1

Heb 9:28 SoG3779 ChristG5547 was onceG530 offeredG4374 to bearG399 the sinsG266 of many;G4183 and unto them that
look forG553 himG846 shall he appearG3700 the(G1537) second timeG1208 withoutG5565 sinG266 untoG1519 salvation.G4991

Heb 9:28 Even so it is that Christ, having been offered to take upon Himself and bear as a burden the sins of
many once and [4] once for all, will appear a second time, not to carry any burden of sin nor to deal with sin,
but to bring to full salvation those who are [eagerly, constantly, and patiently] waiting for and expecting Him.

G3700
ὀπτάνομαι
optánomai
forma (voz media) prolongado del primario (voz media)

ὄπτομαι óptomai; que se usa por él en ciertos tiempos; y ambos como alternos de G3798; mirar fijamente (i.e.
con ojos bien abiertos, como a algo asombroso; y por lo tanto diferente de G991, que denota simplemente
observación voluntaria; y de G1492, que expresa meramente visión mecánica, pasiva o casual; mientras que
G2300 y todavía más enfáticamente su intensivo G2334, significa una inspección ferviente pero más continua;
y G4648 observa de una distancia):-mirar, mostrar, aparecer, ver.

G3700
optanomai (ὀπτάνομαι G3700) en la voz media significa dejarse ver. Se traduce «apareciéndoseles» en
Act_1:3 (RVR; VM: «siendo visto de ellos») de las apariciones del Señor después de su resurrección; la voz
media expresa el interés personal que el Señor se tomó en que sucediera así.

optomai (ὄπτομαι G3700) ver (de ops, ojo; de allí el vocablo castellano óptico, etc.); en el sentido pasivo, ser
visto, aparecer. Se usa: (a) objetivamente, en referencia a la persona o cosa vista (p.ej., 1Co_15:5,6,7,8:
«apareció», RV, RVR, RVR77, VM). (b) subjetivamente, con referencia a una impresión interna o a una
experiencia espiritual (Joh_3:36), o una ocupación mental (Act_18:15 «vedlo vosotros»); cf. Mat_27:4,24: «¡Allá
tú!»; lit.: viene a decir. «ya verás tú!»; «allá vosotros»; lit.: «vosotros veréis»; arrojando la responsabilidad sobre
otros. Optomai se halla en los diccionarios bajo el vocablo orao, ver; y suple algunas formas de las que este
verbo es defectivo. Los verbos emfanizo (Nº 2), faneroo, (véase Nº 7 abajo), y optomai se usan con referencia a
las apariciones de Cristo en los versículos finales de Heb_9; emfanizo en el v. 24, de su presencia delante de
Dios por nosotros; faneroo en el v. 26, de su pasada manifestación para «el sacrificio de sí mismo»; optomai en
el v. 28, de su futura aparición para sus santos.

G3700

ὀπτανομαι
optánomai and ὄπτομαι
óptomai; fut. ópsomai, aor. pass. ṓphthēn, aor. subjunctive ṓpsēsthe (Luk_13:28), pass. in Act_1:3 (1Ki_8:8),
used to supply the aor. mid. and pass. and the future tenses for horáō (G3708), to see. To see, perceive with the
eyes, to look at, trans. implying not only the mere act of seeing but also the actual perception of what one sees,
thus differing from blépō (G991), to see, behold (Mat_24:30; Mat_26:64; Mat_28:7; Mar_16:7; Joh_16:17 [cf.
Mat_5:8; Mar_13:26; Mar_14:62; Mar_16:7; Luk_3:6; Luk_17:22; Luk_21:27; Joh_1:50-51; Joh_16:16,
Joh_16:19, Joh_16:22; Joh_19:37]; Act_20:25; Rom_15:21; Heb_12:14; Heb_13:23; 1Jo_3:2; Rev_22:4).
(I) To look upon, behold, contemplate, followed by eis (G1519), unto (Joh_19:37 from Zec_12:10; see
Psa_8:4; Isa_17:8).
(A) In the form of an aor. pass., ṓphthē is used in a pass. sense meaning to be seen, appear (Mat_17:3;
Mar_9:4; Luk_1:11; Luk_9:31; Luk_22:43; Luk_24:34; Act_2:3; Act_7:2, Act_7:26, Act_7:30, Act_7:35; Act_9:17;
Act_13:31; Act_16:9; Act_26:16; 1Co_15:5-8; 1Ti_3:16; Heb_9:28; Rev_11:19; Rev_12:1, Rev_12:3).
Particularly and spoken of things, followed by en (G1722), in, of place (Rev_11:19; Rev_12:1, Rev_12:3); with
 2
the dat. of person (Act_2:3; Act_16:9). Spoken of angels followed by the dat. of person, such as Zechariah
(Luk_1:11, "there appeared unto him an angel"; Luk_22:43; Act_7:30, Act_7:35; see Sept.: Exo_3:2; Jdg_6:12);
of God (Act_7:2; see Gen_12:7; Gen_17:1); of dead persons (Mat_17:3, "appeared unto them Moses";
Mar_9:4); with en, in, of manner (Luk_9:31, "who appeared in glory"); of Jesus after His resurrection (Luk_24:34;
Act_9:17; Act_13:31; Act_26:16; 1Co_15:5-8; 1Ti_3:16). In the fut., ópsomai (Mat_28:7, Mat_28:10 "there shall
ye see him"; Luk_3:6 "All flesh shall see the salvation of God" [cf. Isa_40:5; Luk_13:28; Joh_11:40; Act_2:17, cf.
Joe_2:28; Joe_3:1; Rev_1:7]). Parallel with the meaning of suníēmi (G4920), to comprehend, understand
(Rom_15:21). Fut. pass. ophthḗsomai (Heb_9:28).
(II) In the sense of to visit (Joh_16:22; Heb_13:23). See Sept.: 2Sa_13:5; 2Ki_8:29. As mid., meaning to show
oneself, present one's self to or before someone (Act_7:26; Sept.: 2Ki_14:8).
(III) With the meaning to see take place, witness (Luk_17:22, "to see one of the days"). Fut. pass.
ophthḗsomai, as causative (Act_26:16, "a witness both of these things which thou hast seen and of those things
in the which I will appear unto thee").
(IV) In the fut., sú ópsei or in the pl. humeís ópsesthe, see thou to it, look ye to it, a milder form for the imper.
(Mat_27:4, Mat_27:24; Act_18:15).
(V) To experience, attain to, enjoy (Joh_3:36, "shall not see life" or enjoy life; Sept.: Psa_48:20. In a wider
sense, to see God, to be admitted to His presence, enjoy His fellowship and special favor, the figure being
drawn from the customs of oriental courts (Mat_5:8; Heb_12:14; Rev_22:4).
Deriv.: ómma (G3659), the eye; óptasía (G3701), vision.
Syn.: horáō (G3708), to behold, perceive, beware, heed; emblépō (G1689), to look earnestly; eídō (G1492) to
know; theōréō (G2334), to look at a thing with interest and for a purpose, usually with amazement; anatheōréō
(G333), to consider contemplatively; theáomai (G2300), to look carefully and deliberately; epopteúō (G2029), to
oversee; atenízō (G816), to gaze; katanoéō (G2657), to comprehend or perceive fully; phaínō (G5316), to shine,
appear; epiphaínō (G2014) in the act. voice, to give light, and in the pass., to appear; anaphaínō (G398), to
appear suddenly; phaneróō (G5319) in the act. to manifest, and in the pass. to be manifested; emphanízō
(G1718), to shine or to make known, signify, inform; blépō (G991), to see or perceive, to beware, heed; noéō
(G3539), to perceive with the mind; katanoéō (G2657), to perceive clearly, consider carefully; proséchō (G4337),
to turn one's attention to; epéchō (G1907), to give attention to; skopéō (G4648), to take heed; phulássō (G5442),
to guard; ginṓskō (G1097), to know by experience and observation; epiginō̄́skō (G1921), to become fully
acquainted with; aisthánomai (G143), to perceive.

