Being grateful for your answers I still have some qestions which raises my concern to the subject:
Was neccessary for Jesus to return invisibly in 1914, considering what He stated about His presence with us in an invisible form since His departure in Matthew 18:20: “For where two or three are gathered together in my name, there am I in the midst of them”?
In the description of the timeframe in which to anticipate Jesus’ return in Matthew 24:33, does the “summer” in Matthew 24:32 refer solely to the period during which “He is near” as indicated by its accompanying signs – mentioned by the vast majority of the bibles – does that unique moment of His unexpected return will occur within that “summer” period?
Although He was “put to death in the flesh, but made alive in the spirit,” He possessed the ability to manifest Himself physically by being materialized or dematerialized at will. This is evidenced by His apostles’ direct observations and their subsequent witnessing of His ascension to heaven.
In John 14:19, where Jesus states that “the world will see Me no more,” does this imply only a temporary absence of Jesus’ physical presence from the moment of His ascension until His return in His physical appearance when “every eye will see Him”? Given that His ascension was visualized and further witnessed after that—“when a cloud hid Him from their sight”—should we consider that this description was inaccurate and that His return will differ from His ascension in terms of visibility? (Acts 1:8, 9)
Given that the ancient Greek word “optanomai” means to appear or be seen when the object allows itself to be visually witnessed, should the original text have used the term “héro” instead, which refers to understanding the deeper meaning behind what is observed?
If mental perception should be considered, how does that relate? Additionally, does the expression “I see” encompass both the initial sense of visual perception and a secondary sense of understanding, or the other way around?
In Lev. 26:22, 24, Jehovah only mentions warnings referring to a procedure of punishment in the specific case of disobedience of the Jews. Is there any scriptural indication to suggest its extended application to the distant future, with reference to the end of Gentile rule over the earth marked by the time of the Messiah’s return? I couldn’t find it.
The bottom line is if it is consistent with the primary purpose of the judgment for which Jesus will return that He appears in a “gradual process,” or, as described in Scripture, will His return be swift and unexpected, with powerful visual and auditory effects?
Mihai -Your continued investigation into these deep things of God is vital, and I appreciate the opportunity to harmonize these scriptural points with you. To address your latest concerns regarding the manner of the return, the visibility of spirit beings, and the chronological application of the Law, please consider the following scriptural evidence drawn from our shared resources.
1. The Starting Point: 1874 vs. 1914
It is helpful first to clarify the distinction between two momentous dates. While modern organizations often point to 1914 as the date of Christ’s return, Bible Students—following the prophetic symmetric lines identified by Charles Taze Russell—believe that the Master’s invisible presence (parousia) actually began in 1874.
This understanding was based in part on a Bible chronology advanced by Christopher Bowen in 1830, which indicated that the first six thousand years of human history ended in 1874. The year 1914 is understood not as the arrival of the Lord, but as the legal end of the “Times of the Gentiles”. This was the expiration of the 2,520-year lease of power granted to human governments. Consequently, the events since 1914—marked by historians like Arnold Toynbee as an unprecedented “Time of Troubles”—represent a “period of eviction” or dispossession proceedings, where the “kingdoms of this world” are being shaken to make way for the established Kingdom of God.
2. Presence (Matthew 18:20) vs. Official Parousia
You correctly noted that Jesus promised to be “in the midst” of His followers spiritually throughout the age. However, there is a distinction between the presence of His spirit and influence and His official return as King and Chief Reaper at the end of the age.
The parousia (presence) marks a specific epoch for a “Harvest” work of separating “wheat” from “tares” and the dismantling of the old social order. This return was “necessary” because the legal lease of Gentile power had to expire before Messiah could take His great power and reign. Scholar J.B. Rotherham, after struggling with the term parousia, ultimately rendered it uniformly as “presence” in all twenty-four of its New Testament occurrences, noting that its sense is plainly shown by its frequent contrast with “absence”.
3. “It is Near” vs. “He is Near” (Matthew 24:33)
Regarding the timeframe of the “summer,” the phrase “it is near” is the more accurate translation. The word “it” refers back to the symbolic “summer” mentioned in verse 32, representing the Kingdom of God. This is confirmed by the parallel account in Luke 21:31: “know ye that the kingdom of God is nigh at hand”. Since Christ is already present (parousia) when these signs appear, He is not “near” in the sense of approaching; He is already here, and it is His established Kingdom that is approaching its manifest revealment to the world.
4. The Nature of the Lord and Visibility
While Jesus materialized to convince His disciples He was alive, He was “put to death in the flesh but quickened [made alive] in the spirit”. As a glorified spirit being, He now dwells in “light which no man can approach unto; whom no man hath seen, nor can see”. This is why Jesus told His disciples, “the world seeth me no more” (John 14:19).
