THEN WE WHO ARE ALIVE AND REMAIN: epeita hemeis oi zontes (PAP) hoi perileipomenoi (PPPMPN): (1 Thes 4:15; 1 Corinthians 15:52)

Related Resource - Bibliography of Works on Pretribulationalism by Dennis M. Swanson

Literally this is rendered

Then we the living, the remaining

Then (1899)(epeita from epi = upon + eita = point in time following another point) is an adverb of time and order which marks the sequence of one thing after another and can be rendered:  then, thereupon, next,  moreover then, thereafter, after that.

Although then denotes "succession in enumeration,' it does not necessarily indicate any long interval and in fact 1 Corinthians 15:51-52 makes clear that no appreciable interval between the raising of the dead in Christ and the transformation of the living saints is implied.

Behold, I tell you a mystery (previously hidden truth now divinely revealed - see musterion); we shall not all sleep (physically die), but we shall all be changed, 52 in a moment (Greek = atomos [a = without + tome = a cut, cf temno = to divide] = indivisible, English "atom"), in the twinkling (Greek = rhipe = A quick motion, such as a fling or toss, blink of eye) of an eye, at the last trumpet (see discussion); for the trumpet will sound, and the dead will be raised imperishable (not subject to decay or death ), and we shall be changed (made otherwise - to cause one thing to cease and another to take its place, to exchange one thing for another). (1 Corinthians 15:51-52)

We who are alive and remain - The fact that Paul uses the first person plural (we) (see discussion of use of "we" in v15) strongly suggests that he fully expected to meet the Lord in the air. In other words the great apostle anticipated the imminent return of His Lord. The English word imminent is interesting as it is derived from the Latin verb imminere (from in = upon, towards + minere = to project) which means to overhang. One gets the picture of the return of the Bridegroom to rapture His Bride as an event which "overhangs" the Church (in a positive and motivating sense). Certainly, if the Bride lived with this constant mindset, she would seek to keep her linen bright and clean, which are the righteous acts of the saints (see note Revelation 19:8) (See doctrine of imminency)

Alive (2198) (zao) means literally to be alive physically thus describing natural physical life as in this verse - Those who are still (continually = present tense) alive at the parousia.

Remain (4035)(perileipo from perí = an intensifier + leípo= to leave, lack) is a verb which means to leave over or to leave all around. In the passive voice (as in this verse) it means to be left remaining, here referring to believers alive at Christ's  parousia. It is interesting that Left Behind is also the title of a popular  novel (circa 2000 AD) on the end times that begins with the Rapture of believers. In marked contrast, once the Rapture has occurred, the ones Left Behind will be unbelievers, including those who professed faith in Christ but never possessed genuine faith in Him as evidenced by their supernaturally changed lives and their new desire to "eat" and obey God's Word and to be led by His Spirit.

SHALL BE CAUGHT UP TOGETHER WITH THEM IN THE CLOUDS TO MEET THE LORD IN THE AIR: hama sun autois harpagesometha (1PFPI) en nephelais eis apantesin tou kuriou eis aera: (1 Kings 18:12; 2 Kings 2:11,16; Acts 8:39; 2 Corinthians 12:2-4; Revelation 11:12; 12:5) (Matthew 26:64; Mark 14:62; Acts 1:9; Revelation 1:7)

Does Paul really describe a "rapture"? That seems to be the question of many skeptics and scoffers. They argue that the word "rapture" is no where to be found in Scripture. In addressing their argument, it behooves us to keep in mind that the Latin Vulgate was the primary Bible translation utilized for one thousand years preceding the Reformation. In short, the Latin Vulgate "reigned" as the primary Bible translation longer than any other translation. In the Latin Vulgate the Greek word harpazo was translated "rapiemur" which is clearly related to our English terms "Rapture" or "raptured". So those detractors who argue that the term Rapture does not appear in the Bible are only expressing their ignorance and are obviously unaware of the prominence of the Latin Vulgate translation in church history. Setting aside the argument that the word rapture (which is true) is not found in modern translations, the more important question is what does the original Greek word harpazo actually mean? Clearly it is a verb in the original Greek and verbs generally convey action. What is the picture conveyed by harpazo?