Ro 15:21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard
shall understand.
1Co 15:5 And that he was seen of Cephas, then of the twelve:
1Co 15:6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain
unto this present, but some are fallen asleep.
1Co 15:7 After that, he was seen of James; then of all the apostles.
1Co 15:8 And last of all he was seen of me also, as of one born out of due time.
1Ti 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified
in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
Heb 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he
appear the second time without sin unto salvation.
Heb 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord:
Heb 13:23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
1Jo 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know
that, when he shall appear, we shall be like him; for we shall see him as he is.
Re 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him:
and all kindreds of the earth shall wail because of him. Even so, Amen.
Re 11:19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his
testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
 3
Re 12:1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon
under her feet, and upon her head a crown of twelve stars:
Re 12:3 And there appeared another wonder in heaven; and behold a great red dragon, having seven
heads and ten horns, and seven crowns upon his heads.
Re 22:4 And they shall see his face; and his name shall be in their foreheads.
Joh 1:50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree,
believest thou? thou shalt see greater things than these.
Joh 1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the
angels of God ascending and descending upon the Son of man.
Joh 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see
life; but the wrath of God abideth on him.
Joh 11:40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the
glory of God?
Joh 16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go
to the Father.
Joh 16:17 Then said some of his disciples among themselves, What is this that he saith unto us, A little
while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
Joh 16:19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among
yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
Joh 16:22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your
joy no man taketh from you.
Joh 19:37 And again another scripture saith, They shall look on him whom they pierced.

UNTO
1. into, unto, to, towards, for, among

"For" (as used in Acts 2:38 "for the forgiveness...") could have twomeanings. If you saw a poster saying "Jesse
James wanted forrobbery", "for" could mean Jesse is wanted so he can commit arobbery, or is wanted because
he has committed a robbery. The latersense is the correct one. So too in this passage, the word "for"signifies an
action in the past. Otherwise, it would violate theentire tenor of the NT teaching on salvation by grace and not by
works

ESPERAN
G553
apekdecomai (ἀπεκδέχομαι G553) esperar ansiosamente. Se traduce aguardar en Rom_8:19,25; Gl 5.5, y
esperar en Rom_8:23; 1Co_1:7; Phi_3:20; Heb_9:28; 1Pe_3:20 (en los mss. mayoritariamente aceptados; el TR
tiene el Nº 4). Véase AGUARDAR.

apekdecomai (ἀπεκδέχομαι G553) esperar o aguardar anhelantemente. Se traduce aguardar en

Rom_8:19,25; Gl 5.5. Véase ESPERAR.

Joh 21:22 JesusG2424 saithG3004 unto him,G846 IfG1437 I willG2309 that heG846 tarryG3306 tillG2193 I come,G2064 whatG5101 is
that toG4314 thee?G4571 followG190 thouG4771 me.G3427

