According to the Jewish calendar we are in the year 5777. We know this date to be incorrect as certain rabbi’s eliminated 243 years from Bible chronology so that they could claim someone else to be the Messiah. We are actually in the Jewish year 6020. We are in the “time of the nations”, as Romans 11 tells us. The fulfillment of this time period will be reached when the number of people from the nations, the Goyim, that are coming into the sheepfold are fulfilled. Just for perspective, today we have 7.34 billion people living on the earth. As of 2015, there are a reported 2.3 billion people who claim to be Christians.
Paul the Apostle had been studying as a Pharisee under Gamaliel before his conversion. Paul was on his way to Damascus to kill Christians when he had an experience that changed his life. There are some details of this experience that will help us to understand some of the things that Paul was writing to us. The Damascus Community was established by the Essenes/Nazarenes after Johnathan Apphus, (aka Maccabee) was appointed high priest even though he did not have the lineage of the Levites. Some of the people revolted as this was deemed to be defilement, but some stayed. The Essenes/Nazarenes/Therapeutaes and Prophets left Jerusalem and some of them established the Damascus community. Those who stayed and served in the temple later became known as the Pharisees. After Jesus’ death, the Damascus Community believed on Jesus as Messiah and Paul wanted to exterminate them and the new converts to Christianity. After Paul’s conversion, Paul went into the desert for fourteen years. Who was in the desert? Right; so Paul learned from the Essenes/Nazarenes as to the validity of the scriptures. He learned the fulfillment of the Prophecies of Jesus being Messiah. Paul was schooled in the Law prior to his conversion, but now he was learning all over again. This made him a traitor among the Pharisees.
We studied the comparison of the Feast of Trumpets a while back, this time we will take a different perspective.
Moses gave instructions to the sons of Jacob in the wilderness as to the keeping of certain feast days. The first fall feast day, the Feast of Trumpets, is also known as the “New Year”, or “Rosh Ha Shanna”. When Paul writes to the Thessalonians he uses this model from Moses to explain something new, a mystery. We will see by the usage of certain words and the comparison to a past event, Moses himself was actually speaking of a time in the future where there would be an intermission and a sanctified called out group. Until the fulfillment of that intermission, people were to remember a certain event dealing with people being sanctified, seeing clouds, and hearing trumpets.
24G2980Speak G3588to the G5207sons G*of Israel, G3004saying! G3588The G3376[month G3588 G1442seventh], G1520day one G3588of the G3376month G1510.8.3will be G1473to you G372a rest, G3422a memorial G4536of trumpets, G2822[convocation G39a holy] G3588to the G2962lord .
372LSJ Gloss: ἀνάπαυσις repose, rest
Dodson: ἀνάπαυσις rest, cessation from labor, refreshment.
Thayer:
1) intermission, cessation of any motion, business or labour
2) rest, recreation
For Synonyms see entry G5810
2) rest, recreation
For Synonyms see entry G5810
ἀνάπαυσις anapausis an-ap'-ow-sis From G373; intermission; by implication recreation KJV Usage: rest.
3422LSJ Gloss: μνημόσυνον a remembrance, memorial, record
Dodson: μνημόσυνον reminder, memorial, remembrance offering reminder, memorial; a remembrance offering.
Thayer:
1) a memorial (that by which the memory of any person or thing is preserved), a remembrance
μνημόσυνον mnēmosunon mnay-mos'-oo-non From G3421; a reminder (memorandum), that is, record KJV Usage: memorial.
4536LSJ Gloss: σάλπιγξ a war-trumpet, trump
Dodson: σάλπιγξ a trumpet a trumpet, the sound of a trumpet.
Thayer:
1) a trumpet
σάλπιγξ salpigx sal'-pinx Perhaps from G4535 (through the idea of quavering or reverberation); a trumpet KJV Usage: trump (-et).
2822LSJ Gloss: κλητός called, invited, welcome
Dodson: κλητός called, summoned called, invited, summoned by God to an office or to salvation.
Thayer:
1) called, invited (to a banquet)
1a) invited (by God in the proclamation of the Gospel) to obtain eternal salvation in the kingdom through Christ
1b) called to (the discharge of) some office
1b1) divinely selected and appointed
1a) invited (by God in the proclamation of the Gospel) to obtain eternal salvation in the kingdom through Christ
1b) called to (the discharge of) some office
1b1) divinely selected and appointed
κλητός klētos klay-tos' From the same as G2821; invited, that is, appointed, or (specifically) a saint KJV Usage: called.
39 Strong's: ἅγιον a sacred thing (i.e. spot) Derivation: neuter of G40; KJV Usage: holiest (of all), holy place, sanctuary.
