Bertran Russel but not because of this. His argument has the same moral quality as Sam ALiton's Dobbs decision> it's self-righteous sophistry. The same sort of conceit as Quaker pacificists. Thomas Jefferson and Sally Hemings. When you really look at it, it lacks the substance of cotton candy.
Existentially, Jesus was engaged by purpose and not metaphor. All the stuff you bring out about the symbolism in the l literature of the Bible is accurate, but it wasn't the focus of Jesus's behavior. The Gospel of Mark was composed by Cornelius, the centurion in Acts 10, Matthew 8 and Luke 7. It is a military intelligence appreciation of everything the Romans knew about Jesus from the combination of their net work of spies and Roman porch cameras put toge4ther with Peter's narrative spine from inside the Jesus movement. the Romans called "Christians".. To some degree, the Gospel of Mark is a study of the collaboration between Jesus and the Holy Spirit in the manipulation of Genesis 1:2, known to the Greeks as the "demiurge". Jesus is a spiritual condenser of power from the demiruge, which is what heals the women with the hemorrage and revives the young girl. That same power is what closes the window on the fig tree through which the Life Force flows, like turing off a faucet. Jesus doesn't wilt this fig tree to make a point: He is weaponizing his pow3r to employ as a lash to clear 35 acres of people, like people trying to escape a Cincinattii conflagration.
The narratives of Mark and John converge at chapter 11. John Mark, the author of The Gosp3el of Joen, was not an eye witness to the scorging of the Temple: he herad about it from Peter. John Mark mentons a lash that Jesus used and He may have actually emplboed a short rope clug to panic the money changers and create the hydraulitcs yelling "Fire" in a crowed theater can do. But if He could use this power t walk on water, pushing people out the door would be child's play.
What you need to know is that Jesus leaves Mark 11 after the Temple and goes into Bethany in John 11, where John Mark and his mother, Mary of Jerusalem//Bethany and his auth Martha of Bethan are sitting Shiva for Lazuraus and Marth and Mary open the door to the cross for Jesus whith the doubling of their salutation and Jesus Wepts beccause all the dramtic tension that began to build as soom as He came out of the water broke and when He comes back into Mark 11 in the morning, He's on his way to arrange for a state assissted suicide and He chamber a round with the fig tree.
A flame thrower has two triggers in tandem, The reat trigger releases the fougasse under pressure like a Super Soaker. The front trigger lights one of 6 phosperous flares that will ignite the napalm as it flows past.
What Jesus did with the fig tree was to pull the front trigger and arm the phoserphus sparkler on his way to set the world on fire. Cornelius told this story to impress upon Theophilus, his direct report in Rome. as to the potency of this agency over the demiurge was in real time.
You need to connect this with John 20: mobody was thinking in terms of resurrection. Cornelius is trying to provide backgorund to the Tallking Cross