G2064
ἐρ
́ χομαι
érchomai; fut. eleúsomai, 2d aor. ḗlthon; perf. elḗlutha, pluperf. elēlúthein, mid. deponent. In the common Gr.,
the forms of the Attic verb eími, to go, were used more frequently for the fut., imper., and imperf., but in the NT
the imper. érchou, pl. érchesthe (Mat_8:9; Joh_1:39) was used instead of íthi and íte, the imperf. ērchómēn
(Mar_1:45), was used instead of ḗein or ḗa; and the fut. eleúsomai (Mat_9:15; 1Co_4:19). To come, to go, move
or pass along, intrans. in any direction, as marked by the adjuncts or often simply by the context. The forms from
 4
ḗlthon, the 2d aor., however, more frequently signify "to come," so that ḗlthen, for example, is rarely used of
one who goes from or away (Luk_2:44) while the forms derived from érchomai are used indifferently of travel in
both directions.
(I) To go, with adjuncts implying motion from a place or person to another.
(A) Pres. and imperf. followed by eis (G1519) with the acc., of place (Joh_6:17); followed by the acc., to go
one's way (Act_9:17; Heb_11:8).
(B) 2d aor. ḗlthon, in an absolute sense (Mar_11:13); followed by prós (G4314), toward, and the acc. as in
Luk_15:20; followed by the acc. of distance, hodón hēméras (hodón [G3598], the journey, road; hēméras
[G2250], of a day), a day's distance (Luk_2:44).
(II) To come, with adjuncts implying motion to or toward any person or place.
(A) As spoken of persons: (1) In an absolute sense (Mat_8:9; Mar_4:4; Mar_6:31; Joh_1:39; Act_5:15). In the
pres. in a historical sense, that is, instead of the aor. (Mat_25:11, Mat_25:19; Mar_2:18; Joh_20:18; 3Jo_1:3); in
a fut. sense, apparently, but only of what is certain to take place (Joh_4:25; Joh_14:3, Joh_14:30; Rev_1:7).
Especially in the phrase ho erchómenos, the coming One, i.e., the future One, He who shall come, the Messiah
(Mat_11:3; Mat_21:9; Luk_7:19-20; Joh_6:14; Joh_11:27; Joh_12:13). In the expression ho ṓn kaí ho ḗn kaí ho
erchómenos (ho [G3588], the; ṓn [G5607], being; kaí [G2532], and; ḗn [G2258], was), the One being, the One
who was (or had been) and the coming One (Rev_1:4, Rev_1:8; Rev_4:8). See eimí (G1510, I, D). By a species
of pleonasm, the aor. part. elthṓn, the one who came, is prefixed to other verbs in which the idea of coming is
already presupposed in order to render the idea more full and complete (Mat_2:23, "he came and dwelt";
Mat_8:2; Mar_5:23; Mar_12:14; Luk_7:3; Eph_2:17). (2) With adjuncts marking object or purpose, e.g., followed
by the inf. (Mat_2:2; Mar_2:17; Luk_4:34); followed by the fut. part. (Mat_27:49; Act_8:27); with the pres. part.,
implying purpose and manner (Luk_13:7). (3) With the dat. of person, either pleonastic (as a redundancy) or
meaning in respect to, for (Mat_21:5; Rev_2:5, Rev_2:16); with the dat. of thing, as manner or instrument
(Joh_21:8). (4) With an adv. of place (Mat_8:29; Mar_5:27; Joh_4:16; Joh_8:14); with an adv. and inf. of
purpose (Joh_4:15). In Act_9:21, érchomai hṓde eis toúto (hṓde [G5602], here; eis [G1519], unto; toúto
[G5124], this one), "come hither for that intent" (a.t.). (5) Construed with a prep.: (a) Apó (G575), from, with the
gen. of place (Mar_1:9; Mar_7:1; Act_18:2); with the gen. of person, from a person (Mar_5:35; Joh_3:2;
Gal_2:12). (b) Eis (G1519), unto, with the acc. of place, to come into, e.g., into the house, to enter (Mat_2:11;
Luk_14:1); of a country, city, to come to or into (Mar_5:1; Mar_8:10; Joh_11:38; Act_8:40; Gal_2:11; 1Ti_1:15);
With the acc. of purpose, i.e., eis, unto, as final (Joh_1:7, "unto the testimony" [a.t.]; Joh_4:45, "unto the feast,"
i.e., to attend the feast; Joh_11:56); with eis repeated, both of place and final (Joh_9:39; 2Co_2:12). (c) Ek
(G1537), from or out of, with a gen. of place, whence (Luk_5:17; Joh_7:41); ek and eis (Joh_4:54). (d) En
(G1722), in, with the dat. of manner (Luk_23:42). (e) Epí (G1909), upon, with the gen. of thing, implying rest
upon (Mat_24:30, "upon the clouds" [a.t.]); with the acc. of place, upon or to which one comes (Mar_6:53;
Luk_19:5; Luk_24:1; Act_12:10); with the acc. of obj. or purpose (Mat_3:7, "come to his baptism," i.e., to
participate in his baptism); with the acc. of person, to come to or before anyone (Act_24:8); to come upon
anyone, e.g., the Spirit (Mat_3:16; Act_19:6). Also to come against (Luk_14:31). (f) Héōs autoú (héōs [G2193],
until; autoú [G846], him), "up to him" (a.t. [Luk_4:42]). (g) Katá (G2596), toward, with the acc., to move to,
toward, along by (Act_16:7; Luk_10:33). (h) Metá (G3326), after, with the acc. of person, to come after in time,
to follow, appear later (Act_13:25; Act_19:4). (i) Opísō (G3694), after, with gen. of person, to come after, i.e., to
follow, figuratively to become the follower or disciple of anyone (Mat_16:24; Luk_19:23). Of time, to come after,
appear later (Mat_3:11; Joh_1:27). (j) Pará (G3844), from, with gen. of person, to come from anyone, i.e., as
sent (Luk_8:49). With the acc. of place, at, near, along (Mat_15:29). (k) Prós (G4314), with the acc. of person, to
whom one comes (This is the more usual construction. See Mat_7:15; Luk_7:7; Joh_3:2; Joh_11:19; Joh_14:6,
Joh_14:23.); with the acc. of thing (Joh_3:20-21).
(B) In the sense of to come forth before the public, to appear, make one's appearance (Mat_11:14,
Mat_11:19; Mar_9:11-12; Gal_3:19; 2Pe_3:3). Pres. in the fut. sense (Mat_17:11; 1Co_15:35). Followed by the
pres. part. of manner (Mat_11:19; Joh_1:31). To come in the flesh, en sarkí (en [G1722], in; sarkí [G4561],
flesh), meaning come or appear in the flesh as spoken of Christ (1Jo_4:2; 2Jo_1:7); epí tṓ onómati (epí [G1909],
upon; tṓ [G3588], the; onómati [G3686], name) followed by the gen., meaning in the name of someone
 5
(Mat_24:5), depending upon His name as the ultimate Teacher and Author to give their own teachings
authority. See epí (G1909, II, B, 3, a), upon.
(C) In the sense of to come again, back, to return, in an absolute sense (Luk_15:30, of the prodigal son;
Rom_9:9; Heb_13:23). Héōs érchomai (héōs [G2193], until; érchomai, I come) (Luk_19:13; Joh_21:22). Elthṓn,
used pleonastically (Mat_5:24; Luk_18:8); followed by the inf. of purpose (2Th_1:10); followed by the pres. part.
of manner (Joh_9:7, "he came back seeing" [a.t.]); followed by eis (G1519), to, with the acc. of place (Mat_2:21);
followed by prós (G4314), toward, with the acc. of person (Joh_7:45; Joh_14:18, Joh_14:28).
(D) Metaphorically of persons, for example, followed by diá (G1223), through, as in 1Jo_5:6, "He that came
through water and blood" (a.t.); see diá (G1223, I, D), through; followed by eis (G1519), unto, as eis heautón
elthṓn (heautón, [G1438], himself, elthṓn, coming), i.e., coming to himself, recovering his right mind (Luk_15:17);
eis cheíron elthoúsa (eis [G1519], unto; cheíron [G5501], worse; elthoúsa [aor. part. of érchomai], came),
growing worse (Mar_5:26). In Joh_12:27, "unto this hour"; followed by ek (G1537), from or out of the Tribulation
(Rev_7:14, "having escaped from" [a.t.]).
(E) Metaphorically spoken of things, for example: (1) Of time (Mat_9:15; Joh_16:4, Joh_16:32; Act_2:20;
Act_3:19). Pres. tense with a fut. meaning, of a time near and certain, to be coming, be near (Luk_23:29;
Joh_4:35; Joh_9:4; Heb_8:8). The part. erchómenos, coming in the future (Mar_10:30; Luk_18:30; Joh_16:13;
Sept.: Isa_44:7; Act_18:21). (2) Of the kingdom of God, to come, i.e., to be established (Mat_6:10; Mar_11:10).
(3) Of good or evil, e.g., of a good result (Rom_3:8); followed by eis and the acc., unto something (Phi_1:12);
followed by epí (G1909), upon, and the acc., to come upon, e.g., peace (Mat_10:13); of evil, guilt, followed by
epí and the acc., to come upon, i.e., to happen to, to be laid upon (Joh_18:4; Eph_5:6). See also 1Th_1:10,
"from the wrath to come." Of guilt, haíma (G129), blood (Mat_23:35); of offenses, to come, to arise (Mat_18:7).
(4) Generally of a voice, with ek (G1537), out of (Mar_9:7); of a star (Mat_2:9); of floods (Mat_7:25, Mat_7:27);
of rain (Luk_12:54; Heb_6:7); of wind (Joh_3:8); of utensils, to be brought (Mar_4:21); of a law, faith, to come,
i.e., to be announced, made known (Rom_7:9; Gal_3:23). To come into the open, to come abroad, i.e., be
manifested (Mar_4:22). "When that which is perfect is come," i.e., is established (1Co_13:10).
Deriv.: anérchomai (G424), to go up; apérchomai (G565), to come away or from; diérchomai (G1330), to
come or go through; eisérchomai (G1525), to come into; éleusis (G1660), advent, coming; exérchomai (G1831),
to come out; epérchomai (G1904), to come or go upon; katérchomai (G2718), to come down; parérchomai
(G3928), to pass by; periérchomai (G4022), to come or go all around; proérchomai (G4281), to go before,
precede; prosérchomai (G4334), to come or go near; sunérchomai (G4905), to come together.
Syn.: paragínomai (G3854), to arrive, be present; hḗkō (G2240), to come, with the emphasis of being present;
aphiknéomai (G864), to arrive at a place; enístēmi (G1764), to be present, be imminent; ephístēmi (G2186), to
come up or arrive; katantáō (G2658), to come to; parístēmi (G3936), to stand by or near, to come; phthánō
(G5348), to anticipate, to come sooner than expected; proseggízō (G4331), to come near; gínomai (G1096), to
come to pass.
Ant.: poreúomai (G4198), to go on one's way; ápeimi (G548), to go away; metabaínō (G3327), to go over
from one place to another, depart; apérchomai (G565), to go away; anachōréō (G402), to depart, retire, recede;
apobaínō (G576), to go away or from; éxeimi (G1826), to go out; apodēméō (G589), to go to another country;
paragínomai (G3854), to go; apochōréō (G672), to depart from; ekchōréō (G1633), to depart out of;
apochōrízomai (G673), to separate oneself from; analúō (G360), to unloose, depart; aphístēmi (G868), to
depart.

