Book of 2 Thessalonians Chapter 2 Vs. 8

 The Man of Lawlessness

2Th. 2:8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom.10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas.3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

(B) As a continuative in respect to time, i.e., connecting clauses and sentences in the order of time. (1) At the beginning of a sentence where anything is narrated as being done immediately or soon after that which the preceding context narrates. Here kaí is equivalent to the more usual tóte, then, after that (Mat. 3:16; 4:3, 4:21; 10:1; 14:12, 14:14; Mark 1:29; 4:21, 4:24, 4:26 [cf. tóte in Mat. 15:12]). Here belongs the form kaí egéneto (the 2d aor. 3d person of gínomai, to take place), then it came to pass. Usually with a notation of time, e.g., by hóte, then (Mat. 7:28; 19:1); hōs, as (Luke 2:15); en, in, with the dat. (Mark 1:9; 4:4; Luke 1:59; 9:18; 14:1); metá, with (Luke 2:46). Followed by the gen. absolute (Mat. 9:10); by the acc. and inf. (Mark 2:23). Elsewhere egéneto dé (Luke 3:21; 5:1; 6:1). (2) In the apodosis (conclusion), e.g., where anything is said to follow at once upon that which is contained in the protasis (proposition), i.e., and immediately (Mat. 8:15; 26:53; Mark 1:27; 2:14; Luke 4:36; 8:25). Also where the time is less definite, i.e., and then, and afterwards, without any notation of time (Mark 12:1; Luke 1:56; John 4:40; 6:58; Acts 5:7; 7:7). With a notation of time (Mat. 28:9). After kaí egéneto or egéneto dé with a note of time (see 1 above). In Mat. 9:10, kaí idoú (idoú, behold), and behold (Mark 2:15; Luke 2:15, 2:21; 5:1; 9:28, 9:51). Specifically in the construction ḗggiken (perf. indic. 3d person sing. of eggízō, to come near, approach), "the hour is near" (a.t.), or has come (Mat. 26:45); "and the hour was the third" (a.t. [Mark 15:25; Luke 23:44]).

then...

τότε

tóte; adv. of time. Then, at that time, correlated to hóte, when, while, and póte, at what time, when.

(I) In general prepositions marking succession, e.g., after prṓton, first (Mat. 5:24; 12:29; Mark 3:27; Luke 6:42; John 2:10). With hótan, when, (Luke 11:26; 21:20; John 2:10; 2Cor. 12:10).

(II) Of time past, e.g., with a notation of time preceding, with hóte, when (Mat. 13:26; 21:1; John 12:16); with hōs, as (John 7:10; 11:6); with metá, after, with the acc. (John 13:27). After a word denoting time (Acts 27:21; 28:1). As the opposite to nún, now (Rom. 6:21; Gal. 4:8-9, 4:29; Heb. 12:26); euthéōs, immediately, straight away, followed by tóte, then, at that time (Acts 17:14). Where the notation of time lies in the context and is often equivalent to thereupon, after that (Mat. 2:7, 2:17; 3:5, 3:13, meaning after this, Mat. 3:15; 4:1; 26:3; John 19:1, 19:16; Acts 1:12; 10:46, 10:48; Heb. 10:7, 10:9; Sept.: Gen. 13:7; Ezra 4:23-24). Apó tóte (apó, from), from then, from that time (Mat. 4:17; 16:21; 26:16; Luke 16:16; Sept.: Ecc. 8:12). With the art. as adj., ho tóte kósmos, world, "the then world" (a.t. [2Pet. 3:6]).

(III) Of a time future, e.g., with hótan, at the time when (Mat. 25:31; Mark 13:14; Luke 5:35; 14:10; 21:20; John 8:28; 1Cor. 13:10; 16:2; 1Th. 5:3). Meaning then or when (Luke 13:26; 21:27; 1Cor. 4:5; 2Th. 2:8; Sept.: Exo. 12:44, 12:48).

Syn.: eíta, then, moreover; épeita, thereafter.

Ant.: árti, now; próteron, previously, before; prín, prior.

shall that Wicked...

ἄνομος

ánomos; gen. anómou, masc.-fem., neut. ánomon, adj. from the priv. a (G1), without, and nómos, law. Without law, lawless. Not having, knowing or acknowledging the law (1Cor. 9:21); lawless in the sense of transgressing the law, a transgressor, wicked (Mark 15:28; Luke 22:37; Acts 2:23; 2Th. 2:8; 1Tim. 1:9; 2Pet. 2:8; Sept.: Isa. 53:12; 55:7; Ezk. 18:24; 33:8, 33:12).

Deriv.: anomía, lawlessness; anómōs, lawlessly.

Syn.: ékthetos, exposed to perish, cast out; ádikos, unjust; athémitos, contrary to accepted customs; anósios, wicked, unholy, the strongest term denoting presumptuous and wicked self-assertion.

Ant.: énnomos, lawful; éndikos, just, equitable.

be revealed,...

ἀποκαλύπτω

apokalúptō; fut. apokalúpsō, from apó, from, and kalúptō, to cover, conceal. Literally, to remove a veil or covering exposing to open view what was before hidden. To make manifest or reveal a thing previously secret or unknown (Luke 2:35; 1Cor. 3:13). Particularly applied to supernatural revelation (Mat. 11:25, 11:27; 16:17; 1Cor. 2:10). See Mat. 10:26; Luke 17:30; John 12:38; Rom. 1:17-18; 8:18; 1Cor. 14:30; Gal.1:16; 3:23; Eph. 3:5; Php. 3:15; 2Th. 2:3, 2:6, 2Th. 2:8; 1Pet. 1:5, 1:12; 5:1.

Deriv.: apokálupsis, disclosure, revelation.

Syn.: chrēmatízō, to give divine instruction; apostegázō, to unroof, uncover; anakalúptō, to unveil, discover, open up; emphanízō, to manifest; anaptússō, to unroll, open up.

Ant.: epikalúptō, to conceal, cover; perikalúptō, to cover all around; peribállō, to clothe around; ependúō, to place clothing upon, to invest upon oneself; sugkalúptō, to cover or conceal closely; krúptō, to hide; apokrúptō, to hide from someone.

