2 "Parousias" according to Partial Preterism......

mkgal1 said:

It would have triggered their thought to this passage (below). We don't "see" the events that happen (literally) in the heavenly/spiritual realm - but we can understand....know (which are English words that convey the Greek word used to express the word translated as "see") the fulfillment of prophecy - through "spiritual eyes":

Daniel 7:13
In my vision in the night I continued to watch, and I saw One like a Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence.

BTW - this isn't my "personal" interpretation. It's what's been revealed to the Orthodox church and what's been taught since the beginning of the NT era. ​

Click to expand...

Hello mkgal.
One interesting thing I noticed when looking at the Hebrew words for "man", is that Ezekiel actually uses the word for "adam" thru out his book.

Strong's Concordance with Hebrew and Greek Lexicon
Genesis 1:1 (NKJV)
"son of man"
occurs 194 times in 190 verses in the NKJV.
The phrase is used primarily in Ezekiel of the OT

Jer 50:
40 As God overthrew Sodom and Gomorrah And their neighbors,” says the LORD,
“So no one shall reside there, Nor son of man dwell in it.
41 “Behold, a people shall come from the north, And a great nation and many kings
Shall be raised up from the ends of the earth

Ezekiel 1:26
And above the expanse that was over their heads, as the appearance of a sapphire stone, was the likeness of a throne,--and upon the likeness of a throne, was a likeness as the appearance of adam/0120 'adam upon it above.
Eze 2:1
And He said to me, “Son of man/0120 'adam! stand on thy feet! and I will speak to thee.”
====================
The Jews had to ask Him about the son of man............

John 12:34
The crowd answered Him, "We have heard out of the Law that the Christ remains into the Age, and how thou say, 'The Son of the Man must be lifted up/exalted/uywqhnai <5312>'?
Who-any is this the Son of the Man?"
=====================================
John 12:34 Commentaries: The crowd then answered Him, "We have heard out of the Law that the Christ is to remain forever; and how can You say, 'The Son of Man must be lifted up'? Who is this Son of Man?" a few Greek commentaries:

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary
They reflect on the scriptural doctrine (comp. also the older book of Enoch) of the everlasting kingdom of the Messiah, which they apprehend as an earthly kingdom, and especially on passages like Psalm 110:4, Isaiah 9:5; Isaiah 9:7, and particularly Daniel 7:13-14.

From the latter passage, not from John 12:23, where He does not speak to the people, they put in the mouth of Christ the words τὸν υἱὸν τοῦ ἀνθρ., as He had designated Himself so frequently by this Messianic appellation, in order at once to make manifest that He, although He so terms Himself, yet on account of the contradictory token of the ὑψωθῆναι ἐκ τ. γῆς which He ascribes to Himself, cannot be the Danielian Son of man, He who was so characterized in the Scripture; the Son of man, by which name He is wont to designate Himself, must in truth be quite another person.

οὗτος] this strange Son of man, who is in opposition to the Scripture, over whom that ὑψωθῆναι is said to be impending.[117] That the speakers, however, were unacquainted with the appellation ὁ υἱὸς τοῦ ἀνθρ. for Jesus (Brückner) is, after the first half of the verse, not to be assumed.