Thayer:
1) reverend, worthy of veneration
1a) of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned
1b) of persons whose services God employs, for example, apostles
2) set apart for God, to be as it were, exclusively his
3) services and offerings
3a) prepared for God with solemn rite, pure, clean
4) in a moral sense, pure sinless upright holy
1a) of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned
1b) of persons whose services God employs, for example, apostles
2) set apart for God, to be as it were, exclusively his
3) services and offerings
3a) prepared for God with solemn rite, pure, clean
4) in a moral sense, pure sinless upright holy
KJV Usage: holiest (of all), holy place, sanctuary.
There are a lot of interesting points here and a lot of history regarding calendars and time. As we have studied in Jubilees, Moses was told to keep the calendar on a solar cycle, and for this particular day they were to start the Feast of Trumpets on the first day of the seventh month. The Essene calendar simply named the months 1-12, as Moses did. Notice that Moses did not say to wait to see the sliver of the new moon. In later years the Jewish calendar changed to a lunar cycle. And as Jubilees notes in 6:34, that the children of Israel would wrongly determine all the holy days and all the order of the years. Tradition later became that they would announce the first day of the month of Tishri with the appearance of the new moon, but that was not the original determination of the calendar. This is why the Jewish holy days vary widely from year to year. However that was not to be the case, they should have celebrated the Feasts on the same day every year. They were to celebrate Trumpets on the first day of the seventh month irrespective of the new moon. In fact the new moon had it’s own celebrations during the month. Once they came to the first day of the seventh month they were to rest. They were to take an intermission. They were not supposed to work, labor, or conduct business.
They were also to recollect or bring to mind, as a day of memorial. They were supposed to preserve the memory of a person or thing. In this instance they were to memorialize trumpets. Tradition says the trumpets were to sound 100 times, that is a lot of time for a remembrance offering. We will see what they were to memorialize shortly.
They were also to be a holy convocation to the Lord. They were to be a called, invited, summoned, holy group. This is a sacred invitation to Yahweh. Yahweh summoned a set apart group on this day. The divinely selected and appointed people that Yahweh employs were called.
This was a day of intermission, remembrance, and a sacred summons to the Lord. It was a day in which they could prepare for if they knew what month they were in. People didn’t have watches back then, but many were very dedicated to keeping the solar calendar, and tracking the constellations and new moon cycles. They were on a 364 day calendar cycle and every Feast day was the same day every month and every year, year after year.
What were these people supposed to remember this first day of the seventh month? The day the Lord came down to talk to them.
Ex 19:9 And the Lord said to Moses, Lo! I come to thee in a pillar of a cloud, that the people may hear me speaking to thee, and may believe thee for ever: and Moses reported the words of the people to the Lord. 10 And the Lord said to Moses, Go down and solemnly charge the people, and sanctify them to-day and to-morrow, and let them wash their garments. 11 And let them be ready against the third day, for on the third day the Lord will descend upon mount Sina before all the people. 12 And thou shalt separate the people round about, saying, Take heed to yourselves that ye go not up into the mountain, nor touch any part of it: every one that touches the mountain shall surely die. 13 A hand shall not touch it, for every one that touches shall be stoned with stones or shot through with a dart, whether beast or whether man, it shall not live: when the voices and trumpets and cloud depart from off the mountain, they shall come up on the mountain.
14 And Moses went down from the mountain to the people, and sanctified them, and they washed their clothes. 15 And he said to the people, Be ready: for three days come not near to a woman. 16 And it came to pass on the third day, as the morning drew nigh, there were voices and lightnings and a dark cloud on mount Sina: the voice of the trumpet sounded loud, and all the people in the camp trembled. 17 And Moses led the people forth out of the camp to meet God, and they stood by under the camp. 18 The mount of Sina was altogether on a smoke, because God had descended upon it in fire; and the smoke went up as the smoke of a furnace, and the people were exceedingly amazed. 19 And the sounds of the trumpet were waxing very much louder. Moses spoke, and God answered him with a voice. 20 And the Lord came down upon mount Sina on the top of the mountain; and the Lord called Moses to the top of the mountain, and Moses went up. 21 And God spoke to Moses, saying, Go down, and solemnly charge the people, lest at any time they draw nigh to God to gaze, and a multitude of them fall. 22 And let the priests that draw nigh to the Lord God sanctify themselves, lest he destroy some of them.
23 And Moses said to God, The people will not be able to approach to the mount of Sina, for thou hast solemnly charged us, saying, Set bounds to the mountain and sanctify it. 24 And the Lord said to him, Go, descend, and come up thou and Aaron with thee; but let not the priests and the people force their way to come up to God, lest the Lord destroy some of them. 25 And Moses went down to the people, and spoke to them.