Whom...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

(A) In construction: (1) As to gender, the relative pron. agrees regularly with its antecedent (Mat. 2:9; Luke 5:3; John 6:51). Thus hós relates to a more remote antecedent in 1Cor. 1:8, referring to tṓ Theṓ (ho Theós, God of 1Cor. 1:4 [cf. ho Theós of 1Cor. 1:9]). From this rule there are two departures: (a) Where the relative pron. with the verb "to be" conforms in gender to the following noun (Gal. 3:16, spérmatí sou, hós esti Christós, "And to thy seed, which is Christ"; Eph. 1:14; 6:17, máchairan, hó esti rhḗma Theoú, "and the sword of the Spirit, which is the word of God"). (b) Where it takes the gender implied in the antecedent, and not that of its own external form (Rom. 9:23, skeúē eléous, há proētoímasen . . . hoús kaí ekálesen, "vessels of mercy, which he had afore prepared"; Gal. 4:19; Php. 2:15; 2Pet.3:16, en pásais taís epistolaís [fem.] . . . en hoís, referring to the implied grámmasi, letters [masc.]; 2Jn. 1:1). So the neut. hó often refers to a masc. or fem. antecedent taken in the general sense of "thing" (Mat. 1:23, Emmanouḗl, hó esti methermēneuómenon [Emmanouḗl, masc.; hó, neut.]; Mat. 27:33; Mark 3:17; 12:42, leptá dúo, hó esti kodrántēs [leptá, pl.; hó, sing.]; Mark 15:16, 15:42; Heb.7:2). Also where the neut. hó refers to a whole preceding clause (Mark 15:34; 1Jn. 2:8) (2) As to number, the relative pron. agrees regularly with its antecedent as in the examples above. The departures from this rule are rare, e.g., (a) A relative sing. pron. after a pl. antecedent (Php. 3:20, "in heavens [literal] . . . from which [sing.]" [a.t.], where hoú may be taken as an adv.). See below B, 7. (b) Relative pl. masc. hós after a sing. fem. antecedent (Php. 2:15, en mésō geneás skoliás . . . en hoís phaínesthe) where the antecedent includes the idea of plurality (cf. Acts 15:36, katá pásan pólin, en haís [pólin, fem. sing; haís, fem. pl.]; 2Pet. 3:1, deutéran epistolḗn, en haís [epistolḗn, fem. sing.; haís, fem. pl.]). (3) As to case, the general rule is that the relative pron. stands in that case required by the verb of its own clause (John 1:9, tó phṓs . . . hó phōtízei pánta ánthrōpon [phṓs, sing. neut.; hó, sing. neut.]). Since "light" is neut., the relative pron. (hó) is neut., both being the nom. case. In John 1:30, however, since anḗr, man, is masc., the relative pron. (hós) is also masc., and both are in the nom. case. See Mat. 10:26; Acts 8:27. As obj. acc. (Mat. 2:9, ho astḗr, hón eidón, "the star [nom.] which [acc.]"; Acts 6:3, 6:6). In the dat. (Acts 8:10, anḗr . . . hṓ proseíchon pántes [anḗr, man, nom. sing.; hó proseíchon, to whom, dat. sing.]; Col. 1:27; 1Pet.1:12; 5:9).

Deriv.: hṓs, as, so as, how.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom.16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mats 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

Lord...

κύριος

kúrios; gen. kuríou, masc. noun from kúros (n.f.), might, power. Lord, master, owner. Also the NT Gr. equivalent for the OT Hebr. Jehovah. See kuróō, to give authority, confirm, which is also from kúros (n.f.).

(I) Generally:

(A) As the possessor, owner, master, e.g., of property (Mat. 20:8; 21:40; Gal. 4:1; Sept.: Exo. 21:28-29, 21:34); master or head of a house (Mat. 15:27; Mark 13:35; Sept.: Exo. 22:8); of persons, servants, slaves (Mat. 10:24; 24:45-46, 24:48, 24:50; Acts 16:16, 16:19; Rom. 14:4; Eph. 6:5, 6:9; Col. 3:22; 4:1; Sept.: Gen. 24:9 f.; Jdg. 19:11). Spoken of a husband (1Pet. 3:6; Sept.: Gen. 18:12). Followed by the gen. of thing and without the art., lord, master of something and having absolute authority over it, e.g., master of the harvest (Mat. 9:38; Luke 10:2); master of the Sabbath (Mat. 12:8; Mark 2:28).

(B) Of a supreme lord, sovereign, e.g., the Roman emperor (Acts 25:26); the heathen gods (1Cor. 8:5).

(C) As an honorary title of address, especially to superiors, equivalent to mister, sir, as a servant to his master (Mat. 13:27; Luke 13:8); a son to his father (Mat. 21:30); to a teacher, master (Mat. 8:25; Luke 9:54, equal to epistátēs, superintendent, commander. See Mat. 7:21-22; Luke 6:46); to a person of dignity and authority (Mark 7:28; John 4:11, 4:15, 4:19, 4:49); to a Roman procurator (Mat. 27:63). When addressing someone respectfully (John 12:21; 20:15; Acts 16:30; Sept.: Gen. 19:2; 23:6, 23:11, 23:15).

(II) Spoken of God and Christ:

(A) Of God as the supreme Lord and Sovereign of the universe, usually corresponding in the Sept. to the Hebr. Jehovah. With the art. ho Kúrios (Mat. 1:22; 5:33; Mark 5:19; Luke 1:6, 1:28; Acts 7:33; Heb. 8:2; Jas. 4:15). Without the art. Kúrios (Mat. 27:10; Mark 13:20; Luke 1:58; Acts 7:49; Rom. 4:8; Heb. 7:21; 1Pet. 1:25). With adjuncts, without the art., e.g., Kúrios ho Theós, God, the Lord God, followed by the gen. (Mat. 4:7, 4:10; 22:37; Luke 1:16; Sept.: Ezk. 4:14); Kúrios Sabaṓth, Lord Sabaoth, meaning Lord of hosts, armies, a military appellation of God (Rom. 9:29; Jas. 5:4; Sept.: 1Sam. 15:2; Isa. 1:9); Kúrios Pantokrátōr, Lord Almighty or ruler of all (2Cor. 6:18; Sept.: 2Sam. 7:8; Nam. 2:13); Kúrios ho Theós ho Pantokrátōr, Lord, the God, the Almighty (Rev. 4:8; 11:17); Kúrios tṓn kurieuóntōn, Lord of lords referring to those who are ruling (1Tim. 6:15); Lord of heaven and earth (Acts 17:24). In a similar manner applied also to God as the Father of our Lord Jesus Christ (Mat. 11:25, "Father, Lord of heaven and earth"; Luke 10:21 [cf. Sept.: 2Chr. 36:23; Ezra 1:2; Neh. 1:5]).

