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παρουσία (parousia) ― a survey

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  • παρουσία (parousia) ― a survey

    I request that Geert van den Bos not post in this thread, the purpose of which is to look at every occurrence of παρουσία (parousia) in the New Testament.

  • #2
    I think that will be interesting, John. I'll be a subscriber!
    The first to state his case seems right until another comes and cross-examines him.

    Comment


    • #3
      Originally posted by Cow Poke View Post
      I think that will be interesting, John. I'll be a subscriber!

      Comment


      • #4
        Matthew 24:27

        Context: Matthew 24:15-28 (NRSV):
        Matt. 24:15 “So when you see the desolating sacrilege standing in the holy place, as was spoken of by the prophet Daniel (let the reader understand), 16 then those in Judea must flee to the mountains; 17 the one on the housetop must not go down to take what is in the house; 18 the one in the field must not turn back to get a coat. 19 Woe to those who are pregnant and to those who are nursing infants in those days! 20 Pray that your flight may not be in winter or on a sabbath. 21 For at that time there will be great suffering, such as has not been from the beginning of the world until now, no, and never will be. 22 And if those days had not been cut short, no one would be saved; but for the sake of the elect those days will be cut short. 23 Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is!’—do not believe it. 24 For false messiahs and false prophets will appear and produce great signs and omens, to lead astray, if possible, even the elect. 25 Take note, I have told you beforehand. 26 So, if they say to you, ‘Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. 27 For as the lightning comes from the east and flashes as far as the west, so will be the coming [παρουσία (parousia)] of the Son of Man. 28 Wherever the corpse is, there the vultures will gather.

        From Matthew (Tyndale New Testament Commentaries: Intervarsity Press, 1985), by R. T. France:
        [24]:15. .... Whatever the precise fulfillment of Jesus' warning, it seems clear from what follows that it is in the events of the Jewish War of AD 66-70 that he sees the reappearance of Daniel's desolating sacrilege.

        ....

        26. Popular expectation was that the Messiah would appear in the wilderness (hence perhaps some of the excitement about John the Baptist; ...), and several of the rebel leaders of the first century did in fact operate from there ...). The inner rooms (literally 'store-houses') probably indicates a secret place (as in 6:6) and may reflect the Jewish expectation of a 'hidden' Messiah, who would emerge from obscurity (cf. Jn 7:27). Such notions are easily played on to create a false expectancy in the absence of any evidence, and Jesus insists that his return (unlike his first coming) will be no secret affair which some may fail to recognize altogether.

        27. On the contrary it will be as unmistakable and universally visible as a flash of lightning. (Lightning is also sudden, and that may be part of the symbolism; but the preceding verses, and the reference to visibility from the east ... as far as the west, indicate that that is not the main point.) Thus the mention of the parousia here is precisely in order to indicate that it is not to be looked for in the chaotic events of the Jewish War, but will be something of a quite different character.

        28. The same point of the unmistakable coming [parousia] of the Son of Man is made by the proverbial saying, perhaps based on Job 39:30, though similar sayings are found elsewhere in the ancient world. The reference is presumably to vultures rather than to eagles (which do not normally eat carrion); precise identification of species is not normally a concern of biblical writers, and in any case Aramaic used the same term for both types of large flesh-eating bird. As the presence of the vultures infallibly indicates where the corpse is, so there will be no need to search for the coming [parousia] of the Son of man―it will be obvious.

        Comment


        • #5
          Matthew 24:37, 39

          Context: Matthew 24:26-44 (NRSV):
          The Unknown Day and Hour

          36 “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. 37 For as were the days of Noah, so will be the coming [παρουσία (parousia)] of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, 39 and they were unaware until the flood came and swept them all away, so will be the coming [παρουσία (parousia)] of the Son of Man. 40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left. 42 Therefore, stay awake, for you do not know on what day your Lord is coming. 43 But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.