Ex 20:18 And all the people perceived the thundering, and the flashes, and the voice of the trumpet, and the mountain smoking; and all the people feared and stood afar off, 19 and said to Moses, Speak thou to us, and let not God speak to us, lest we die. 20 And Moses says to them, Be of good courage, for God is come to you to try you, that his fear may be among you, that ye sin not. http://ecmarsh.com/lxx/Exodus/index.htm
This is why the memorial of the first day of the seventh month was to be observed, to remember the day that Yahweh spoke to them. Moses led the people out of the camp to meet God. These were the people who were sanctified and called to the mountain. They saw the cloud, they heard the trumpets. Yahweh scared them for their own benefit, so that they would not sin. This is what the Feast of Trumpets was to memorialize. If we accept this section of history as truth, then we should accept Paul’s comparison to the harpazo as truth as well.
This is a time of intermission, a break in the program for a called out, set apart people. The saints will be summoned, and Jesus will meet us in the clouds. We are to remember the visiting of God in the cloud, with the sounding of trumpets because one day there will be a sounding of trumpets, and the sanctified saints will be called out for an intermission, a rest from laboring. This could be the day the saints will become the above synagogue, or the episunagogue. If the day passes and we are still on the earth, we use that day to remember the future. In other words we remind ourselves of the coming invitation to the banquet. We are to remember that we will one day become the above congregation.
They forgot this day rather quickly as they committed sins in the wilderness, worshipping the cherubim. But as we all know there are many parallel meanings to scripture which we will explore.
Asaph notes they should mark new moons, appointed times, and feast days with the trumpet. Even though many people forgot, the priests were still memorializing holy days.
Psalm 81:3-4 (KJV) Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
4 For this was a statute for Israel, and a law of the God of Jacob.
The sons of Korah also recognize sounding trumpets to announce God.
Psalm 47:5 (KJV) God is gone up with a shout, the LORD with the sound of a trumpet.
Paul writes his first letter to the Thessalonians addressing a situation where it seems that someone told the people of Thessalonica some erroneous things. Paul is clarifying that they should not be upset like the unsaved who have no hope.
1 Thess 4:13G3756[I do not G2309want G1161But] G1473you G50to be ignorant, G80brethren, G4012concerning G3588the ones G2837having gone to sleep, G2443that G3361you do not G3076fret G2531as G2532even G3588the G3062rest, G3588the ones G3361not G2192having G1680hope.
Paul then says that if we trust that Jesus died and rose, God will lead the dead together with him.
1 Thess 4:14G1487For if G1063 G4100we believe G3754that G*Jesus G599died G2532and G450rose up, G3779so G2532also G3588 G2316God G3588[the ones G2837having gone to sleep G1223through G3588 G*7Jesus G71will bring G48622with G1473him].
4100LSJ Gloss: πιστεύω to trust, trust to
Dodson: πιστεύω I believe, have faith in I believe, have faith in, trust in; pass: I am entrusted with.
Thayer:
1) to think to be true, to be persuaded of, to credit, place confidence in
1a) of the thing believed
1a1) to credit, have confidence
1b) in a moral or religious reference
1b1) used in the NT of the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of soul
1b2) to trust in Jesus or God as able to aid either in obtaining or in doing something: saving faith
1bc) mere acknowledgment of some fact or event: intellectual faith
2) to entrust a thing to one, i.e. his fidelity
2a) to be intrusted with a thing
1a) of the thing believed
1a1) to credit, have confidence
1b) in a moral or religious reference
1b1) used in the NT of the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of soul
1b2) to trust in Jesus or God as able to aid either in obtaining or in doing something: saving faith
1bc) mere acknowledgment of some fact or event: intellectual faith
2) to entrust a thing to one, i.e. his fidelity
2a) to be intrusted with a thing
πιστεύω pisteuō pist-yoo'-o From G4102; to have faith (in, upon, or with respect to, a person or thing), that is, credit; by implication to entrust (especially one’s spiritual well being to Christ) KJV Usage: believe (-r), commit (to trust), put in trust with.
2837LSJ Gloss: κοιμάω to lull
Dodson: κοιμάομαι I fall asleep, am asleep I fall asleep, am asleep, sometimes of the sleep of death.
Thayer:
1) to cause to sleep, put to sleep
2) metaph.
2a) to still, calm, quiet
2b) to fall asleep, to sleep
2c) to die
2) metaph.
2a) to still, calm, quiet
2b) to fall asleep, to sleep
2c) to die
κοιμάω koimaō koy-mah'-o From G2749; to put to sleep, that is, (passively or reflexively) to slumber; figuratively to decease KJV Usage: (be a-, fall a-, fall on) sleep, be dead.