(B) Of the Lord Jesus Christ: (1) In reference to His abode on earth as a master and teacher, where it is equivalent to rhabbí, rabbi, and epistátēs, master, superintendent (Mat. 17:4 [cf. Mark 9:5; Luke 9:33]. See John 13:13-14). Chiefly in the gospels before the resurrection of Christ and with the art. ho Kúrios, the Lord, used emphatically (Mat. 21:3; 28:6; Luke 7:13; 10:1; John 4:1; 20:2, 20:13; Acts 9:5; 1Cor. 9:5). With adjuncts, e.g., ho Kúrios kaí ho didáskalos, teacher, the Lord and the teacher (John 13:13-14); ho Kúrios Iēsoús, the Lord Jesus (Luke 24:3; Acts 1:21; 4:33; 1Cor. 11:23). (2) As the supreme Lord of the gospel dispensation, "head over all things to the church" (Rom. 10:12; Rev. 17:14); with the art. ho Kúrios (Mark 16:19-20; Acts 8:25; 19:10; 2Cor. 3:17; Eph. 5:10; Col. 3:23; 2Th. 3:1, 3:5; 2Tim. 4:8; Jas. 5:7); with the gen. of person, ho Kúriós mou, my Lord (Mat. 22:44; Heb. 7:14; Rev. 11:8); without the art., Kúrios (Luke 1:76; 2Cor. 3:16-17; Col. 4:1; 2Pet. 3:10). With adjuncts, e.g., with the art., ho Kúrios Iēsoús or Iēsoús ho Kúrios (Rom. 4:24); ho Kúrios hēmṓn Iēsoús, "our Lord Jesus" (1Cor. 5:5; Heb. 13:20); ho Kúrios Iēsoús Christós, the Lord Jesus Christ, or Iēsoús Christós ho Kúrios, Jesus Christ the Lord (Act. 16:31; Rom. 1:4; 13:14; 1Cor. 1:9); ho Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Rom. 16:18; 1Cor. 1:2, 1:10; Gal. 6:18); Iēsoús Christós ho Kúrios hēmṓn, Jesus Christ our Lord (Eph. 3:11; 1Tim. 1:2). Without the art., Kúrios Iēsoús (Rom. 10:9; 1Cor. 12:3, Php. 2:19); Christós Kúrios, meaning the Messiah (Luke 2:11); Kúrios Iēsoús Christós or Iēsoús Christós Kúrios, Jesus Christ Lord (Rom. 1:7; 2Cor. 1:2; 4:5; Php. 1:2); Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Gal. 1:3). In the phrase en Kuríō, (en, in) in the Lord, without the art., used only by Paul and once in Rev. 14:13 referring to the fact that believers are represented as one with Christ, as members of His body (Eph. 5:30 [cf. 1Cor. 12:27, one spiritual body of which He is the Head] Eph. 2:20). Hence en Kuríō, means: (a) In the Lord, after verbs of rejoicing, trusting (1Cor. 1:31; Php. 2:19; 3:1). (b) In or by the Lord, meaning by His authority (Eph. 4:17; 1Th. 4:1). (c) In or through the Lord, meaning through His aid and influence, by His help (1Cor. 15:58; 2Cor. 2:12; Gal. 5:10; Eph. 2:21; Col. 4:17). (d) In the work of the Lord, in the gospel work (Rom. 16:8, 16:13; 1Cor. 4:17; 9:2; Eph. 6:21; 1Th. 5:12). (e) As indicating condition meaning one in the Lord, united with Him, His follower, a Christian (Rom. 16:11; Php. 4:1; Phm. 1:16). (f) As denoting manner, meaning in the Lord, as becomes those who are in the Lord, Christians (Rom. 16:2, 16:22; 1Cor. 7:39; Eph. 6:1; Php. 2:29; Col. 3:18).

Deriv.: kuría, lady; kuriakós, the Lord's; kurieúō, to be lord; kuriótēs, lordship, dominion.

Syn.: árchōn, ruler; despótēs, despot; pantokrátōr, almighty; hēgemṓn, governor, ruler; Kaísar, Ceasar; ethnárchēs, leader of a nation; archēgós, leader; kosmokrátōr, world ruler.

Ant.: hupērétēs, lower servant; doúlos, slave; therápōn, attendant; diákonos, minister.

shall consume...

ἀναλίσκω

analískō; fut. analṓsō, aor. anḗlōsa, from aná, away, and halískō (n.f.), to take. To take away, destroy, consume (Luke 9:54; Gal. 5:15; 2Th. 2:8; Sept.: Gen. 41:30; Pro. 23:28; Jer. 50:7; Ezk. 15:4-5). Also from analískō (n.f.): hálōsis, catching.

Deriv.: katanalískō, to consume utterly; prosanalískō, to expend further.

Syn.: aphanízō, to cause to disappear, put out of sight; dapanáō, to spend; diatríbō, to spend time, abide; diágō, to spend in.

Ant.: tēréō, to preserve, keep; diatēréō, to keep carefully; suntēréō, to preserve, keep safe; phulássō, to keep; diaphulássō, to keep carefully; kratéō, to hold fast; nosphízō, to keep back in the sense of embezzling (mid. Nosphízomai).

with the... see the above.

spirit...

πνεῦμα

pneúma; gen. pneúmatos, neut. noun from pnéō, to breathe.

(I) Breath.

(A) Of the mouth or nostrils, a breathing, blast (2Th. 2:8, "spirit [breath] of his mouth," spoken of the destroying power of God; Sept.: Isa. 11:4). Of the vital breath (Rev. 11:11, "breath of life" [a.t.]; Sept.: Gen. 6:17; 7:15, 7:22 [cf. Psm. 33:6]).

(B) Breath of air, air in motion, a breeze, blast, the wind (John 3:8; Sept.: Gen. 8:1; Isa. 7:2).

(II) Spirit.

