Mat 24:44 Therefore be you also ready: for in such an hour as you think not the Son of man comes.


Alternative 1: By this [wakefulness] you also become prepared: Because in the hour you don't expect, the son of man is on his way.



Alternative 2: Throughout this [time of pressure] you also become prepared: Because in the hour you don't expect, the son of man is on his way.



In this verse, Christ reemphasizes his earlier message of being awake and ready, saying plainly that we don't know wether or not he is on his way. He makes this point even more clearly in the next chapter, in Mat 25:13. He may also mean that we don't know what his coming means: our salvation or condemnation. A lot of the previous verses suggest strong that this change, like all changes, can be either good or bad.

Do you find it interesting that the only time previous to this that Christ uses the word translated as "ready" is to describe the readiness of the wedding feast in the parable of the king who invited the ungrateful guests in Mat 22:4 and again in Mat 22:8? When is this word used again after this verse? In the parable of the virgins who were "ready" and didn't fall asleep when waiting for the bridegroom in Mat 25:10. Like so many Greek words in Matthew, this word only appears when Christ's is speaking, not in the rest of the narrative.

Perhaps we should also say a little bit about Christ's use of the phrase "son of man." In the old testament, this phrase is used to refer to all of mankind, often with the idea of the descendants of the current generation. However, in Ezekiel, its use changes. It is the name that God or the messenger of God ("the one who spoke) uses to address Ezekiel.

Christ uses it to refer to himself and especially his power. His first use in Mat 8:20 where he says he has no place on earth. After that, he uses the term referring to his power to forgive sins and as the lord of the Sabbath. He defines "the son of man" as the one who sows the good seeds, with those seed being his word. The vast majority of his uses refer to the son of man's coming. It is the only term he uses when predicting his future betrayal, death, and resurrection.

Why does Christ use this term? There are probably a hundred reasons that I could discover it I just spent my time studying these specific verses and their connection (and if you look at them, a pattern does emerge), but my feeling is that Christ saw his story as the story of us all. The specific of his betrayal in Jerusalem aside, I think he is saying is that just like he is the heir to the prophets, we are all his heirs. The earth is not our home. We have the power to "let errors go," (translated as the foregiveness of sins) and to make our own Sabbath. We are all betrayed, die, and rise again. We all come to glory in our Father's house.

"Therefore" is from dia, which means "through" in space, "throughout" in time, "by this cause," "through," "thanks to," "by the aid of," "right through," and "to the end."

"Be" is from from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

"Prepared" is from hetoimos, which means "at hand," "ready," "prepared," "sure to come," "certain," "active," "zealous," and "bold."

"Think" is from dokeô (dokeo), which means "expect," "suppose," "imagine," "have an opinion," "seem," "seem good," and "to be reputed."

"Coming" is from erchomai, which means "to come" and "to go." It means "to set out" and "to arrive at." It is a little like we use the phrase "he is on his way,"or "to be under way," which can mean either that he is coming or going with no direct reference to the position of the speaker.

Mat 24:43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

Alternate Version: But know this: that if the master of the house had seen what sort of prison-thief was coming, he would have awaken and not let his house been dug through.

For those reading this chapter in the sense of the second coming, this verse seems jarring because it seems to compare the final coming of the savior with the coming of a thief. However, if we read this chapter differently, in the larger sense that we should never know what is change coming, and whether if will be good or bad, this makes more sense.

Again, as in the last few verses, the overidding symbolism is one of light and seeing and waking up so we can see. Darkness is not only the darkness of ignorance, but the darkness of sleep. Even the term used for "broken up," meaning specifically being dug through, also has a sense of bringing hidden things to light.

These is a close parallel between this verse and Matt 12:29, but other than the term for "house" all the words are different. In that verse, the owner was a strong man. He was not only taken unaware, but he also bound before he could be robbed. That verse, in the large context of people being controlled by their demons, the issue wasn't not being able to see what was coming but being strong enough to resist it.

Here the larger message is about not seeing clearly and defrauded without being aware of it. This idea starts with the false prophets who bring darkness in times of trouble. In continues through the last few verses where people are taken unawares in the field or the mill.

"Householder" is from oikodespotês , which is literally the "master of the house."

"Watch" is from phulakê (phulake), a form of phulax, which means a "watcher," "guard," "chain," "keeper," and "a place where people are watched." The phulakê form is found only in the NT. In Matt 18:30, it is clearly used to mean prison.