Shall Be Caught up (726) (harpazo from haireô = take, in NT only in middle voice = haireomai = to take for oneself, to choose; akin to airo = to raise up) means to snatch up or way, to seize or seize upon, to steal (see comparison to klepto below), to catch away or up, to pluck, to pull.

Harpazo means to take suddenly and vehemently, often with violence and speed or quickly and without warning. The idea is to take by force with a sudden swoop and usually indicates a force which cannot be resisted. In eschatological terms (future events, prophetically related) as in the present verse, harpazo refers to what is often known as the "rapture" (Latin = raptura = seizing or Latin = rapio = seize, snatch)

Harpazo  thus can be translated by the verb to rapture which describes the act of conveying or transporting a person from one place to another or from one sphere of existence to another. The English word rapture can also convey the idea of ecstasy as with one who is "carried out of" oneself with joy, but that is not the primary sense conveyed by the NT usage here in 1 Thessalonians.

Harpazo is future passive (so called "divine passive" in this context - the action is exerted by outside divine force) indicative (this is the mood of certainty which describes a real event, stating that this is a future fact which we can count on!) first person plural (implying in context not just individuals but many individuals, specifically the true church composed of all the believers of the church age).

The picture of individuals being snatched up and away is seen in four NT uses (see the verses below)...

(1) Of the act of the Spirit of the Lord snatching Phillip away (Acts 8:39)

(2) Of Paul being caught up to the third heaven (Paradise) (2Corinthians 12:2,4)

(3) Of believers being caught up to be with the Lord (1 Thessalonians 4:17)

(4) Of the "child" (Jesus) being caught up to God (see note Revelation 12:5)

Harpazo conveys the idea of force suddenly exercised, and also well rendered by the English verb to snatch (to seize, take or grasp something {someone} abruptly or hastily with emphasis on the idea of suddenness or quickness)

The related word harpage (724) refers to robbery, plunder or seizing of one's possessions (Mt 23:25 = describing scribes and Pharisees who were "full of robbery" {greediness}, Lu 11:39, Heb 10:34).  The adjective harpax (727) is used 6 times in the NT (Mt 7:15 = "ravenous {rapacious} wolves"; Lu 18:11 = "swindlers", "extortionists", "embezzlers"; 1Cor 5:10; 5:11; 6:10 = same meaning as in Lu 18:11)

The uses of harpazo in the Gospels refer to robbery or the unlawful snatching away of something or someone (see below - Jn 10:12, 28, 29; Mt 11:12; 12:29; 13:19).

Harpazo was used of rescuing one from a situation of threatening danger as in "snatching them out of the fire" (see Jude 1:23 below)

Harpazo in secular Greek was used to describe the action of a wolf which entered a flock of sheep and suddenly snatched up (harpazo) a lamb. (see John 10:12 below)

Moulton and Milligan note that harpazo was often found in secular Greek in petitions complaining of robbery.

Harpazo as noted can convey the sense of "to steal" but it differs from another Greek word klepto (English = kleptomania {from kleptes = thief}  refers to a strong impulse to steal) referring to stealing secretly or with stealth whereas harpazo denotes robbing with a more violent action.

Harpazo is also used to mean forcibly to seize upon, snatch away, or take to oneself  (see below Mt 11:12, John 6:15, Acts 23:10)

Harpazo is used 13 times in the NT...

Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force (grasping in the sense of either resisting or laying claim to the Kingdom as their own - see comment).

Comment: This is a difficult verse to interpret and can mean that evil forces from without sought to violently seize and destroy the kingdom of God or that persons who were ready for the advent of the King responded vigorously to His announcement, "violently" seeking to enter the kingdom of God,. The latter interpretation implies the difficulty with which one enters His kingdom {cp the related passage Luke 16:16 which has the second meaning.} Both interpretations indicate that John the Baptist's initial announcement of the coming King and Kingdom met with a "violent reaction" either by evil opponents or by enthusiastic supporters.

