Matthew 24:3

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An Exegetical Analysis of the Term παρουσία: Morphological Derivation and Translational Implications

This exegetical study of An Exegetical Analysis of the Term παρουσία: Morphological Derivation and Translational Implications is based on a b-greek discussion from Wed. Aug.30, 1995. The initial inquiry centered on the derivation and appropriate translation of the Greek term παρουσία. While a common argument posits its origin from παρεῖναι (specifically, the feminine present participle παροῦσα), this derivation encounters a morphological challenge in explaining the presence of the iota (ι) in παρουσία. It was suggested that the word might be a back-formation, which typically involves a shortening of words.

The main exegetical issue at hand revolves around establishing the precise etymology of the significant theological term παρουσία, which profoundly impacts its nuanced translation and theological understanding within the New Testament. The discussion highlights a tension between a common but morphologically difficult derivation from the verb παρεῖναι and a potentially more coherent explanation as a back-formation from the verb παρουσιάζω. Resolving this etymological question is critical for accurately discerning the semantic range of παρουσία, especially in its eschatological usage, and for grounding subsequent translational and theological interpretations in a sound philological basis. While the initial post focused on the derivation, this exegesis will apply the implications of this discussion to a specific New Testament passage, 1 Thessalonians 4:15, where παρουσία carries significant eschatological weight.

Greek text (Nestle 1904)

1 Thessalonians 4:15: Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας.

Key differences with SBLGNT (2010):

• No substantive differences regarding the term παρουσία or its immediate context were found between Nestle 1904 and SBLGNT 2010 for 1 Thessalonians 4:15.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

According to the Novum Testamentum Graece (NA28) critical apparatus, there are no significant textual variants for the term παρουσίαν in 1 Thessalonians 4:15. The reading is consistently attested across major manuscripts, confirming its secure place in the New Testament text.

Lexical analysis of παρουσία is crucial for understanding its theological import. Bauer, Arndt, Gingrich, and Danker’s (BDAG) lexicon defines παρουσία primarily as “presence” or “coming, arrival.” It denotes an arrival that results in a continued presence. In a secular context, it could refer to the official visit of a dignitary or a king. BDAG highlights its eschatological significance in the New Testament, especially in the Pauline corpus, where it consistently refers to the “coming” or “arrival” of Christ, marking the climax of God’s redemptive plan. This “coming” is not merely an event but signifies the commencement of Christ’s definitive reign.

Gerhard Kittel’s Theological Dictionary of the New Testament (KITTEL) offers a more extensive historical and semantic development of παρουσία. KITTEL traces its usage from classical Greek, where it signified “presence” or “being present,” often with a nuance of being at hand or available. It gradually acquired the meaning of “arrival” or “advent,” particularly in military and official contexts, referring to the arrival of a king, a general, or an official. In Hellenistic Judaism and the Septuagint, while less frequent, it sometimes denotes God’s presence. However, its full eschatological force develops distinctly in the New Testament. KITTEL emphasizes that for Paul, the παρουσία of Christ is a decisive eschatological event, marking the end of the current age and the full establishment of God’s kingdom. It is linked with resurrection, judgment, and the ultimate salvation of believers. The term transcends a mere physical appearance; it denotes the authoritative and transformative advent of the Lord.

Regarding the derivation debate, KITTEL notes that παρουσία is derived from πάρειμι (to be present, to be at hand), with the suffix -σία forming a noun of action or state. This aligns with the understanding of the term as “presence” or “coming-into-presence.” While the original post raised a morphological question about the iota and a potential back-formation from παρουσιάζω, standard lexica like BDAG and KITTEL primarily link παρουσία directly to πάρειμι, focusing on the resultant meaning of presence or arrival rather than a convoluted back-formation from a derivative verb. The morphological issue with the iota is typically resolved by understanding Greek noun formation from verbal roots (e.g., -ία, -σία suffixes forming abstract nouns from verbs or adjectives), rather than assuming a direct participial form παροῦσα as the sole basis.

Translation Variants

The grammatical structure of 1 Thessalonians 4:15 places παρουσίαν as the object of the preposition εἰς (unto, for), indicating the destination or purpose of the surviving believers’ actions relative to the Lord’s coming. Rhetorically, the phrase “εἰς τὴν παρουσίαν τοῦ Κυρίου” functions as a crucial temporal and theological marker, anchoring the hope of the believers in a future, definitive event. The emphasis is not merely on Christ’s generic existence but on His specific, authoritative, and eschatological arrival and subsequent presence.

Translating παρουσία in this context presents several options, each highlighting a slightly different nuance: “coming,” “arrival,” or “presence.” “Coming” emphasizes the event of motion towards. “Arrival” emphasizes the culmination of that motion. “Presence” emphasizes the state of being there after the event. Given the eschatological weight, a translation that captures both the event and the ensuing state is ideal. The immediate context of “those who have fallen asleep” (κοιμηθέντας) and the subsequent description of resurrection and rapture in 1 Thessalonians 4:16-17 strongly favor an interpretation of παρουσία as a dynamic, culminating event rather than a static state. While the word can denote “presence,” in this eschatological framework, it’s the *event* of the Lord’s *arrival* that inaugurates His decisive *presence* and action.

Conclusions and Translation Suggestions

Based on the lexical data and the eschatological context of 1 Thessalonians 4:15, the term παρουσία refers to the definitive, authoritative, and transformative advent of Christ. While its etymological roots may be debated, its established semantic range in the New Testament consistently points to the Lord’s “coming” or “arrival” as a pivotal eschatological event. The morphological discussion, while interesting, ultimately yields to the established usage within the corpus, where παρουσία carries a well-defined theological meaning.

Here are three suggested translations for 1 Thessalonians 4:15, with an emphasis on the rendering of παρουσία:

1. “For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.”
   This translation emphasizes the future event of Christ’s return, highlighting the dynamic aspect of His advent.
2. “For this we declare to you by a word from the Lord, that we who are alive, who remain until the arrival of the Lord, will certainly not precede those who have died.”
   “Arrival” conveys the decisive culmination of Christ’s journey, suggesting a specific point in time when He appears.
3. “For this we declare to you by a word from the Lord, that we who are alive, who are left for the advent of the Lord, will not go ahead of those who have fallen asleep.”
   “Advent” captures the formal, official, and consequential nature of Christ’s eschatological visit, echoing its use for a dignitary’s official visit.

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