71LSJ Gloss: ἄγω to lead
Dodson: ἄγω I lead I lead, lead away, bring (a person, or animal), guide, spend a day, go.
Thayer:
1) to lead, take with one
1a) to lead by laying hold of, and this way to bring to the point of destination: of an animal
1b) to lead by accompanying to (into) a place
1c) to lead with one's self, attach to one's self as an attendant
1d) to conduct, bring
1e) to lead away, to a court of justice, magistrate, etc.
2) to lead,
2a) to lead, guide, direct
2b) to lead through, conduct to: to something
2c) to move, impel: of forces and influences on the mind
3) to pass a day, keep or celebrate a feast, etc.
4) to go, depart
1a) to lead by laying hold of, and this way to bring to the point of destination: of an animal
1b) to lead by accompanying to (into) a place
1c) to lead with one's self, attach to one's self as an attendant
1d) to conduct, bring
1e) to lead away, to a court of justice, magistrate, etc.
2) to lead,
2a) to lead, guide, direct
2b) to lead through, conduct to: to something
2c) to move, impel: of forces and influences on the mind
3) to pass a day, keep or celebrate a feast, etc.
4) to go, depart
ἄγω agō ag'-o A primary verb; properly to lead; by implication to bring, drive, (reflexively) go, (specifically) pass (time), or (figuratively) induce
KJV Usage: be, bring (forth), carry, (let) go, keep, lead away, be open.
4862LSJ Gloss: σύν along with, in company with, together with
Dodson: σύν with.
Thayer:
1) with
σύν sun soon A primary preposition denoting union; with or together (but much closer than G3326 or G3844), that is, by association, companionship, process, resemblance, possession, instrumentality, addition, etc.
KJV Usage: beside, with. In compounds it has similar applications, including completeness .
Paul is suggesting that the people can have hope that the deceased will be brought together just as Jesus rose from the dead. The living will not rise first, the dead will.
1 Thess 4:15G3778For this G1063 G1473to you G3004we say G1722by G3056word G2962of the Lord, G3754that G1473we, G3588the ones G2198living, G3588the ones G4035remaining G1519at G3588the G3952arrival G3588of the G2962Lord, G3766.2in no way G5348should anticipate G3588the ones G2837having gone to sleep.
2198LSJ Gloss: ζάω to live
Dodson: ζάω I live I live, am alive.
Thayer:
1) to live, breathe, be among the living (not lifeless, not dead)
2) to enjoy real life
2a) to have true life and worthy of the name
2b) active, blessed, endless in the kingdom of God
3) to live i.e. pass life, in the manner of the living and acting
3a) of mortals or character
4) living water, having vital power in itself and exerting the same upon the soul
5) metaph. to be in full vigour
5a) to be fresh, strong, efficient,
5b) as adj. active, powerful, efficacious
2) to enjoy real life
2a) to have true life and worthy of the name
2b) active, blessed, endless in the kingdom of God
3) to live i.e. pass life, in the manner of the living and acting
3a) of mortals or character
4) living water, having vital power in itself and exerting the same upon the soul
5) metaph. to be in full vigour
5a) to be fresh, strong, efficient,
5b) as adj. active, powerful, efficacious
ζάω zaō dzah'-o A primary verb; to live (literally or figuratively) KJV Usage: life (-time), (a-) live (-ly), quick.
4035Dodson: περιλείπω I leave behind I leave behind; pass: I am left behind, remain, survive.
Thayer:
1) to leave over
2) to remain over, to survive
2) to remain over, to survive
περιλείπω perileipō per-ee-li'-po From G4012 and G3007; to leave all around, that is, (passively) survive KJV Usage: remain.
3952LSJ Gloss: παρουσία a being present, presence
Dodson: παρουσία presence, a coming, arrival, advent (a) presence, (b) a coming, an arrival, advent, especially of the second coming of Christ.
Thayer:
1) presence
2) the coming, arrival, advent
2a) the future visible return from heaven of Jesus, to raise the dead, hold the last judgment, and set up formally and gloriously the kingdom of God
2) the coming, arrival, advent
2a) the future visible return from heaven of Jesus, to raise the dead, hold the last judgment, and set up formally and gloriously the kingdom of God
παρουσία parousia par-oo-see'-ah From the present participle of G3918; a being near, that is, advent (often, return; specifically of Christ to punish Jerusalem, or finally the wicked); (by implication) physical aspect KJV Usage: coming, presence.
5348LSJ Gloss: φθάνω to come
Dodson: φθάνω I anticipate, precede, arrive (a) I anticipate, precede, (b) I come, arrive.
Thayer:
1) to come before, precede, anticipate
2) to come to, arrive at
3) to reach, attain to
2) to come to, arrive at
3) to reach, attain to
φθάνω phthanō fthan'-o Apparently a primary verb; to be beforehand, that is, anticipate or precede; by extension to have arrived at KJV Usage: (already) attain, come, prevent.
