OT-PROPHET.filter - rwp Parousia:

rwp@1Corinthians:15:23 @{Order} (\tagmati\). Old military term from \tass\, to arrange, here only in N.T. Each in his own division, troop, rank. {At his coming} (\en ti parousii\). The word \parousia\ was the technical word "for the arrival or visit of the king or emperor" and can be traced from the Ptolemaic period into the second century A.D. (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins were struck after a parousia of the emperor." Paul is only discussing "those that are Christ's" (3:23; strkjv@Galatians:5:24|) and so says nothing about judgment (cf. strkjv@1Thessalonians:2:19; strkjv@3:13; strkjv@4:15; strkjv@5:23|).

rwp@1Thessalonians:2:19 @{Crown of glorying} (\stephanos kauchses\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en ti autou parousii\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; strkjv@4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.

rwp@1Thessalonians:4:15 @{By the word of the Lord} (\en logi Kuriou\). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in strkjv@1Corinthians:11:23|. Jesus may have spoken on this subject though it has not been preserved to us (cf. strkjv@Mark:9:1|). {Ye that are alive} (\hmeis hoi zntes\). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote. {Shall in no wise precede} (\ou m phthasmen\). Second aorist active subjunctive of \phthan\, to come before, to anticipate. This strong negative with \ou m\ (double negative) and the subjunctive is the regular idiom (Robertson, _Grammar_, p. 929). Hence there was no ground for uneasiness about the dead in Christ.

rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en phni archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \phni\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christi anastsontai prton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

rwp@1Timothy:6:14 @{That thou keep} (\trsai se\). First aorist active infinitive of \tre\, with accusative of general reference (\se\) in indirect command after \paraggell\. {Without spot} (\aspilon\). Late adjective (\a\ privative, \spilos\, spot, strkjv@Ephesians:5:27|). In inscription and papyri. {Without reproach} (\anepilmpton\). See strkjv@3:2; strkjv@5:7|. {Until the appearing} (\mechri ts epiphaneias\). "Until the epiphany" (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In strkjv@2Thessalonians:2:18| we have both \epiphaneia\ and \parousia\. See strkjv@Titus:2:13; strkjv@2Timothy:1:10; strkjv@4:1,8|.

rwp@2Corinthians:7:6 @{Cormforteth} (\parakaln\). See on ¯1:3-7| for this word. {The lowly} (\tous tapeinous\). See on ¯Matthew:11:29|. Literally, low on the ground in old sense (Ezekiel:17:24|). Low in condition as here; strkjv@James:1:9|. In strkjv@2Corinthians:10:1| regarded as abject. In this sense in papyri. "Humility as a sovereign grace is the creation of Christianity" (Gladstone, _Life_, iii, p. 466). {By the coming} (\en ti parousii\). Same use of \parousia\ as in strkjv@1Corinthians:16:7| which see. See also strkjv@2Corinthians:7:7; strkjv@10:10|.

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthsantes\). First aorist active participle of \exakolouthe\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egnrisamen humin\). First aorist active indicative of \gnriz\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt\ like \epopteu\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autopts\ in strkjv@Luke:1:2|. {Of his majesty} (\ts ekeinou megaleiottos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.

rwp@2Peter:3:3 @{Knowing this first} (\touto prton ginskontes\). Present active participle of \ginsk\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \ginskontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschatn tn hmern\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kairi eschati\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou tn chronn\ (upon the last of the times). John has usually \ti eschati hmeri\ (on the last day, strkjv@6:39f.|). Here \eschatn\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmoni empaiktai\). Note Peter's play on words again, both from \empaiz\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaikts\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).

rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin h epaggelia ts parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimthsan\). First aorist passive indicative of \koima\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\houts\). "Thus." {From the beginning of creation} (\ap' archs ktises\). Precisely so in strkjv@Mark:10:6|, which see.