1. to come
1. of persons
1. to come from one place to another, and used both of persons arriving
2. to appear, make one's appearance, come before the public
2. metaph.
1. to come into being, arise, come forth, show itself, find place or influence
2. be established, become known, to come (fall) into or unto
 6
3. to go, to follow one

Ro 1:10 Making request, if by any means now at length I might have a prosperous journey by the will of
God to come unto you.
Ro 1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but
was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
Ro 3:8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil,
that good may come? whose damnation is just.
Ro 7:9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
Ro 9:9 For this is the word of promise, At this time will I come, and Sara shall have a son.
Ro 15:22 For which cause also I have been much hindered from coming to you.
Ro 15:23 But now having no more place in these parts, and having a great desire these many years to
come unto you;
Ro 15:24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey,
and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
Ro 15:29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel
of Christ.
Ro 15:32 That I may come unto you with joy by the will of God, and may with you be refreshed.

1Jo 2:18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are
there many antichrists; whereby we know that it is the last time.
1Jo 4:2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the
flesh is of God:
1Jo 4:3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is
that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
1Jo 5:6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and
blood. And it is the Spirit that beareth witness, because the Spirit is truth.
2Jo 1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the
flesh. This is a deceiver and an antichrist.
2Jo 1:10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither
bid him God speed:
2Jo 1:12 Having many things to write unto you, I would not write with paper and ink: but I trust to come
unto you, and speak face to face, that our joy may be full.
3Jo 1:3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as
thou walkest in the truth.
3Jo 1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious
words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would,
and casteth them out of the church.
Jude 1:14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh
with ten thousands of his saints,
2Pe 3:3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
2Th 1:10 When he shall come to be glorified in his saints, and to be admired in all them that believe
(because our testimony among you was believed) in that day.
2Th 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling
away first, and that man of sin be revealed, the son of perdition;
1Th 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered
us from the wrath to come.
1Th 2:18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
1Th 3:6 But now when Timotheus came from you unto us, and brought us good tidings of your faith and
charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:
1Th 5:2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
 7

Joh 14:21 He that hathG2192 myG3450 commandments,G1785 andG2532 keepethG5083 them,G846 heG1565 it isG2076 that
lovethG25 me:G3165 andG1161 he that lovethG25 meG3165 shall be lovedG25 ofG5259 myG3450 Father,G3962 andG2532 IG1473
will loveG25 him,G846 andG2532 will manifestG1718 myselfG1683 to him.G846

G1718
ἐμφανίζω
emfanízo
de G1717; exhibir (en persona) o revelar (con palabras):-(dar a) entender, manifestar, aparecer, aviso,
claramente, comparecer, dar (aviso), presentar, requerir.

G1718
emfanizo (ἐμφανίζω G1718) relacionado con B, Nº 2. Se traduce con el verbo manifestar (Joh_14:21
«manifestaré»; v. 22: «manifestarás»). Véase APARECER, Nº 2, etc.

emfanizo (ἐμφανίζω G1718) manifestar, exhibir; en las voces media y pasiva, aparecer. Significa también
declarar, dar a entender, dar aviso. Se traduce de esta última manera en Act_23:22: Véanse APARECER,
AVISAR, COMPARECER, DAR A ENTENDER, MANIFESTAR, PRESENTAR, REQUERIR.

emfanizo (ἐμφανίζω G1718) manifestar, dar a entender. Se traduce así en Heb_11:14 «dan a entender».
Véanse APARECER, AVISAR, DAR A ENTENDER, MANIFESTAR, REQUERIR, etc.