[117] The inquiry has in it something pert, saucy, as if they said: “A fine ‘Son of man’ art thou, who art not to remain for ever in life, but, as thou dost express it, art to be exalted!” To the Danielian Son of man an everlasting kingdom is given, Daniel 7:14. This also in answer to Hofmann, Schriftbew. II. 1, p. 79.
===============================
Expositor's Greek Testament
John 12:34. The crowd apparently understood the allusion to His death, for they objected: Ἡμεῖς ἠκούσαμεν … ἀνθρώπου; “we have heard out of the law,” i.e., out of Scripture (cf. John 10:34, John 15:25, and Schechter, Studies in Judaism, p. 15: “under the word Torah were comprised not only the Law, but also the contributions of later times expressing either the thoughts or the emotions of holy and sincere men”), “that the Christ abides for ever”; this impression was derived from Psalm 110:4, Isaiah 9:7, Ezekiel 37:25, Daniel 7:14. A different belief was also current. Their belief regarding the Messiah seemed so to contradict His allusion to death that it occurred to them that after all “the Son of Man” might not be identical with “the Messiah” as they had been supposing. So they ask, τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; This among other passages shows that the “Son of Man” was a title suggestive of Messiahship, but not quite definite in its meaning and not quite identical with “Messiah”.
==============================
Bengel's Gnomen
John 12:34. Ἡμεῖς, we) This word has in it something of irony in this passage.[322]—ἐκ τοῦ νόμου) out of the Law, under which are comprehended the prophets and psalms.—μένει, abideth) Psalm 16:10, “Neither wilt Thou suffer Thine Holy One to see corruption;” Psalm 45:7 [6?], “Thy throne, O God, is for ever and ever;” Psalm 72:5, “They shall fear Thee as long as the sun and moon endureth, throughout all generations;” Psalm 89:29, “His throne as the days of heaven;” Isaiah 53:8, “Who shall declare His generation?” John 12:10, “He shall prolong His days.”—[323] καί, and) The Jews join together things which ought not to have been joined:[324] Isaiah 53:8, “He was taken from prison and from judgment: and who shall declare His generation?” Death itself was His path to everlasting duration.—πῶς, τίς, how, who) They ask a double question: concerning His being lifted up, from John 12:32; concerning His being the Son of man, from John 12:23, “The hour is come, that the Son of man should be glorified” [with which comp. ch. John 8:28, “When ye have lifted up the Son of man, then shall ye know that I am He”].—τίς) Who is, say they, the Son of man, if the Christ be not? And yet Thou sayest, that the Son of man is about to be lifted up; whereas the Christ does not die: τίς, who, of what nature and character.

ewq1938 said:

He didn't say when they would see it, only that they would see it. It's similar to this:

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him"

Even the Roman soldiers would eventually witness the second coming even though they would be dead when it happened. Even every eye will see the second coming...clearly the power of God is working miracles for these things to occur and it will be visible.

Click to expand...

Sounds like that would make for a good thread........

Revelation 1:7 "....and every eye shall be seeing Him......"

Will every eye in the global world view this event literally?
I will be putting up commentaries on it as this thread progresses.
Discuss

Revelation 1:7
Behold! He is coming with the clouds, and shall-be-seeing/oyetai <3700> (5695) Him Every eye/ofqalmoV <3788> , even who any Him they pierce<1574>.
And shall be wailing/grieving<2875> over Him all the Tribes of the Land. Yea Amen.
[Jeremiah 4:13/Zechariah 12:10]

3700. optanomai , a (middle voice) prolonged form of the primary (middle voice) optomai op'-tom-ahee; which is used for it in certain tenses; and both as alternate of 3708
to gaze (i.e. with wide-open eyes, as at something remarkable; and thus differing from 991, which denotes simply voluntary observation; and from 1492, which expresses merely mechanical, passive or casual vision; while 2300, and still more emphatically its intensive 2334, signifies an earnest but more continued inspection; and 4648 a watching from a distance):--appear, look, see, shew self.
G3700 ὀπτάνομαι (optanomai) occurs 1 times in 1 verses

3788. ophthalmos from 3700;
the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance):--eye, sight.
G3788 ὀφθαλμός (ophthalmos) occurs 100 times in 85 verses

Some derivatives of 3700:

3701. optasia from a presumed derivative of 3700; visuality, i.e. (concretely) an apparition:--vision.
3708. horao properly, to stare at (compare 3700), i.e. (by implication) to discern clearly (physically or mentally); by extension, to attend to; by Hebraism, to experience; passively, to appear:--behold, perceive, see, take heed.
========================
A few commentaries:

Pulpit Commentary
Verses 7, 8. - It is difficult to determine the exact connexion of these verses with one another, and with what precedes and follows. It seems best to make ver. 7 a kind of appendix to the salutation, and ver. 8 a kind of prelude to the whole book. They each give us one of the fundamental thoughts of the Apocalypse; ver. 7, Christ's certain return to judgment; ver. 8, his perfect Divinity. Verse 7. - He cometh. He who loveth us and cleansed us and made us to be a kingdom will assuredly come. While interpreting the verse of the second advent, we need not exclude the coming to "those who pierced him" in the destruction of Jerusalem, and to "the tribes of the earth" in the breakup of the Roman empire. With the clouds. This probably refers to Mark 14:62, "Ye shall see the Son of man ... coming with the clouds of heaven" (comp. Daniel 7:13, "Behold, one like the Son of man came with the clouds of heaven"). Aquinas and other writers make the clouds symbolize the saints, "who rain by preaching, glisten by working miracles, are lifted up by refusing earthly things, fly by lofty contemplation." And they also; better, and all they who (οἵτινες) pierced him. This is strong evidence of common authorship between the Fourth Gospel and the Apocalypse.

