Below is a brief review of the relevant words, followed with a chart of their appearances in the Scriptures.

Erchomai. The first thing one must do to be present is “to come.“ Thus the word erchomai is used more frequently of Christ’s Second Advent than all others combined. The noun form, elevsis, means “coming.” Another form, ho erchomenos, means “the coming one,” or “he who is to come.” Note both the similarity and contrast of the meaning in John 14:3 and Jude 14.

Parousia. This second most commonly used word means, “presence,“ although there have been theological attempts to reinterpret it. Liddel and Scott, W Bauer (translated by Arndt and Gingrich), Young’s concordance, Souter, G.R. Berry, Vine, A. Marshall, the American Standard Version margin, Rotherham, and Thayer, give the primary meaning of parousia as “presence” and of the verb form, pareimi, “to be present.” Souter additionally notes the connotation of “a royal visit.” Strong’s concordance avoids the word presence, substituting, “a being near” (#3952 and 3918). But it is a nearness in space, rather than time, in the sense that anyone who is near to each of us is properly said to be present among us. (Note that Strong is not totally unbiased in his definitions, as shown in #3952 regarding the purpose of the parousia, or in #5590 contrasting psyche with pneuma.) In the gospels, Matthew alone uses parousia.

However, the other gospels do not substitute erchomai (or elevsis) for it; e.g., Luke 17:26 translates Jesus’ words into Greek “in the days of the Son of man” where Matt. 24:37 uses “the parousia of the Son of man” (Compare also Matt. 24:39 with Luke 17:30.) In Php. 2:12, parousia is directly contrasted with absence. Thus, parousia applies not to an instant of time, but to a “presence,” or the beneficent visit of the King in the case of Christ’s Second Advent. (The other Greek words denote particular aspects of the parousia.)

Heko. In the present tense, heko has a past connotation, “to have come,” which is commonly overlooked in New Testament translation. (Heko looks back on erchomai.) Richer meaning will thus be seen in Luke 12:46 (“shall have come”) and the other scriptures where it is used.

Apocalypsis. Literally, an uncovering. Hence, revelation, and often a revealing of oneself. Note the revelation of things hidden, in 1 Cor. 2:10, and the revelation of Jesus Christ during His Second Advent in 1 Peter 1:7.

Phaneroo. From the root phaino, “to bring to light” or “to shine,” hence the meaning of phaneroo, “to make manifest.” Note the use of the word twice in Col. 3:4.

Epiphaneia. Like phaneroo, from the root phaino, “to bring to light,” or “to shine.” Hence the meaning of epiphaneia, “appearing,” or “manifestation.” Liddel and Scott add the usage, “the surface, outside, of anything.” Thayer notes the use of epiphaneia “in 2 Maccabees of signal deeds and events betokening the presence and power of God as helper.” Note the use of the word in conjunction with parousia in 2 Thess. 2:8-9. Epiphaneia can relate to the sign(s) of Christ’s Second Presence, whereas apokalypsis implies full revelation.

Katabaino. From baino, “to go, walk, or step” Hence the meaning of katabaino, “to go down” “to come down,” or “to descend” whether as in free fall from the sky, or as in coming down a hill.

Used of Christ in Rev. 18:1 and of the Church in Rev. 21:2. In each case it implies heavenly intervention in the affairs of the earth.

Anastrepho, “to return” in Acts 15:16 may be another word regarding Christ’s Second Advent. That possibility appears supported by Jer. 12:15, but not necessarily by Amos 9:11-15 from which it is quoted.

– James Parkinson

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