(A) The vital spirit or life, the principle of life residing in man. The breath breathed by God into man and again returning to God, the spiritual entity in man (Sept.: Gen. 2:7; Psm. 104:29; Ecc. 12:7). The spirit is that part that can live independently of the body (Christ [Mat. 27:50, He gave up the spirit when He died; Luke 23:46 [cf. Psm. 31:5]; John 19:30]; Stephen [Acts 7:59]). "Her spirit came again and she arose" (Luke 8:55 [cf. Jas. 2:26]; Rev.13:15; Sept.: Gen. 45:27; Jdg. 15:19). Metaphorically (John 6:63, "the spirit in man gives life to the body, so my words are spirit and life to the soul" [a.t.]; 1Cor. 15:45, "a quickening spirit," a spirit of life as raising the bodies of his followers from the dead into the immortal life [cf. Php. 3:21]).

(B) The rational spirit, mind, element of life. (1) Generally, spirit distinct from the body and soul. See also Luke 1:47; Heb. 4:12. Soul and spirit are very closely related because they are both immaterial and they both contrast with body (sṓma) and flesh (sarx). Scripture, however, introduces a distinction between the two immaterial aspects of man's soul and spirit. That they cannot mean the same thing is evident from their mention together in 1Th. 5:23, spirit, soul, body. The same distinction is brought out in Heb. 4:12. The spirit is man's immaterial nature which enables him to communicate with God, who is also spirit. 1Cor. 2:14 states that "the natural man receiveth not the things of the Spirit of God . . . because they are spiritually discerned." What is translated "natural man" in Gr. is psuchikós, psychic or soulish meaning the soul of man. The soul is the aspect of his immaterial nature that makes him aware of his body and his natural, physical environment. The difference between soul and spirit is not one of substance but of operation. Man's immaterial aspect is represented in Scripture by the single terms pneúma, spirit, or psuchḗ, soul, or both of them together (Gen. 35:18; 41:8; 1Kgs. 17:21; Psm. 42:6; Ecc. 12:7; Mat. 10:28; 20:28; Mark 8:36-37; 12:30; Luke 1:46; John 12:27; 1Cor. 15:44; 1Th. 5:23; Heb. 4:12; 6:18-19; Jas 1:21; 3Jn. 1:2; Rev. 6:9; 20:4). In 1Cor. 5:3 a distinction is made between the body and the spirit (see also 1Cor. 5:4-5; 6:20; 7:34; 2Cor. 7:1; Php. 3:3; Col. 2:5; Heb. 12:9; 1Pet. 4:6; Sept.: Num. 16:22; 27:16; Zec. 12:1). Where soul and body are not expressed (Rom. 8:16, "the divine Spirit itself testifies to our spirit" [a.t.], meaning to our mind; see Rom. 1:9; Gal. 6:18; 2Tim. 4:22; Phm. 1:25). In John 4:23-24, "in spirit and in truth" means with a sincere mind, with a true heart, not with mere external rites. See Php. 3:3, where the spirit stands in juxtaposition to the body. (2) As the seat of the affections, emotions, and passions of various kinds as humility (Mat. 5:3, "poor in spirit," meaning those who recognize their spiritual helplessness; see ptōchós, poor or helpless, and Sept.: Psa. 34:18); enjoyment, quiet (1Cor. 16:18; 2Cor. 2:13; 7:13); joy (Luke 10:21). Of ardor, fervor (Acts 18:25; Rom. 12:11). In Luke 1:17, in the powerful spirit of Elijah (see Luke 1:12). Of perturbation from grief, indignation (John 11:33; 13:21; Acts 17:16; Sept.: Isa. 65:14). (3) As referring to the disposition, feeling, temper of mind (Luke 9:55; Rom. 8:15, a slavish spirit, as distinct from the spirit of adoption; Rom. 11:8; 1Cor. 4:21; Gal. 6:1, a mild, gentle spirit). In 1Cor. 14:14, "my spirit prays" means "my own feelings find utterance in prayer, but I myself do not understand what I am praying" (a.t. [see 1Cor. 14:15-16]; 2Cor. 4:13; 11:4; 12:18; Eph. 2:2; 4:23; Php. 1:27; 2:1; 2Tim. 1:7; Jas. 4:5 [cf. Pro. 21:10, 21:26]; 1Pet. 3:4; Sept.: Ecc. 4:4 [cf. Num. 5:30]; Ezk. 11:19; 18:31). (4) As implying will, counsel, purpose (Mat. 26:41; Mark 14:38; Acts 18:5 [TR]; 9:21; 20:22; Sept.: 1Chr. 5:26). (5) As including the understanding, intellect (Mark 2:8; Luke 1:80; 2:40; 1Cor. 2:11-12; Sept.: Exo. 28:3; Job 20:3; Isa. 29:24). (6) The mind or disposition as affected by the Holy Spirit. See below III, D, 2, e.

(III) A spirit; a simple, incorporeal, immaterial being (thought of as possessing higher capacities than man does in his present state).

(A) Spoken of created spirits: (1) Of the human soul or spirit, after its departure from the body and as existing in a separate state (Heb. 12:23, "to the spirits of the just men," referring to those men advanced to perfect blessedness and glory; 1Pet. 3:19, "by which [spirit] also he once preached to those spirits now in prison" [a.t.], referring to the Spirit of Christ testifying through Noah, Christ testifying by His spirit between His death and resurrection, or Christ proclaiming victory in the triumphant procession of His ascension to the right hand of the Father [cf. 2Pet. 2:4-5]). See Acts 23:8. Of the soul of a person reappearing after death, a spirit, ghost (Luke 24:37, 24:39; Acts 23:9). (2) Of an evil spirit, demon, mostly used with the adj. akátharton, unclean, as an unclean spirit (Mat. 10:1; 12:43, 12:45; Mark 1:23, 1:26-27; 3:11, 3:30; 5:2, 5:8, 5:13; 6:7; 7:25; 9:17, a spirit that could not speak; Mark 9:25; Luke 4:33, unclean spirit of a demon; Luke 4:36; 6:18; 7:21; 8:2, 8:29; 9:42; 11:24, 11:26; 13:11, "a spirit of infirmity," meaning causing infirmity; Acts 5:16; 8:7; 16:16, "a spirit of divination," a soothsaying demon; Acts 19:12-13, 19:15-16; Rev. 16:13-14; 18:2). Used in an absolute sense (Mat. 8:16; Mark 9:20; Luke 9:39; 10:20; Eph. 2:2, meaning Satan). (3) Less often in the pl., of angels as God's ministering spirits (Heb. 1:14; Rev. 1:4, the seven archangels; Rev. 3:1; 4:5; 5:6).