"Thief" is from kleptês (kleptes), which means a "thief," "cheat," and "knave."

"Watched" is from grêgoreô (gregoreuo), which means "to be or to become fully awake."

"Suffered" is from eaô, which means to "suffer," "to permit," "to let alone," and "to let be." This word is used for the first time here in the NT.

"House" is from oikia, which means "building," "house," "family," and "household."

"Broken up" is from dioruxis (diorysso), which means "digging through."

Mat 24:39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
Mat 24:40 Then shall two be in the field; the one shall be taken, and the other left.
Mat 24:41 Two [women shall be] grinding at the mill; the one shall be taken, and the other left.
Mat 24:42 Watch therefore: for you know not what hour your Lord comes.

Alternate version: And they didn't know until the flood came and swept them all away; so it is also with the presence of the Son of man. When two are in the field, one will be taken prisoner and the other left alone. Two shall grind a the mill and one shall be taken prisoner and one left alone. Stay awake because you don't see what hour of your lord comes.

Alternate version 2: And they didn't know until the flood came and swept them all away; so it is also with the presence of the Son of man. When two are in the field, one will be invited and the other left alone. Two shall grind a the mill and one shall be invited and one left alone. Wake up because you don't see what hour your lord comes.

These are interesting passages to translate because they can be legitimately translated in many contradictory ways. Depending on whether or not you think Christ's presence (or arrival) means, being taken can be a good or bad thing.

As always, I take it to have ALL these meanings. We don't know when the lord comes or even when he is here. We also don't know if his presence or coming will be good or bad for us. That is why we must be vigilant.

The first verse refers to the son of man's presence, but the last verse refers to the "coming" of the lord. while we may want to assume the two things are the same, the use of BOTH different nouns and different verbs seems to indicate that the write thought of them as different events.

In Greek, many of the words used here a "sight" words. This refers us back to the continual theme in this chapter to that Christ is the light, enabling us to see what is hidden to most people, especially those who turn to false prophets.

Update: In thinking about these verses more over the last few days, I found myself wondering at why contrasts the people in the field with those at the mill. As always, I go forward with the thought that nothing Christ says is without meaning. We may choose our words haphazardly, but Christ is always putting more into the words than we can imagine. A number of ideas occured to me.

First, it occurred to me that the people in the field are not described as working while those at the mill are. This means that we must remain vigilant both when we are both at leasure and at work, both times when we can be distracted from what is really important.

Then, in thinking about the contrasting way that we can think about being "picked up" and "left behind" as good or bad, I realized that perhaps Christ was using a rhetorical device here. When he spoke the lines, he may have made it clear by his intonations and the contrast that being "picked up" and "left behind" could be either a good or bad thing. Perhaps being picked up and taken out of your life is a bad thing if you are just sitting around in a field, but a good thing if you are working hard in a mill.

Then I realized how Christ comes back again and again to every part of the process of making bread. The sowing of the seeds depends on the ground (Christ's symbol for emotional relationships) on which they fall. The grain is gathered with the weeds, so that killing the weeds do not damage the crop. Here, the grinding the grain can become a moment of survival and reward or captivity and death. Working the yeast into the dough is like the kingdom of heaven because a little of it mixing into everything, changing it. And finally, the dough is baked in the ovens that are fueled by the weeds that grew along side of the grain.

In each of these steps, there is the sense of the valuable and the worthless being part of the same whole. We must take the good with the bad. However, in the end, the seed, the spirit wins out, the bread is made and life is sustained.

The first "knew" is from gignôskô (ginosko) which means "to learn to know," "to know by reflection or observation," and "to perceive."

"Took them away" is from airo, which primarily means "to lift," and also means "to raise up," "to take up," "to raise a child," "to exalt," "to lift and take away," and "to remove." This is NOT the word used in the following verses and translated as "taken."

"Coming" is from parousia, which means "presence," "arrival," "occasion," "situation," "substance," and "property." It is not the word consistenly used to describe something coming or "on its way," which is erchomai, which is used in the final phrase.

"Then" is from hote, which means "when," "as when," "at the time when," and "sometimes."

"Taken" is from paralambanô (paralambano), which means "to receive from," "to take upon oneself," "to undertake," "to take a pledge," "to take or to receive as a substitute," "to take up," "to catch up," "to invite," "to take to oneself" (as in a wife), "to get control of," and "to take a prisoner."