Paul says that the people living and left on the earth at the time of the arrival of the Lord shall not precede the ones deceased. This tells us someone must have been saying that either the dead are already raised and the living somehow missed the resurrection, or that the living would only rise to be with the Lord, not the dead. There are two parts of this story here, the dead and the living. This idea may have gotten misconstrued and some thought the dead were already raised or that the living would rise and not the dead. Paul sets this straight. Imagine someone claiming our deceased loved ones perished, isn’t that what many people on the earth believe today?
With commanding words by the archangel’s voice and the trumpet, the Lord comes not just to meet with his people, but to bring them up. The dead start on their way to meet him first.
1 Thess 4:16G3754For G1473[himself G3588the G2962Lord] G1722in G2752a word of command G1722by G5456the voice G743of an archangel, G2532and G1722with G4536a trumpet G2316of God, G2597shall descend G575from G3772heaven, G2532and G3588the G3498dead G1722in G5547Christ G450shall rise up G4412first.
2752Dodson: κέλευσμα a word of command, a call a word of command, a call, an arousing outcry.
Thayer:
1) an order, command, spec. a stimulating cry, either that by which animals are roused and urged on by man, as horses by charioteers, hounds by hunters, etc., or that by which a signal is given to men, e.g. to rowers by the master of a ship, to soldiers by a commander (with a loud summons, a trumpet call)
KJV Usage: shout.
2597LSJ Gloss: καταβαίνω to step down, go
Dodson: καταβαίνω I go down, come down I go down, come down, either from the sky or from higher land, descend.
Thayer:
1) to go down, come down, descend
1a) the place from which one has come down from
1b) to come down
1b1) as from the temple at Jerusalem, from the city of Jerusalem
1b2) of celestial beings coming down to earth
1c) to be cast down
2) of things
2a) to come (i.e. be sent) down
2b) to come (i.e. fall) down
2b1) from the upper regions of the air
3) metaph. to (go i.e.) be cast down to the lowest state of wretchedness and shame
1a) the place from which one has come down from
1b) to come down
1b1) as from the temple at Jerusalem, from the city of Jerusalem
1b2) of celestial beings coming down to earth
1c) to be cast down
2) of things
2a) to come (i.e. be sent) down
2b) to come (i.e. fall) down
2b1) from the upper regions of the air
3) metaph. to (go i.e.) be cast down to the lowest state of wretchedness and shame
καταβαίνω katabainō kat-ab-ah'ee-no From G2596 and the base of G939; to descend(literally or figuratively) KJV Usage: come (get, go, step) down, descend, fall (down).
575 ἀπό apo apo' A primary particle; “off” , that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively)
KJV Usage: (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.
3772LSJ Gloss: οὐρανός heaven
Dodson: οὐρανός the sky, the heaven
heaven, (a) the visible heavens: the atmosphere, the sky, the starry heavens, (b) the spiritual heavens.
Thayer:
1) the vaulted expanse of the sky with all things visible in it
1a) the universe, the world
1b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced
1c) the sidereal or starry heavens
2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings
1a) the universe, the world
1b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced
1c) the sidereal or starry heavens
2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings
3498 νεκρός nekros nek-ros' From an apparently primary word νέκυς nekus (a corpse); dead (literally or figuratively; also as noun) KJV Usage: dead.
The Lord will step down off of or away from heaven, and the corpse will rise first. Then the living left behind ones, at the same time with the corpses, are seized in the clouds.
1 Thess 4:17G1899Thereupon G1473we G3588the G2198living, G3588the ones G4035remaining, G260together G4862with G1473them G726shall be seized G1722in G3507clouds, G1519for G529meeting G3588the G2962Lord G1519in G109the air, G2532and G3779thus G3842at all times G4862with G2962the Lord G1510.8.4we shall be.
4035Dodson: περιλείπω I leave behind I leave behind; pass: I am left behind, remain, survive.
Thayer:
1) to leave over
2) to remain over, to survive
2) to remain over, to survive
περιλείπω perileipō per-ee-li'-po From G4012 and G3007; to leave all around, that is, (passively) survive KJV Usage: remain.
260 ἅμα hama ham'-ah A primary particle; properly at the “same” time, but freely used as a preposition or adverb denoting close association
KJV Usage: also, and, together, with (-al).
4862 σύν sun soon A primary preposition denoting union; with or together (but much closer than G3326 or G3844), that is, by association, companionship, process, resemblance, possession, instrumentality, addition, etc.
KJV Usage: beside, with. In compounds it has similar applications, including completeness .