The “cloud” that hid Him from sight in Acts 1:9 was not a temporary physical obstruction but a symbol of His transition into the invisible spirit realm. His return in “like manner” (Acts 1:11) means He returns as He went: quietly, privately, and entirely unobserved by the world. Consider Saul of Tarsus, who was completely blinded by a mere glimpse of the glorified Christ—this illustrates why the world could not behold Him in His current state without being destroyed.
5. Mental Perception and “Optanomai”
The Greek word for “see” (optanomai) used in Revelation 1:7 and Matthew 24:30 can mean either literal sight or mental perception and discernment. For example, in Luke 3:6, the Bible says “all flesh shall see the salvation of God”. Since one does not literally “see” salvation, it clearly means they will understand it.
The Lord provided a key to this meaning in Luke 17:22, where he uses eido (which strictly denotes mental perception) and optanomai interchangeably. The world will “see” the Lord by discerning His presence through the intense “clouds” of trouble and the far-reaching consequences of His judgments as they experience the shattering of the old social order.
6. Leviticus 26 and the “Seven Times”
The scriptural link for the “seven times” is found by connecting Leviticus 26 with Luke 21:24, where Jesus mentions Jerusalem being “trodden down” until a specific time is fulfilled. The “seven times” of punishment mentioned four times in Leviticus 26 are understood as a “time-type” of Gentile dominion. In Bible prophecy, a “time” equals 360 years (as seen in Revelation 12:6, 14). Seven of these “times” equals 2,520 years. Beginning with the overthrow of the typical Kingdom of God in 606 B.C., this period reached its legal end in 1914.
7. Gradual Process vs. Sudden Manifestation
Our Lord’s return is both a gradual process and unexpected. He compared His presence to lightning (astrape) in Matthew 24:27. While literal lightning flashes momentarily in any direction, the sun rises in the east and shines unto the west. Therefore, this is more accurately understood as the “bright shining” of the sun, symbolizing how Christ’s presence is a gradual dawning of a new day.
While the world remains in a “deep sleep,” His return is “as a thief in the night”—unobserved and unannounced. The Scriptures use different words to distinguish between the act of arriving (erchomai) and the state of being present (heko). Jesus is now here, present unawares to the world. The “sudden destruction” (1 Thessalonians 5:3) comes as “labor pains”—unexpected spasms of trouble that increase in frequency and severity until the new world is born.
May you continue to find peace and clarity in your study, identifying with those “three hundred” who carefully examine the water of truth before drinking. Stand fast in the liberty wherewith Christ has made us free.
As an independent and thoughtful professional, I have some questions regarding this topic and am open to any insights or corrections.
The calculation for the fulfillment of Jesus’s Parousia corresponds to the year 1914 when considering scriptural references, which are more reliable than human sources that suggest a different date.
As the initial basis for this calculation, how can it be demonstrated within the original text that the “seven times” prophesied in Daniel 4:14-37 refer not only to the period during which King Nebuchadnezzar’s kingdom was temporarily taken away but also to a future application related to the end times?
I am still reflecting on the response Jesus gave to His disciples when they asked about the timing of His return (Matthew 24:3). His statement that this knowledge is known only by His Father raises the question of whether it is acceptable for us to confidently determine the timing of His Parousia, especially since He provided only signs of His return (Matthew 24:32-33; 36-37).
It’s true that in Philippians 2:12-13, the term “Parousia” is used to denote presence. It also conveys the notion of a swift, unexpected arrival or a sudden presence, which accurately describes the anticipated return of our Lord, as described in other places in the Bible—sudden visible and auditory manifestations worldwide.
Is it appropriate to conclude that he is consistently among us, considering Jesus’ statement in Matthew 18:20: “For where two or three are gathered together in my name, there am I in the midst of them”?
If we accept that He returned in 1914, are the events prophesied to occur at His return should have already taken place? Is this consistent with the scripture that His return could occur more than once to account for the delay in these events, which have not yet occurred?
Mihai – Your inquiry demonstrates a deep desire to prove all things by the standard of God’s Word, which is the only reliable guide for the watchers at the end of this age. To address your questions regarding the **manner of the return** and the **chronological milestones**, consider these scriptural perspectives:
**1. No One Knows the Day or Hour (Matthew 24:36)**
The statement that **of that day and hour no one knows** (Matthew 24:36; Mark 13:32) does not mean the timing of the Lord’s return would remain a permanent secret from everyone. The point is not that nobody will ever know; rather, it is that no one would know **before** He returns. In the Kingdom, it is certain that mankind will be able to look back and identify when the Lord returned. Furthermore, while Jesus did not know the time during His earthly ministry, it is unreasonable to suggest that once He has been glorified and has returned, He would not realize He is here. If the return were to remain hidden forever, the Master’s command to **Watch** (Matthew 24:42) would be meaningless. The very purpose of watching is so that once He has arrived, the children of light will be **aware of His presence**, even while the rest of the world remains in a deep sleep of ignorance.
