Matthew 24 – The Day and Hour Analysed

POINT1 -  Firstly however, as can be seen below, the word translated as “know”; “knows”; or “knoweth” is the Greek Word οἶδεν, that comes from the Root Word οιδα, which is Strong’s G1492:

The Issue of Translation Context

Remembering that since we are discussing a 'translated word', that people understand as meaning the information or knowledge that someone has about anything, the real question is whether this Greek word is always meant to be something restricted to this narrow meaning of “know”, as in it being only ‘something that you know’. If so, it would utterly lock in the primary understanding of this verse.

Fortunately, the bible provides the answer, so that we do not need to be reliant on opinions. As the following text from Matthew 21:27 shows in the King James Version bible, just 3 chapters earlier than the primary text being discussed here, the Greek word οἴδαμεν which comes from the Greek word οιδα, represented by Strong’s G1492, can also be translated as “tell”:

Here the Chief Priests and the Elders of the people were in a debate with Jesus for the purpose of trying to trip Him up on some points of the Law, but Jesus understood their intent and when asked about the source of the authority for the things He was teaching, He proposed a challenge to them saying that if they would tell Him whether the Baptism of John was from Heaven or from Men, then He would answer their question.

Ultimately, after reasoning that if they answered that it came from Heaven, Jesus could say then why did you not believe Him, remembering John the Baptist declared Jesus to be the ‘Lamb of God’; but if they said it came from Men, then the people would rise up against them because of his popularity as a prophet of God. So, according to the KJV Bible, they decided to say “We cannot Tell” inferring οἴδαμεν is not just a 'Knowing' of information, but it is also about a 'knowledge that can be expressed or told', so can also refer to the 'Telling' of what you know.

 However, most other versions, including the NKJV say:

²⁷ So they answered Jesus and said, “We do not know.” Matthew 21:27

So essentially, other translations hide this aspect of the word's true meaning. However, from the context they seemed to be hoping that Jesus would be convinced that they were not being deliberately obstructive, but rather by using the Greek word οιδα in this situation, they were perhaps trying to suggest that because they didn’t ‘know’, then effectively they couldn’t ‘tell’. They may have been hoping that Jesus would conclude that they were not refusing to answer His question, and just accept that they couldn't, such that He might still be open to answer their questions, even though they did not answer His.

Either way, this text in the KJV shows that the meaning normally associated with the root word oida is not just about “knowing” but is broader and legitimately includes the idea of ‘expressing what you know’, or simply “telling”. In this way, a valid translation of Matthew 24:36 could also be “But of that day and hour no one tells, not even the angels of heaven, but My Father only”.  As many would realise, this is in complete agreement with the understanding of the Jewish Wedding that involves the Father telling His Son when He should go to get His Bride.

POINT 2 - Secondly, there is quite a lot of discussion about whether Jesus would not even know when that day would occur. This is due to the reference to the Son in Matthew 24:36 in common translations, such as the NIV:

³⁶ “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Matthew 24:36 (NIV)

Proponents of the idea that Jesus did not know, at least during His Incarnation point to this text that clearly says that the Son does not know the 'Day or the Hour' and state that it is evidence of the theory of Kenosis, which is a term that comes from the Greek word κενόω pronounced kenóō, meaning “to empty”, that is primarily drawn from Philippians 2:7, which says Jesus “emptied himself", or "made himself nothing", by taking the form of a servant.”

⁷ rather, he made himself nothing by taking the very nature of a servant Philippians 2:7

The central idea is that Jesus voluntarily gave up certain divine privileges to fully experience human life and they will cite that verse in support of this, suggesting that He laid down all of His Divine attributes, including Omniscience. However, this is not what we see in scripture with Jesus regularly displaying divine knowledge, especially insight into people's thoughts, intentions, and future events. Here's a list of some verses that highlight this aspect of His nature:

Jesus Knows People's Thoughts

• Matthew 9:4 – “But Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts?’”
• Matthew 12:25 – “Knowing their thoughts, He said to them, ‘Every kingdom divided against itself is laid waste…’”
• Mark 2:8 – “Immediately Jesus, aware in His spirit that they were reasoning that way within themselves…”
• Luke 6:8 – “But He knew what they were thinking, and He said to the man with the withered hand…”
• John 2:24–25 – “He knew all people and needed no one to bear witness about man, for He Himself knew what was in man.”