emfanizo (ἐμφανίζω G1718) (de en, en, intensivo, y faino, resplandecer). Se usa, bien de una manifestación
física (Mat_27:53 «aparecieron»; Heb_9:24 «presentarse»; cf. Joh_14:22, o, metafóricamente, de la
manifestación de Cristo por el Espíritu en la experiencia de los creyentes que permanecen en su amor
(Joh_14:21). Tiene otro significado, secundario: dar a conocer, significar, informar. Este halla limitado a los
Hechos, donde se usa en cinco ocasiones (3.15: «requerid»; v. 22: «había dado aviso»; 24.1: «comparecieron»,
único pasaje en que se traduce así; 25.2: «se presentaron»; v. 15: «se … presentaron»). Hay quizá una
combinación de ambos significados en Heb_11:14, esto es, declarar por testimonio oral y manifestar por el
testimonio de la vida. Véanse APARECER, AVISAR, DAR A ENTENDER, DAR AVISO, MANIFESTAR,
PRESENTAR, REQUERIR D.

emfanizo (ἐμφανίζω G1718) manifestar, dar a conocer. Se traduce «requerid» en Act_23:15: Véanse
APARECER, AVISAR, COMPARECER, DAR A ENTENDER, DAR AVISO, ENTENDER, MANIFESTAR,
PARECER, PRESENTAR.

emfanizo (ἐμφανίζω G1718) (de en, en, intensivo, y faino, resplandecer). Se usa, bien de una manifestación
física (Mat_27:53; Heb_9:24; cf. Joh_14:22), o, metafóricamente, de la manifestación de Cristo por el Espíritu
Santo en la experiencia espiritual de los creyentes que permanecen en su amor (Joh_14:21). Tiene otro
significado secundario; dar a conocer, significar, informar. Este se limita al libro de los Hechos, donde se usa
cinco veces (23.15, 22; 24.1; 25.2,15). Hay quizás una combinación de los dos significados en Heb_11:14; esto
es, declarar por testimonio oral y manifestar por el testimonio de la propia vida. Véanse COMPARECER, DAR A
ENTENDER, DAR AVISO, MANIFESTAR, PRESENTAR, REQUERIR.

emfanizo (ἐμφανίζω G1718) manifestar, dar a entender. Se traduce «dar a entender» en Heb_11:14: Véase
PRESENTAR, etc.

G1718

̓
εμφανιζω
emphanízō; fut. emphanísō, from emphané̄s (G1717), manifest, known. To make apparent, cause to be seen,
to show; in the pass., to appear, be seen openly (Mat_27:53; Heb_9:24, "in our behalf" [a.t.]). With the meaning
 8
to manifest, make known, declare, show (Heb_11:14), followed by the dat. (Act_23:15; Sept.: Est_2:22),
followed by the acc. (Act_23:22). In a judicial sense with the dat., to inform against, accuse (Act_24:1; Act_25:2,
Act_25:15); of a person, to manifest oneself meaning to let oneself be intimately known and understood
(Joh_14:21-22; Sept.: Exo_33:13).
Syn.: phaneróō (G5319), to make visible; óptomai (G3700) or optánō, to see and to allow oneself to be seen;
apokalúptō (G601), to uncover, unveil; anakalúptō (G343), to conceal; epikalúptō (G1943), to conceal.
Ant.: krúptō (G2928), to cover, conceal, keep secret; kalúptō (G2572), to cover; parakalúptō (G3871), to cover
with a veil; lanthánō (G2990), to escape notice.
Mt 27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto
many.
Joh 14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me
shall be loved of my Father, and I will love him, and will manifest myself to him.
Joh 14:22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not
unto the world?
Ac 23:15 Now therefore ye with the council signify to the chief captain that he bring him down unto you to
morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near,
are ready to kill him.
Ac 23:22 So the chief captain then let the young man depart, and charged him, See thou tell no man that
thou hast shewed these things to me.
Ac 24:1 And after five days Ananias the high priest descended with the elders, and with a certain orator
named Tertullus, who informed the governor against Paul.
Ac 25:2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,
Ac 25:15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me,
desiring to have judgment against him.
Heb 9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of God for us:
Heb 11:14 For they that say such things declare plainly that they seek a country.

G3952
parousia (παρουσία G3952) véase ADVENIMIENTO. B. Adverbios Y Preposiciones 1. emprosthen
(έ̓μπροσθεν G1715) véase DELANTE, A, Nº 5. El término se traduce «a la presencia» en la RV en Act_10:4
(RVR: «delante»).

parousia (παρουσία G3952) lit.: presencia (para, con, y ousia, un ser; de eimi, ser). Denota tanto una llegada
como una consiguiente presencia con. Por ejemplo, en una carta sobre papiro una dama habla de la necesidad
de su parousia en cierto lugar a fin de atender algunos asuntos relacionados con su propiedad allí. Pablo habla
de su parousia en Filipos (Phi_2:12; en contraste a su apousia, su ausencia; véase AUSENCIA). Otras palabras
denotan la llegada (véanse eisodos y eleusis, encima). Parousia se usa para describir la presencia de Cristo
con sus discípulos en el monte de la transfiguración (2Pe_1:16). Cuando se usa del retorno de Cristo, en el
arrebatamiento de la Iglesia, significa no meramente su llegada momentánea por sus santos, sino su presencia
con ellos desde aquel momento hasta su revelación y manifestación al mundo. En algunos pasajes la palabra
da prominencia al inicio de aquel período, implicándose el curso del período (2Pe_3:4). En otros, es el curso del
período lo que es prominente (Mat_24:3,37; 1Th_3:13; 1 Joh_2:28); en otros la conclusión del período
(Mat_24:27; 2Th_2:8). También se usa esta palabra del Inicuo, del hombre de pecado, de su acceso al poder y
de sus actos en el mundo durante su parousia (2Th_2:9). Además de Phi_2:12 (véase más arriba), se usa de la
misma manera del apóstol, o de sus compañeros (1Co_16:17; 2Co_7:6,7; 10.10; Phi_1:26); y del día de Dios
(2Pe_3:12). Véanse PRESENCIA, VENIDA. Nota: Para un tratamiento más pleno de parousia, vease Notes on
Thessalonians, por Hogg y Vine, pp. 87, 88.
 9