726LSJ Gloss: ἁρπάζω to snatch away, carry off
Dodson: ἁρπάζω I seize, snatch, obtain by robbery.
Thayer:
1) to seize, carry off by force
2) to seize on, claim for one's self eagerly
3) to snatch out or away
2) to seize on, claim for one's self eagerly
3) to snatch out or away
ἁρπάζω harpazō har-pad'-zo From a derivative of G138; to seize (in various applications) KJV Usage: catch (away, up), pluck, pull, take (by force).
3507LSJ Gloss: νεφέλη a cloud
Dodson: νεφέλη a cloud.
Thayer:
1) a cloud
1a) used of the cloud which led the Israelites in the wilderness
For Synonyms see entry G5866
1a) used of the cloud which led the Israelites in the wilderness
For Synonyms see entry G5866
νεφέλη nephelē nef-el'-ay From G3509; properly cloudiness, that is, (concretely) a cloud KJV Usage: cloud.
109LSJ Gloss: ἀήρ the lower air, the air
Dodson: ἀήρ air air, the lower air we breathe.
Thayer:
1) the air, particularly the lower and denser air as distinguished from the higher and rarer air
2) the atmospheric region
2) the atmospheric region
ἀήρ aēr ah-ayr' From ἄημι aēmi (to breathe unconsciously, that is, respire; by analogy to blow); “air” (as naturally circumambient)
KJV Usage: air.
3779 οὕτω houtō hoo'-to Or, before a vowel, οὕτως houtōs hoo'-toce .
From G3778; in this way (referring to what precedes or follows)
From G3778; in this way (referring to what precedes or follows)
KJV Usage: after that, after (in) this manner, as, even (so), for all that, like (-wise), no more, on this fashion (-wise), so (in like manner), thus, what.
3842 LSJ Gloss: πάντοτε at all times, always
Dodson: πάντοτε always, at all times always, at all times, ever.
Thayer:
1) at all times, always, ever
πάντοτε pantote pan'-tot-eh From G3956 and G3753; every when, that is, at all times KJV Usage: always (-s), ever (-more).
At the same time, the ones on earth who are still alive or left behind from death, are seized together with the corpses in the clouds. Both the living and the dead meet the Lord in the air, or in the atmosphere above the clouds. In this manner we will always and forever be with the Lord. These are comforting words and Paul tells us to comfort one another with these words. The problem is that there is so much contention among Christian denominations (even within denominations), that these words are not a comfort. Instead these words can start a fight.
3870LSJ Gloss: παρακαλέω to call to
Dodson: παρακαλέω I summon, entreat, admonish, comfort (a) I send for, summon, invite, (b) I beseech, entreat, beg, (c) I exhort, admonish, (d) I comfort, encourage, console.
Thayer:
1) to call to one's side, call for, summon
2) to address, speak to, (call to, call upon), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.
2a) to admonish, exhort
2b) to beg, entreat, beseech
2b1) to strive to appease by entreaty
2c) to console, to encourage and strengthen by consolation, to comfort
2c1) to receive consolation, be comforted
2d) to encourage, strengthen
2e) exhorting and comforting and encouraging
2f) to instruct, teach
2) to address, speak to, (call to, call upon), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.
2a) to admonish, exhort
2b) to beg, entreat, beseech
2b1) to strive to appease by entreaty
2c) to console, to encourage and strengthen by consolation, to comfort
2c1) to receive consolation, be comforted
2d) to encourage, strengthen
2e) exhorting and comforting and encouraging
2f) to instruct, teach
παρακαλέω parakaleō par-ak-al-eh'-o From G3844 and G2564; to call near, that is, invite, invoke (by imploration, hortation or consolation)
KJV Usage: beseech, call for, (be of good) comfort, desire, (give) exhort (-ation), intreat, pray.
If the book of Thessalonians is one of Paul’s first letters, the knowledge of the harpazo was probably taught as Paul traveled, before he was imprisoned. He was cementing the facts and correcting the error with this letter.
When Paul writes the Corinthians he is attempting to settle the argument of rising from the dead. Paul points out that Christ rose from the dead, and those who are dead now will rise. The timing of the rising is what we all contend with. When do the dead rise? Some at the harpazo, the two witnesses halfway through the tribulation, the martyrs during the tribulation, the righteous Jews after the day of the Lord at the start of the millennial reign, and some after the millennial kingdom at the white throne judgment. Then death and hell are thrown into the lake of fire and the kingdom is offered up to the Father. Paul is pointing out that the righteous dead are not dead forever, but that flesh and blood do not inherit the kingdom of God, the heavenly kingdom. Something has to take place before entering the heavenly kingdom, a changing from corruption to incorruption. When does that occur? At the harpazo.