(1) St. John alone mentions the piercing.

(2) Here and in John 19:37 the writer, in quoting Zechariah 12:10, deserts the LXX. and follows the Masoretic Hebrew text. The LXX. softens down "pierced" into "insulted" (κάτωρχήσατο), "piercing" appearing a violent expression to use respecting men's treatment of Jehovah.

(3) Here and in John 19:37 the writer, in translating from the Hebrew, uses the uncommon Greek word ἐκκεντᾷν. The reference here is to all those who "crucify the Son of God afresh," not merely to the Jews. In what follows the Revised Version is to be preferred: "and all the tribes of the earth shall mourn over him? The wording is similar to Matthew 24:30 and the LXX. of Zechariah 12:10. The mourning is that of beating the breast, not wailing, and it is "over him" (ἐπ᾿ αὐτόν). Even so, Amen. Ναί Αμήν, like "Abba, Father" (Mark 4:36; Romans 8:15; Galatians 4:6), combines a Hebrew word with its Greek equivalent (comp. 2 Corinthians 1:20).
==============================
CONTINUED.......

mkgal1 said: ↑
Yes, He did. Look again. Jesus said:

"from now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”

Click to expand...

ewq1938 said:

The Greek words used are ἀπό/apo which means away, and ἄρτι/arti meaning now....so "away from now" not "now".
Bullinger said, "Later on." in commentary on this verse and word.
A good translation:
(ERV) Jesus answered, "Yes, that's right. But I tell you, in the future you will see the Son of Man sitting at the right side of God. And you will see the Son of Man coming on the clouds of heaven."

Click to expand...

Apo has a wide range of meanings.........
I see it as "from now/from present"

575. apo apo' a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):--(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.
737. arti ar'-tee adverb from a derivative of 142 (compare 740)
through the idea of suspension; just now:--this day (hour), hence(-forth), here(-after), hither(-to), (even) now, (this) present.

Genesis 1:1 (NKJV)
G737 ἄρτι (arti) occurs 36 times in 35 verses in the Greek

1st time used:

Matthew 3:15
But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him.

Romans 13:11
And this knowing the time, that hour already ye out of sleep to be roused, for now nearer of us the Salvation/swthria <4991> than we believe [Reve 7:10, 12:10, 19:1]

Last time used:

Revelation 12:10
And I hear great voice saying in the Heaven "now became the Salvation/swthria <4991> and the power and the Kingdom of the God of us, and the authority of the Christ of Him,
that was cast the Accuser of the brothers of us, the accusing them in sight of the God of us day and night. [John 5:45]
=============================================
[Neither Luke nor John use plural clouds]

Matt 26:
63 Yet Jesus was silent.
And the high priest answering said to Him, “I am putting under oath<1844> Thee according of the living God that to us Thou may be saying if Thou are being the Christ, the Son of the God.”
64 “Jesus is saying to him "thou say”.
“Moreover I am saying to ye, from present/now ye shall be seeing the Son of the Man sitting out of the rights of the Power and coming upon the clouds of the heaven.
65 Then the High Priest rents his garments saying that, “He blasphemes!....................

Mark 14:
61 But Jesus was silent and not answers nothing.
Again the high priest questioned Him and is saying to Him, “Thou are being the Christ, the Son of the God, the Blessed One?”
62 Yet Jesus said “I AM"
“and ye shall be seeing the Son of the Man sitting out of the rights of the Power and coming with the clouds of the heaven.”

The Destruction of Jerusalem - George Peter Holford, 1805AD
Proof that Matthew 24 was fully fulfilled in 70 AD!


===========================
Some commentaries:

Matthew 26:64 Commentaries: biblehub

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary
Verse 64. - Thou hast said; σὺ εϊπας (ver. 25); in St. Mark, ἐγώ εἰμι. This is a strong affirmative asseveration, and on Christ's lips carries with it the full meaning of the words used by Caiaphas, "I am the Messiah, the Son of the Blessed One, God of God, of one substance with the Father." Nevertheless (πλὴν); i.e. in spite of your incredulity. But there is no direct opposition intended between the previous and the following statements; so πλὴν would be better translated, but moreover, or what is more.