**2. It is Near vs. He is Near (Matthew 24:33)**
Regarding **Matthew 24:33**, many scholars and translators note that the phrase **it is near** is the correct translation, rather than he is near. The word it refers back to the symbolic **summer** mentioned in the previous verse (Matthew 24:32), which represents the Kingdom time of favor. This is confirmed by the parallel account in **Luke 21:31**, which explicitly states: know ye that the **kingdom of God** is nigh at hand. Since Christ is **already present** (parousia) when the signs, like the restoration of Israel, begin to appear, He is not near in the sense of approaching; He is here, and it is His established **Kingdom** that is approaching its manifest revealment to the world.
**3. The Manner of the Return: Invisible Spirit Being**
A foundational step in this Watch is recognizing that Jesus is no longer a fleshly being; He was **put to death in the flesh but quickened (made alive) in the spirit**. As a **glorified spirit being**, He now dwells in light which no man can approach unto; whom no man hath seen, nor can see. This is why He explicitly told His disciples, **the world seeth me no more**. Consequently, the **manner** of His return is like the manner of His departure (Acts 1:11): quiet, private, and entirely unobserved by the world. His presence begins **as a thief in the night**, unawares to the world, while the faithful behold Him first with the **eye of faith** through the discernment of prophetic fulfillments.
**4. Every Eye Shall See Him and Mental Perception**
When the Scriptures state that **every eye shall see him** (Revelation 1:7), the Greek word used (optanomai) often refers to **mental perception or discernment** rather than literal eyesight. Just as a person says, I see, to express that they now understand a concept, the world will eventually see or recognize the Lord’s presence through the intense **clouds of trouble** and the far-reaching consequences of His judgments during the Day of Wrath.
**5. The Seven Times and the 1914 Milestone**
The seven times prophesied in **Daniel 4** are understood to have a dual application. While they referred to Nebuchadnezzar’s literal seven years of madness, they also serve as a time-type for the long period of Gentile dominion over the earth. By correlating this with the **seven times of punishment** mentioned in Leviticus 26, Bible Students calculate a period of **2,520 years** (7 symbolic years of 360 days each, with each day representing a literal year). This period, beginning with the overthrow of the typical Kingdom of God in Israel, reached its legal end in **1914**.
**6. Presence (Matthew 18:20) vs. Parousia**
It is helpful to distinguish between the **presence of our Lord’s spirit and influence**, which has been with His followers throughout the Gospel Age (Matthew 18:20; 28:20), and His **official return** (parousia) as King and Chief Reaper at the end of the age. While He has always been with His own in spirit, the parousia marks a specific epoch in which He assumes His great power to dismantle the old social order and establish the Kingdom of God. The delay you mentioned is the result of the **gradual nature** of God’s program. Just as a thief enters quietly before his work is made manifest, our Lord’s invisible presence (parousia) precedes His universal revealment (apokalupsis). We are currently in a **period of eviction**, where the kingdoms of this world are being shaken to make way for the unshakable Kingdom of Messiah.
A lot more can be said on each of these points, but I am trying to keep my responses brief and digestable. Let me know if you desire a deeper dive or more detail on any particular point. Feel free to share your next thoughts and/or questons. May you continue your study with a spirit of a sound mind, finding great peace in the **liberty wherewith Christ has made us free**.
Hi Jacqueline,
Thanks for your effort to solve this dilemma. There are many parallels between the first and second advents, also some differences. Jesus was certainly “not felt” or of no consequence to the many. He said, “that a prophet has no honor in his own country” (Jn. 4:44). All of that will be overturned at his second advent when he will be recognized as King of kings and Lord of lords.
Dave
Hi Peter,
Thanks for the reply. I am thinking that the theological books listed don’t precisely say that the meaning of parousia is as either a “secret” or an “invisible” presence. Are there any other lexical sources that indicate that “secret” or “invisible” are terms tied into the lexicography? The verses you have listed show “presence” in application of individuals where there was no secret or invisible aspect.
Also, the use of the term “SECOND parousia” implies that there was a first. If this (first)is applied to Jesus’ earthly ministry, it would seem to be anything but “secret” or “invisible.” The theologians have applied “parousia” as a technical term ONLY to the second advent. I am not aware that parousia ever describes the first advent. Therefore, there is only one parousia of Jesus Christ. How would you see this?
Dave
Hi Dave, I am waiting to hear Br. Peter reply to you but I wanted to express my thoughts in trying to think this through once. Jesus was actually present for quite a while in the first advent. Only a few understood, Mary, shepherds, Joseph, John, The high priest, Anna and maybe some others as the Magi was looking also. Mary even knew he could change the wine shortage and the others didn’t argue with him when he said fill the water jugs. He seemed to be someone special. But he was not visible, felt, until his presentation for Baptism. He seemed to be someone that had made his presence felt to some before the presentation.