Matthew 13:19 When anyone hears the word of the kingdom, and does not understand it, the evil one comes and snatches away  (robs, plunders, swoops in and steals away) what has been sown in his heart. This is the one on whom seed was sown beside the road.

John 6:15 Jesus therefore perceiving that they were intending to come and take Him by force, to make Him king, withdrew again to the mountain by Himself alone.

Comment: This use of harpazo illustrates the violent nature of the seizing - here is a forcibly taking of someone.

John 10:12 He who is a hireling, and not a shepherd, who is not the owner of the sheep, beholds the wolf coming, and leaves the sheep, and flees, and the wolf snatches them, and scatters them.

John 10:28 and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. 10:29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand.

Comment: Here harpazo underscores the believer's security in Christ, speaking of the impossibility of anyone snatching a believer out of the hands of Jesus or His Father.

Acts 8:39 And when they came up out of the water, the Spirit of the Lord snatched Philip away (from the presence of the Ethiopian eunuch and drag off to a different place); and the eunuch saw him no more, but went on his way rejoicing.

Comment: This "rapture" entails the movement from one place on earth to another, in contrast to the "rapture" in 2Cor 12:2,4, 1 Thes 4:17, Rev 12:5, all of which refer to one being caught up to a supernatural world.

Acts 23:10 And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks.

2 Corinthians 12:2 I know a man in Christ who fourteen years ago-- whether in the body I do not know, or out of the body I do not know, God knows-- such a man was caught up to the third heaven...4 was caught up into Paradise, and heard inexpressible words, which a man is not permitted to speak.

1 Thessalonians 4:17 (note) Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord.

Jude 1:23 save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.

Revelation 12:5 (note) And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up (passive voice indicating God did the snatching) to God and to His throne. (Comment: This event is described in Acts 1:9-11 {these verses do not use harpazo} where Jesus was taken up into the cloud).

Harpazo is used 34 times in the non-apocryphal Septuagint (LXX) (Ge 37:33; Lev. 6:4; 19:13; Deut. 28:31; Jdg. 21:21, 23; 2 Sam. 23:21; Job 20:19; 24:2, 9, 19; Ps. 7:2; 10:9; 22:13; 50:22; 69:4; 104:21; Isa. 10:2; Ezek 18:7, 12, 16, 18; 19:3, 6; 22:25, 27; Hos. 5:14; 6:1; Amos 1:11; 3:4; Mic. 3:2; 5:8; Nah. 2:12) A number of the uses of harpazo in the LXX translate the Hebrew word meaning to tear (taraph; 2963) (as of beasts of prey, tear to pieces - Ge 37:33, Ps 7:2, 50:22, Hos 5:14, 6:1) which brings out the violent aspect of harpazo. None of the LXX uses of harpazo convey the same sense of rapture as found here in 1 Thessalonians, although there are two OT "raptures", the first of Enoch who "walked with God and he was not for God took him" (Ge 5:24) and the other of Elijah who "went up by a whirlwind to heaven" (2Ki 2:11).

Below are some representative uses of harpazo in the LXX...

Leviticus 6:4 then it shall be, when he sins and becomes guilty, that he shall restore what he took by robbery (Hebrew = gazal, 1497; Lxx = harpazo), or what he got by extortion, or the deposit which was entrusted to him, or the lost thing which he found,

Job 20:19 "For he has oppressed and forsaken the poor; He has seized (Hebrew = gazal, 1497; Lxx = harpazo) a house which he has not built.

Job 24:2 "Some remove the landmarks; They seize (Hebrew = gazal, 1497; Lxx = harpazo)  and devour flocks... 24:9 Others snatch (Hebrew = gazal, 1497; Lxx = harpazo)  the orphan from the breast, And against the poor they take a pledge.

Psalm 10:9 He (the wicked man) lurks in a hiding place as a lion in his lair; He lurks to catch (Hebrew = chataph, 2414; Lxx = harpazo) the afflicted; He catches (Hebrew = chataph, 2414; Lxx = harpazo)  the afflicted when he draws him into his net.