Paul tells them about the mystery of how we will be transformed in an atom of time. If we remember in Paul’s second letter to the Corinthians, he talks about his visit to Paradise and he says he saw things that he can’t talk about. However, he can talk about the harpazo. John later tells us that the saints are watching the Lamb take the scroll and the saints sing a song only redeemed earthlings can sing. Paul got to reveal the details of being caught up, and John got to reveal what happens after the saints are caught up. In an instant, at the signal of the last trumpet, we will be made different.
1 Cor 15:51G2400Behold, G3466[a mystery G1473to you G3004I speak]; G3956[all G3303indeed G3756not G2837we shall] sleep, G3956but all G1161 G236shall be changed,
3466LSJ Gloss: μυστήριον a mystery
Dodson: μυστήριον anything hidden, a mystery a mystery, secret, of which initiation is necessary; in the NT: the counsels of God, once hidden but now revealed in the Gospel or some fact thereof; the Christian revelation generally; particular truths or details of the Christian revelation.
Thayer:
1) hidden thing, secret, mystery
1a) generally mysteries, religious secrets, confided only to the initiated and not to ordinary mortals
1b) a hidden or secret thing, not obvious to the understanding
1c) a hidden purpose or counsel
1c1) secret will
1c1a) of men
1c1b) of God: the secret counsels which govern God in dealing with the righteous, which are hidden from ungodly and wicked men but plain to the godly
2) in rabbinic writings, it denotes the mystic or hidden sense
2a) of an OT saying
2b) of an image or form seen in a vision
2c) of a dream
1a) generally mysteries, religious secrets, confided only to the initiated and not to ordinary mortals
1b) a hidden or secret thing, not obvious to the understanding
1c) a hidden purpose or counsel
1c1) secret will
1c1a) of men
1c1b) of God: the secret counsels which govern God in dealing with the righteous, which are hidden from ungodly and wicked men but plain to the godly
2) in rabbinic writings, it denotes the mystic or hidden sense
2a) of an OT saying
2b) of an image or form seen in a vision
2c) of a dream
μυστήριον mustērion moos-tay'-ree-on From a derivative of μύω muō (to shut the mouth); a secret or “mystery” (through the idea of silence imposed by initiation into religious rites)
KJV Usage: mystery.
2837 κοιμάω koimaō koy-mah'-o From G2749; to put to sleep, that is, (passively or reflexively) to slumber; figuratively to decease KJV Usage: (be a-, fall a-, fall on) sleep, be dead.
236 Thayer:
1) to change, to exchange one thing for another, to transform
Here is the secret, we are not all going to die. In an indivisible part of time, at the jerk of eye, we will be transformed. Not by our power or might but by His power.
1 Cor 15:52G1722inG823an instant,G1722inG4493the blinkG3788of an eye,G1722atG3588theG2078lastG4536trumpet.G4537For it shall trump,G1063 G2532andG3588theG3498deadG1453shall be raisedG862incorruptible,G2532andG1473weG236shall be changed.
823 Dodson: ἄτομος an indivisible part of time, a moment
(lit: that cannot be cut), an indivisible part of time, a moment.
Thayer:
1) that cannot be cut in two, or divided, indivisible
1a) of a moment of time
1a) of a moment of time
ἄτομος atomos at'-om-os From G1 (as a negative particle) and the base of G5114; uncut, that is, (by implication) indivisible (an “atom” of time)
KJV Usage: moment.
4493 ῥιπή rhipē hree-pay' From G4496; a jerk (of the eye, that is, (by analogy) an instant) KJV Usage: twinkling.
3788 ὀφθαλμός ophthalmos of-thal-mos' From G3700; the eye (literally or figuratively); by implication vision; figuratively envy (from the jealous side glance) KJV Usage: eye, sight.
2078 ἔσχατος eschatos es'-khat-os A superlative probably from G2192 (in the sense of contiguity); farthest, final (of place or time) KJV Usage: ends of, last, latter end, lowest, uttermost.
4536 σάλπιγξ salpigx sal'-pinx Perhaps from G4535 (through the idea of quavering or reverberation); a trumpet
KJV Usage: trump (-et).
4537LSJ Gloss: σαλπίζω to sound the trumpet, give signal by trumpet
σαλπίζω salpizō sal-pid'-zo From G4536; to trumpet, that is, sound a blast (literally or figuratively) KJV Usage: (which are yet to) sound (a trumpet).
3498 νεκρός nekros nek-ros' From an apparently primary word νέκυς nekus (a corpse); dead (literally or figuratively; also as noun)
KJV Usage: dead.
1453LSJ Gloss: ἐγείρω to awaken, wake up, rouse
Dodson: ἐγείρω I wake, arouse, raise up (a) I wake, arouse, (b) I raise up.