"Left " is from aphiêmi (aphiemi), which means "to let fall," "to send away," "to let loose," "to get rid of," "to leave alone," "to pass by," "to permit," and "to send forth from oneself." This is the same word that is translated as "leave" and "forgive" in the New Testament.

"Grind" is from alêtos (aletho) which means "to grind at a mill." Only here and in the corresponding verse in Luke.

"Watch" is from grêgoreô (gregoreuo), which means "to be or to become fully awake."

"See" is from eido, which means "to see," "to examine," and "to know."

"What" is from poios, which means "of what kind," "whose," "what," and "which."

"Lord," is from kurios, which means "having power," "being in authority" and "being in posession of." It also means "lord," "master of the house," and "head of the family."

The final "comes" is from erchomai, which means "to come" and "to go." It means "to set out" and "to arrive at." It is a little like we use the phrase "he is on his way,"or "to be under way," which can mean either that he is coming or going with no direct reference to the position of the speaker.

Mat 24:38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,

It is interesting that Matthew uses several different Greek words for "eating" when Christ uses of the phrase "eating and drinking." In the first two uses, (Mat 6:25, Mat 6:31), where to topic is people worryin about what they should eat, the word used is phago. In the next two (Mat 11:18, Mat 11:19) where the topic is the difference between John and Christ's eating, the word used is esthiô. Both are words are closely related, meaning simply "to eat" or "to devour." Here, the term is different, trôgô, which is usually used to refer to animals. The purpose here may be to draw the attention to people's animal physical nature.

UPDATE: I have spent sometime thinking about these post, wondering why Christ picked this particular phrase: eating, drinking, marrying, and giving in marriage. The phrase "eating and drinking is common, as we note above, and the term for "marry" is not rare, but the term for giving in marriage is only used in this verse and when Christ describes the lack of marriage in the after like.

After doing some research, I think this series of verbs refers specifically to the three realms of , as defined symbolically by Christ: the physical, the mental, the emotional and the spiritual. The eating of food is symbolic of the physical realm. The drinking of wine is symbolic of the mental realm. Marrying is symbolic of the emotional realm. And "giving in marriage" is symbolic of the spiritual realm.

Of course, my basic working method is to assume that every word from Christ has a meaning and focus. Since the four realms are his most frequent symbols, I naturally go there. Here, the meaning would be that the people of Noah's era were blind in all four areas, which ties nicely to the overall message of the chapter.

The last term, giving in marriage, is the most confusing, but mostly because it is used so seldom. Also, there is no question that I understand the spirtual realm much less than the other three. Christ himself always refers to it as "hidden." I had to do some research in Jewish marriage to come to the conclusion that I do. Apparently, the father gave the daughter in marriage, but in Jewish trandition, this was considered a contract, often in writing, where specific rights and responsibilities were transferred from the father to the husband.

The spiritual realm always refers to God, the Father, so that much makes sense. However, I have been struggling with the other symbols for the spiritual (for example, the seed) and what they mean. I am coming to the idea that the spirit is information, literally, the word. As we discuss discussing the cycles that Christ uses to refer to the other realms, spirit comes first and last. It is the seed that makes the body, the mind, and the relationships and that renews itself coming out again as a new lives, new thoughts, and new relationships.

In the past, I have thought of this seed as simple purpose or a goal, but symbols such as the marriage contract seem to extend the idea. Spirit is not just a goal, but a contract and an obligation. The spirit gives us our body, our thoughts, and our relationships with each other, but it also gives us responsibilities to the physical, mental, and emotional realms. It is not just knowledge, but an exchange of information that makes a convenant.

This ties into the words in the Lords prayer where we ask the Father to "leave our debts alone" (not "forgive" but "let be" from aphiêmi) while we agree to leave our debtors (not their debts) alone. We are recognizing the debt (physical, mental, and emotional) that we have with God and asking him not to collect on it. And, we recognize that others will have the same debts to us. The general message is the the spiritual investment must be allowed to grow over time to produce "fruit."

"Eat" if from trôgô, which means "to gnaw," "to nibble," and "munch," but it usually refers to herbivorous animals. It specifically means to eat vegetables or fruit.

"Drink" is from pinô, which means "to drink."

"Ark" is from kibôtos, which means a "box," "chest," and "coffer."

"To give in marriage" is from ekgamizô, which means "to give in marriage."