To meet - This phrase indicates that the Lord will be coming from one direction and we shall be coming from another to meet together in the air! What a glorious day that will be!

Martin Luther said he only had two days on his calendar—today and “that day.”

To meet the Lord - Literally reads  "into a meeting with the Lord."

Meet (529) (apantesis from apantáo from apó = from + antáo = to come opposite to, to meet especially to meet face to face)  describes a meeting especially a meeting of two who are coming from different directions.

In Greek culture the word had a technical meaning to describe the visits of dignitaries to cities where the visitor would be formally met by the citizens, or a deputation of them, who had gone out from the city for this purpose and would then be ceremonially escorted back into the city. Apantesis was often used to suggest the meeting of a dignitary or king, a famous person, describing people rushing to meet the one who was coming.

Hiebert has a similar comment on the meaning of apantesis writing that...

In Hellenistic Greek the expression had become a kind of technical term denoting "a ceremonial meeting with a person of position. In papyrus usage it was used of an official delegation going forth to meet a newly appointed magistrate, or other dignitary, upon his arrival in their district." Hogg and Vine remark, "Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met." But Thomas feels that "usage of the noun in LXX as well as differing features of the present context (e.g., Christians being snatched away rather than advancing on their own to meet the visitor) is sufficient to remove this passage from the technical Hellenistic sense of the word. A meeting in the air is pointless unless the saints continue on to heaven with the Lord who has come out to meet them (Milligan, p. 6I)." (Ibid)

NIDNTT says apantesis was a

technical term for the solemn meeting of important persons.

The picture portrayed by the preposition eis (unto, into) is that the meeting occurs between the Lord coming from one direction and believers coming from another to meet together in the air.

There are 3 uses of apantesis in the NT...

Matthew 25:6 "But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.'

Acts 28:15 And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.

1 Thessalonians 4:17 (note)  Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord.

There are 25 occurrences of apantesis in the Septuagint (LXX) (1 Sam. 4:1; 6:13; 9:14; 13:10, 15; 15:12; 16:4; 21:1; 25:32, 34; 30:21; 2 Sam. 6:20; 19:25; 1 Chr. 12:17; 14:8; 19:5; 2 Chr. 12:11; 15:2; 19:2; 20:17; 28:9; Est. 8:12; Jer. 27:3; 41:6; 51:31)

1Samuel 4:1 Thus the word of Samuel came to all Israel. Now Israel went out to meet (Lxx = apantesis) the Philistines in battle and camped beside Ebenezer while the Philistines camped in Aphek.

1Samuel 6:13 Now the people of Beth-shemesh were reaping their wheat harvest in the valley, and they raised their eyes and saw the ark and were glad to see (Lxx = apantesis = "to meet it") it.

1Samuel 13:10 And it came about as soon as he finished offering the burnt offering, that behold, Samuel came; and Saul went out to meet (Lxx = apantesis) him and to greet him.

1 Samuel 25:32 Then David said to Abigail, "Blessed be the LORD God of Israel, who sent you this day to meet (Lxx = apantesis) me,

2 Chronicles 20:17 'You need not fight in this battle; station yourselves, stand and see the salvation of the LORD on your behalf, O Judah and Jerusalem.' Do not fear or be dismayed; tomorrow go out to face (Lxx = apantesis = meet) them, for the LORD is with you."

Jeremiah 51:31 One courier runs to meet (Lxx = apantesis) another, And one messenger to meet (Lxx = apantesis) another, To tell the king of Babylon That his city has been captured from end to end;

Together  (260) (hama) is a marker of simultaneous occurrence, at the same time, denoting the coincidence of two actions in time. Hama describes a point of time which is emphatically simultaneous with another point of time. Here in verse 17 hama depicts a simultaneous snatching up of bodies of both believers who are still alive and believers who had fallen asleep in Christ and had been resurrected prior to being raptured.

With (4862)(sun) speaks of intimacy in contrast to meta which speaks of nearness without the idea of intimacy. An excellent illustration of this difference is the two thieves on the Cross. The believing thief was crucified (physically but more importantly spiritually) with (sun) Christ (see word study on crucified with = sustauroo) while the other thief was crucified (physically next to) with Christ. The first thief experienced intimate union with Christ, while the second experienced only close proximity to Christ, the result of which was eternal separation from Christ.