(B) Of God in reference to His incorporeality (John 4:24, "God is spirit" [a.t.]).

(C) Of Christ in His exalted spiritual nature, His nature as true and proper God, in distinction from His human nature (1Pet. 3:18, referring to the spiritual exaltation of Christ after His resurrection to be Head over all things through the church [cf. Eph. 1:20-22]); in which spiritual nature also He is said in 1Pet. 3:19 to have preached to "the spirits in prison." See above III, A, 1. See Rom. 1:4; 1Cor. 15:45; 2Cor. 3:17; 1Tim. 3:16; Heb. 9:14 (cf. Heb. 9:13).

(D) Of the Spirit of God. In the NT, referred to as "the Spirit of God," "the Holy Spirit," in an absolute sense as "the Spirit"; the Spirit of Christ as being communicated by Him after His resurrection and ascension. The same as the Spirit of Jesus (Acts 16:7 UBS); Christ (Rom. 8:9; 1Pet. 1:11); the Spirit of Jesus Christ (Php. 1:19); the Spirit of the Lord (2Cor. 3:17); the Spirit of God's Son (Gal. 4:6). The Holy Spirit is everywhere represented as being in intimate union with God the Father and God the Son. The passages with this meaning in the NT may be divided into two classes: those in which being, intelligence, and agency are predicated of the Spirit; and, metonymically, those in which the effects and consequences of this agency are spoken about. (1) The Holy Spirit as possessing being, intelligence, agency. (a) Joined with the Father and the Son, with the same or with different predicates (Mat. 28:19, "baptizing them in the name of the Father, and of the Son and of the Holy Ghost," see ónoma, name, IV; 1Cor. 12:4, 12:6, "but the same spirit . . . the same Lord . . . the same God"; 2Cor. 13:14; 1Pet. 1:2; Jude 1:20-21; see 1Jn. 5:7). (b) Spoken in connection with or in reference to God, ho Theós, the God, ho Patḗr, the Father, where intimate union or oneness with the Father is predicated of tó pneúma, the Spirit (John 15:26, "the Spirit of truth" [a.t.]); see below d. Where the same omniscience is predicated of the Spirit as of ho Theós, the God (1Cor. 2:10-11). Where the same things are predicated of the Spirit which in other places are predicated of ho Theós, the God, such as in the narrative of Ananias and Sapphira in Acts 5:3, 5:9 (where Peter refers to the Holy Spirit and then, in Acts 5:4, where he alludes to God). As speaking through the prophets of the OT (Acts 1:16 [cf. Acts 3:21; 4:24-25). In Acts 28:25, "well did the Holy Spirit speak through Isaiah" (a.t. [cf. Isa. 6:8, 6:11; Heb. 3:7 {cf. Psm. 95:7}; Heb. 9:8 {cf. Heb. 1:1}; 10:15 {cf. Jer. 31:31}]). Generally, as speaking and warning men through prophets and apostles (Acts 7:51 [cf. Acts 7:52]). Where a person is said to be born of the Spirit, i.e., spiritual salvation, the new spiritual life imparted to those who believe in the gospel (John 3:5-6, 3:8 [cf. John 1:13, if it is taken to refer to the believer instead of the Word]). Where the Spirit is said to dwell in or be with Christians (Rom. 8:9, 8:11; 1Cor. 3:16; 6:19; Eph. 2:22; 2Tim. 1:14 [cf. John 14:23; 2Cor. 6:16]). Where the Spirit and God are interchanged (1Cor. 12:11 [cf. 1Cor. 12:7]; Eph. 6:17). (c) Spoken in connection with or in reference to Christ; joined with Christós, Christ, in a form of an oath (Rom. 9:1; 15:30 in a solemn calling upon as a witness "for the love of the Spirit"; 1Cor. 6:11, in the renewal and sanctification of Christians, "ye are sanctified . . . and by the Spirit of our God." See also 2Cor. 3:17-18 (cf. 2Cor. 3:8); Heb. 10:29. Thus we see that the Spirit and Christ are said to be or dwell with men (see above b and cf. with John 14:23; 15:4; 2Cor. 13:5; Eph. 3:17). The Holy Spirit, having descended in a bodily form upon Jesus after His baptism (Mat. 3:16; Mark 1:10; Luke 3:22; John 1:32-33). (d) As coming to and acting upon Christians, illuminating and empowering them. As coming to Christians and remaining with them, imparting to them spiritual knowledge, aid, consolation, sanctification, and making intercession with and for them (John 14:17, 14:26; 15:26, the divine Spirit who will impart the knowledge of the divine truth; John 16:13; Rom. 8:14, 8:16, 8:26-27; 14:17; 15:13, 15:16; 2Cor. 1:22; 5:5; Eph. 3:16; 6:18; 1Th. 1:6; 2Th. 2:13; 1Pet. 1:22). Where someone is said to grieve the Holy Spirit (Eph. 4:30 [cf. Isa. 63:10]). Thus, the Holy Spirit is represented as the author of revelations to men through the prophets of the OT. Of that authority through which prophets and holy men were motivated when they are said to have spoken to or acted in the Spirit or through the Spirit, meaning by inspiration (Mat. 22:43; Mark 12:36; 1Pet. 1:11; 2Pet. 1:21), or as communicating a knowledge of future events (Acts 10:19; 20:23; 21:11; 1Tim. 4:1; Rev. 19:10); communicating instruction, admonitions, warnings, invitations through the Apostles (Rev. 2:7, 2:11, 2:17, 2:29; 3:6, 3:13, 3:22; 14:13; 22:17), the Spirit and the whole Church. Of the Spirit teaching, enlightening, and guiding Christians in respect to faith and practice (Luke 11:13; John 7:39 [cf. John 16:13-14]; Rom. 5:5; 1Cor. 12:3; 2Cor. 3:3; Gal. 5:5; Tit. 3:5; Heb. 6:4; 1Pet. 4:14). Also 1Cor. 2:10 (cf. above b). As speaking through disciples when brought before rulers (Mat. 10:20; Mark 13:11; Luke 12:12). As qualifying the Apostles to propagate the gospel powerfully (Acts 1:8); aiding in edifying and comforting the churches (Acts 9:31); directing in the appointment of church officers (Acts 20:28); assisting to speak and hear the gospel (1Cor. 2:13, in words taught, suggested by the Holy Spirit; 1Cor. 2:14). Emphatically, as the Spirit of the gospel (2Cor. 3:17, see above c [cf. 2, c below]). Used emphatically as the Spirit of the gospel, i.e., the