G3952

παρουσια
parousía; gen. parousías, fem. noun from paró̄n (part. of páreimi [G3918], to be present) present, presence, a
being present, a coming to a place. Presence, coming or arrival.
(I) A coming or visit (1Co_16:17; 2Co_7:6-7; Phi_1:26, a return visit).
(II) A technical term used of the coming of Christ (Mat_24:3; 1Co_15:23; 1Th_2:19; 2Th_2:8; 2Pe_3:4;
1Jo_2:28); the Son of Man (Mat_24:27, Mat_24:37, Mat_24:39); the Lord (1Th_3:13; 1Th_4:15; 1Th_5:23;
2Th_2:1; Jam_5:7-8; 2Pe_1:16); the day of God (2Pe_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 ([G2064], 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 (G4254), to lead or go before, is used (Mat_26:32; Mar_14:28). In Joh_16:16 ópsesthe, the fut.
tense of the verb horáō (G3708), to see, or optánomai (G3700), 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 (Joh_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 (Joh_14:16-
17; Joh_15:26; Joh_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 (Joh_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 (1Co_15:50-54; 1Th_4:13-17). This will constitute the Day of Christ or the Day of the Lord Jesus
(1Co_5:5; 2Co_1:14; Phi_1:6, Phi_1:10; Phi_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; Isa_13:6, Isa_13:9; Eze_13:5; Eze_30:3; Joe_1:15; Joe_2:1, Joe_2:11, Joe_2:31; Joe_3:14;
Amo_5:18, Amo_5:20; Oba_1:15; Zep_1:7, Zep_1:14; Zec_14:1; Mal_4:5; Act_2:20; 1Th_5:2; 2Pe_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." 2Pe_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, Mat_24:32-34; Mar_13:14-23, Mar_13:29-30 (cf. Luk_19:41-44; Luk_21:20-23, Luk_21:32-33;
Luk_23:28-30). The judgment of the Lord is designated as a specific coming by the verb élthē, the aor.
subjunctive of érchomai (G2064) indicating that this specific coming is prior to the final judgment of the world.
This coming is also called apokálupsis (G602), revelation (Rom_2:5; Rom_8:19; 1Co_1:7; 1Pe_1:7, 1Pe_1:13;
1Pe_4:13) and epipháneia (G2015), manifestation (2Th_2:8; 1Ti_6:14; 2Ti_1:10; 2Ti_4:1, 2Ti_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. 2Th_2:3]).
Syn.: éleusis (G1660), coming.
Ant.: apousía (G666), absence.
 10
Mt 24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us,
when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Mt 24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the
coming of the Son of man be.
Mt 24:37 But as the days of Noe were, so shall also the coming of the Son of man be.
Mt 24:39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of
man be.
1Co 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
1Co 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.
2Co 7:6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;
2Co 7:7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he
told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.
2Co 10:10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his
speech contemptible.
Php 1:26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
Php 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.
1Th 2:19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord
Jesus Christ at his coming?
1Th 3:13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at
the coming of our Lord Jesus Christ with all his saints.
1Th 4:15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the
coming of the Lord shall not prevent them which are asleep.
1Th 5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and
body be preserved blameless unto the coming of our Lord Jesus Christ.
2Th 2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering
together unto him,
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:
2Th 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
Jas 5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for
the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.
Jas 5:8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.
2Pe 1:16 For we have not followed cunningly devised fables, when we made known unto you the power
and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
2Pe 3:4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things
continue as they were from the beginning of the creation.
2Pe 3:12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire
shall be dissolved, and the elements shall melt with fervent heat?
1Jo 2:28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and
not be ashamed before him at his coming.

Baker's Evangelical Dictionary

of Biblical Theology

Appear, Appearance

The Old Testament. The Hebrew word most commonly used for appearance in the Old Testament is raa [h'a'r].
The seeing of God leads to an understanding of his nature and his purposes for Israel. When people appear
before God, their loyalty and obedience to God are disclosed.
 11
The Appearing of God. One of the defining characteristics of God in the Old Testament is that he is the one
who appears (Exod 6:3). The salvation history of Israel is punctuated with and propelled by appearances from
God. God appeared to Abram (Gen 12:7), Isaac (Gen 26:2), and Jacob (Gen 28:12-17), promising that their
descendants were chosen by him. Subsequently he appeared to Moses, promising deliverance (Exod 3:2) and
establishing a covenant with Israel (Exod. 19-24). Stephen refers to this central feature of Jewish religion (Acts
7:2). Appearing by its very nature requires one or more people to perceive/receive the appearance. While later
rabbinic texts hold that a direct vision of God is reserved for the righteous in the age to come, the Pentateuch in
particular recounts that God was visible (in various forms) at certain moments to certain people.

God appears for specific purposes, so those who receive his appearances also receive some sort of
commission. The appearance of God both validates a person's role (Exod 4:5) and initiates a new stage in God's
revelation of himself and his purposes for Israel. A common pattern in the Old Testament is that through his
appearance to one person God subsequently reveals himself to all of Israel (Lev 9:23). In the psalms God's
appearance in Zion is for the general benefit of those who are faithful (Psalm 84:7). The religious significance
and historical reality of appearances of God are signified by commemorative sites, such as El-bethel, Shechem,
and Shiloh.

God appears in the Old Testament to reveal his character, identity, and purposes for Israel. This quality of
disclosure is seen in the fact that an appearance of God is typically connected with a revelation of his glory
(Exod 16:10) or with a "word of the Lord" (Gen 15:1). At his appearances God reveals himself as one who
listens and responds (Judg. 13 1 Kings 9:2-3), who comforts and cares (2 Ch 1:7). God's appearances make
clear that his purpose for Israel is both her deliverance and her loyalty to him (e.g., Num 14:10-12). God's
appearing functions also as a reward for obedience (Lev 9:6). The appearing of the righteous God can be
threatening and terrifying (Judg. 13), but generally God's appearances provide hope. Remembrance of God's
appearances provides the basis for trust in God's faithfulness and love (Jer 31:3).

God makes his appearances in various forms, most typically through an angel (who can look very human [Gen
18:2; Judges 13:6]), in visions, and in dreams.

While the majority of Old Testament references to God's appearances tell of specific historical moments, there is
also expectation of future appearances. The future appearance of God or God's messenger entails judgment
(Mal 3:1-5) but also the vindication of belief in him (Psalm 84:7; 102:16). One of the most profound expressions
of religious longing is the hope for a vision of God (Psalm 42:2). Just as several of God's past appearances are
connected with specific places, so future appearances are expected in religiously significant locales, particularly
the temple and Zion.

People Appear before God. There are several references to God's people appearing before him (e.g., Exod
23:17; 34:20; Deut 31:11; Isa 1:12). Such references speak not just of an obedient response to the kingly
authority of God or of cultic observances but of Israel's requirement to be conscious of and accountable for what
she knows of the revealed truth about God. Just as God's appearances are a self-disclosure, so Israel's
appearance before God discloses the adequacy or inadequacy of her response to God's self-revelation.
Appearing in the presence of God is part of establishing (1 Sa 1:22) and maintaining (Deut 16:16) a special
relationship with the God of Israel.

The New TestamentAppearing of God, His Purposes and Gifts. Reference to the appearance of God (in the form
of an angel) occurs primarily in the birth and resurrection narratives of the Gospels (Matt 1:20-21; 28:2-7; Mark
16:5; Luke 1:11; 22:43). These appearances announce and confirm the good news of God's deliverance in
Jesus Christ. As in the Old Testament God's appearances serve to direct (Matt 2:13) and disclose his purposes
(Matt 17:1; Mark 9:4; Luke 9:31). God's gift of eternal life is made manifest in Christ for those who believe (1
John 1:1-2).

Appearing of Christ. While reference is made to Christ's presently appearing before God in a priestly capacity on
behalf of believers (Heb 9:24), the major referent is to the post-resurrection earthly appearances of Jesus Christ.
 12
In the Gospels, Acts, and writings of Paul the resurrection is confirmed when the risen Christ's appearance is
perceived by the disciples (e.g., Luke 24:34, 36-45; cf. John 21:14). Such appearances occur only before
Christ's ascension (John 20:17). Their import is to reveal the meaning of his life, death, and resurrection (Luke
24:25-27) to those who would witness to him. Seeing the risen Jesus confirms that he is to be worshiped (Matt
28:17). The appearance of the risen Lord in bodily form is a distinctive and definitive type of appearance that
signifies the dawn of the new age of salvation.

Just as the authority of an Old Testament prophet or leader involved having received an appearance from God,
so an essential requirement for apostleship in the New Testament is having received an appearance from the
risen Christ. Again as in the Old Testament the appearance of God is purposeful and those who receive it also
receive a commission (Acts 10:40-42). The connection between commission and appearance is especially clear
in Paul's life. Luke recounts that the Lord Jesus appeared to Saul (Acts 9:17) for the purpose of appointing him
to bear witness to the Gentiles (Acts 26:16). Paul regards this appearance as both a validation of his apostleship
and as central to the message of the gospel (1 Cor 15:3-8).

The centrality to the Christian faith of belief in Christ's appearance may be the background to the Pastorals' use.
There the concept of Christ appearing includes his incarnation and work of salvation. Christ's appearing is
spoken of in the abstract as something that the writer and his readers share and understand (1 Tim 3:16). While
Christ's appearing is connected with the abolition of death (2 Tim 1:10), it is not a confirmation of the
resurrection so much as of the truth of the gospel and the worthwhileness of witnessing to Jesus Christ (2 Tim
4:1). Rather than using the concept of appearing in connection with historical moments, it has become
shorthand for the continuing salvific work of Christ (Titus 2:11; 3:4).

The Gospel of John refers to the appearing (emphanizo [ejmfaNIVzw] or phaneroo [fanerovw]) of Christ also in
this more abstract way. The Fourth Gospel speaks not only of the bodily appearance of the resurrected Christ,
but also of his revelation to Israel (1:31) and to the people God gave him (John 17:6). Christ's identity appears
through his signs (2:11) and as believers love him (14:21-24).

The New Testament does not just proclaim that Christ has appeared but hopes for a second appearance. This is
implicit in Jesus' promise to his disciples in Mark 16:7 and may be the proper referent for Jesus' words in
Matthew 24:30. Other New Testament writings speak of the time when Christ will be revealed or appear again
(Col 3:4; 1 Tim 6:14; Titus 2:13; 1 John 2:28). The expected appearing of Christ is a warning to believers (1 Jo
2:28), a promise of defeat of the enemy (2 Th 2:8), and an encouragement (1 Pe 5:4). At that second appearing
God will reward those who have believed in him (Heb 9:28).

Christ's first appearance in all of its facets (incarnation, death, and resurrection) served to express God's
concern for and deliverance of all people. It is visible to those with eyes to see. Christians hope for a second
appearance when all the promises entailed in the first appearance will be delivered and when God's character
and purposes and their identity as the faithful ones will be fully manifest.

Appearance of People. As in the Old Testament, the New Testament refers to people appearing before God—at
the judgment seat (2 Co 5:10). The most interesting referent, however, has to do with the revelation of believers
at the end. When Christ appears so too will those who have believed in him (Col 3:4; cf. Rom 8:19).

Rev 1:8 Yo soy el Alfa y la Omega, principio y fin, dice el Señor, el que es y que era y que ha de venir, el
Todopoderoso.
G3801
ὁ ὢν καί ὁ ῆ̓ν καί ὁ ἐρχόμενος
jo ón kaí jo jén kaí jo erjómenos
frase que combina G3588 con el presente participio e imperfecto de G1510 y el presente participio de G2064
mediante G2532; el que es, y el que era, y el que ha de venir, i.e. el Eterno, como sobrenombre divino de Cristo:-
era, el cual es, el cual ha de venir.
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G3801

ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος

ho ṓn kaí ho ēn ́ kaí ho erchómenos. This phrase is made up of the pres. part. of eimí (G1510), to be (ho
ṓn, the one being), the imperf. of the same verb (ho ēn ́ ), and the pres. part. of érchomai (G2064), to come,
with the def. art. ho (G3588), the, and the connective kaí (G2532), and. It means the One being and the One who
had been, and the One coming (Rev_1:4, Rev_1:8; Rev_4:8; Rev_11:17; Rev_16:5). This is used to indicate that
God is timeless.
(I) The first expression (ho ṓn) declares that there has never been a time when God was not existent, hence
He is self-_existent. If we translate ho ṓn "who is," then we acknowledge His present existence only. See how
the same pres. part. is used in Joh_1:18 to express the eternal and unbroken relationship of the Son to the Father
as two coequal and coeternal personalities of the Triune God. "God [anarthrous meaning divine essence] no one
has ever seen, the one and only Son who has always been [ho ṓn] in the bosom of the Father, He Himself
explained Him." (a.t.) The first part. ho ṓn affirmatively answers the question, "Has God always been around?"
(II) The second expression (ho ḗn) answers the question, "since when has God been around?" (a.t.). The
imperf expression ho ḗn, the One who had been, takes us back all the way before the beginning of creation, to
which He gave existence, He Himself having been self-existent. This is the same verb used three times in Joh_1:1
and translated "was." "In the beginning was the Word, and the Word was with God, and the Word was God." The
imperf. tense of the first declaration takes us back to a time before the passive beginning or the creation. A more
adequate translation of ḗn in this context would be "before there was any beginning, the Word [Christ in His
eternal spiritual essence] had been" (a.t.). This is a declaration of the coeternity of the Son with the Father. The
Son's relationship with the Father must not be taken as dormant but active as indicated by the prep. prós in the
phrase prós tón Theón (prós [G4314], toward; tón, acc. art., the; Theón [G2316], God). Here the word Theós
with the def. art. must be taken as referring to the Father to agree with the declaration of Joh_1:18, "ho ṓn eis
tón kólpon toú Patrós," (eis [G1519], in, but indicating individuality and active relationship, in contrast to en
[G1722], in, which would have indicated passivity and control of the Son by the Father; tón, acc. art., the;
kólpon [G2859], bosom; toú, gen. art., the; Patrós, the gen. of patḗr [G3962], Father), "the One being in the
bosom of the Father" (a.t.). In Joh_1:1, the Father is called "the God" (a.t.) and the prep. prós agrees with the
eis of Joh_1:18.
(III) Ho erchómenos is the pres. part. of the mid. deponent érchomai (G2064), to come. A literal
translation is "the coming One" (a.t.). This does not exclude the fact that He came at different times and in
different ways speaking to His creation (Heb_1:1-2). He came, He is here, and He will yet keep coming in ways
peculiar and necessary for the execution of His eternal plan until He creates a qualitatively new (kainós
[G2537]) heaven and new earth (Rev_21:1). The Bible does not teach Deism. (This is the teaching that there is a
God but that He has nothing to do with His creation.) It rather teaches Theism, which is that God who keeps in
touch with and sovereignly controls all things (Col_1:17). God will finally intervene through His Son, the Lord
Jesus, to ultimately realize His eternal purposes. At Christ's return all men will stand before God in judgment
and receive their due reward (Mat_16:27; Rom_2:5-10; 2Ti_4:1; Rev_20:11-15). Maybe the reason why this
designation of God as "the existing One, the One who was, and the coming One" (a.t.) is given only in the Book of
the Revelation is because it is only there that God's plan of sending Jesus Christ for the final bringing out of
justice on earth is described more fully. See the word ekdíkēsis (G1557), commonly translated "vengeance" or
"punishment," but which in reality means "bringing out of justice [ek {G1537}, out; díkē {G1349}, justice]."
(IV) This declaration of the timelessness of God must be taken as applying to all three personalities of the
Triune God, to God the Father, God the Son, and God the Holy Spirit.
(A) On the surface, in its occurrences in Rev., it would appear as applying only to God the Father. Not so, if the
references are carefully studied. It applies to both the Father and the Son. (1) In Rev_1:4, the TR has "grace unto
you and peace from God" (a.t.), and then gives the designation of God's timelessness, "the existing One, the One
who was, and the coming One" (a.t.). The UBS leaves out the phrase apó Theoú (apó [G575], from; Theoú
[G2316], God), which the Majority Text has, and should be translated "from God [without the def. art., which
refers to deity]" (a.t.), the Triune God (which includes God the Father but not exclusively). Observe how clearly
 14
the other two personalities of the Godhead are mentioned: "and from the seven Spirits which are before his
throne; and from Jesus Christ . . ." (Rev_1:4-5). The seven Spirits here are equivalent to the Holy Spirit. Observe
that the same prep. (apó [G575], from) is used for both, for God (who is designated as the existing One, the One
who was, and the coming One) and for the seven Spirits, and again (in Rev_1:5) referring to Jesus Christ. Grace
and peace derive from the Triune God. (2) Who is the particular personality of the Trinity described in the Book
of the Revelation as "the coming One" (a.t.)? It is Jesus Christ. The Revelation closes like this: "He which
testifieth these things saith, Surely I come quickly [tachú {G5035}, suddenly]." And what is John's reply?
"Amen. Even so come, Lord Jesus" (Rev_22:20). In Rev_1:7, John says, "Behold he cometh with clouds; and
every eye shall see him, and they also which pierced him. . . ." There is no doubt that this refers to the Lord Jesus.
In Rev_1:8 it is the Lord Jesus who asserts His divine titles, "the Alpha and the Omega, the beginning and the
ending [TR], saith the Lord [kuriós ho Theós, the Lord God, UBS), which is, and which was, and which is to
come, the Almighty." Here Jesus Christ is speaking, assuming all the glory which belongs to God the Father as if
confirming what He had stated when on earth: "I and my Father are one [hén, the neut. of heís {G1520}, one,
making it to mean one in substance, power, glory, but not one personality]" (Joh_10:30). The same Christ
speaking as the God-man said, ". . . my Father is greater than I" (Joh_14:28). In Rev_1:8, he calls Himself the
pantokrátōr (G3841), ruler of all, for that is how He is presented throughout Revelation in regard to His Second
Advent.
Of these two instances (Rev_1:4, Rev_1:8), the claim of deity being beyond time must apply both to God the
Father and to the eternal Son who has always been in the bosom of the Father. It is in His glory that He will
return (Mat_25:31).
(B) The third occurrence of the phrase (although slightly different) is in Rev_4:8. The scene of Rev_4:5, is
located in heaven (1Th_4:15-17). Jesus is surrounded by His saints and the ascription of praise found in Rev_4:8
is to Him: "Holy, holy, holy, Lord God Almighty." And then follows: ho ḗn kaí ho ṓn kaí ho erchómenos, the
One who had been, and the One being, and the coming One. In the previous two occurrences, the phrase started
with the pres. part ho ṓn, the One being, while here it starts with the imperf. ho ḗn, the One who had been.
Why? Possibly because of the desire of the now heavenly worshipers wanting to identify the One on the throne as
the One who had been on earth, the same Lord Jesus whom they believed on while on earth.
(C) The fourth occurrence is in Rev_11:17 (TR), which presents us with the return of Jesus, the resurrection
and worship of the saints in heaven, and their prayer of thanksgiving: ". . . We give thee thanks, O Lord God
Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast
reigned." The same majestic sovereign characteristics are ascribed to the Lord Jesus here too. The phrase in the
TR is exactly the same as in Rev_1:4, Rev_1:8 and so the ascription "Lord God . . . the Almighty" is almost the
same as in Rev_1:8. The UBS omits the expression "[which] art to come" evidently because at this point Christ
has already come and such a designation would no longer apply.
(D) In Rev_16:5, in the execution of the judgment of the third bowl, we have the angel of the waters saying, ". .
. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus." Here the phrase
in the TR is ho ṓn kaí ho ḗn kaí ho esómenos. The only difference is that it has esómenos (which is the fut.
part. of eimí [G1510], to be), instead of erchómenos (as in Rev_1:4, Rev_1:8; Rev_4:8; Rev_11:17). The events
described under the figure of bowls in Rev. 16 occur at the end of the Great Tribulation and take a very short
time, maybe only a few days. Therefore, the Lord Jesus is no more described as ho erchómenos (the coming
One) as before, but as the One about to be here. The UBS and Majority Text have ho hósios (hósios [G3741],
sacred), the sacred One. If we take this text, it must be remembered that Jesus' body was called hósios,
incapable of experiencing corruption at death as ours does (see Act_2:27, Act_2:31; Act_13:35, Act_13:37 [cf.
Psa_16:8-11]).