rwp@2Peter:3:12 @{Looking for} (\prosdokntas\). Present active participle of \prosdoka\ (Matthew:11:3|) agreeing in case (accusative plural) with \hums\. {Earnestly desiring} (\speudontas\). Present active participle, accusative also, of \speud\, old verb, to hasten (like our speed) as in strkjv@Luke:2:16|, but it is sometimes transitive as here either (preferably so) to "hasten on the parousia" by holy living (cf. strkjv@1Peter:2:12|), with which idea compare strkjv@Matthew:6:10; strkjv@Acts:3:19f.|, or to desire earnestly (Isaiah:16:5|). {Being on fire} (\puroumenoi\). Present passive participle of \puro\, old verb (from pur), same idea as in verse 10|. {Shall melt} (\tketai\). Futuristic present passive indicative of \tk\, old verb, to make liquid, here only in N.T. Hort suggests \txetai\ (future middle), though strkjv@Isaiah:34:4| has \taksontai\ (second future passive). The repetitions here make "an effective refrain" (Mayor).

rwp@2Thessalonians:1:7 @{Rest with us} (\anesin meth' hmn\). Let up, release. Old word from \animi\, from troubles here (2Corinthians:2:13; strkjv@7:5; strkjv@8:13|), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5|) and so they will share (\meth'\) the {rest}. {At the revelation of the Lord Jesus} (\en ti apokalupsei tou Kuriou Isou\). Here the \Parousia\ (1Thessalonians:2:19; strkjv@3:13; strkjv@5:23|) is pictured as a {Revelation} (Un-veiling, \apo-kalupsis\) of the Messiah as in strkjv@1Corinthians:1:7, strkjv@1Peter:1:7,13| (cf. strkjv@Luke:17:30|). At this Unveiling of the Messiah there will come the {recompense} (verse 6|) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (\ap' ouranou\) as to place and {with the angels of his power} (\met' aggeln dunames autou\) as the retinue and {in flaming fire} (\en puri phlogos\, in a fire of flame, fire characterized by flame). In strkjv@Acts:7:30| the text is {flame of fire} where \puros\ is genitive (like strkjv@Isaiah:66:15|) rather than \phlogos\ as here (Exodus:3:2|).

rwp@2Thessalonians:2:1 @{Touching the coming of our Lord Jesus Christ} (\huper ts parousias tou Kuriou (hmn) Isou Christou\). For \ertmen\, to beseech, see on ¯1Thessalonians:4:1; strkjv@4:12|. \Huper\ originally meant over, in behalf of, instead of, but here it is used like \peri\, around, concerning as in strkjv@1:4; strkjv@1Thessalonians:3:2; strkjv@5:10|, common in the papyri (Robertson, _Grammar_, p. 632). For the distinction between \Parousia, Epiphaneia\ (Epiphany), and \Apokalupsis\ (Revelation) as applied to the Second Coming of Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in the light of the papyri. \Parousia\ lays emphasis on the {presence} of the Lord with his people, \epiphaneia\ on his {manifestation} of the power and love of God, \apokalupsis\ on the {revelation} of God's purpose and plan in the Second Coming of the Lord Jesus. {And our gathering together unto him} (\kai hmn episunaggs ep' auton\). A late word found only in II Macc. strkjv@2:7; strkjv@2Thessalonians:2:1; strkjv@Hebrews:10:25| till Deissmann (_Light from the Ancient East_, p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in strkjv@1Thessalonians:4:15-17|, and the being forever with the Lord thereafter. Cf. also strkjv@Matthew:24:31; strkjv@Mark:13:27|.

rwp@2Thessalonians:2:8 @{And then} (\kai tote\). Emphatic note of time, {then} when the restraining one (\ho katechn\) is taken out of the way, then \the lawless one\ (\ho anomos\), the man of sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (\hon ho kurios [Isous] anelei\). Whether Jesus is genuine or not, he is meant by Lord. \Anelei\ is a late future from \anaire\, in place of \anairsei\. Paul uses strkjv@Isaiah:11:4| (combining {by the word of his mouth} with {in breath through lips}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (\kai katargsei ti epiphaneii ts parousias autou\). This verb \katarge\ (\kata, argos\) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both \epiphaneia\ (\epiphany\, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and \parousia\ (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

rwp@2Thessalonians:2:9 @{Whose coming is} (\hou estin h parousia\). Refers to \hon\ in verse 8|. The Antichrist has his \parousia\ also. Deissmann (_Light from the Ancient East_, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his \Parousia\." Antiochus Epiphanes is called _the manifest god_ (III Macc. strkjv@5:35). Songs:the two Epiphanies coincide. {Lying wonders} (\terasin pseudous\). "In wonders of a lie." Note here the three words for the miracles of Christ (Hebrews:2:4|), power (\dunamis\), signs (\smeia\), wonders (\terata\), but all according to the working of Satan (\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.