Jesus Foretells Future Events

• Matthew 16:21 – Jesus predicts His own death and resurrection.
• John 13:21 – Jesus foretells Judas’ betrayal: “Truly, truly, I say to you, one of you will betray Me.”
• Luke 22:34 – Jesus tells Peter he will deny Him three times before the rooster crows.

Jesus Sees Beyond the Physical

• John 1:48 – Jesus tells Nathanael: “Before Philip called you, when you were under the fig tree, I saw you.”
• John 4:17–19 – Jesus reveals the Samaritan woman’s past: “You have had five husbands…”

Jesus Is Acknowledged as All-Knowing

• John 16:30 – The disciples say: “Now we know that You know all things…”
• John 21:17 – Peter says: “Lord, You know all things; You know that I love You.”

These verses collectively paint a picture of Jesus possessing divine insight - whether through reading hearts, predicting events, or revealing hidden truths.

So, this raises the question about the validity of Matthew 24:36, as recorded in the NIV and other modern translations, which include the words “Nor the Son” when describing who doesn’t ‘Know’, as per below:

Further support for questioning whether the Son “knows”, or “tells”, as discussed above, comes from recognising that the King James Version Bible, and other authorised versions based upon it, do not include the 'Son' in the prohibited list. As shown below, only Man and the Angels are said not to know:

³⁶ But of that day and hour no one knows, not even the angels of heaven, but My Father only. Matthew 24:36 (NKJV)

So, the authorised version of the Bible, that was God’s primary witness to the world for over 400 years, never suggested that the Son did not know, rather it stated that no one or no man or Angel could know (or possibly and more likely tell) when it would occur. This version was based upon the Greek Textus Receptus, a printed Greek New Testament compiled by Erasmus in the early 16th century. Erasmus used a handful of late Byzantine manuscripts that were available to him at the time. These largely followed the Majority Text, that represented the readings of thousands of extant manuscripts.

This stands in contrast to the modern versions, such as the NIV; NASB; ESV etc that are all based upon the Critical Text, which is an eclectic reconstruction of the New Testament using primarily two Alexandrian manuscripts - Codex Sinaiticus and Codex Vaticanus.

These manuscripts are older than the Texts used by Erasmus, being from around the 4th century (circa 330–360 AD), and as such are considered by many new critical scholars to be closer to the original autographs, due to their early dates. However, this is highly debatable because being 'older' definitely does not automatically equate to being more 'accurate', it all depends upon the sources and the history of the various codices and in connection with Sinaiticus and Vaticanus they are questionable at best:

Codex Sinaiticus was only found in 1844, by a German scholar Constantine von Tischendorf, who discovered parts of the manuscript at St. Catherine’s Monastery, at the foot of Mount Sinai in Egypt. He claimed that some pages were being used as kindling for fire, which hardly seems like something God would allow if this was a primary source of His revealed Word to mankind. He is then said to have returned later in 1859 under the patronage of Tsar Alexander II of Russia; and at that time acquired more leaves of the codex, which would have meant that God's accurate word was not revealed to the world in the intervening years. 

Codex Vaticanus on the other hand, while found earlier in the Vatican Library, around 1475, was still a late discovery with an uncertain history. It is hypothesised that it may have arrived from Constantinople after the Council of Florence (1438–1445), but this cannot be verified, which raises questions about its origin and veracity. It is also said that the ink was overwritten in the 10th or 11th century to preserve legibility, but that this resulted in obscuring some original characters, which again makes the authority of this text very dubious.

Importantly, the paucity of text supporting these two primary Alexandrian Codices is contrasted to the thousands of Byzantine texts that formed the ‘Majority Texts’ that ultimately led to the KJV and other authorised texts; that all agreed with each other and showed how many times these were copied and preserved, in line with the providence of God, in relation to His word.

Additionally, the two Alexandrian texts Sinaiticus and Vaticanus have thrown many verses in the bible into question, such as John 7:53 - 8:11, which exists in the KJV, but is completely missing in the NIV etc. This is staggering, and it raises the question first asked by Satan in the Garden of Eden – “did God really say?”