Hereafter; ἄπαρτι. From this moment, beginning from now, from my Passion, my triumph and my reign are inaugurated. Shall ye see. Ye, the representatives of Israel, shall see the events about to be consummated, the preludes of the great assize, and the coming of Messiah's kingdom. The Son of man. God and yet man; man now in weakness and humility, about to display and give incontestable proofs of his Godhead. Right hand of power. Of Omnipotence, of Almighty God. Coming in the clouds of heaven (Matthew 24:30).

Christ thus distinctly asserts his Divinity, and claims to apply to himself the utterance in Psalm 110:1, and the great prophecy of Daniel (Daniel 7:13, 14). This was the plainest and most specific declaration of his real nature, power, and attributes, made with calm majesty, though he knew it was to seal his condemnation, and open the immediate way to his death.
================================
Meyer's NT Commentary
Matthew 26:64. Σὺ εἶπας] see on Matthew 26:25. Mark 14:62 : ἐγώ εἰμι. A distinguished confession on the part of the Son in presence of the Father, and before the highest tribunal of the theocratic nation.
πλήν] not profecto (Olshausen), nor quin (Kuinoel), but: however, i.e. (comp. Klotz, ad Devar. p. 725) apart from what I have just affirmed, ye shall henceforward have reason to be satisfied, from actual observation, that I am the Messiah who was seen by Daniel in his vision (Daniel 7:13).

ἀπάρτι] is not to be taken with λέγω ὑμῖν (Schulz in 3d ed. of Griesbach), but—since in any other connection it would lose its force—with ὄψεσθε; nor is it to be understood in any other sense than that of henceforth, i.e. from the time of my impending death, through which I am to enter into my δόξα. But seeing that ἀπάρτι forbids us to understand ὄψεσθε as denoting only a single momentary glance (comp. on the contrary, John 1:51), we are bound to suppose that Jesus used it somewhat loosely to express the idea of coming to perceive in the course of experience (as in the passage of John just referred to) the fact of His being seated at the right hand of God (in allusion to Psalm 110:1), and that He did not intend ἐρχόμενον, κ.τ.λ. to refer to the second advent, but (Beza, Neander, Holtzmann, Schenkel, Gess, Weissenbach) to a coming in the figurative sense of the word, namely, in the shape of those mighty influences which, from His place in heaven, He will shed upon the earth,—manifestations, all of them, of His sovereign sway. We are shut up to this view by the fact that the sitting cannot possibly be regarded as an object of actual sight, and that ἀπάρτι ὄψεσθε can only be said of something that, beginning now, is continued henceforth.

τῆς δυνάμ.] The Mighty One is conceived of as power (the abstract for the concrete). Similarly in the Talmud הַגְּבוּרָה, Buxtorf, Lex. Talm. p. 385. Such abstract terms (as for instance our: majesty) have somewhat of an imposing character. Comp. 2 Peter 1:17.
=====================
Expositor's Greek Testament

Matthew 26:64. σὺ εἶπας: in current phrase = I am. Was Jesus morally bound to answer? Why not continue silent? First, the whole ministry of Jesus had made the question inevitable. Second, the high priest was the proper person to ask it. Third, it was an important opportunity for giving expression to His Messianic self-consciousness. Fourth, silence would, in the cirumstances, have amounted to denial.—πλὴν not = “nevertheless,” but rather = nay more: I have something more startling to tell you. What follows describes the future of the Son of Man in apocalyptic terms, and is meant to suggest the thought: “the time is coming when you and I shall change places; I then the Judge, you the prisoners at the bar”.
==========================
Cambridge Bible for Schools and Colleges
64. Thou hast said] See note Matthew 26:25.

Hereafter shall ye see] Cp. Daniel 7:13; ch. Matthew 16:27, Matthew 24:30, Matthew 25:31.
Bengel's Gnomen
Matthew 26:64. Σὺ εἶπας, Thou hast said) “With regard to the question of Caiaphas, our Lord declares that He is the Christ, as though it were affirmed in the words of the interrogator. Nor is this form of speech uncommon in ordinary Greek discourse. In the Hyppolytus of Euripides, we find, σοῦ τάδʼ οὐκ ἐμοῦ κλύεις,[1160] Thou hearest those things from thyself, not from me. And in the third book of Xenophon’s Memorabilia, αὐτὸς, ἔφη, τοῦτο λέγεις, ὦ Σώκρατες, Thou thyself, said he, sayest this, O Socrates,”—CAMERARIUS.—πλὴν, nevertheless) although ye do not believe it.—πλὴν as well as ἈΛΛᾺ is frequently used epitatically.[1161]—ἀπʼ ἄρτι, κ.τ.λ.,