rwp@Acts:3:20 @{And that he may send the Christ who hath been appointed for you, even Jesus} (\kai aposteili ton prokecheirismenon humin Christon Isoun\). First aorist active subjunctive with \hops an\ as in strkjv@15:17| and strkjv@Luke:2:35|. There is little real difference in idea between \hops an\ and \hina an\. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21| shows. Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the \Parousia\." Jesus did promise to be with the disciples all the days (Matthew:28:20|), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word \prokecheirismenon\ (perfect passive participle of \procheiriz\, from \procheiros\, at hand, to take into one's hands, to choose) is the correct text here, not \prokekrugmenon\. In the N.T. only here and strkjv@Acts:22:14; strkjv@26:16|. It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in strkjv@1Timothy:6:15| and the First Epiphany described in strkjv@1Peter:1:20|.

rwp@James:5:7 @{Be patient therefore} (\makrothumsate oun\). A direct corollary (\oun\, therefore) from the coming judgment on the wicked rich (5:1-6|). First aorist (constative) active imperative of \makrothume\, late compound (Plutarch, LXX) from \makrothumos\ (\makros, thumos\, of long spirit, not losing heart), as in strkjv@Matthew:18:26|. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience (\hupomon\) in strkjv@1:3f.,12| and repeated in strkjv@5:11|. They will need both submission (\hupomen\ strkjv@5:11|) and steadfastness (\makrothumia\ strkjv@5:10|). {Until the coming of the Lord} (\hes ts parousias\). The second coming of Christ he means, the regular phrase here and in verse 8| for that idea (Matthew:24:3,37,39; strkjv@1Thessalonians:2:19|, etc.). {The husbandman} (\ho gergos\). The worker in the ground (\g, erg\) as in strkjv@Matthew:21:33f|. {Waiteth for} (\ekdechetai\). Present middle indicative of \ekdechomai\, old verb for eager expectation as in strkjv@Acts:17:16|. {Precious} (\timion\). Old adjective from \tim\ (honor, price), dear to the farmer because of his toil for it. See strkjv@1Peter:1:19|. {Being patient over it} (\makrothumn ep' auti\). Present active participle of \makrothume\ just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. strkjv@Luke:18:7| of God). {Until it receive} (\hes labi\). Temporal clause of the future with \hes\ and the second aorist active subjunctive of \lamban\, vividly describing the farmer's hopes and patience. {The early and latter rain} (\promon kai opsimon\). The word for rain (\hueton\ strkjv@Acts:14:17|) is absent from the best MSS. The adjective \promos\ (from \pr\, early) occurs here only in N.T., though old in the form \promos\ and \prs\. See strkjv@Deuteronomy:11:14; strkjv@Jeremiah:5:24|, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (\opsimon\, from \opse\, late, here only in N.T.) in April and May for maturing the grain.

rwp@Matthew:24:3 @{As he sat} (\kathmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ainos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Philippians:1:26 @{In Christ Jesus in me} (\en Christi Isou en emoi\). "In Christ Jesus" as the basis for the glorying (\kauchma\), "in me" as the instance in point. {Through my presence} (\dia ts ems parousias\). The word so often used of the second coming of Christ, but here in its ordinary sense as in strkjv@2:12; strkjv@1Corinthians:16:17|.

rwp@Revelation:11:14 @{Is past} (\aplthen\). Second aorist active indicative of \aperchomai\. See strkjv@9:12| for this use and strkjv@21:1,4|. The second woe (\h ouai h deutera\) is the sixth trumpet (9:12|) with the two episodes attached (10:1-11:13|). {The third woe} (\h ouai h trit\, feminine as in strkjv@9:12|) is the seventh trumpet, which now "cometh quickly" (\erchetai tachu\), for which phrase see strkjv@2:16; strkjv@3:11; strkjv@22:7,12,20|. Usually pointing to the Parousia.

