KJV: For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
YLT: for there shall arise false Christs, and false prophets, and they shall give great signs and wonders, so as to lead astray, if possible, also the chosen.
Darby: For there shall arise false Christs, and false prophets, and shall give great signs and wonders, so as to mislead, if possible, even the elect.
ASV: For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.
| ἐγερθήσονται | There will arise |
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Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: ἐγείρω Sense: to arouse, cause to rise. |
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| ψευδόχριστοι | false Christs |
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Parse: Noun, Nominative Masculine Plural Root: ψευδόχριστος Sense: a false Christ (or Messiah). |
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| ψευδοπροφῆται | false prophets |
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Parse: Noun, Nominative Masculine Plural Root: ψευδοπροφήτης Sense: one who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies. |
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| δώσουσιν | they will give |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: διδῶ Sense: to give. |
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| σημεῖα | signs |
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Parse: Noun, Accusative Neuter Plural Root: σημεῖον Sense: a sign, mark, token. |
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| μεγάλα | great |
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Parse: Adjective, Accusative Neuter Plural Root: μέγας Sense: great. |
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| τέρατα | wonders |
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Parse: Noun, Accusative Neuter Plural Root: τέρας Sense: a prodigy, portent. |
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| ὥστε | so as |
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Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
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| πλανῆσαι | to mislead |
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Parse: Verb, Aorist Infinitive Active Root: πλανάω Sense: to cause to stray, to lead astray, lead aside from the right way. |
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| δυνατὸν | possible |
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Parse: Adjective, Nominative Neuter Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐκλεκτούς | elect |
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Parse: Adjective, Accusative Masculine Plural Root: ἐκλεκτός Sense: picked out, chosen. |
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Greek Commentary for Matthew 24:24
Two of the three words so often used in the N.T. about the works They often occur together of the same work (John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12; Hebrews 2:4). Τερας Teras is a wonder or prodigy, δυναμις dunamis a mighty work or power, σημειον sēmeion a sign of God‘s purpose. Miracle (μιραχυλυμ miraculum) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere “signs and wonders” do not of themselves prove the power of God. These charlatans will be so skilful that they will, if possible (ει δυνατον ei dunaton), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is post hoc, sed non propter hoc. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary. [source]
See on Matthew 11:20. The two words often joined in the New Testament. See John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer's supernatural power; or a wonder, as it appeals to the spectator. Τέρας , (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder )i1. [source]
Reverse Greek Commentary Search for Matthew 24:24
The false prophets (Matthew 24:11) create the trouble and now false Christs (πσευδοΧριστοι pseudȯChristoi Matthew 24:24) offer a way out of these troubles. The deluded victims raise the cries of “Lo, here,” when these false Messiahs arise with their panaceas for public ills (political, religious, moral, and spiritual). [source]
There were false prophets in the time of the Old Testament prophets. Jesus will predict “false Messiahs and false prophets” (Matthew 24:24) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2 Corinthians 11:13.) and Gnostics (1 John 4:1; 1 Timothy 4:1). Already false prophets were on hand when Jesus spoke on this occasion (cf. Acts 13:6; 2 Peter 2:1). In outward appearance they look like sheep in the sheep‘s clothing which they wear, but within they are “ravening wolves” (λυκοι αρπαγες lukoi harpages), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs. [source]
With a view to leading off Matthew 24:24 has ωστε αποπλασται hōste apoplāsthai so as to lead off. [source]
First aorist passive subjunctive with μη mē (lest). This verb πλαναω planaō occurs here only in Luke though often in the rest of the N.T. (as Matthew 24:4, Matthew 24:5, Matthew 24:11, Matthew 24:24, which see). Our word planet is from this word. [source]
See on Matthew 24:24. Σημεῖα , signs, and ἔργα , works, are John's characteristic words for miracles. See John 5:20; John 7:21; John 14:10; John 2:23; John 6:2, etc. [source]
Rev., correctly, signs. See on Matthew 11:20; see on Matthew 24:24. This act was not merely a prodigy ( τέρας ), nor a wonderful thing ( θαυμάσιον ), nor a power ( δύναμις ), but distinctively a sign, a mark of the doer's power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory. [source]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
See on Matthew 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to miraculous powers by the person to whom they were ascribed. Compare 1 Corinthians 2:4; Romans 15:19. [source]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος klētos and εκλεκτος eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη tapeinophrosunē), long-suffering (μακροτυμιαν makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
Lit. signs and wonders of a lie. Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on Matthew 24:24, and see on mighty works, Matthew 11:20. [source]
“In wonders of a lie.” Note here the three words for the miracles of Christ (Hebrews 2:4), power (δυναμις dunamis), signs (σημεια sēmeia), wonders (τερατα terata), but all according to the working of Satan (κατα ενεργειαν του Σατανα kata energeian tou Satana the energy of Satan) just as Jesus had foretold (Matthew 24:24), wonders that would almost lead astray the very elect. [source]
Late adverb, here alone in N.T., from verbal adjective ρητος rētos (from root ρεω reō). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts 1:16) or to some Christian utterance (2 Thessalonians 2:2; 1 Corinthians 14:1.) we do not know. Parry recalls the words of Jesus in Matthew 24:10, Matthew 24:24. [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2 Peter 2:1), and to rivals of the apostles under the gospel economy (Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22). In Revelation to “the embodied power of spiritual falsehood” (Revelation 16:13; Revelation 19:20; Revelation 20:10). The false prophet supports his claims by signs and portents (Matthew 24:24; Acts 13:6; Revelation 19:20) and is thus distinguished from the false teacher. See 2 Peter 2:1, where the two terms occur together. [source]
Peculiar to John in the New Testament. The absence of the article shows its currency as a proper name. It may mean one who stands against Christ, or one who stands instead of Christ; just as ἀντιστράτηγος may mean either one who stands in the place of a στρατηγός praetora propraetor (see Introd. to Luke, vol. 1, p. 246, and note on Acts 16:20), or an opposing general. John never uses the word ψευδόχριστος falseChrist (Matthew 24:24; Mark 13:22). While the false Christ is merely a pretender to the Messianic office, the Antichrist “assails Christ by proposing to do or to preserve what he did, while denying Him.” Antichrist, then, is one who opposes Christ in the guise of Christ. Westcott's remark is very important, that John's sense of Antichrist is determined by the full Christian conception of Christ, and not by the Jewish conception of the promised Savior. [source]
First aorist active indicative of ακουω akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν gegonasin). Second perfect active indicative of γινομαι ginomai antichrists (αντιχριστοι πολλοι antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Better, as Rev., sign. See on Matthew 24:24. [source]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο meta tauto or by ειδον eidon or by ειδον και ιδου eidon kai idou as heretofore. This “sign” is really a τερας teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον sēmeion as in τερας teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]
Present active (dramatic) indicative of πλαναω planaō the very thing that Jesus had said would happen (Matthew 24:24, “So as to lead astray” ωστε πλανασται hōste planāsthai the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. [source]
Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]