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
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