rwp@Revelation:16:14 @{Spirits of devils} (\pneumata daimonin\). "Spirits of demons." Explanation of the simile \hs batrachoi\. See strkjv@1Timothy:4:1| about "deceiving spirits and teachings of demons." {Working signs} (\poiounta smeia\). "Doing signs" (present active participle of \poie\). The Egyptian magicians wrought "signs" (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums. {Which go forth} (\ha ekporeuetai\). Singular verb with neuter plural (collective) subject. {Unto the kings} (\epi tous basileis\). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain" (Swete). {To gather them together} (\sunagagein\). Second aorist active infinitive of \sunag\, to express purpose (that of the unclean spirits). {Unto the war of the great day of God, the Almighty} (\eis ton polemon ts hmeras ts megals tou theou tou pantokratoros\). Some take this to be war between nations, like strkjv@Mark:13:8|, but it is more likely war against God (Psalms:2:2|) and probably the battle pictured in strkjv@17:14; strkjv@19:19|. Cf. strkjv@2Peter:3:12|, "the day of God," his reckoning with the nations. See strkjv@Joel:2:11; strkjv@3:4|. Paul uses "that day" for the day of the Lord Jesus (the Parousia) as in strkjv@1Thessalonians:5:2; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:6; strkjv@2:16; strkjv@2Timothy:1:12,18; strkjv@4:8|.

rwp@Revelation:17:8 @{Was and is not} (\n kai ouk estin\). Imperfect and present of \eimi\, an apparent antithesis to \ho n kai ho n\ of strkjv@1:4|. This is a picture of the beast of strkjv@13:1ff.| which the woman is riding, but no longer just the empire, but one of the emperors who died (\ouk estin\, is not). {And is about to come up out of the abyss} (\kai mellei anabainein ek ts abussou\). That is, he is going to come to life again. {And to go into perdition} (\kai eis apleian hupagei\). Songs:(and he goes into perdition) the best MSS. read rather than the infinitive \hupagein\. Most interpreters see here an allusion to the "Nero _redivivus_" expectancy realized in Domitian, who was ruling when John wrote and who was called Nero _redivivus_. {Shall wonder} (\thaumasthsontai\). First future passive (deponent) of \thaumaz\, with which compare \ethaumasth\ in strkjv@13:3|. John had wondered (\ethaumasa\) in verse 6| "with the amazement of a horrible surprise; the world will wonder and admire" (Swete). {Whose name} (\hn onoma\). Singular \onoma\, like \ptma\ in strkjv@11:8|. See strkjv@13:8| for the same description of those who worship the beast and for discussion of details. {When they behold} (\blepontn\). Genitive plural of the present active participle of \blep\, agreeing with \hn\ (genitive relative) rather than with \hoi katoikountes\ (nominative just before \hn\). {How that} (\hoti\). "Namely that." {He was, and is not, and shall come} (\n kai ouk estin kai parestai\). Repetition of what is in verse 7| with \parestai\ (future of \pareimi\, from which \parousia\ comes) in place of \mellei\, "parody of the divine name" (Charles) in strkjv@1:4,8; strkjv@4:8|, "as the hellish antitype of Christ." The Neronic Antichrist has also a \parousia\.

rwp@Revelation:20:5 @{The rest of the dead} (\hoi loipoi tn nekrn\). "All except the martyrs, both the righteous and the unrighteous" (Beckwith). But some take this to mean only the wicked. {Lived not until the thousand years should be finished} (\ouk ezsan achri telesthi ta chilia et\). See verse 4| for the items here. "To infer from this statement, as many expositors have done, that the \ezsan\ of v. 4| must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative" (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism. {This is the first resurrection} (\haut h anastasis h prt\). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to "the return of the martyrs and confessors to life at the beginning of the Thousand Years." According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with strkjv@1Thessalonians:4:16|, where the dead in Christ are raised before those living are changed. Some think that John here pictures the "Regeneration" (\palingenesia\) of strkjv@Matthew:19:28| and the "Restoration" (\apokatastasis\) of strkjv@Acts:3:21|. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in strkjv@20:12| and to the general resurrection in strkjv@John:5:29; strkjv@Acts:24:15|.