Mat 24:37 But as the days of Noah [were], so shall also the coming of the Son of man be.

Alternative: But the same as Noah's day was, also the presence of the Son of man is.

In the previous verse, Jesus says that no one will know when their own death is coming. God doesn't give any warnings and doesn't send out any messengers. Here, he continues that idea.

So, there are two ideas here that confuse one another. Is Christ saying that we can predict the "end times" or not. The answer is both yes and no.

In the first part of this chapter, Christ describes the signs that indicated times of trouble and pressure. His own presence signifies these times of pressure. During these times, the importance of Christ become more apparent. Christ Brings the light during these times, but the false prophets of these pressing times bring the darkness.

In the previous two verse, the message gets more precise. Though we can foresee times of pressure, we cannot foresee who and what are coming to an end. The physical passings of individuals and the passing of a social orders are not known before hand. We can know that pressure is coming and that things will change, but we don't know what will change and who will survive, except that those who have faith in Christ's purpose for them will survive, one way or another, physically, mentally, or spiritually.

"As" is from hosper, which means "the very man who," "the very thing, which," "the same as," "wherefore," and "although."

"Coming" is from parousia, which means "presence," "arrival," "occasion," "situation," "substance," and "property." It is not the word consistenly used to describe something coming or "on its way," which is erchomai.

Mat 24:36 But of that day and hour knows no [man], no, not the angels of heaven, but my Father only.

Alternative: But concerning that day and time, nobody will see, no, not heaven's messengers except my father alone.

This verse can be read as referring to the verse immediately before. In Mat 24:33, Christ says that people can see by the signs he mentions that they are at the end of an age. Here, he is saying that, though this world may be temporary, no one can say when it is over. This message applies as well both to the world as a whole and to any of our individual lives: we cannot know the time of our own deaths. This message about our not knowing who will live and who will die at the end of an age is a theme continued through many of the subsequent verses in this chapter. And the chapter gets very confusing if you don't realize what Christ saying here.

In this verse, Christ also echoes the ideas of lightness and dark, but in the larger sense of the seen and the hidden. Darkness is Christ's metaphor for human ignorance and refusing to see what is plain. However, what is hidden is different. These are things that God can see but no one else.

This ideas is "hidden" in the KJV (and every other major version) translation because the word translated as "knows" is eido, which is used in Mat 24:33 to refer to specifically what people can see. (See my analysis of that verse here). This word is used to specifically contrast what is seen and what is known. What people can "see" (eido) can lead to what they can know (gignôskô), but the two ideas are clearly separated in that prior verse. Why confuse them now, two verses later when Christ is trying to make the point that they are different?

This verse says that God intentionally hides the end point of our lives and of the world. God doesn't even tell his messengers because he doesn't want us to know. The specific reason for this is explained in upcoming verses, but by mentioning the fact that God's messages don't know makes it clear that this silence is intentional.

"Of" is from peri, which means "around," and "about," and specifically "concerning," and "about" with verbs relating to hearing, knowing, or speaking but meaning "approximately" when applied to numbers.

"See" is from eido, which means "to see," "to examine," and "to know."

Mat 24:35 Heaven and earth shall pass away, but my words shall not pass away.

Mat 24:35 The universe and society passes by, but my words shall not pass away.

Christ is saying that the physical world is temporary, but that the world of the mind, the realm of ideas, is eternal. Notice that here, in referring to a real "end" of the universe, Matthew does not have Christ using the word that can mean the purpose of things (telos), but rather the verb meaning "passing by," which indicates both what it is temporary and what is changing.

In the larger context of this chapter's themes, Christ is saying that the darkness of the false prophets represent the physical and society (the universe and the earth) and our natural fear and ignorance. However, this darkness is temporary. The light of knowledge and ideas remains both stable .

"Words" is from the the Greek logos, which means "word," "computation," "reckoning," and "value." It is also "an explanation," "an argument," or "a rule or principle of law."

"Pass" is from parerchomai, which means "go by," "pass by," "outstrip" (in speed), "pass away," "outwit," "past events" (in time), "disregard," and "pass without heeding."

Mat 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

Alternative: Truly I tell you that this generation may disregard this possibility until all these things happened.

In reading this chapter as a whole, the verses like this make me disregard interpretations or translations of this chapter that make it primarily be a prediction of the apocalypse.

As a prediction, Christ here addresses the fall of the temple during his own generation, but he also addresses the same times of pressure that come during all our lives. We all live through difficult times. We all disregard the signs of what is going on until it is too late.

"Pass" is from parerchomai, which means "go by," "pass by," "outstrip" (in speed), "pass away," "outwit," "past events" (in time), "disregard," and "pass without heading."

In my alternative translation "this posibility" is from an article (an) that is ignored in the original. It indicates something that can happen.

"Fulfilled" is from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

Mat 24:33 So likewise you, when you shall see all these things, know that it is near, [even] at the doors.

Alternative: So also, when seeing all these things, know what is nearly at your door.

Again, this verse connects directly to the main theme of this chapter, especially the last several verses, that the purpose of Christ's coming and especially as it relates to the "problem of evil." Chris puts his lesson in terms of lightness and darkness, knowledge and ignorance.

Why are there wars and disasters? Why does God allow calamities? Why does he put pressure people, in the form of death and upheaval? Because during these times, those who have a sense of purpose are brought to see the light of Christ and how his light differs from the darkenss In these verses, Christ is the light that allows us to see and thereby know our future. The false prophets who people seek to in times of trouble are hidden and empty and bring only the darkness of ignorance. Christ's message gives us hope for survival, not because it is hard to understand but because it is so obvious.

This particula verse echoes a common pattern for Christ's teaching. He says over and over that correctly perceiving the physical world is the path of knowledge, especially future knowledge. The word for knowing used here (gignôskô) is also used only in Mat 10:26, Mat 12:33, Mat 13:11, Mat 16:3, and in the verse just prior to this, Mat 24:32. Read all these verses and you discover that Christ repeats the idea that knowledge proceed direction from what is seen and should be obvious to everyone. All of these verses verses about knowledge, express the same idea: that the truth of is in plain sight, but that people cannot see it and therefore do not understand. It is knowledge that we learn, part of the mental realm because it is our mental abilities that allow us to see or predict the future.

In times of trouble, we can see what is truly important more clearly in terms of black and white. All of our other concerns, our country, our possessions, even what we are wearing suddenly become unimportant. The survival of our families and children become more important. Though people turn to false prophets and kings, these false prophets only make life darker and more meaningless. Only those who understand their purpose and Christ purpose can see the light.

The word used for seeing (eido) is very common in the NT. Christ often uses it to describe the obivious things that people see and the hidden things that only God can see. It is sometimes translated as "to know" but more in the sense of seeing what is apparent rather than learning. It takes no intelligence to see what is obvious.

It is interesting that this chapter include several words that are used minimally in the other places in the Gospels, especially the synoptic Gospels.. There term used for "near" is only used here and in the previous verse in the synoptic Gospels but more extensively in John. The same is true of the term for "door," which is used by Christ only here in the synoptic Gospels, but which is used in John more frequently by Christ referring to himself as "the door" to salvation.

"See" is from eido, which means "to see," "to examine," and "to know."

Knew" is gignôskô (ginosko) which means "to learn to know," "to know by reflection or observation," and "to perceive."

"Near" is from engus (eggus), which means "near", "nigh," "at hand," "nearly" (when referring to numbers," "very near" when referring to death, " and "akin to" when referring to relationships.

"Door" is from thura, which means "door," "barrier," "gates," and "entrance."

Mat 24:32 Now learn a parable of the fig tree; When its branch is yet tender, and puts forth leaves, you know that summer [is] nigh:

The image here is of rebirth, the spring following the winter. This fits nicely with the light of Christ overcoming the darkness and doubts of the false prophets. Again, those who hold to their purpose through the times of pressure shall be saved.

Christ's constant message is one of rebirth, from the rebirth of baptism to the rebirth after death. Even if we look at this section as about the end of the planet, rather than the end of a life or the end of an age, there is still a rebirth in the "lifting of the veil."

"Learn" is from manthanô (manthano), which means "to learn" especially by study or practice, "acquire a habit of," "perceive," "understand," and "notice."

"Tender" is from hapalos, which means "soft to the touch," "tender," and "delicate."

Mat 24:31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

Alternative: And he sends his messengers with the great sound of a war-trumpet and gathers his chosen from the four quarters, from highest point to the furthest part of the universe.

If we simply translated the Greek, this phrase becomes less miraculous, saying that Christ will send his messengers out to gather his followers from everywhere. The introduction of the idea of "angels" comes from our idea of messengers from God, which covers almost every reference to messengers in Matthew. In Mat 11:10, the same word is translated as "messenger" when used to quote scripture referring to John the Baptist.

This verse also offers a good example of one of the many ways Christ uses the term "heaven" to mean something much different than our conception of heaven as the afterlife. While I suppose you could make the case that Christ is describing the gathering of his followers from different parts of the afterlife, it certainly makes more sense to use the more general sense of the word as meaning the entire "universe," which could mean both the material universe as well as the spiritual.

This verse also offers a little insight to how the verbs of the New Testament, written in Koine, do not show tense, person, or number in the same way that classical Greek verbs can and how those ideas have to be taken from context.

For example, the word apostellô can be translated as the past tense ("sent" as in Mat 10:40) , present tense ("send" as in Mat 10:16) or the future tense, as it is here. It can be translated as the first person ("I send," again Mat 10:16) or the third person as shown originally here. It can also be translated as singular, as it is here, or plural, as it is, for example, in Mat 14:35 where it is rendered as "they sent." The elements of tense, person, and number are all taken from context.

Since this chapter is translated as a prediction of the future end of the world, all the verbs are rendered in the future tense.

However, we get the third person here from the word "autos," which in the NT is always translated as "his" or "her," never "my," for which a different word is used (mou). Since the possessive pronoun is third person, we translate verbs in the third person as well even though Christ is clearly referring to himself as the "son of man."

"Send" is the Greek, apostellô (apostello), which is our source of the word "apostle." It means "to send off," "to send away," or "to dispatch."

"His" is from autos, which means "the same," "his," "her," "its," (but not "my') "myself," (but not translated that way in the NT) "yourself," "itself," "oneself," "himself," and "herself."

"Angels" is from aggelos, which means "messenger" and "envoy."

"Sound" is from phônê, which means "sound," "voice," and "the faculty of speech."

"Trumpet" is from salpinx (salpigx), which means "war-trumpet."

"Gather" is from episunagô, which means "to collect," "to bring in," "to accumulate," and "to count up."

"Elect" is from eklektos, which means "picked out," "select," "choice," and "pure."

"Winds" is from anemos, which means "wind," "cardinal point," and "quarter."

"One end" is from akron, which means "highest or furthest point," "mountain top," "cape," or "end."

Mat 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

Alternative: And then the significance of the son of man shines in the sky; and when all the battered people of the world indeed can see the son of man rise upon the clouds of heaven among its power and a great popular reputation.

Remember the question that started this chapter, "What is the significance of your presence to the culmination of the era?" Here, we come to the final answer. When everything looks darkest, Christ significance will shine to all the battered people of the earth. They will see him in a new light.

Light and darkness have been the main points of the last several verses. Christ always used light to symbolize knowledge and darkeness to mean ignorance. Here, the idea is combined with that of the dawning of a new age. This age occurs whenever people come to the realization that Christ is the solution to their problems. The light of a better age dawns whenever believing in Christ become popular again.

Notice that this only happens after these times of great pressure, when the false prophets and saviors have failed and their darkness has fallen over humanity. Out of this upheaval comes a renewal of faith. People elevate the importance of Christ.

"Appear" is from from phainô, which means "to bring to light," "to cause to appear," "to make known," "to reveal," "to show forth," "to display," "to give light," and "to shine." This was translated as "shine" just two verses ago when referring to the coming of the son of man.

"Sign" is from sêmeion, which means "mark," "sign," "omen," "sign from the gods," "signal," and "indication."

"Mourn" is from koptô, which means "to cut," "to strike," "to smite," "to slaughter," "to hammer," "to forge," "to knock," "to tire out," and "to beat one's breast."

"Shall see" is from optanomai, (optazomai) which means "to be seen."

"Cloud" is from nephelê, which means "clouds," "mist," and "fog."

"With" is from meta, which means "in the midst of," "among," "between," "in common," "along with," and "by the aid of."

"Great" is from polus, which means "many (in number)," "great (in size or power or worth)," and "large (of space)." As an adverb is means "far," "very much," "a great way," and "long."

"Glory" is from doxa, which means "expectation," "notion," "opinion," "repute," and "popular repute." Translations as "glory" or "splendor" are found exclusively in translating the Bible.

Mat 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

Alternative: But right in the midst the pressure of these days, the sun darkens and the moon does not give its light and the stars fall from the sky and the universe's power wavers.