From this time forward, etc.[1162]) From this time forward, it shall come to pass that ye shall see and know, by visible proofs, that I am HE who shall sit on the right hand of power, and come in the clouds of heaven. A pregnant mode of expression (sermo complexus). Henceforward YE SHALL SEE me sitting and COMING.[1163] The return to judgment is combined with the sitting on the right hand: and after the Lord’s Passion they believed (see John 8:28), that which hereafter they shall see. They did not believe in the past; therefore Jesus (as He frequently did) appeals to the future. In the glory of Jesus this is the first thing, that He is the Son of God: that He will come to judgment is the last. The former is the foundation of the latter; the latter the most glorious proof of the former. In the most adverse circumstances, it always especially consoles the sons of God to contemplate the consummation of all things: cf. Gnomon on 2 Corinthians 11:15.—τὸν Υἱὸν τοῦ Ἀνθρώπου, the Son of Man) He speaks in the third person, modestly but openly.—καθήμενον, sitting) Jesus was then standing. On His ascension, He sat down at the right hand of God.—ἐκ δεξιῶν, κ.τ.λ., on the right hand, etc.) A manifestation of the deity of Christ.—δεξιῶν, the rigid hand) The neuter plural, τὰ δεξιὰ, is used in this sense.—Τῆς ΔΥΝΆΜΕΩς, of power) that is of God. The Hebrews often call God הגבורה [Power]. Power is manifested most widely and openly in all the works of God.

[1160] Ed. Dindorf, line 352.—(I. B.)

[1161] See explanation of technical terms in voc. Epitasis.—(I. B.)

[1162] In the original a modo, which is found in the Vulgate. In his German Version Bengel renders it, Von nun an, i.e. from this moment, henceforth. E. V. renders it, hereafter.—(I. B.)

[1163] Ye shall soon after this present time believe in my being the Son of God, and in this sense, by faith shall see me sitting; and thereby shall perceive also that I am coming as Judge.—ED.
================================

mkgal1 said:

"When these things begin to happen......look up and lift YOUR heads....for YOUR redemption draws nigh." - those were instructions given to a specific group of people. These were signs they were told to look out for.
The Bible wasn't written TO us.....but it WAS written FOR us.

Click to expand...

Hello mkgal.
Like reading someone else's mail and benefiting from it.....

Hosea 13:14
"From hand of sh@'owl I shall release/rescue/06299 padah them;
from Death I shall Redeem/01350 ga'al them.
Where plagues of you Death?. Where sting of you sh@'owl?
Regret shall be hidden from My eyes."
[1 Corin 15:55]
=====================
Let's look closer at that Greek word, which consists of a prefix and root word G3086 ......

Strong's Concordance with Hebrew and Greek Lexicon
G629 ἀπολύτρωσις (apolytrōsis) occurs 10 times in 10 verses

G629 used only 1 time in Gospels.....the 70AD DISCOURSE OF LUKE:

Luke 21:28
Beginning yet these-things to be becoming<1096>, up-bend ye! and lift-up! the heads of ye,
thru-that is nearing/eggizei <1448> the redemption/deliverence/apo-lutrwsiV <629> of ye.

629. apolutrosis from a compound of 575 and 3083;
(the act) ransom in full, i.e. (figuratively) riddance, or (specially) Christian salvation:--deliverance, redemption.
575. apo a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):--(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since,
3083. lutron from 3089;
something to loosen with, i.e. a redemption price (figuratively, atonement):--ransom.
G3083 matches the Greek λύτρον (lytron),
which occurs 2 times in 2 verses

Mat 20:28 “just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
Mar 10:45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
============================
Rest in the Epistles:

Rom 3:24
being justified freely by His grace through the redemption that is in Christ Jesus,
Rom 8:23
Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.

1Co 1:30
But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption—

Eph 1:7
In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace
Eph 1:14
who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.
Eph 4:30
And do not grieve the Holy Spirit of God, by whom ye were sealed for the day of redemption.

Col 1:14
in whom we have redemption through His blood,[fn] the forgiveness of sins.