Finally, on this issue, if you read the key passage Philippians 2:6–7 (that contained the Greek word ἐκένωσε that comes from the root word κενόω) in context, you will note the phrase “made Himself nothing” (Greek: ἐκένωσε) in verse 7 is better understood as voluntarily setting aside His divine privileges, not His divine essence because as verse 6 shows, He did not cease to be God, rather He was still 'in very nature God' being both fully God and fully man.

⁶ Who, being in very nature God, did not consider equality with God something to be used to his own advantage; ⁷ rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. Philippians 2:6-7

Essentially, Jesus chose not to fully exercise His divine rights during His earthly ministry, but He fully retained His Divine nature as Colossians 2:9 and other verses affirm:

⁹ For in Christ all the fullness of the Deity lives in bodily form Colossians 2:9

As such, He retained His Omniscience as touched on above, so clearly would know the Day and the Hour and because of the Divine order in Redemption knows that only the Father will tell when it is time for His Son to go and gather His bride.

The Issue of Translation Methods

Then you add the issue of Translation methods, that affect quite dramatically the word choices in the various biblical texts and raise questions about what God is truly revealing in any particular passage. In this regard, the KJV follows a formal equivalence or “word-for-word” approach in which it sticks closely to the original Greek and Hebrew wording, even if the result is less readable, while the NIV uses dynamic equivalence, stating that it is aiming for clarity and readability.

An example of this it that the NIV often repeats names like “Jesus”, supposedly for smoother understanding, even though the original texts may use pronouns or titles. This can be seen in Matthew 4:4 (see below). Here, where the Greek Word εἶπεν appears in the original text, the NIV changes it to Jesus.

εἶπεν is normally used to indicate a reply or spoken word in the third person, so it translated in the KJV in conjunction with the word ἀποκριθεὶς, that also means ‘reply or answer’, as He answered.

While this may seem inconsequential, it underlines an approach that arguably creates differences that aren’t just stylistic; but can influence doctrinal interpretation, theological nuance, and even liturgical practice.

An example of this can be seen in Romans 8:1 where the difference impacts upon one’s assurance of Salvation. In this verse, there is a missing clause in the NIV, which omits the second half of the verse (found in the KJV and other Byzantine manuscripts), which added a condition that calls for ‘holy living’ - walking in the Spirit. This can affect interpretations of sanctification and assurance.

KJV:

​¹ There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Romans 8:1

NIV:

¹ Therefore, there is now no condemnation for those who are in Christ Jesus Romans 8:1

Another example includes Romans 12:1:

​¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Romans 12:1 (KJV)

And

¹ Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Romans 12:1(NIV)

Here the KJV’s “reasonable service” (Greek: λογικός λατρείαν - logikēn latreian) suggests a rational act of devotion, possibly tied to priestly service; while the NIV’s “true and proper worship” shifts the emphasis to worship as a lifestyle, which may resonate more with modern readers, but loses the philosophical nuance of “reasonable.”

Finally, see below for an example of how various translations treat Proverbs 30:8, noting that they seem to shift between describing a “spider that skilfully grasps with its "hands" and a Lizard that takes hold with "her hands”.

 I don’t know about you, but it seems to me that there is a fair difference between a spider and a lizard, and I have never seen a spider or a lizard with ‘hands’ per say.

So, all these examples serve to highlight the problems that can arise with Translations from the original text and by extension why people should not be so adamant about what they think the text may say.

Therefore, when Matthew 24:36 seems to be suggesting that ‘No one’, including Man; Angels; and Jesus Himself can ‘Know’ about the Day when He will return to gather His Bride in the Rapture, people should consider that the verse may actually mean that 'No one but the Father' will Tell, when Jesus is coming to get His bride, in line with the Jewish Wedding.

Additionally, they should note that only the NIV and other modern versions suggest that Jesus did not know, but the original texts that they are based upon have many questions over them and this idea is inconsistent with Jesus’ display of Divinity and Omniscience throughout the Gospels and His statement in John 10:30, that He and the Father are one.