I know that virtually all Christians see this chapter as a description of the apocalypse, that is, the ending of the world. (In Greek, apocalypse means literally, "the lifting of the veil," not the end of the world or even age.) The more I look at this chapter as a whole, however, the more it reads like an indictment of apocalyptic thinking rather than a foretelling of the apocalypse. While this verse seems like it describes the end of the world instead of the culmination of an age or our indivual deaths, Christ is more generally describing a loss of faith during times of trouble. In addressing the world's loss of faith, he is saying much more than the sun and moon literally darkening and the stars falling.

The reference here is to the false prophets and false saviors, who hide in secret rooms and the desert and who show up like buzzards circling a dead body during times of pressure. The contrast is with Mat 24:27 where Christ describes his presence as a bright light that flashes from sunrise to sunset. As we said in our analysis of that verse, the false saviors are hidden and make everything obscure. That point in emphasized here. Christ is describing the Chicken Little viewpoint of those who follow these false prophets. In other words, when times get tough, the crowd always thinks that it is the end of the world and follow their prophets of gloom and doom.

And isn't that exactly what always happens? You can see this pattern repeated in EVERY era including our own. From the viewpoint of the crowd and these false prophets, the sky is falling. Yet, beginning this chapter, in Mat 24:6 when he begins describing all these troubles Christ says that "the end is not yet." He is saying that "the purpose" of the world is not these wars and disasters that pressure us. Instead, he says in Mat 24:13 that those who remain steadfast, holding to their purpose, without panicing and turning on one another, will survive these troubles.

How many divergent Christian sects have arisen over the centuries founded on a new "prophet's" prediction that the end of the world is coming. Isn't it likely that Christ would warn us that this would happen? Isn't he clearly warning us of these false prophets who seek to lead us away from the light and into the darkness?

The evidence that Christ is saying that an apocalyptic viewpoint is a false belief is made clear at the end of this verse. When Christ says that "heaven's power is shaken," is he saying that it is truly shaken or the people fear that it is wavering, lead by their false prophets? Thoughout the Gospels, Christ consistently uses the power of heaven or the universe as a synonym for God's power. Does God's power ever waver under any circumstances? Or do people mistakenly think or fear that it is failing because they lack faith?

Remember how this chapter begins. Christ says the temple will soon fall. The apostle's ask what Christ's presence means in terms of the culmination of their era. Christ says that the purpose of the world is not found in these upheavals that turn everything we know upside down. Yes, these changes come suddenly and can instantly deprive us of everything we think is important. However, he also says that if we hold to our purpose, we can survive.

His presence during these times provides a bright, guiding light in contrast to the secret knowledge claimed by the prophets of gloom and doom. In the next few verses, he goes on to explain that his presence will give people a rallying point throughout these recurring times of tragedy when false prophets predict only gloom and doom. Those that follow his light survive to live in a brighter age.

I am suddenly reminded of the second line of the Beatitudes, where Christ says that those who mourn are being summoned (not "comforted" as in most translations). Christ is saying that these periodic upheavals serve a purpose: to winnow out those who have faith from those who do not. Tragedy is a summoning of us to God. This is an answer to people who do not understand the purpose of evil. Tough times, that is times of pressure, as Christ describes them, serve a purpose. They call us to faith in God. Separating those who have faith who survive from those who are fearful and die.


"After" is from meta, which means "in the midst of," "among," "between," "in common," "along with," and "by the aid of."

"Darken" is from skotizô, which means "make dark," "get in the light of," "to be darkened," and "to be blinded."

"Light" is from phengos (pheggos), which means "light," "splendor," "luster," "moonlight," "day," and "light" as a metaphor for glory, pride, and joy.

"Shaken" is from saleuô, which means "to cause to rock," "to make vibrate," "to be shaken," "to waver," "to totter," "to move up and down," "to roll," and "to toss."

"Power" is from dunamis, which means "power," "might," "elemental force," "faculty," "art," "worth," and "capacity."

Mat 24:27 For as the lightning comes out of the east, and shines even unto the west; so shall also the coming of the Son of man be.
Mat 24:28 For wherever the carcass is, there will the eagles be gathered together.

Alternative: Because just as the light's flash comes out of the sunrise and gives light until its setting so also will the presence of the son of man be. Because if there is a dead body, the birds of omen gather.