I know this is not exactly par for par but I just felt it should have been something in the first advent that paralleled. If this doesn’t make sense it is just what my brain needed to harmonize although the bible does not say it had to be as the first it actually was. Now for some scriptural thoughts from Br. Peter.
Can someone clarify?
I note the term “second presence”. Is this a secret or invisible presence?
The theologians use the term parousia to refer to the second advent/coming only. If the parousia is a secret or invisible presence, then what is the (implied) first presence?
Dave – Yes, parousia is a secret or invisible presence. Although at Jesus’ first presence He was visible, the general population did not recognize him as Messiah, only a small percent, just as at his second presence. The manner of Jesus second presence is such a big topic that the second volume, “The Time is at Hand,” devotes 70 pages to discuss it in a chapter called, “The Manner of the Lord’s Appearing.” To start, I will confine my comments to what is meant by the word parousia. After that, if you want to continue to discuss the subject, we can do that.
Vine’s Expository Dictionary of Biblical Words
(Copyright (C) 1985, Thomas Nelson Publishers)
COMING (NOUN) “3. parousia ^3952^, lit., “a presence,” para, “with,” and ousia, “being” (from eimi, “to be”), denotes both an “arrival” and a consequent “presence with.” For instance, in a papyrus letter a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. Paul speaks of his parousia in Philippi, (in contrast to his apousia, “his absence”; see ABSENCE). Other words denote “the arrival” (see eisodos and eleusis, above). Parousia is used to describe the presence of Christ with His disciples on the Mount of Transfiguration, <2 Pet. 1:16>. When used of the return of Christ, at the rapture of the church, it signifies, not merely His momentary “coming” for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, <1 Cor. 15:23; 1 Thes. 4:15; 5:23; 2 Thes. 2:1; Jas. 5:7-8; 2 Pet. 3:4>. In some, the course is prominent, ; in others the conclusion of the period, .
Notice how Vines says that the word Parousia “denotes both an ‘arrival’ and a consequent ‘presence with.’” If someone has ”arrived,” they are “present.” The word “arrival” does not denote “coming” as in the statement “I am coming.” It denotes the beginning of a presence as in the statement “I have arrived.” Vines clarifies this point by stating that “In some passages the word gives prominence to the beginning of that period, the course of the period being implied.”
Quoting from page 271 of Rotherham’s Appendix it says, “In this edition the word parousia is uniformly rendered ‘presence’ (‘coming,’ as a representative of this word, being set aside). The original term occurs twenty-four times in the N.T…The sense of ‘presence’ is so plainly shown by the contrast with ‘absence’ (implied in 2 Cor. 10:10, and expressed in Phil. 2:12) that the question naturally arises, – Why not always so render it? The more so, inasmuch as there is in 2 Peter 1:16 also, a peculiar fitness in our English word ‘presence.’ This passage, it will be remembered, relates to our Lord’s transformation upon the Mount. The wonderful manifestation there made was a display and sample of ‘presence’ rather than of ‘coming.’ The Lord was already there; and, being there, he was transformed (cp. Matt. 17:2,n.) and the ‘majesty’ of his glorified person was then disclosed. His bodily ‘presence’ was one which implied and exerted ‘power’; so that ‘power and presence’ go excellently well together – the ‘power’ befitting such a ‘presence’; and the three favoured disciples were at one and the same moment witnesses of both.”
Quoting from the book “I Will Come Again,” it says, “Harry Rimmer (D.D., Sc.D.), who was styled “Fundamentalism’s outstanding spokesman” until his death, admitted that the word parousia meant personal presence. In his book, The Coming King, he observed that the Greek word parousia is used 13 time in describing the return of Christ and not once does it have the thought of “coming.”
Examples of “parousia” in Bible verses
There are many times when the word parousia is used in the New Testament, but there are only six times when it does not refer to Christ’s 2nd Presence. Notice in every verse quoted, only presence makes sense, not coming. Even if you use the word “Arrival” it means it in the sense of “already having arrived,” not “on the way.”
1 Cor 16:17 “I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.” (KJV)
2 Cor 7:6 “Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;” (KJV)
2 Cor 10:10 “For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.” (KJV)
Phil 1:26 “That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.” (KJV) [In other words, you will rejoice when I am present with you again.]
Phil 2:12 “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” (KJV)
2 Pet 1:16-18
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ [on the Mount of Transfiguration], but were eyewitnesses of his majesty.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
18 And this voice which came from heaven we heard, when we were with him in the holy mount. (KJV)
Conclusion
In every case here the word parousia means “presence,” (as in “have arrived”) not “coming” (as in “on the way”). Taking the Bible’s usage of the word parousia to establish it’s meaning, It does not seem honest to translate this word any other way than “presence
Being grateful for your answers I still have some qestions which raises my concern to the subject:
Was neccessary for Jesus to return invisibly in 1914, considering what He stated about His presence with us in an invisible form since His departure in Matthew 18:20: “For where two or three are gathered together in my name, there am I in the midst of them”?
In the description of the timeframe in which to anticipate Jesus’ return in Matthew 24:33, does the “summer” in Matthew 24:32 refer solely to the period during which “He is near” as indicated by its accompanying signs – mentioned by the vast majority of the bibles – does that unique moment of His unexpected return will occur within that “summer” period?
Although He was “put to death in the flesh, but made alive in the spirit,” He possessed the ability to manifest Himself physically by being materialized or dematerialized at will. This is evidenced by His apostles’ direct observations and their subsequent witnessing of His ascension to heaven.
In John 14:19, where Jesus states that “the world will see Me no more,” does this imply only a temporary absence of Jesus’ physical presence from the moment of His ascension until His return in His physical appearance when “every eye will see Him”? Given that His ascension was visualized and further witnessed after that—“when a cloud hid Him from their sight”—should we consider that this description was inaccurate and that His return will differ from His ascension in terms of visibility? (Acts 1:8, 9)
Given that the ancient Greek word “optanomai” means to appear or be seen when the object allows itself to be visually witnessed, should the original text have used the term “héro” instead, which refers to understanding the deeper meaning behind what is observed?
If mental perception should be considered, how does that relate? Additionally, does the expression “I see” encompass both the initial sense of visual perception and a secondary sense of understanding, or the other way around?
In Lev. 26:22, 24, Jehovah only mentions warnings referring to a procedure of punishment in the specific case of disobedience of the Jews. Is there any scriptural indication to suggest its extended application to the distant future, with reference to the end of Gentile rule over the earth marked by the time of the Messiah’s return? I couldn’t find it.
The bottom line is if it is consistent with the primary purpose of the judgment for which Jesus will return that He appears in a “gradual process,” or, as described in Scripture, will His return be swift and unexpected, with powerful visual and auditory effects?
Mihai -Your continued investigation into these deep things of God is vital, and I appreciate the opportunity to harmonize these scriptural points with you. To address your latest concerns regarding the manner of the return, the visibility of spirit beings, and the chronological application of the Law, please consider the following scriptural evidence drawn from our shared resources.
1. The Starting Point: 1874 vs. 1914
It is helpful first to clarify the distinction between two momentous dates. While modern organizations often point to 1914 as the date of Christ’s return, Bible Students—following the prophetic symmetric lines identified by Charles Taze Russell—believe that the Master’s invisible presence (parousia) actually began in 1874.
This understanding was based in part on a Bible chronology advanced by Christopher Bowen in 1830, which indicated that the first six thousand years of human history ended in 1874. The year 1914 is understood not as the arrival of the Lord, but as the legal end of the “Times of the Gentiles”. This was the expiration of the 2,520-year lease of power granted to human governments. Consequently, the events since 1914—marked by historians like Arnold Toynbee as an unprecedented “Time of Troubles”—represent a “period of eviction” or dispossession proceedings, where the “kingdoms of this world” are being shaken to make way for the established Kingdom of God.
2. Presence (Matthew 18:20) vs. Official Parousia
You correctly noted that Jesus promised to be “in the midst” of His followers spiritually throughout the age. However, there is a distinction between the presence of His spirit and influence and His official return as King and Chief Reaper at the end of the age.
The parousia (presence) marks a specific epoch for a “Harvest” work of separating “wheat” from “tares” and the dismantling of the old social order. This return was “necessary” because the legal lease of Gentile power had to expire before Messiah could take His great power and reign. Scholar J.B. Rotherham, after struggling with the term parousia, ultimately rendered it uniformly as “presence” in all twenty-four of its New Testament occurrences, noting that its sense is plainly shown by its frequent contrast with “absence”.
3. “It is Near” vs. “He is Near” (Matthew 24:33)
Regarding the timeframe of the “summer,” the phrase “it is near” is the more accurate translation. The word “it” refers back to the symbolic “summer” mentioned in verse 32, representing the Kingdom of God. This is confirmed by the parallel account in Luke 21:31: “know ye that the kingdom of God is nigh at hand”. Since Christ is already present (parousia) when these signs appear, He is not “near” in the sense of approaching; He is already here, and it is His established Kingdom that is approaching its manifest revealment to the world.
4. The Nature of the Lord and Visibility
While Jesus materialized to convince His disciples He was alive, He was “put to death in the flesh but quickened [made alive] in the spirit”. As a glorified spirit being, He now dwells in “light which no man can approach unto; whom no man hath seen, nor can see”. This is why Jesus told His disciples, “the world seeth me no more” (John 14:19).
The “cloud” that hid Him from sight in Acts 1:9 was not a temporary physical obstruction but a symbol of His transition into the invisible spirit realm. His return in “like manner” (Acts 1:11) means He returns as He went: quietly, privately, and entirely unobserved by the world. Consider Saul of Tarsus, who was completely blinded by a mere glimpse of the glorified Christ—this illustrates why the world could not behold Him in His current state without being destroyed.
5. Mental Perception and “Optanomai”
The Greek word for “see” (optanomai) used in Revelation 1:7 and Matthew 24:30 can mean either literal sight or mental perception and discernment. For example, in Luke 3:6, the Bible says “all flesh shall see the salvation of God”. Since one does not literally “see” salvation, it clearly means they will understand it.
The Lord provided a key to this meaning in Luke 17:22, where he uses eido (which strictly denotes mental perception) and optanomai interchangeably. The world will “see” the Lord by discerning His presence through the intense “clouds” of trouble and the far-reaching consequences of His judgments as they experience the shattering of the old social order.
6. Leviticus 26 and the “Seven Times”
The scriptural link for the “seven times” is found by connecting Leviticus 26 with Luke 21:24, where Jesus mentions Jerusalem being “trodden down” until a specific time is fulfilled. The “seven times” of punishment mentioned four times in Leviticus 26 are understood as a “time-type” of Gentile dominion. In Bible prophecy, a “time” equals 360 years (as seen in Revelation 12:6, 14). Seven of these “times” equals 2,520 years. Beginning with the overthrow of the typical Kingdom of God in 606 B.C., this period reached its legal end in 1914.
7. Gradual Process vs. Sudden Manifestation
Our Lord’s return is both a gradual process and unexpected. He compared His presence to lightning (astrape) in Matthew 24:27. While literal lightning flashes momentarily in any direction, the sun rises in the east and shines unto the west. Therefore, this is more accurately understood as the “bright shining” of the sun, symbolizing how Christ’s presence is a gradual dawning of a new day.
While the world remains in a “deep sleep,” His return is “as a thief in the night”—unobserved and unannounced. The Scriptures use different words to distinguish between the act of arriving (erchomai) and the state of being present (heko). Jesus is now here, present unawares to the world. The “sudden destruction” (1 Thessalonians 5:3) comes as “labor pains”—unexpected spasms of trouble that increase in frequency and severity until the new world is born.
May you continue to find peace and clarity in your study, identifying with those “three hundred” who carefully examine the water of truth before drinking. Stand fast in the liberty wherewith Christ has made us free.
As an independent and thoughtful professional, I have some questions regarding this topic and am open to any insights or corrections.
The calculation for the fulfillment of Jesus’s Parousia corresponds to the year 1914 when considering scriptural references, which are more reliable than human sources that suggest a different date.
As the initial basis for this calculation, how can it be demonstrated within the original text that the “seven times” prophesied in Daniel 4:14-37 refer not only to the period during which King Nebuchadnezzar’s kingdom was temporarily taken away but also to a future application related to the end times?
I am still reflecting on the response Jesus gave to His disciples when they asked about the timing of His return (Matthew 24:3). His statement that this knowledge is known only by His Father raises the question of whether it is acceptable for us to confidently determine the timing of His Parousia, especially since He provided only signs of His return (Matthew 24:32-33; 36-37).
It’s true that in Philippians 2:12-13, the term “Parousia” is used to denote presence. It also conveys the notion of a swift, unexpected arrival or a sudden presence, which accurately describes the anticipated return of our Lord, as described in other places in the Bible—sudden visible and auditory manifestations worldwide.
Is it appropriate to conclude that he is consistently among us, considering Jesus’ statement in Matthew 18:20: “For where two or three are gathered together in my name, there am I in the midst of them”?
If we accept that He returned in 1914, are the events prophesied to occur at His return should have already taken place? Is this consistent with the scripture that His return could occur more than once to account for the delay in these events, which have not yet occurred?
Mihai – Your inquiry demonstrates a deep desire to prove all things by the standard of God’s Word, which is the only reliable guide for the watchers at the end of this age. To address your questions regarding the **manner of the return** and the **chronological milestones**, consider these scriptural perspectives:
**1. No One Knows the Day or Hour (Matthew 24:36)**
The statement that **of that day and hour no one knows** (Matthew 24:36; Mark 13:32) does not mean the timing of the Lord’s return would remain a permanent secret from everyone. The point is not that nobody will ever know; rather, it is that no one would know **before** He returns. In the Kingdom, it is certain that mankind will be able to look back and identify when the Lord returned. Furthermore, while Jesus did not know the time during His earthly ministry, it is unreasonable to suggest that once He has been glorified and has returned, He would not realize He is here. If the return were to remain hidden forever, the Master’s command to **Watch** (Matthew 24:42) would be meaningless. The very purpose of watching is so that once He has arrived, the children of light will be **aware of His presence**, even while the rest of the world remains in a deep sleep of ignorance.
**2. It is Near vs. He is Near (Matthew 24:33)**
Regarding **Matthew 24:33**, many scholars and translators note that the phrase **it is near** is the correct translation, rather than he is near. The word it refers back to the symbolic **summer** mentioned in the previous verse (Matthew 24:32), which represents the Kingdom time of favor. This is confirmed by the parallel account in **Luke 21:31**, which explicitly states: know ye that the **kingdom of God** is nigh at hand. Since Christ is **already present** (parousia) when the signs, like the restoration of Israel, begin to appear, He is not near in the sense of approaching; He is here, and it is His established **Kingdom** that is approaching its manifest revealment to the world.
**3. The Manner of the Return: Invisible Spirit Being**
A foundational step in this Watch is recognizing that Jesus is no longer a fleshly being; He was **put to death in the flesh but quickened (made alive) in the spirit**. As a **glorified spirit being**, He now dwells in light which no man can approach unto; whom no man hath seen, nor can see. This is why He explicitly told His disciples, **the world seeth me no more**. Consequently, the **manner** of His return is like the manner of His departure (Acts 1:11): quiet, private, and entirely unobserved by the world. His presence begins **as a thief in the night**, unawares to the world, while the faithful behold Him first with the **eye of faith** through the discernment of prophetic fulfillments.
**4. Every Eye Shall See Him and Mental Perception**
When the Scriptures state that **every eye shall see him** (Revelation 1:7), the Greek word used (optanomai) often refers to **mental perception or discernment** rather than literal eyesight. Just as a person says, I see, to express that they now understand a concept, the world will eventually see or recognize the Lord’s presence through the intense **clouds of trouble** and the far-reaching consequences of His judgments during the Day of Wrath.
**5. The Seven Times and the 1914 Milestone**
The seven times prophesied in **Daniel 4** are understood to have a dual application. While they referred to Nebuchadnezzar’s literal seven years of madness, they also serve as a time-type for the long period of Gentile dominion over the earth. By correlating this with the **seven times of punishment** mentioned in Leviticus 26, Bible Students calculate a period of **2,520 years** (7 symbolic years of 360 days each, with each day representing a literal year). This period, beginning with the overthrow of the typical Kingdom of God in Israel, reached its legal end in **1914**.
**6. Presence (Matthew 18:20) vs. Parousia**
It is helpful to distinguish between the **presence of our Lord’s spirit and influence**, which has been with His followers throughout the Gospel Age (Matthew 18:20; 28:20), and His **official return** (parousia) as King and Chief Reaper at the end of the age. While He has always been with His own in spirit, the parousia marks a specific epoch in which He assumes His great power to dismantle the old social order and establish the Kingdom of God. The delay you mentioned is the result of the **gradual nature** of God’s program. Just as a thief enters quietly before his work is made manifest, our Lord’s invisible presence (parousia) precedes His universal revealment (apokalupsis). We are currently in a **period of eviction**, where the kingdoms of this world are being shaken to make way for the unshakable Kingdom of Messiah.
A lot more can be said on each of these points, but I am trying to keep my responses brief and digestable. Let me know if you desire a deeper dive or more detail on any particular point. Feel free to share your next thoughts and/or questons. May you continue your study with a spirit of a sound mind, finding great peace in the **liberty wherewith Christ has made us free**.
Hi Jacqueline,
Thanks for your effort to solve this dilemma. There are many parallels between the first and second advents, also some differences. Jesus was certainly “not felt” or of no consequence to the many. He said, “that a prophet has no honor in his own country” (Jn. 4:44). All of that will be overturned at his second advent when he will be recognized as King of kings and Lord of lords.
Dave
you are welcome enjoyed your questions as it is one I had.
Hi Peter,
Thanks for the reply. I am thinking that the theological books listed don’t precisely say that the meaning of parousia is as either a “secret” or an “invisible” presence. Are there any other lexical sources that indicate that “secret” or “invisible” are terms tied into the lexicography? The verses you have listed show “presence” in application of individuals where there was no secret or invisible aspect.
Also, the use of the term “SECOND parousia” implies that there was a first. If this (first)is applied to Jesus’ earthly ministry, it would seem to be anything but “secret” or “invisible.” The theologians have applied “parousia” as a technical term ONLY to the second advent. I am not aware that parousia ever describes the first advent. Therefore, there is only one parousia of Jesus Christ. How would you see this?
Dave
Hi Dave, I am waiting to hear Br. Peter reply to you but I wanted to express my thoughts in trying to think this through once. Jesus was actually present for quite a while in the first advent. Only a few understood, Mary, shepherds, Joseph, John, The high priest, Anna and maybe some others as the Magi was looking also. Mary even knew he could change the wine shortage and the others didn’t argue with him when he said fill the water jugs. He seemed to be someone special. But he was not visible, felt, until his presentation for Baptism. He seemed to be someone that had made his presence felt to some before the presentation.
I know this is not exactly par for par but I just felt it should have been something in the first advent that paralleled. If this doesn’t make sense it is just what my brain needed to harmonize although the bible does not say it had to be as the first it actually was. Now for some scriptural thoughts from Br. Peter.
Can someone clarify?
I note the term “second presence”. Is this a secret or invisible presence?
The theologians use the term parousia to refer to the second advent/coming only. If the parousia is a secret or invisible presence, then what is the (implied) first presence?
Thanks, Dave
Dave – Yes, parousia is a secret or invisible presence. Although at Jesus’ first presence He was visible, the general population did not recognize him as Messiah, only a small percent, just as at his second presence. The manner of Jesus second presence is such a big topic that the second volume, “The Time is at Hand,” devotes 70 pages to discuss it in a chapter called, “The Manner of the Lord’s Appearing.” To start, I will confine my comments to what is meant by the word parousia. After that, if you want to continue to discuss the subject, we can do that.
Vine’s Expository Dictionary of Biblical Words
(Copyright (C) 1985, Thomas Nelson Publishers)
COMING (NOUN) “3. parousia ^3952^, lit., “a presence,” para, “with,” and ousia, “being” (from eimi, “to be”), denotes both an “arrival” and a consequent “presence with.” For instance, in a papyrus letter a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. Paul speaks of his parousia in Philippi, (in contrast to his apousia, “his absence”; see ABSENCE). Other words denote “the arrival” (see eisodos and eleusis, above). Parousia is used to describe the presence of Christ with His disciples on the Mount of Transfiguration, <2 Pet. 1:16>. When used of the return of Christ, at the rapture of the church, it signifies, not merely His momentary “coming” for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, <1 Cor. 15:23; 1 Thes. 4:15; 5:23; 2 Thes. 2:1; Jas. 5:7-8; 2 Pet. 3:4>. In some, the course is prominent, ; in others the conclusion of the period, .
Notice how Vines says that the word Parousia “denotes both an ‘arrival’ and a consequent ‘presence with.’” If someone has ”arrived,” they are “present.” The word “arrival” does not denote “coming” as in the statement “I am coming.” It denotes the beginning of a presence as in the statement “I have arrived.” Vines clarifies this point by stating that “In some passages the word gives prominence to the beginning of that period, the course of the period being implied.”
Quoting from page 271 of Rotherham’s Appendix it says, “In this edition the word parousia is uniformly rendered ‘presence’ (‘coming,’ as a representative of this word, being set aside). The original term occurs twenty-four times in the N.T…The sense of ‘presence’ is so plainly shown by the contrast with ‘absence’ (implied in 2 Cor. 10:10, and expressed in Phil. 2:12) that the question naturally arises, – Why not always so render it? The more so, inasmuch as there is in 2 Peter 1:16 also, a peculiar fitness in our English word ‘presence.’ This passage, it will be remembered, relates to our Lord’s transformation upon the Mount. The wonderful manifestation there made was a display and sample of ‘presence’ rather than of ‘coming.’ The Lord was already there; and, being there, he was transformed (cp. Matt. 17:2,n.) and the ‘majesty’ of his glorified person was then disclosed. His bodily ‘presence’ was one which implied and exerted ‘power’; so that ‘power and presence’ go excellently well together – the ‘power’ befitting such a ‘presence’; and the three favoured disciples were at one and the same moment witnesses of both.”
Quoting from the book “I Will Come Again,” it says, “Harry Rimmer (D.D., Sc.D.), who was styled “Fundamentalism’s outstanding spokesman” until his death, admitted that the word parousia meant personal presence. In his book, The Coming King, he observed that the Greek word parousia is used 13 time in describing the return of Christ and not once does it have the thought of “coming.”
Examples of “parousia” in Bible verses
There are many times when the word parousia is used in the New Testament, but there are only six times when it does not refer to Christ’s 2nd Presence. Notice in every verse quoted, only presence makes sense, not coming. Even if you use the word “Arrival” it means it in the sense of “already having arrived,” not “on the way.”
1 Cor 16:17 “I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.” (KJV)
2 Cor 7:6 “Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;” (KJV)
2 Cor 10:10 “For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.” (KJV)
Phil 1:26 “That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.” (KJV) [In other words, you will rejoice when I am present with you again.]
Phil 2:12 “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” (KJV)
2 Pet 1:16-18
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ [on the Mount of Transfiguration], but were eyewitnesses of his majesty.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
18 And this voice which came from heaven we heard, when we were with him in the holy mount. (KJV)
Conclusion
In every case here the word parousia means “presence,” (as in “have arrived”) not “coming” (as in “on the way”). Taking the Bible’s usage of the word parousia to establish it’s meaning, It does not seem honest to translate this word any other way than “presence