So it is not a question about Knowledge, it is about Divine Order and who can speak or Tell what He knows; and in this regard, Jesus submits to the Father to Tell Him when to gather His bride in the Rapture and given God’s Omniscience, this is an appointed time that God (the Father; Son; and Holy Spirit), who are 'one', would have determined from before the Foundation of the World. All persons of the Trinity would have equally known the date of Jesus' return, but because there is a Divine Order in Redemptive History, such that the Father sends the Son and the Son comes in obedience to the Father and lays down His life; before being resurrected by the Holy Spirit; after which He will deliver the Kingdom to God the Father.

²⁴ Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. ²⁵ For He must reign till He has put all enemies under His feet. ²⁶ The last enemy that will be destroyed is death. ²⁷ For “He has put all things under His feet.” But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted. ²⁸ Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all. 1 Corinthians 15:24-28

Important – so if understood correctly, this text is NOT saying that the day is unknowable, rather that it is linked to an appointed time set by God the Father in union with God the Son and God the Holy Spirit, who are all equal within the Godhead, but submit themselves to each other for the purposes of Redemption.

The Hidden Day

Others have also noted that since οιδα involves a ‘knowing’ (regardless of whether it is a knowing that you can tell or not), that the term “Day or Hour that no one knows” is also a Jewish idiom for the Hidden Day (Yom HaKeseh יוֹם - ּכֵּ֗סֶה) or Rosh HaShanah (Head of the Year / New Year) because it is the only Feast that occurs at a 'new moon', being the first day of Tishrei, the seventh month. Here the word Yom - יוֹם  means ‘Day’ and Keseh - כֵּ֗סֶה means ‘Hidden’ or ‘Concealed’.

Historically, all the FEASTS of the LORD, that the people had been commanded to keep by Moses, were based upon the Lunar cycles. As the people did not have modern astronomical calculations, ancient Israel relied on a visual confirmation of when the months started; and because the new moon is invisible or barely visible, its arrival was uncertain and could vary by a day. This led to a two-day celebration of Rosh HaShanah / Feast of Trumpet, to ensure its correct observance; and ultimately it acquired the nickname: “Yom HaKeseh” (יוֹם הַכֶּסֶה) — The Hidden Day, based on Psalm 81:3:

³ Blow the trumpet at the time of the New Moon, At the full moon, on our solemn feast day. Psalms 81:3

This visual confirmation involved Two witnesses who had to see the first sliver of the new moon. They would then report their sighting to the Sanhedrin (the Jewish high court) in Jerusalem. If the sighting was validated, the new month was declared—this process was called kiddush hachodesh (sanctification of the month).

Once the new moon was declared, a shofar was sounded in Jerusalem. Then Signal fires were lit on mountaintops to relay the news across the land. These fires formed a chain of communication, reaching as far as Babylon, where many Jews still lived in exile. Essentially, each mountaintop fire was seen by the next, allowing communities to know exactly when the feast began. Eventually, this system was later replaced by messengers due to sabotage by sectarian groups like the Samaritans, but the memory of the Signal Fires remains part of their folklore and the connection of the Feast of Trumpets to the Hidden or Unknown Day (Yom HaKaseh) remained.

Not only is there an historical link to the Feast of Trumpets being the Unknown Day, that many contend is the foundation of the idiom that Jesus used, in reference to His Return being connected to the “Day and Hour that no-one Knows”, but there is also solid textual basis for supporting this.

As stated above, Yom HaKaseh יוֹם- כֵּ֗סֶה  appears in Psalm 81:3, as per below:

It should be noted that the root word of כֵּ֗סֶה  is – כֶּסֶא and etymologically this is said by numerous scholars to be derived from the verb kasah (כָּסָה), which at its core means:

• To cover
• To conceal
• To hide
• To clothe
• To overwhelm

It appears in various forms across over 150 passages in the Hebrew Bible, describing both literal and metaphorical acts of covering.

Common Biblical Usages:

• Physical covering: e.g., covering an object or person with a garment or material.
• Protective covering: e.g., waves covering the sea, or clouds covering the tabernacle.
• Moral or relational covering: e.g., concealing shame or sin (Psalm 32:1 — “Blessed is the one whose transgressions are forgiven, whose sins are covered”).
• Judicial or ritual covering: e.g., sacrificial blood covering sin.