gospel in contrast to the letter of Mosaic Law (2Cor. 3:6, 3:8 [cf. 2Cor. 3:17]). See above 1, d. (2) Used to indicate the work resulting from the immediate agency of the Holy Spirit, such as the power of the Holy Spirit (Acts 1:8). Spoken: (a) Of the role of the Holy Spirit in the miraculous conception of the Lord Jesus (Luke 1:35, equivalent to "the power of the Highest" in the next clause). See also Mat. 1:18, 1:20. (b) Of that special authority which rested upon and empowered the Lord Jesus after the descent of the Holy Spirit upon Him at His baptism (Luke 4:1 [cf. Luke 3:22]; John 3:34); also Mat. 12:18 quoted from Isa. 42:1; Luke 4:18 quoted from Isa. 61:1; Acts 1:2; 10:38; 1Jn. 5:6, 5:8 [cf. Heb. 9:14]). As prompting Him to various actions (e.g., to go into the desert and be tempted [Mat. 4:1; Mark 1:12; Luke 4:1], and afterwards to return into Galilee [Luke 4:14]). As authorizing Him to cast out demons (Mat. 12:28 [cf. Luke 11:20]). In connection with this occasion, the Holy Spirit is said to be capable of being blasphemed against (Mat. 12:31-32; Mark 3:29; Luke 12:10 [cf. Mat. 12:28]). (c) Of John in the Revelation as being in the Spirit, meaning rapt in prophetic vision (Rev. 1:10; 4:2; 17:3; 21:10). Of the Spirit resting upon John the Baptist (Luke 1:15); Elizabeth (Luke 1:41); Zacharias (Luke 1:67); Simeon (Luke 2:25-27). The technical expression "to be baptized in [or with] the Holy Spirit" (a.t.) by Christ as the work which Christ was going to do as declared by John the Baptist, referring to the spiritual baptism into the body of Christ for all those who were truly saved (Mat. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; 1Cor. 12:13). (d) Of that authority of the Holy Spirit by which the Apostles were qualified to act as directors of the church of Christ (John 20:22-23). Specifically, of the empowerment imparted by the Holy Spirit on and after the Day of Pentecost, by which the apostles and early Christians were endowed with high supernatural qualifications for their work; knowledge equivalent to a full knowledge of gospel truth and the power of prophesying, working miracles, and speaking with languages previously unknown to them; all done in evidence of the baptism of the Holy Spirit. This baptism in the Holy Spirit as a historical event occurred on three distinct occasions: at Jerusalem, baptizing Jews into Christ's body; at Caesarea, baptizing Gentiles into His body; and, at Ephesus, similarly baptizing the disciples of John the Baptist (Acts 2:1-21; 10:44-48; 19:1-7). The baptism with the Holy Spirit is not an experience to be sought by believers today. It is a historical event, even as the incarnation, the crucifixion, the resurrection, and the ascension of Christ, which, on the exercise of genuine faith by the individual seals that person as a member of the body of Christ. This is as a result of the miraculous application of what Christ did in history for all who would believe (1Cor. 12:13). The baptism of the Holy Spirit, which attached believers to the body of Christ, is to be distinguished from the continued and repeated experience of the inner filling by the Holy Spirit which is for service (Eph. 5:18). The prophet Joel prophesied about the coming of the Holy Spirit (Joel 2:28-29 [cf. Acts 2:4, 2:18, 2:33, 2:38; 5:32; 8:15, 8:17-19; 10:44-45, 10:47; 11:15, 11:24; 13:9; 15:8; 19:2]). Joel, however, prophesied the outpouring of the Holy Spirit not only in connection with the first coming of the Lord Jesus, but also in connection with His Second Coming (Joel 2:10-11) when the events described in Mat. 24:29 concerning the sun, moon, and the stars will take place (Joel 2:30-31). (e) The Holy Spirit prompts one to do or restrain from doing particular actions (Acts 6:3, 6:5, 6:10; 8:29, 8:39 [cf. Mat. 4:1]; 13:2, 13:4; 15:28; 16:6-7); encourages holy boldness, energy, and zeal in speaking and acting (Acts 4:8, 4:31; 6:3, 6:5, 6:10 [cf. Acts 6:8]); is the medium of divine communications and revelations (Acts 11:28; 21:4; Eph. 3:5); is the source of support, comfort, Christian joy and triumph (Acts 7:55; 13:52; Eph. 5:18; Php. 1:19). In the pl., pneúmata means spiritual gifts (1Cor. 14:12). (f) Spoken of that divine influence by which the temperament or disposition of mind in Christians is affected, i.e., correcting, elevating, and ennobling, filling the mind with peace and joy. The spirit in this case stands opposed to the flesh (John 3:6; Rom. 8:1) because it does not indulge in the depraved affections and lusts of our physical natures and unrenewed hearts, but follows those holy and elevated actions and desires which the Spirit imparts and cherishes (Rom. 8:2, 8:4-6, 8:9, 8:13). Through the influence of the Spirit of God, Christians have the same disposition and the same frame of mind with Christ (Gal. 5:16-18, 5:22, 5:25; 6:8). In Rom. 8:9, having "the Spirit of Christ" means having the same mind as Christ possessed which is wrought in us by the Spirit (cf. Rom. 7:6; 8:15, a spirit of sonship, a filial spirit, Rom. 8:23; 1Cor. 2:12; 2Cor. 6:6; Gal. 4:6; Eph. 1:17, "the spirit of wisdom and illumination" [a.t.] imparted by the Holy Spirit; Eph. 2:18, 2:22; 3:16-17; 4:3-4; 5:9; Col. 1:8; 1Tim. 4:12; Jude 1:19). (3) Metonymically spoken of a person or teacher who acts or professes to act under the inspiration of the Holy Spirit by divine inspiration (1Cor. 12:10, "discerning of spirits" of teachers, a critical faculty of the mind quickened by the Holy Spirit, consisting not only of the power of discerning who was a prophet and who was not, but also of a distinguishing in the discourses of a teacher what proceeded from the Holy Spirit and what did not. Also 1Jn. 4:1-3, 4:6).