          From Matthew (NICNT: Eerdmans, 2007), by R. T. France:
          37-39 If the time of the parousia is unknown, it follows that people will be caught unawares. The previous mention of the parousia in verse 27 has used the image of lightning to portray both its unmistakable nature and also its suddenness. It is a universal event, not a hole-and-corner occurrence (in the wilderness or the store-rooms, verse 26) which most of the world would be able to ignore. Everyone will be affected by it. In all these ways the sudden and universal onset of the flood as described in Gen 7:6–24 provides a powerful analogy; people were caught unawares, no one could evade it, and only those who had made advance preparation escaped a point which will be picked up especially in the parables of 25:1–30. The description of normal life in verse 38 underlines the lack of any prior warning: things were carrying on just as they had always done (as the “scoffers” observe in 2 Peter 3:4). But the time of normal banality is potentially also the time of danger.

          Comment


          • #6
            1 Corinthians 15:23

            Context: 1 Corinthians 15:20-28 (ESV):
            20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming [παρουσία (parousia)] those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

            From The First Epistle to the Corinthian (NICNT: Eerdmans, 1987), by Gordon D. Fee:
            Although the preceding analogy was expressed in terms of Adam and Christ, Paul is less concerned with the outworking of this analogy per se (which he will pick up again in verses 45–49) than he is with the fact that Christ’s resurrection makes absolutely necessary the resurrection of believers from the dead. What lies behind Paul’s reasoning here is the ongoing reality of death. Through the Fall Adam began the process of death (note that emphasis in both verses 21 and 22); that process has now been overturned through the Resurrection, which means that by raising Christ from the dead God has in fact triumphed over death. The problem is that despite Christ’s resurrection (= triumph over death), believers still die. Hence they must be raised, (a) because they are “in Christ,” who is already raised, and (b) only so will death, the last enemy, finally be subdued, so that through the work of Christ God will finally be “all in all.” The argument in the rest of this paragraph makes it clear that this is Paul’s real concern.

            In these two verses (a single sentence in Greek) he begins by setting forth the “order” of events that leads to “the End.” At that time Christ will do two things: (1) “he [will] hand over the kingdom (reign) to God the Father”; and (2) “he [will] bring to an end all dominion and all authority and power.” As the rest of the argument indicates, these two items logically occur in reverse order (hence the NIV’s “after he has destroyed”). In Paul’s sentence, however, they are coordinate and without a conjunction; most likely he intended them to be in double apposition to “the end.” Thus the whole sentence looks like this:

            But each in his/its own order;
            (1) the firstfruits, Christ
            (2) Then at the Parousia
            those who belong to him;
            (3) Then the end (= the goal):
            (A) When he hands over the kingdom to God the Father,
            (B) When he brings to an end all other dominions.

            Some have seen this as slightly discursive from the argument in the interest of spelling out a Jewish (now Christian) apocalyptic scheme about the end times; but in fact it is both relevant and crucial to the argument, and has little to do with apocalypticism. Paul’s concern is singular: to demonstrate on the basis of Christ’s resurrection the necessity of the resurrection of the dead by tying that event to the final events of the End, particularly the defeat of death (cf. verses 54–55).

            Having asserted that “in Christ all will be made alive,” Paul sets out to explain “but each (event) in his (its) own order.” The first “order” is the one already mentioned in verse 20, that on which the entire argument is predicated Christ’s resurrection as “firstfruits.” God himself has thereby set in motion a series of events that have to do with resurrection and the defeat of death. Thus the next event in this scheme happens at the coming of Christ, when he raises from the dead those who are his.

            Although the third item is prefaced with another “then,” it is unlikely that Paul intends by this yet another event in the sequence begun by Christ’s resurrection. The “order” of resurrections is only two: Christ the firstfruits; the full harvest of those who are his at his Parousia. Paul shows no interest here in anything beyond these. The “then” in this third instance is sequential to be sure, but in a more logical sense, meaning that following the resurrection of believers at the Parousia the final two “events” transpire. With the resurrection of the dead, the end, or goal, has been reached; an “end” that has two sides to it. On the one hand, the resurrection of the dead will mean that Christ has subjugated, and thereby destroyed, the final enemy death, expressed in this case in the terminology “every dominion” and “every authority and power.” That this destruction of the “powers” refers to the defeat of death is made certain by the supporting argument from Scripture that follows. On the other hand, with the final defeat of the last enemy the subjugation of all things has taken place, so that Christ might turn over the “rule” to God the Father. The rest of the argument spells out how this is so.

            Comment


            • #7
              1 Corinthians 16:17

              Context: 1 Corinthians 15:15-18 (NIV):
              15 You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord’s people. I urge you, brothers and sisters, 16 to submit to such people and to everyone who joins in the work and labors at it. 17 I was glad when Stephanas, Fortunatus and Achaicus arrived [ἐπὶ τῇ παρουσίᾳ (epi tȩ̄ parousia̧) "over the coming/arrival/presence of"], because they have supplied what was lacking from you. 18 For they refreshed my spirit and yours also. Such men deserve recognition.

              From The First Epistle to the Corinthian (NICNT: Eerdmans, 1987), by Gordon D. Fee:
              17 This sentence helps to put some things from the two preceding verses into perspective. Paul “rejoices over the coming of [ἐπὶ τῇ παρουσίᾳ (epi tȩ̄ parousia̧ "over the coming/arrival/presence of")] Stephanas, Fortunatus, and Achaicus.” Of the latter two men nothing more is known. Fortunatus is a common Latin name, meaning “blessed” or “lucky”; it appears to have been common especially among slaves and freedmen. Whoever this Fortunatus was, he was undoubtedly from among the large number of Romans who made up this Roman colony. Achaicus means “one who is from Achaia.” This name, too, appears to be the kind that is given to slaves, or taken sometimes by freedmen. Such derivations may mean little or nothing as to their present socioeconomic status. On the other hand, they do add weight to the possibility that these two men are attached to Stephanas in some way. In any case, that is as probable as the oft-repeated assumption that the three men were independent of one another as members of the church in Corinth. If they belonged together in some way, as members of Stephanas’s household, then they might very well have been traveling together to Ephesus, perhaps on business, in which case the church would have asked them to carry their letter to Paul. In that sense the three together would become a kind of “official delegation” from the church.

              That at least is how Paul himself treats them. By their coming to be with Paul, “they have supplied what was lacking from you.” The words “to fill up your lack” mean that Paul’s absence from Corinth had left a gap in his life; in these three men, therefore, he has in effect welcomed the whole congregation, of whom they are the representatives, even if they do not in themselves truly “represent” the various elements and points of view in the community. That is, as bearers of the Corinthian letter, they are “officially” from the church, even if they do not represent the point of view of the letter itself. If this is the correct view of things, then there is a degree of irony in this accolade.

              Comment


              • #8
                2 Corinthians 7:6

                Context: 2 Corinthians 7:5-7 (NJB):
                2Cor. 7:5 Even after we had come to Macedonia, there was no rest for this body of ours. Far from it; we were beset by hardship on all sides, there were quarrels all around us and misgivings within us. 6 But God, who encourages all those who are distressed, encouraged us through the arrival [ἐν τῇ παρουσίᾳ (en tȩ̄ parousia̧)] of Titus; 7 and not simply by his arrival [ἐν τῇ παρουσίᾳ αὐτοῦ (en tȩ̄ parousia̧ autou)] only, but also by means of the encouragement that you had given him, as he told us of your desire to see us, how sorry you were and how concerned for us; so that I was all the more joyful.

                Comment


                • #9
                  2 Corinthians 10:10

                  Context: 2 Corinthians 10:7-11 (NJB):
                  2Cor. 10:7 at what is before your eyes. If you are confident that you belong to Christ, remind yourself of this, that just as you belong to Christ, so also do we. 8 Now, even if I boast a little too much of our authority, which the Lord gave for building you up and not for tearing you down, I will not be ashamed of it. 9 I do not want to seem as though I am trying to frighten you with my letters. 10 For they say, “His letters are weighty and strong, but his bodily presence [ἡ δὲ παρουσία τοῦ σώματος (hē de parousia tou sōmatos)] is weak, and his speech contemptible.” 11 Let such people understand that what we say by letter when absent, we will also do when present [τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν τῷ λόγῳ δι᾿ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ (touto logizesthō ho toioutos, hoti hoioi esmen tō̧ logō̧ di’ epistolōn apontes, toioutoi kai parontes tō̧ ergō̧.)].

                  Comment


                  • #10
                    Philippians 2:12

                    Context: Philippians 2:12-13 (NRSV):
                    Phil. 2:12 Therefore, my beloved, just as you have always obeyed me, not only in my presence [ἐν τῇ παρουσίᾳ μου (en tȩ̄ parousia̧ mou)], but much more now in my absence, work out your own salvation with fear and trembling; 13 for it is God who is at work in you, enabling you both to will and to work for his good pleasure.

                    Comment


                    • #11
                      Just letting you know, brother - I'm enjoying your work!
                      The first to state his case seems right until another comes and cross-examines him.

                      Comment


                      • #12
                        Originally posted by Cow Poke View Post
                        Just letting you know, brother - I'm enjoying your work!
                        Thank you!!!

                        Comment


                        • #13
                          1 Thessalonians 2:19

                          Context: 1 Thessalonians 2:17-20 (Young's Literal Translation):
                          17 And we, brethren, having been taken from you for the space of an hour -- in presence, not in heart [προσώπῳ οὐ καρδίᾳ] did hasten the more abundantly to see your face in much desire,
                          18 wherefore we wished to come unto you, (I indeed Paul,) both once and again, and the Adversary did hinder us;
                          19 for what [is] our hope, or joy, or crown of rejoicing? are not even ye before our Lord Jesus Christ in his presence [ἐν τῇ αὐτοῦ παρουσίᾳ (en tȩ̄ autou parousia̧)]?
                          20 for ye are our glory and joy.

                          Comment


                          • #14
                            1 Thessalonians 3:13

                            Context: 1 Thessalonians 3:11-13 (Young's Literal Translation):
                            11 And our God and Father Himself, and our Lord Jesus Christ, direct our way unto you,
                            12 and you the Lord cause to increase and to abound in the love to one another, and to all, even as we also to you,
                            13 to the establishing your hearts blameless in sanctification before our God and Father, in the presence of our Lord Jesus [ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ (ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ)] with all His saints.

                            Comment


                            • #15
                              Restart of Thread

                              From the outset, this thread has been impaired by two oversights on my part:

                              (1) I mistakenly assumed the accuracy of the Accordance search engine that I used to generate the list of occurrences of the word παρουσία in the NT and LXX; therefore, I have missed out some occurrences of the word thus far in this thread. I have belatedly looked at the more accurate and fulsome concordance feature in A Manual Greek-English Lexicon of the New Testament by G. Abbott-Smith = the first lexicon I ever bought, because it was recommended by the professor at Duke University who taught the first NT Greek course I took in 1956-57. G. Abbott-Smith notes that usually in classical Greek παρουσία means a being present, presence.

                              (2) Until the last day or so, I did not think to look at Young's Literal Translation (YLT), wherein I find renderings of παρουσία that are consistent with the usual classical usage of the word. To my mind this is important to consider, because there is a lack of understanding in biblical theology with regard to the concept of the word in the NT, as noted in The Second Advent: The Origin of the New Testament Doctrine, by T. Francis Glasson and Jesus and His Coming by John A. T. Robinson ― both books available at Amazon.com. The latter books contain insights that first came to me decades ago as I marinated my mind in Greek NT scriptures. Because of the importance of rightly understanding such, I propose to restart this thread, beginning with my next post, using the more accurate Abbott-Smith concordance to be sure to include all occurrences of the word παρουσία in the LXX as well as in the NT, and using Young's Literal Translation (YLT) for English renderings thereof ― hopefully, as an exercise in expanding understanding of what the word may signify with regard to "Jesus and His Coming" and "The Second Advent: The Origin of the New Testament Doctrine".

                              Comment

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