Heb 9:15
And for this reason He is the Mediator of the new Covenant, by means of death, for the redemption of the transgressions under the first Covenant,
that those who are called may receive the promise of the eternal inheritance.

Heb 11:35
Women received their dead raised to life again.
Others were tortured, not accepting deliverance, that they might obtain a better resurrection.
==================================
STRONGS NT 629: ἀπολύτρωσις
ἀπολύτρωσις, -εως, ἡ, (from ἀπολυτρόω signifying
a. to redeem one by paying the price, cf. λύτρον: Plutarch, Pomp. 24; the Sept. Exodus 21:8; Zephaniah 3:1;

b. to let one go free on receiving the price: Plato, legg. 11, p. 919a.; Polybius 22, 21, 8; [cf.] Diodorus 13, 24), a releasing effected by payment of ransom; redemption, deliverance, liberation procured by the payment of a ransom;

1. properly: πόλεων αἰχμαλώτων, Plutarch, Pomp. 24 (the only passage in secular writings where the word has as yet been noted; [add, Josephus, Antiquities 12, 2, 3; Diodorus fragment l. xxxvii. 5, 3, p. 149, 6 Dindorf; Philo, quod omn. prob. book § 17]).

2. everywhere in the N. T. metaphorically, viz. deliverance effected through the death of Christ from the retributive wrath of a holy God and the merited penalty of sin: Romans 3:24; Ephesians 1:7; Colossians 1:14 (cf. ἐξαγοράζω, ἀγοράζω, λυτρόω, etc. [and Trench, § lxxvii.]); ἀπολύτρ. τῶν παραβάσεων deliverance from the penalty of transgressions, effected through their expiation, Hebrews 9:15 (cf. Delitzsch at the passage and Fritzsche on Romans, vol. ii., p. 178); ἡμέρα ἀπολυτρώσεως, the last day, when consummate liberation is experienced from the sin still lingering even in the regenerate, and from all the ills and troubles of this life, Ephesians 4:30; in the same sense the word is apparently to be taken in 1 Corinthians 1:30 (where Christ himself is said to be redemption, i. e. the author of redemption, the one without whom we could have none), and is to be taken in the phrase ἀπολύτρ. τῆς περιποιήσεως, Ephesians 1:14, the redemption which will come to his possession, or to the men who are God's own through Christ (cf. Meyer at the passage); τοῦ σώματος, deliverance of the body from frailty and mortality, Romans 8:23 [Winer's Grammar, 187 (176)]; deliverance from the hatred and persecutions of enemies by the return of Christ from heaven, Luke 21:28, cf. Luke 18:7f; deliverance or release from torture, Hebrews 11:35. THAYER’S GREEK LEXICON, Electronic Database.

BABerean2 said: ↑
I am a Partial-Preterist who does not believe a parousia occurred during 70 AD, because Luke 21:25-28 did not happen during 70 AD.

We are now in the "times of the Gentiles", also described by Paul in Romans 11:25. Christ returns when the times of the Gentiles are fulfilled.

mkgal1 said:

I think you're conflating two different thoughts. Romans 11 is about the "mystery of the olive tree" - of the People of God being from "all nations" just as God had promised Abraham.
What's being spoken of in Luke is all part of what Jesus had spoken of that was to occur within the generation of people that were living and breathing alongside Him at the time.
The trampling came to an end in 70 A.D.

Click to expand...

Excellent!

According to Peter, James and Paul, 70AD was indeed the Parousia

1 Peter 4:7 "THE END OF ALL THINGS IS NIGH AT HAND"

The Destruction of Jerusalem - George Peter Holford, 1805AD
Proof that Matthew 24 was fully fulfilled in 70 AD!
Also see: Rapture refuted

The exact word form of G1448 in 1 Peter occurs in these verses concerning the "Parousia" of the Olivet Disourse and in James concerning the "parousia"........

Matthew 24, Mark 13 and Luke's Temple/Jerusalem Discourses harmonized- Poll Thread
Matt 24:4-5

Luke 21:8
And He said: “Take heed that you not be deceived. For many will come in My name, saying, ‘I am He,’ and, ‘The time is drawn near/hggiken <1448> (5758) .’ Therefore[ do not go after them.