Deriv.: pneumatikós, spiritual.

Syn.: phántasma, a phantom, apparition, as spoken of a spirit, ghost; psuchḗ, soul; noús, mind; phrónēma, state of mind.

Pnoḗ, breath, wind, may be considered syn. only because of its common derivation with pneúma (from pnéō, to breathe, blow) which, however, as a subst. should be translated "breath" (Acts 17:25) or "wind" (a.t. [Acts 2:2]). An attempt to substitute spirit for breath would indicate the definite difference between the two words (as evidenced in Acts 23:8-9; Rom. 2:29; 1Cor. 5:5; 2Cor. 7:1; Gal. 6:18). The same logical conclusion would be arrived at if the substitution for the word psuchḗ is made with pnoḗ, breath (see Mat. 10:28; Luke 12:19; 1Th. 5:23; Jas. 5:20; 2Pet. 2:8).

In the OT the word nephesh, soul, is translated psuchḗ in the Sept and ruah, spirit, is translated in the Sept pneúma. The soul stands for the natural life regarded from the point of view of its separate individuality (Gen. 2:7; 17:14), while spirit is the principle of life considered as flowing from God Himself (Job 27:3; Psm. 51:10; Ecc. 12:7), who is thus called "the God of the spirits of all flesh" (Num. 16:22; 27:16). The Apostle Paul follows this distinction of the OT words referring to the soulish (psuchikós) man as one who by nature is apart from divine grace, and to spiritual (pneumatikós), as applying to the new man in whom the Spirit of God has taken up His abode (Rom. 8:9).

Ant.: ousía, substance; ógkos, a mass; prágma, matter; skḗnōma, the body; phúsis, nature, from which the Eng. "physics" is derived.

Sṓma, body, is the material part of man (in contrast to the spiritual which is represented by pneúma which gives man the ability to communicate with God, while psuchḗ gives man a consciousness of his environment). See sárxo, flesh (John 3:6-8). Only man is said to have a spirit (John 6:63). Because God is Spirit He can only be worshiped in spirit (John 4:24 [cf. Rom. 8:15 f.]; Eph. 2:18). It is the spirit in man which responds to the Spirit of God. The Spirit of God in man guides him to and in all the truth (John 16:13; Rom. 8:16).

Another ant. of spirit is grámma, letter, referring to something that is visible or to a literal interpretation, as distinct from the spirit or spiritual interpretation (Rom. 2:29; 2Cor. 3:6).

of his...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós (II, C), he or self.

mouth,...

στόμα

stóma; gen. stómatos, neut. noun. Mouth, opening, edge.

(I) Of animals (Mat. 17:27; 2Tim. 4:17; Heb. 11:33 [cf. Jdg. 14:8]; Jas. 3:3; Rev. 9:17 f.; 12:15; Sept.: Gen. 8:11; Psm. 22:21). Of persons, as the opening through which breathing or blowing occurs (2Th. 2:8 [cf. Psm. 33:6]; Rev. 1:16; 2:16; 11:5; Sept.: 2Kgs. 4:34); as receiving food and drink (Mat. 15:11, 15:17; John 19:29; Acts 11:8; Rev. 10:9-10); chiefly as the instrument of speech (Mat. 12:34; Rom. 3:14, 3:19; 10:8; Col. 3:8; Jas. 3:10; Sept.: Exo. 4:15; Isa. 1:20). Used metonymically for words, sayings, discourse (Mat. 15:8 quoted from Isa. 29:13; Mat. 18:16; Luke 11:54; 19:22, "out of thine own mouth will I judge thee"; Luke 21:15, "I will give you a mouth and wisdom" means wise utterance; 2Cor. 13:1, "in the mouth of two or three witnesses").

(II) In phrases borrowed mostly from the Hebr.:

(A) To open one's mouth; figuratively of the earth as rent in chasms (Rev. 12:16).

(B) That which comes out of the mouth means words uttered, sayings, discourse (Mat. 15:11, 15:18 [cf. Num. 30:3; 32:24]); that which comes through the mouth of God means word, precept (Mat. 4:4 in allusion to Deu. 8:3).

(C) For God to speak through the mouth of someone or by His intervention, as God by a prophet or messenger (Luke 1:70; Acts 1:16; 3:18, 3:21; 4:25; 15:7; Sept.: 2Chr. 36:21-22).

(D) To speak face to face (2Jn. 1:12; 3Jn. 1:14; Sept. Num. 12:8 [cf. Jer. 32:4]).

(III) Figuratively meaning edge or point, as of a weapon, the figure being taken from the mouth as armed with teeth and biting, as in beasts, the front or foremost part, also of the front of an army. In the NT, a sword, the point of a knife (Luke 21:24; Heb. 11:34; Sept.: Gen. 34:26; Jdg. 20:37, 20:48).

Deriv.: apostomatízō, to provoke to speak; dístomos, double- tongued, two-edged; epistomízō, to cover the mouth or to put to silence; stómachos, stomach.

Syn.: laliá, speech; lógos, word, discourse, expression.

and... see above.

Shall destroy...

καταργέω

katargéō; contracted katargṓ, fut. katargḗsō, from katá, an intens., and argéō, to be idle. To render inactive, idle, useless, ineffective, trans.

(I) The katá gives to the intrans. argéō the trans. meaning of to make to cease (Heb. 2:14). Paul often uses it to signify more than hindrance or cessation from outward activity, thus to rest, as in Luke 13:7 where the idle earth does not denote unused or untilled, but rather unfruitful land lying fallow, opposite of energḗs, active. To abrogate, make void, do away with, put an end to (Rom. 3:3, "make . . . without effect," 31; Rom. 4:14; 6:6)

(II) To destroy, cause to cease, do away with, put an end to (1Cor. 6:13; 13:11; 15:24; Gal. 3:17; Eph. 2:15; 2Th. 2:8; 2Tim. 1:10). With Paul it always denotes a complete cessation, not a temporary or partial ceasing (1Cor. 1:28; 6:13).

(III) Pass. katargéomai, contracted katargoúmai, to cease, to be done away (1Cor. 2:6; 13:8, 13:10; 2Cor. 3:7, 3:11, 3:13-14; Gal. 5:11); katargéomai apó, from, meaning to cease from, i.e., to cease being under or connected with any person or thing such as the Law, meaning to be freed from a law (Rom. 7:2, 7:6). In Gal. 5:4, katērgḗthēte apó toú Christoú, "ye have withdrawn from Christ" (a.t.), you do not have any fellowship with Him. In this case, although katērgḗthēte is in the pass. voice, it has a mid. meaning.

Syn.: paúō, to stop, make an end; perispáō, to draw away, distract; kathairéō, to pull down by force, destroy; lúō, to loose, dissolve, sever; katalúō, to destroy utterly; akuróō, to render void, deprive of force or authority; kenóō, to make empty, of no effect; ekpíptō, to fall off; exouthenéō, to set at naught, treat with utter contempt, despise; exoudenóō, to treat as nothing; athetéō, to set aside, reject; erēmóō, to make desolate; apotíthēmi, to put away; aphorízō, to separate from; aphanízō, to cause to vanish.

Ant.: stērízō, to fix, make fast; epistērízō, to strengthen; stereóō, to make firm; kuróō, to make valid, ratify; hístēmi, to cause to stand, establish; sthenóō and dunamóō, to strengthen; endunamóō, to make strong; ischúō, to render strong; enischúō, to strengthen; bebaióō and krataióō, to establish, render firm.

with the... see above.

brightness...

ἐπιφάνεια

epipháneia; gen. epiphaneías, fem. noun from epiphaínō, to appear. An appearing, appearance. Epipháneia is spoken of the first advent of the Lord Jesus (2Tim. 1:10). Epiphaínō in the mid. pass. form, epiphaínomai, to appear, to manifest oneself. Epipháneia is used only by Paul for the second and future appearance of the Lord (2Th. 2:8; 1Tim. 6:14; 2Tim. 4:1, 4:8; Tit. 2:13 [cf. Luke 1:78-79]).

Syn.: apokálupsis, revelation, unveiling; parousía, appearance, appearing, presence; phanérōsis, manifestation.

Ant.: apousía, absence.

of his... see above.

coming:...

παρουσία

parousía; gen. parousías, fem. noun from parṓn (part. of páreimi, to be present) present, presence, a being present, a coming to a place. Presence, coming or arrival.

(I) A coming or visit (1Cor. 16:17; 2Cor. 7:6-7; Php. 1:26, a return visit).

(II) A technical term used of the coming of Christ (Mat. 24:3; 1Cor. 15:23; 1Th. 2:19; 2Th. 2:8; 2Pet. 3:4; 1Jn. 2:28); the Son of Man (Mat. 24:27, 24:37, 24:39); the Lord (1Th. 3:13; 4:15; 5:23; 2Th. 2:1; Jas. 5:7-8; 2Pet. 1:16); the day of God (2Pet. 3:12). The term parousía refers to the Second Coming of the Lord, but the Second Coming is not just one event taking place at a particular time. Rather it is made up of a series of events. We can understand which event is referred to only by a careful examination of the context in which the terms parousía or érchomai, to come) occur.

The comings of the Lord spoken of prior to His death and resurrection may be distinguished as follows:

(A) His coming after His death to confirm the faith of His disciples. In this instance proáxo, the fut. tense of the verb proágō, to lead or go before, is used (Mat. 26:32; Mark 14:28). In John 16:16 ópsesthe, the fut. tense of the verb horáō, to see, or optánomai, to see with one's physical eyes, is used.

(B) His coming to enter into a closer spiritual fellowship with His disciples. As the Risen One, He was to return to them and to abide with them continually (John 14:16-22) manifesting His presence through the Paraclete, the Holy Spirit, and thereby guiding, teaching and sustaining them by His grace working in their hearts (John 14:16-17; 15:26; 16:14). In this sense the Lord Jesus regarded His coming again as a vital experience to be shared by all believers in later generations. He thereby signified His abiding presence in the hearts of believers and corporately in the Christian church.

(C) His coming to remove His disciples from their toils and struggles on earth and to take them to the place He would prepare for them in His Father's house (John 14:2-3, "that where I am, there ye may be also"). This is what is referred to as the parousía of the Lord in 1Th. 4:15. This coming is going to be startling and unexpected. The Lord will come to raise the dead in Christ, to transform the living who have believed, and to take them all to be with Him (1Cor. 15:50-54; 1Th. 4:13-17). This will constitute the Day of Christ or the Day of the Lord Jesus (1Cor. 5:5; 2Cor. 1:14; Php. 1:6, 1:10; 2:16; 2Th. 2:2). Simultaneously, however, there will begin a time of great suffering for those unbelievers who are alive at the time of the parousía. This is called the Day of the Lord (Isa. 2:12; 13:6, 13:9; Ezk. 13:5; 30:3; Joel 1:15; 2:1, 2:11, 2:31; 3:14; Amos 5:18, 5:20; Oba. 1:15; Zep. 1:7, 1:14; Zec. 14:1; Mal. 4:5; Acts 2:20; 1Th. 5:2; 2Pet. 3:10). The phrases "that day" or "the day" or "the great day" occur more than seventy-five times in the OT. All these passages speak of the period of the Tribulation and include judgments that extend over a period of time prior to the Second Coming of the Lord Jesus (which itself constitutes another time of His coming). Zec. 14:1-4 makes it clear that the events of the Second Advent are included in the program of the "Day of the Lord." 2Pet. 3:10 appears to include the entire millennial age within this period.

(D) The coming of the Lord at the end of the seven-year tribulation period is what the Lord describes in Mat. 24:15-22, 24:32-34; Mark 13:14-23, 13:29-30 (cf. Luke 19:41-44; 21:20-23, 21:32-33; 23:28-30). The judgment of the Lord is designated as a specific coming by the verb élthē, the aor. subjunctive of érchomai indicating that this specific coming is prior to the final judgment of the world. This coming is also called apokálupsis, revelation (Rom. 2:5; 8:19; 1Cor. 1:7; 1Pet. 1:7, 1:13; 4:13) and epipháneia, manifestation (2Th. 2:8; 1Tim. 6:14; 2Tim. 1:10; 4:1, 4:8; Tit. 2:13). This is going to be the Last Day and will bring about the termination of the existing order of things.

Thus the coming of the Lord or His parousía consists of several comings which are in reality stages of a continuous process.

(III) Of the coming or manifestation of the man of sin (2Th. 2:9 [cf. 2:3]).

Syn.: éleusis, coming.

Ant.: apousía, absence.