Again, I refer you back to the original question from the Apostles. Were they asking about the significance of Christ's presence to the end of the age (and, the purpose of the world)? Or were they asking about his coming at the end of the world? The later interpretation is more popular in modern Christianity, but the first version is stongly supported by the original Greek of the Gospels. Of course, my view is that both viewpoints are valuable.

Here, the immediate point of these verses is to provide an explanation of why we should not believe that a savior in a time of trouble will be found in the desert or a secret chamber.

The first verse here contrasts the openness and revealing nature of Christ with the secrecy and remoteness of the false saviors to whom people turn in times of trouble. The true annointed is a bright light, out in the open, which enlightens everything. The false saviors are hidden and make everything obscure.

The next verse compares these false saviors with birds around a dead body. The term "vulture" is never used in the New Testament, so perhaps the Greek term, gups, an uncommon word in Greek literature, was not a part of the common tongue of simplified Greek (Koine) in which the Gospels were written. However, the term "eagle" was known, largely because the eagle was used as a standard of the Roman legions. Here, Christ uses the common desert image of the a carcass surrounded by birds to call to mind the deadly nature of the desert.

The eagle played in important role in Greek culture where is was a symbol of Zeus. An eagle was sent to torment Prometheus for giving fire to mankind. Zeus released two eagles (one from the east and one from the west) and they met in Delphi, defining it as the center of the world. Zeus also took the form of an eagle in his homosexual relationship with Ganymedes. In Roman culture, the eagle was original one of five animals used on the standard for the Roman army, but about 100 BC, the other four animals ( the wolf, the minotaur, the horse, and the boar) were abandoned, leaving only the eagle, which later became associated with Caesar and then all future emperors.


"Lightening" is from astrapê, which means "a flash of lightening," "lightening," and the "light of a lamp. " It is a metaphor for the "flashing" of the eyes.

"Comes out of" is from exerchomai, which means "to come or go out of " or "to come out."

"East" is from anatolê, which means "to rise above the horizon," "sunrise," "ascendent," and "source."

"Comes is from parousia, which means "presence," "arrival," "occasion," "situation," "substance," "property," and "contribution."


"Shines" is from phainô, which means "to bring to light," "to cause to appear," "to make known," "to reveal," "to show forth," "to display," "to give light," and "to shine."

"West" is from dusmê, which means "setting," "the point of setting," and "the quarter of sunset."

"Eagle" is from aetos, which means "eagle," (which was considered a bird of omen) "eagle as a standard (of the Roman legions)," and "omen."

Mat 24:25 Behold, I have told you before.
Mat 24:26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, [he is] in the secret chambers; believe [it] not.

In the previous verse, Christ said that because people desire a savior in difficult times, those claiming to be saviors would arise. These prophets arising out of crisis would apparently perform miracles but there is something a little off about them. They would make their appearance in deserted and hidden places, far away from the light of day.

The seeking of these false saviors is part of our desire to escape or run away from bad times. Remember, throughout Christ's teaching, he announces that the "kingdom of heaven" is "on its way." We don't have to seek out God: he is coming for us. If we want to avoid God, we have to run from Him.

However, these false prophets, rather than coming to us, require that we go out to them. In Greek, the difference is that between erchomai, which means "to start," "to set out," "to come" or "to go," and exerchomai, which means "to come or go out of " or "to come out."

Where has Christ told us this before? In Mat 11:7, Christ uses this same term to describe people going out to see the John the Baptist. He then contrasts his methods to the methods of John. John fasted and taught in the desert. Christ didn't fast and taught in the cities? How were they they same? Both John and Christ were both condemned by the leading lights of their generation. In Chapter 11, Christ defines the crowd as childen who want everyone to dance to their tune. During times of trouble, these same people try to direct us to their new prophets and saviors.

Mat 24:23 Then if any man shall say unto you, Lo, here [is] Christ, or there; believe [it] not.
Mat 24:24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.

The point here is that during times of great pressure, people will look for saviors to help them. This demand will create supply. People will rise claiming to be saviors and prophets. People looking for signs and wonders will find them.

"Shall show" is from didômi, which means "to give freely," "to be ready to offer," "to hand over," "to assign," "to grant," "to offer," "to deliver up," and "to give oneself."

"Wonders" is from teras, which means "sign," "wonder," "marvel," "portent," and "monstrosity."

"Elect" is from eklektos, which means "picked out" and "selected."