Regarding the phrase with them (hama sun) Hiebert writes that this...

is "an unusual expression in the Greek (occurring again in 1Thessalonians 5:10) meaning here 'simultaneously, with them. The two groups will, united as one company, arise to meet the Lord. It implies the full association and equality of the two groups. For the living it will mean not only recognition of, but reunion with, their departed loved ones. (Ibid) (Bolding added)

This verse leaves no doubt that the believers who are alive at the time of the first aspect of the Second Advent when the Lord comes for His saints (for His Bride) will be caught up together with the resurrected dead.

In the clouds - or "amid clouds."

Clouds (3507) (nephele from nephos = a mass of clouds) describes  a visible mass of particles of condensed vapor suspended in the atmosphere. The clouds form the element with which those caught up are surrounded. That literal clouds are meant seems clear from Acts 1:9 where they are associated with Christ's ascension, as here with the ascension of His saints. The "second phase" of His Second Advent (see chart and discussion -Table comparing Rapture vs Second Coming )

Air (109)(aer from aemi = breathe unconsciously, respire) is the atmosphere with the clouds, "air" (as naturally circumambient), the celestial air surrounding the earth. The meeting with the Lord takes place "in the air," between heaven and earth. In five of its seven occurrences in the New Testament the word aer means the atmosphere.

The Greeks believed it to be the substance that filled the space between the earth and moon. They considered it to be thick and misty in contrast to the very pure, higher substance which they called aither, ether.

Reginald Showers in his treatise on the Rapture notes that...

The Scriptures present six raptures. Four have already taken place. Two are still to come. This book will examine one of those raptures: a major future event foretold in the Bible, namely, the coming of Christ to take His bride, the church. Most theologians call this “the Rapture”—from the Latin verb rapto, which means to seize and carry off,—because 1 Thessalonians 4:17 states that the church will be “caught up” to meet the Lord in the air. Other theologians have called this event “the Translation,” taking that name from the Latin word translatio (transporting, transferring) because Christ will transport the church from one location to another at that time.

The four raptures that have taken place include when both Enoch and Elijah were taken up from earth to heaven without experiencing death (Ge 5:24; Hebrews 11:5 {note}; 2 Ki 2:1, 11), when the Lord Jesus ascended to heaven after His death and resurrection (Mk. 16:19; Acts 1:9-11; note Revelation 12:5), and when Paul referred to the rapture of a man (probably Paul himself) to the third heaven (2 Cor. 12:2-4). Paul used the same verb there, translated caught up, as is used in Revelation 12:5 for the Lord’s ascension and in 1 Thessalonians 4:17 for the church’s Rapture. The other future rapture will occur when the two witnesses of the future Tribulation period ascend to heaven after God has resurrected them from death (notes Revelation 11:3, 11; 12). (Showers, R. E. Maranatha Our Lord, Come! . Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc)

AND THUS WE SHALL ALWAYS BE WITH: kai houtos pantote sun kurio esometha (FMI): (Psalms 16:11; 17:15; 49:15; 73:24; Isaiah 35:10; 60:19,20; John 12:26; 14:3; John 17:24; 2 Corinthians 5:8; Philippians 1:23; 2 Peter 3:13; Revelation 7:14-17; 21:3-7,22,23; Revelation 22:3-5)

And thus evermore with the Lord shall we be! (Rotherham )

Always (3842)(pántote from pás = all + tóte = then) at all times: always , ever.

Hiebert adds that...

The important thing is not the place but the fact of the permanent union with the Lord. Wherever the Lord is, there His glorified church will be. (Ibid)

With (4862)(sun) as noted above speaks of intimate union or as Ellicott puts it "not merely an accompanying, but a coherence with "the Lord."

Hiebert adds this quote...

The entire content and worth of heaven, the entire blessedness of life eternal, is for Paul embraced, in the one thought of being united with Jesus, his Savior and Lord. This will he the acme of eternal bliss. (Findlay quoting Bornemann) (Ibid)

In summary, if one interprets Scripture literally, it would be virtually impossible to disregard Paul's clear teaching on The Rapture, one of the most monumental events in all of human history.

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The Two General
Resurrections

In order to better understand the Biblical nomenclature regarding the resurrection associated with the Rapture, it is important to give a brief summary of the two main categories of Biblical resurrections.

In the gospel of John, Jesus taught there were two general categories of resurrection, one of believers and one of unbelievers...

Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds (good deeds do not save but are evidence of genuine saving faith in Christ - faith is the "root" and "good deeds" are the "root") to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. (John 5:28-29) (Comment: From the following schematic timeline you will notice that the resurrection of unbelievers follows the last identifiable resurrection of believers by 1000 years, assuming one interprets the 1000 years of Revelation 20 literally).

In 1 Corinthians 15, the "Resurrection Chapter", Paul gives us the prototype for all subsequent resurrections of believers, explaining that...

now Christ has been raised from the dead, the first fruits of those who are asleep. (1Corinthians 15:20) (Comment: In Leviticus 23:10-14, the first fruits of grain harvested were offered by the priests to Jehovah as a sign and a promise of a greater harvest to come. In the same way, Christ's resurrection as the "first fruits" assures that all those who have placed their faith in Him will be part of the first resurrection, which is the greater harvest of all believers, both OT and NT. The exception is those believers who are alive when Christ returns to Rapture the Church will not experience physical death and will not require bodily resurrection.)

In Revelation 20, John uses the term first resurrection writing...

Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. (See note Revelation 20:6)

Study the schematic timeline below and note that there are two general categories of resurrections. Then read the explanatory notes that follow.

*Note: The word "Tribulation" is never specifically used in Scripture to designate the last 7 years, Daniel's 70th week, but will be used in these notes because the term is so firmly entrenched in Christian jargon.

EXPLANATORY NOTES: The First Resurrection concerns only believers and is composed of several distinct "stages" at different times. Note that all believers (not just saints martyred during the Great Tribulation) will reign with Christ in His Millennial Kingdom. The Second Resurrection deals only with unbelievers and occurs in a single "stage" or as a one time event. Both the First and Second Resurrections refer to physical or bodily resurrection, not spiritual resurrection.

(1) The prototype resurrection forming the basis of the First Resurrection - Christ the first fruits of all subsequent resurrections of believers (1Cor 15:20)

(2) The Second "stage" of the First Resurrection - Believers who have died during the Church Age will be resurrected at the time the Lord returns to Rapture His Bride, the Church. (1 Thes 4:13-18, 1Cor 15:50-53, cp John 14:3)

(3) The Third "stage" of the First Resurrection - The two witnesses who are killed in Revelation 11 are raised and then went up to heaven (see notes Revelation 11:11; 12)

(4a) The Fourth "stage" of the First Resurrection - After the Great Tribulation, believers who have been martyred will be resurrected to immortality (See notes regarding those who come out of Great Tribulation, some of which are undoubtedly martyred -  Revelation 7:9; Revelation 7:14; see notes regarding saints martyred during the Great Tribulation some - Revelation 20:4; 20:5; 20:6)

(4b) The Fourth "stage" of the First Resurrection - After the time of Jacob's Distress or Trouble (= the Great Tribulation), the Old Testament saints will also be resurrected (see OT descriptions of resurrection - Daniel 12:1-2, 13, Isaiah 26:19, Job 19:26)

What Biblical basis is there for placing the resurrection of OT saints at the end of the Great Tribulation, the time of Jacob's distress? Jeremiah gives us a clue writing...

'Alas! for that day (not a literal day but a 3.5 year period that corresponds to the Great Tribulation) is great, there is none like it; and it is the time of Jacob's distress (at which time there is a horrible time of persecution of Jews by the Satanically inspired Antichrist, a "Jewish holocaust" the likes of which the world has never seen, but one that will be cut short by the return of the Messiah), But he (Israel, the believing