* Winer in his NT Grammar (tr. Moulton, 1S82, pp. 79.3-796) disting-uishes between /)rtr()HO(»as(« and annominatio, defining- the former as 'a combination of like-sounding words' (e.g. Lk 2111, Mt 21-»i), and the latter as ' having respect to the meaning of the words as well as to their similarity in sound' (e.g. Mt 161S). See also Blass, NT Grammar, tr. Thackeray, 1898, p. 298.
t Cf. also Ec 7ii' Dp, i:2ty.
VOT„ II. — 71
cepted had it not been for the extravagance of some Roman Catholic commentators.
There are also possible examples of paronomasia in Mt 2-^ 3". In the former of these jiassages the words Naj'wpacos (=an inhabitant of Nazai'eth) K\7]dria€Tai are not founil in any prophet, but it seems not unlikely that they contain an allusion to the language of Is 11' where Messiah is called i-^i (=a branch), and possibly also to the word isJ (to preserve) ; cf. Is 49«. In Mt 3^ (cf. Lk 3**) the Baptist says dOvaraL 6 de6s €k tG>v \i6wv tovtwv eyeipaL t^kvo. t<j} 'Xfipadfj.. The Hebrew words for \idoi ami reKva are similar in sound. There may therefore be ii paro- nomasia here : ' God can from these stones (cunx 'dbdnim) raise up children (D"J3 bdnim) to Abraham.' These passages have been used to sujjport the view, which is as old as Papias, that parts at least of Mt. had a Hebrew or Aramaic original.*
Literature. — C. B. Michaelis, de paronomasia sacra (Hal. 1737) ; J. F. Boettcher, de paronomasia finititnisqxie ei figuris Paulo Apostolo frequentatis (Lips. 1B23) ; Hastings' DB, Extra Vol., p. 165 (by konig). H. W. FULFORD.
PAROUSIA. — In connexion with the intimations of His approaching death, Jesus frequently spoke of His coming again to earth in a way that would give proof of His indestructible life and power. It is evident, however, that in those predictions of the future it was not always in exactly the same sense that He meant His coming to be understood. His sayings on the subject from time to time obviously pointed to several comings, each of which was to have its peculiar character ami aim (see Coming again). But there was one coming which He foretold in language of exceptional emphasis and impressiveness, — His appearance in celestial majesty at the end of the world, to perfect the work interrupted by His deatli, but still to be renewed and carried on through the ages by His spiritual energy. This was to be the supreme manifestation of His glory ; and to it the term Parousia (irapovaia) is distinctively ajiplied (Mt 24*. 27. 37) j^ yyjjj signalize the final triumph of His cause, and the complete establishment and con- summation of the Kingdom of God. It is the great crisis which has been designated in common usage the Second Coming.
It M-as at Ca^sarea Philippi, after His first an- nouncement of the tragic end awaiting Him at the hands of men, that Jesus made also the first an- nouncement of His future glorious return (Mt 16^^, Mk 8^^, Lk 9'^®). He repeated it subsequently under varied circumstances and to varied groups of listeners, and towards the close of His ministry the Parousia, or Second Coming, assumed a marked prominence in His teaching.
In His utterances regarding it, as recorded in the Gospels, there are three points which call specially for consideration, — its time, its manner, and its decisive significance.
1. Time. — As to the time of the Parousia, we find two classes of statements that are somewhat perplexing to reconcile. In one set of passages Jesus looks forward to its early, and even speedy, approach. The existing generation was to witness it (Mt 24^*). On one occasion He told those stand- ing by that some of them should not taste of death till they saw the Son of Man coming in His King- dom (Mt 162« ; cf. Mk 9', Lk 9'-^), aiul the same idea of nearness is expressed in Mt 10'-^ and Mk 14"-. Yet we are confronted by another set of passages that suggest a lengthened period of waiting, and
* It is, of course, possible that in our Lord's discourses, spoken originally in Aramaic, there were examples of paronomasia which have been lost in the Greek version. Eichhorn (Einl. in d. NT, i. 504) and others have made conjectural attempts to restore some of these, but they are not convincing. Mt lO^s may con- tain a paronomasia if BsfXJsioiA is to be connected with b'\Z\ and made = ' lord of the dwelling ' (oUolirTOT-/,;).
322
PAROUSIA
PAROUSIA
the probability of the Parousia being deferred. Such are the parables of the Ten Virgins (Mt 25^'^^) and the Tyrannical Upper Servant (Lk 12'*^"''^ and Mk 13^^). Jesus did not Himself profess to define the time ; indeed, in one memorable saying He disclaimed with the utmost distinctness all positive knowledge of the day and hour of the supreme cont animation (Mt 243« 1| Mk IS^^). In the great Eschatological Discourse recorded in Mt 24 and Mk 13 (cf. Lk 21), the subject is complicated by the manifest reference in certain sections to the dis- astrous collapse which threatened the Jewish State.
Some, taking the discourse as a homogeneous unity, have been led to maintain that the predictions of Jesus respecting His coming were all fulfilled in the destruction of Jerusalem (Stuart Russell, Parousia). Many critics, however, find them- selves unable to regard the discourse, in the form reported, as one continuous and connected deliverance of Jesus. Wendt and Charles, following Colani, contend that some parts of it are interpolations from an apocalyptic document of Judaeo- Christian authorship, belonging to the year a.d. 67-68. It seems more reasonable to adopt the view, advocated by Professor Bruce and others, that in this discourse the Evangelists have gathered together in one place words spoken on different occasions, and have connected future events more closely than the utterances of Jesus justified. It is at least clear that certain passages in the discourse point to the judgment on Israel as a nation and the impending fall of Jerusalem and its Temple- worship, whilst it is equally clear that other passages refer to a crisis, certainly to be looked for, but still lying in the distance (Mt 24«-50, Mk 1334-37).