Matthew 24, Mark 13 and Luke's Temple/Jerusalem Discourses harmonized- Poll Thread
Matt 24:15

Luke 21:20
Whenever yet may be seeing the Jerusalem surrounded by armies,
then be knowing that is drawn near/hggiken <1448> (5758) desolating of Her

The Great City/Harlot/Queen Revelation chapts 17-19
Revelation 18:19 and they cast dust upon their heads, and cried<2896>,[
lamenting<2799>, weeping and mourning<3996>, saying,
"Woe! woe! the great City! in which are rich all those having ships<4143> in the sea, out of Her preciousness<5094>, for to one hour was She was desolated<2049>.

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Romans 13:
11 And this knowing the time, that hour it-is already out of sleep to be roused,
for now nearer/hggiken <1448> (5758) the Salvation of us than when we believed.

Revelation 12:10 Then I heard a loud voice saying in heaven, “Now the salvation, and strength, and the kingdom of our God, and the power of His Christ have come,

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12 The Night progresses, the yet Day has drawn near<1448>.
We should be putting off then the works of the Darkness, we should be putting on the implements of the Light.

James 5:8
be patient! also stand-fast the hearts of ye!
that the Parousia <3952> of the Lord is drawn near/hggiken <1448> (5758);
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EXEGETICAL (ORIGINAL LANGUAGES)

Bengel's Gnomen

1 Peter 4:7. Πάντων) of all things; and therefore also of the arrogance of the wicked, and of the sufferings of the righteous.—τέλος, the end) when the number of the dead and living shall be complete: [in the last judgment.—V. g.]—οὖν, therefore) He returns to exhortation; and in 1 Peter 4:7-11 duties are opposed to the sins enumerated in 1 Peter 4:3. For luxuries are opposed to the being sober and watchful; desires (“lusts”), to love; excesses in wine, revellings, banquetings, to hospitality; abominable idolatries, to the lawful ministering of heavenly gifts to the glory of the true God.—καὶ νήψατε, and watch) Temperance assists watchfulness, and each of them assists prayers: they who are removed from temperance are sleepy; and the sleepy are slothful as to prayer, even on this account, that they do not willingly take any time from their labour and the ordinary pursuits of life.—προσευχὰς, prayers) which are necessary at the last time.
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EXPOSITORY (ENGLISH BIBLE)

Jay Adams (1978)
“In six or seven years from the time of writing, the overthrow of Jerusalem, with all its tragic stories, as foretold in the book of Revelation and in the Olivet Discourse upon which that part is based, would take place. Titus and Vespasian would wipe out the old order once and for all. All those forces that led to the persecution and exile of these Christians in Asia Minor—the temple ceremonies (outdated by Christ’s death), Pharisaism (with its distortion of the O.T. law into a system of works-righteousness) and the political stance of Palestinian Jewry toward Rome—would be erased. The Roman armies would wipe Jewish opposition from the face of the land. Those who survived the holocaust of A.D. 70 would themselves be dispersed around the Mediterranean world. “So,” says Peter, “hold on; the end is near.” The full end of the O.T. order (already made defunct by the cross and the empty tomb) was about to occur.” (Trust and Obey: A Practical Commentary on First Peter (Phillipsburg, NJ: Presbyterian and Reformed, 1978), 130)
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James 5:8
be patient! also stand-fast the hearts of ye!
that the Parousia <3952> of the Lord is drawn near

Visual Timeline of the Roman-Jewish War ARTchive

CAST OF CHARACTERS: Roman: Emperor Nero | General Vespasian | General Titus | The Roman Army || Jewish: General / Historian Josephus | Factional Leaders in Jerusalem || Administrators of Roman Judea Targets: Jerusalem | Herod's Temple // Maps of the Roman Invasion // Theological Timeline

CHRONOLOGY IMMEDIATELY SURROUNDING THE WAR

Stage 1: Murder of James the Just, "Opposition High Priest" ; Irrevocable Split: 62
Stage 2: General Revolt in Jerusalem ; Zealot Occupation of Masada: August-September 66
Stage 3: The Campaign of Cestius Gallus and the Defeat of the Twelfth Legion: October-November 66
Stage 4: End of Collaborative Government, Priesthood ; General Flight: November 66 - March 67
Part 6: Vespasian Subdues Northern and Western Palestine: December 66 - December 68
Part 7: Three-way Power Struggle within Jerusalem After Roman Retreat: January 68 - May 70
Part 8: Romans Breach City Walls and Leave Jerusalem Desolate: May 10 - September 10, 70
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