Thayer:
1) to arouse, cause to rise
1a) to arouse from sleep, to awake
1b) to arouse from the sleep of death, to recall the dead to life
1c) to cause to rise from a seat or bed etc.
1d) to raise up, produce, cause to appear
1d1) to cause to appear, bring before the public
1d2) to raise up, stir up, against one
1d3) to raise up i.e. cause to be born
1d4) of buildings, to raise up, construct, erect
1a) to arouse from sleep, to awake
1b) to arouse from the sleep of death, to recall the dead to life
1c) to cause to rise from a seat or bed etc.
1d) to raise up, produce, cause to appear
1d1) to cause to appear, bring before the public
1d2) to raise up, stir up, against one
1d3) to raise up i.e. cause to be born
1d4) of buildings, to raise up, construct, erect
ἐγείρω egeirō eg-i'-ro Probably akin to the base of G58 (through the idea of collecting one’s faculties); to waken(transitively or intransitively), that is, rouse(literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, nonexistence)
KJV Usage: awake, lift (up), raise (again, up), rear up, (a-) rise (again, up), stand, take up.
862LSJ Gloss: ἄφθαρτος uncorrupted, incorruptible
Dodson: ἄφθαρτος imperishable, incorruptible indestructible, imperishable, incorruptible; hence: immortal.
Thayer:
1) uncorrupted, not liable to corruption or decay, imperishable
1a) of things
2) immortal
2a) of the risen dead
1a) of things
2) immortal
2a) of the risen dead
ἄφθαρτος aphthartos af'-thar-tos From G1 (as a negative particle) and a derivative of G5351; undecaying (in essence or continuance)
KJV Usage: not (in-, un-) corruptible, immortal.
At the last sound of a trumpet, instantaneously, we will be transformed. The trumpet will signal and the corpses will recall to life undecaying, or indestructible, and the living shall be transformed. Then we can enter the heavenly kingdom and watch the Lamb who looks as if he was slain take the scroll and open it’s seals.
Stepping back to take a broad view of Paul’s secret mystery, we see that he gives the details of the Feast of Trumpets. The feasts are being fulfilled one by one. Passover was fulfilled by the death of the Messiah, Jesus, the innocent Lamb of God. Unleavened Bread was fulfilled by Jesus’ sinless blood, where the grave could not hold him due to his righteousness. First Fruits was fulfilled by Jesus’ resurrection from the dead. The feast of Weeks was fulfilled on Pentecost. We are currently in-between feasts. We are living in the interval of Daniel’s 69th and 70th week. The Church age in the time of the Goyim, nations. This is the time that we are filling the number of the body of Christ. Once the number is reached, the body of Christ will put on incorruption and immortality, and then ascend. Then the 70th week will start.
If we can keep our timing straight, we know that the harpazo starts the fulfillment of the first fall feast, the Feast of Trumpets. The Day of Atonement is finished on the Day of the Lord, the Apocalypse, when Moses’ prophecy is fulfilled by bringing back the Israelites dead and alive from the farthest bounds of earth and heaven to enter the land of Israel. The Feast of Tabernacles is fulfilled when Jesus establishes his kingdom on the earth. At that time we know that the sons of Jacob will be brought back to Israel, the twelve apostles will reign over the twelve tribes, the Ethiopians will bring up a gift, and Jesus will reign as King of kings and Lord of lords.
This year, according to the Jewish calendar, the Feast of Trumpets starts September 20th 2017. The Enoch calendar puts the Feast of Trumpets on September 15th 2017. This is probably a more accurate date. There are two billion people on the earth who should be aware of this day. The two billion people (those who call themselves “Christians”) should understand the parallel of Paul’s writings to Moses’ writings. Add in Asaph and the sons of Korah’s words to these ideas and we see a larger picture.
There will be a cloud, there will be trumpets signaling something. Jesus will step away from heaven into our atmosphere. There will be a shout, then there will be a holy convocation, a calling of the sanctified holy ones. First the dead are called, then the living are called, and seized. In an atom of time or an atomic second, transformation of the corrupted and the mortal take place. The people have to be uncorrupted and immortal before entering heaven. There will be a meeting with our Lord God in the air. Then there will be an intermission and we will always be with the Lord. That is a comfort.
Until that time, the time of the harpazo, the summoning and seizing of the sanctified, we are to memorialize the first time Yahweh met with the heirs of Jacob. Yahweh met with plenty of individuals, but this was an apocalyptic meeting, a revealing of Who He Is to an entire tribe of people. He scared them. He tested them, he tried to keep them from sin by the immensity of the meeting. Now we remember this event yearly. We recognize this event as a holy convocation. We wait for the time of rest and we anticipate our call to the clouds.