Even its Cognates in related languages carry this same core meaning:

• • Aramaic: כְּסָא (kəsā) — similar meanings of covering or hiding.
  • Arabic: Related words for clothing or garments.
  • Assyrian: kusû (to cover), kusîtu (garment).

In biblical theology, kasah often symbolizes atonement, grace, and divine protection. For example:

• Covering sin doesn’t mean ignoring it, but rather forgiving and atoning for it to remove its power — a concept central in Hebrew thought on mercy and covenant.
• In Proverbs 10:12, “Love covers all wrongs” uses kasah to express relational healing and reconciliation.

Yet, in Psalm 81:3, many different translations of the bible translate it as 'Full Moon’ which seems to totally counter its true meaning of ‘concealment’, as follows:

³ Blow the trumpet at the time of the New Moon, At the full moon, on our solemn feast day. Psalms 81:3 (NKJV)

³ Sound the ram’s horn at the New Moon, and when the moon is full, on the day of our festival; Psalms 81:3 (NIV)

 ³ Blow the ram’s horn at new moon, and again at full moon to call a festival! Psalms 81:3 (NLT)

 Some have suggested that this is a poetic way of saying that the Moon is ‘covered in light’ to conceal the darkness, but this seems to be a game of semantics. And ultimately it becomes problematical because it clearly seems to be suggesting in the NKJV (the first verse above), that this commands the involvement of only one Feast Day, which obviously cannot be the case because you cannot simultaneously be at a New Moon and a Full Moon.

Even if some translations suggest the verse is talking about 2 Feast Days, one being at the New Moon, which can only refer to the Feast of Trumpets, and the other at a Full Moon, which could either be the Feast of Unleavened Bread, or the Feast of Tabernacles, this still introduces another problem because Leviticus 23, which outlines all the Feasts of the Lord, only commands the Trumpet to be blown on one Feast Day, which is the Feast of Trumpets.

So, it seems that לְיֹ֣ום and בַּ֝כֵּ֗סֶה should be translated as the 'day of concealment" basically making Psalm 81:3 a command to blow the trumpet at the New Moon, the 'Day of Concealment' or the 'Hidden Day'. This would contextually make sense and the verse would then be properly seen as a command to blow the Trumpet on the Feast of Trumpets in commemoration of the people gathering to God, which first occurred at Mt Sinai with Moses.

In this way, it would be a type and a foreshadow of the people of God gathering to God, who like when He came down on Mt Sinai, that was covered in clouds, would come down in Jesus, again in the clouds, to gather His people to Himself in the Rapture.

The KJV Bible appears to get the closest to the intended meaning with:

³ Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. Psalms 81:3

However, because it also does not translate it as the 'day of concealment' it too hides the connection to Matthew 24’s idiom of the “Day and Hour that no one knows” and so again people ignore both that historical and textual reasons for understanding that this passage in Matthew's  Gospel is definitely NOT declaring that 'No one can know when Jesus is returning'.

FINAL THOUGHTS

Clearly, many people are noting that there is a convergence of Signs occurring right now. Much has been written about it, suggesting that September 2025 could be the Rapture. I also have written numerous articles on this website about what these signs are and like many would like to affirm that it is very possible that this could occur, but that we cannot put God in a box because all of these signs may just be that SIGNS that we are approaching the 'end' and that the 'end' may occur on a Day or Hour that we do not expect. God just want us to be ready and to warn anyone who will listen that the Rapture is extremely near.

Feast of Trumpets  - Strong's Greek Bible Connection

With that said, I would like to in this article share one more sign that as I said in the Introduction blew me away with its precision that really precludes any possibility of it being something that could happen by chance. It was originally posted in a brief summary form on Facebook and my wife shared it with me, so I am sorry I do not know who originally posted this, but I just want to summarise, the best that I can, what this person had found in relation to September 23^rd 2025 because the connection of this sign to the Rapture is absolutely stunning and as I keep saying for emphasis, in terms of its precision, it is extraordinary.