rwp@Info_Revelation @ A BRIEF BIBLIOGRAPHY (ONLY BOOKS SINCE 1875) Abbott, E. A., _Johannine Grammar_ (1906).,_Notes on New Testament Criticism_ (Part VII of Diatessarica, 1907). Allo, E. B., _L'apocalypse et l'epoque de la parousia_ (1915).,_Saint Jean. L'apocalypse_ (1921). Baldensperger, _Messian. Apok. Hoffnung_. 3rd ed. (1903). Baljon, J. M. S., _Openbaring van Johannes_ (1908). Beckwith, J. T., _The Apocalypse of John_ (1919). Benson, E. W., _The Apocalypse_ (1900). Berg, _The Drama of the Apocalypse_ (1894). Bleek, F., _Lectures on the Apocalypse_ (1875). Boll, _Aus der Offenbarung Johannis_ (1914). Bousset, W., _Die Offenbarung Johannis_. 2 Aufl. (1906).,_Zur Textkritik der Apokalypse_ (1894). Brown, Charles, _Heavenly Visions_ (1911). Brown, D., _The Structure of the Apocalypse_ (1891). Bullinger, _Die Apokalypse_ (1904). Bungeroth, _Schlussel zur Offenbarung Johannis_ (1907). Burger, C. H. A., _Offenbarung Johannis_ (1877). Cadwell, _The Revelation of Jesus Christ_ (1920). Calmes, _L'Apokalypse devant la Critique_ (1907). Campbell, _The Patmos Letters Applied to Modern Criticism_ (1908). Carrington, P., _The Meaning of the Revelation_ (1931). Case, S. J., _The Millennial Hope_ (1918).,_The Revelation of John_ (1920). Charles, R. H., _Studies in the Apocalypse_ (1913).,_The Revelation of St. John_. 2 vols. (1921). Chevalin, _L'apocalypse et les temps presents_ (1904). Crampon, _L'apocalypse de S. Jean_ (1904). Dean, J. T., _The Book of Revelation_ (1915) Deissmann, A., _Light from the Ancient East_. Tr. by Strachan (1927). Delaport, _Fragments sahidiques du N.T. Apocalypse_ (1906). Douglas, C. E., _New Light on the Revelation of St. John the Divine_ (1923). Dusterdieck, _Offenbarung Johannis_. 4 Aufl. (1887). Eckman, _When Christ Comes Again_ (1917). Erbes, _Offenbar. Johan. Kritischuntersucht_ (1891). Forbes, H. P., _International Handbook on the Apocalypse_ (1907). Gebhardt, _Doctrine of the Apocalypse_ (1878). Geil, W. E., _The Isle That Is Called Patmos_ (1905). Gibson, E. C. S., _The Revelation of St. John_ (1910). Gigot, _The Apocalypse of St. John_ (1915). Glazebrook, _The Apocalypse of St. John_ (1924). Gunkel, H., _Schopfung und Chaos_ (1895). Gwynn, _The Apocalypse of St. John_ (1897). Harnack, A., _Die Chronologie der altchristlichen Litteratur_. Bd I (1897). Henderson, B. W., _The Life and Principate of the Emperor Nero_ (1903). Hill, _Apocalyptic Problems_ (1916). Hill, Erskine, _Mystic Studies in the Apocalypse_ (1931). Hirscht, _Die Apokalypse und ihre neueste Kritik_ (1895). Holtzmann, H. J., _Die Offenbarung Johannis_ (1891). Holtzmann-Bauer, _Hand-Comm., Offenbarung des Johannis_. 3 Aufl. (1908). Horne, _The Meaning of the Apocalypse_ (1916). Hort, F. J. A., _The Apocalypse of St. John, Chs. 1-3_ (1908). James, M. R., _The Apocalypse in Art_ (1931). Jowett, G. T., _The Apocalypse of St. John_ (1910). Kubel, _Offenbarung Johannis_ (1893). Laughlin, _The Solecisms of the Apocalypse_ (1902). Lee, S., _Revelation in Speaker's Comm_. (1881). Linder, _Die Offenbarung des Johannis aufgeschlossen_ (1905). Llwyd, J. P. D., _The Son of Thunder_ (1932). Lohmeyer, E., _Die Offenbarung des Johannes_. Handbuch zum N.T. (1926). Loisy, A., _L'Apocalypse de Jean_ (1923). Matheson, _Sidelights upon Patmos_. Milligan, W., _The Revelation of St. John_. Schaff's Popular Comm. (1885).,_The Book of Revelation_. Expositor's Bible (1889).,_Lectures on the Apocalypse_ (1892).,_Discussions on the Apocalypse_ (1893). Moffatt, James, _Intr. to Literature of the N.T_. (1911).,_Revelation in Expos. Greek Testament_ (1910). Moule, H.C., _Some Thoughts on the Seven Epistles_ (1915). Mozley, _The Christian's Hope in the Apocalypse_ (1915). Oman, John, _The Book of Revelation_ (1923).,_The Text of Revelation_ (1928). Osborn, _The Lion and the Lamb_ (1922). Palmer, _The Drama of the Apocalypse_ (1902). Paul, _Latter Day Light on the Apocalypse_ (1898). Peake, A. S., _The Revelation of John_ (1921). Porter, F. C., _The Messages of the Apocalyptic Writers_ (1905). Pounder, _Historical Notes on the Book of Revelation_ (1912). Prager, L., _Die Offenbarung Johannis_ (1901). Ramsay, A., _Revelation in Westminster N.T_. (1910). Ramsay, W. M., _The Letters to the Seven Churches of Asia_ (1904). Rauch, _Offenbarung des Johannis_ (1894). Reymond, _L'apocalypse_ (1908). Ross, J. J., _Pearls from Patmos_ (1923). Russell, J. S., _The Parousia_ (1878). Sabatier, _Les Origines Litteraires et la Comp. de l'Apoc_. (1888). Schlatter, _Der Evangelist Johannes_ (1931). Schoen, _L'Origine de l'Apocalypse_ (1887). Scott, C. Anderson, _Revelation in New Century Bible_ (1902). Scott, C. A., _Revelation in Devot. Comm_. (1906). Scott, J. J., _Lectures on the Apocalypse_ (1909). Selwyn, E. C., _The Christian Prophets and the Prophetic Apocalypse_ (1901). Shepherd, W. J. L., _The Revelation of St. John the Divine_. 2 vols. (1923). Simcox, W. H., _Revelation in Cambridge Greek Testament_ (1893). Smith, J. A., _Revelation in American Comm_. (1888).,_The World Lighted_ (1890).,_The Divine Parable of History_ (1901). Spitta, F., _Die Offenbarung des Johannis_ (1889). Strange, _Instructions on the Revelation of St. John the Divine_ (1900). Swete, H. B., _The Apocalypse of St. John_ (1906). 2nd ed. 1907. Turner, C. H., _Studies in Early Church History_ (1912). Vischer, _Die Offenb. Johan. eine judische Apok_ (1886). Volter, _Offenb. Johannis_. 2 Aufl. (1911).,_Das Problem der Apok_. (1893). Weiss, B., _Die Johannes-Apokalypse_. Textkrit. (1891, 2 Aufl. 1902). Weiss, J., _Offenb. Johannis_ (1904). Wellhausen, J., _Analyse der Offenb_. (1907). Weyland, _Omwerkings-en Compilatie-Hupothesen Toegepast op de Apok_. (1888). Whiting, _The Revelation of John_ (1918). Zahn, _Introduction to the N.T_. 3 vols. (1909).,_Komm_. (1926).

rwp@Titus:2:13 @{Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, old verb, the one used of Simeon (Luke:2:25|) and others (Luke:2:38|) who were looking for the Messiah. {The blessed hope and appearing of the glory} (\tn makarian elpida kai epiphaneian ts doxs\). The word \epiphaneia\ (used by the Greeks of the appearance of the gods, from \epiphans, epiphain\) occurs in strkjv@2Timothy:1:10| of the Incarnation of Christ, the first Epiphany (like the verb \epephan\, strkjv@Titus:2:11|), but here of the second Epiphany of Christ or the second coming as in strkjv@1Timothy:6:14; strkjv@2Timothy:4:1,8|. In strkjv@2Thessalonians:2:8| both \epiphaneia\ and \parousia\ (the usual word) occur together of the second coming. {Of our great God and Saviour Jesus Christ} (\tou megalou theou kai stros Isou Christou\). This is the necessary meaning of the one article with \theou\ and \stros\ just as in strkjv@2Peter:1:1,11|. See Robertson, _Grammar_, p. 786. Westcott and Hort read \Christou Isou\.