Essentially, every day and time of any year can be calculated as a percentage of the year that has already past and a percentage of the year that remains. So, for example, the middle of the year, which would be 50% past with 50% remaining would be on the 2^nd of July at 10:34 in the morning, as the following online calculator, that can be found at the following link (Percentage Year Calculator - Calculate year passed & left) shows:

So now we will consider the ‘Feast of Trumpets’, otherwise known as Rosh Hashana 2025 / רֹאשׁ הַשָּׁנָה 5786, ‘The Jewish New Year’, to see if it confirms anything in relation to it being a sign to the Rapture in 2025 or beyond.

It should be noted here, for the sake of precision, that because Jewish days officially start on the evening of the day before, the Feast of Trumpets actually begins at sundown on Monday, 22 September 2025 and will end at nightfall on Wednesday, 24 September 2025. This is confirmed at the following site: Rosh Hashana 2025 - The Jewish New Year - Hebcal

So I entered the 22^nd September at exactly 10:20 pm, which in 24 hour time is 22:20 – this will be important later, and I got the following figures in two different calculators with the second one showing the time in the 24 hour format:

So we  have 72.6% year past and 27.4% year left, remembering that this date and time is being calculated to an accuracy of 2 decimal places, which as I said I find stunning, when one sees what they are pointing to.

Numerically, these can be simply written as:

726 and 274

Amazingly, the person God led to find this on Face book, then made a connection between these numbers and the 'Strong’s Bible numbers'. For those that may not be familiar with them, the 'Strong's Bible Numbers' are a powerful tool for biblical study that link every word in the original Hebrew and Greek texts of the Bible to a unique number. These numbers come from 'Strong’s Exhaustive Concordance of the Bible', a reference work first published in 1890 by Dr. James Strong.

So in this instance, these two numbers became the following two Strong's numbers:

Strong’s Greek #726

Strong's Greek #274

Strong’s G:726 - this occurs 15 times in 13 verses, but most notably is used in 1Thessolonians 4:17:

¹⁷ 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. 1 Thessalonians 4:17

Here, it is the number assigned to the Greek Word ἁρπάζω pronounced as Harpadzo. This is literally the Greek Word that was first translated into Latin as rapiemur, which in turn gave rise to the English Word RAPTURE.

See a logos Bible Software screenshot of the word with its Strong's Greek Number (#) below:

So literally, the very night, the very date and time, according to all the Calendars that exist that are based upon the movements of the Sun and Moon that GOD created; the numbers associated with the Percentage of the year that has past point precisely to the very evening that the Feast of Trumpets begins in Israel in2025; all by association with the numbers in a Strong's Bible Dictionary that God clearly had His providential hand upon when Dr James Strong was writing its contents down.

Significantly, this is the Feast that many, including myself, believe will one year be linked to the Rapture; and here it is directly linked numerically to the ONE WORD in the WHOLE BIBLE that refers explicitly to the RAPTURE. It is the Greek word Harpadzo, which our English versions translate as being ‘Caught Up’ in the context of being snatched up to meet JESUS in the CLOUDS – Wow!!!!!!

If this is just a sign, and it could be, then it is certainly a very, very, good one  - I have not seen a timing clue this precise, but it doesn’t stop there because now we need to consider the second percentage number 274 and its Strong’s Greek Word #274 counterpart:

Strong’s G:274 - this only occurs 2 times in 2 verses. Both occur in 1 Thessalonian, which is primarily about the Rapture and most notably is used in 1 Thessolonians 5:23:

²³ Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23

Here, it is the number assigned to the Greek Word ἀμέμπτως pronounced as amemptōs. This is the Greek Word that is used to describe the status of the person when they are taken in the Rapture. Most noticeably, it is a work of God, because it will be God Himself who will sanctify those who are taken at the coming of our Lord Jesus Christ, at the time of the Rapture. As such, it both describes the condition of our heart and our status in Christ, in that we are to be perfectly sanctified being covered by His Blood and filled with His Spirit at the time of the Rapture. This corresponds to the Philippians 1:6 that states that God will complete the good work He has begun in you until the day of Jesus Christ (aka the day of the Rapture):

⁶ being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; Philippians 1:6

See another logos Bible Software screenshot of the word with its Strong's Greek Number (#) below: