Fohist - See Fo

Tempestuous - 1: τυφωνικός (Strong's #5189 — Adjective — tuphonikos — too-fo-nee-kos' ) from tuphon, "a hurricane, typhoon," is translated "tempestuous" in Acts 27:14

Concord - 1: συμφώνησις (Strong's #4857 — Noun Feminine — sumphonesis — soom-fo'-nay-sis ) lit. , "symphony"), is Found in 2 Corinthians 6:15 , in the rhetorical question "what concord hath Christ with Belial?" See AGREE , A, No

Music - 1: συμφωνία (Strong's #4858 — Noun Feminine — sumphonia — soom-fo-nee'-ah ) lit. , Daniel 3:5,7,10,15 , For Aramaic sumponya (not in ver

Hole - 1: φωλεός (Strong's #5454 — Noun Masculine — pholeos — Fo-leh-os' ) "a lair, burrow, den or hole," is used of Foxes in Matthew 8:20 ; Luke 9:58

Transform - 1: μεταμορφόω (Strong's #3339 — Verb — metamorphoo — met-am-or-fo'-o ) is rendered "transformed" in Romans 12:2 : see TRANSFIGURE. ... 2: μετασχηματίζω (Strong's #3345 — Verb — metaschematizo — met-askh-ay-mat-id'-zo ) in the Passive Voice is rendered "to be transformed" in the AV of 2 Corinthians 11:13,14,15 : see FASHION , C, No

Blot Out - 1: ἐξαλείφω (Strong's #1813 — Verb — exaleipho — ex-al-i'-fo ) from ek, "out," used intensively, and aleipho, "to wipe," signifies "to wash, or to smear completely

Enlighten - 1: φωτίζω (Strong's #5461 — Verb — photizo — Fo-tid'-zo ) from phos, "light," (a), used intransitively, signifies "to give light, shine," Revelation 22:5 ; (b), used transitively, "to enlighten, illumine," is rendered "enlighten" in Ephesians 1:18 , metaphorically of spiritual "englightenment;" so John 1:9 , i

Smoke - ... B — 1: τύφω (Strong's #5188 — Verb — tupho — too'-fo ) "to raise a smoke" ^[1], is used in the Passive Voice in Matthew 12:20 , "smoking (flax)," lit

Wipe - ... 3: ἐξαλείφω (Strong's #1813 — Verb — exaleipho — ex-al-i'-fo ) "to wipe out or away" (ek, or ex, "out," aleipho, "to anoint"), is used metaphorically of "wiping" away tears from the eyes, Revelation 7:17 ; 21:4

Shout - " ... B — 1: ἐπιφωνέω (Strong's #2019 — Verb — epiphoneo — ep-ee-fo-neh'-o ) "to call out" (epi, "upon," phoneo, "to utter a sound"), is translated "shouted" in Acts 12:22 , RV (AV, "gave a shout")

Recover - ... 2: ἀνανήφω (Strong's #366 — Verb — ananepho — an-an-ay'-fo ) "to return to soberness," as from a state of delirium or drunkenness (ana, "back," or "again," nepho, "to be sober, to be wary"), is used in 2 Timothy 2:26 , "may recover themselves" (RV marg. , "awake"), said of those who, opposing the truth through accepting perversions of it, fall into the snare of the Devil, becoming intoxicated with error; For these "recovery" is possible only by "repentance unto the knowledge of the truth. " For a translation of the verse see CAPTIVE , B, No. ... Notes: (1) For "recovering of sight," Luke 4:18 , see SIGHT

Transfigure - 1: μεταμορφόω (Strong's #3339 — Verb — metamorphoo — met-am-or-fo'-o ) "to change into another Form" (meta, implying change, and morphe, "form:" see FoRM , No. , "became (ginomai) different (heteros);" (b) of believers, Romans 12:2 , "be ye transformed," the obligation being to undergo a complete change which, under the power of God, will find expression in character and conduct; morphe lays stress on the inward change, schema (see the preceding verb in that verse, suschematizo) lays stress on the outward (see FASHION , No. 3, FoRM, No. 2); the present continuous tenses indicate a process; 2 Corinthians 3:18 describes believers as being "transformed (RV) into the same image" (i

Agree, Agreement - A — 1: συμφωνέω (Strong's #4856 — Verb — sumphoneo — soom-fo-neh'-o ) lit. ... Note: For the synonym sunkatatithemi, a strengthened Form of No. , "to be well-minded, well-disposed" (eu, "well," nous, "the mind"), is Found in Matthew 5:25 , "agree with. ... C — 1: ἀσύμφωνος (Strong's #800 — Adjective — asumphonos — as-oom'-fo-nos ) "inharmonious" (a, negative, sumphonos, "harmonious"), is used in Acts 28:25 , "they agreed not

Bright, Brightness - A — 1: φωτεινός (Strong's #5460 — Adjective — photeinos — Fo-ti-nos' ) "bright" (from phos, "light"), is said of a cloud, Matthew 17:5 ; metaphorically of the body, Matthew 6:22 , "full of light;" Luke 11:34,36 . 2, above, is Found in Acts 26:13 . ... B — 2: ἀπαύγασμα (Strong's #541 — Noun Neuter — apaugasma — ap-ow'-gas-mah ) "a shining Forth" (apo, "from," auge, "brightness"), of a light coming from a luminous body, is said of Christ in Hebrews 1:3 , AV, "brightness," RV, "effulgence," i. , shining Forth (a more probable meaning than reflected brightness). , "shining Forth or upon," is rendered "brightness" in the AV of 2 Thessalonians 2:8 ; RV, "manifestation

Conformed, Conformable - A — 1: συμμορφόω (Strong's #4833 — Verb — summorphizo — soom-mor-fo'-o ) "to make of like Form with another person or thing, to render like" (sun, "with," morphe, "a Form"), is Found in Philippians 3:10 (in the Passive participle of the verb), "becoming conformed" (or "growing into conformity") to the death of Christ, indicating the practical apprehension of the death of the carnal self, and fulfilling his share of the sufferings Following upon the sufferings of Christ. ... B — 1: σύμμορφος (Strong's #4832 — Adjective — summorphos — soom-mor-fos' ) akin to A, signifies "having the same Form as another, conformed to;" (a) of the "conformity" of children of God "to the image of His Son," Romans 8:29 ; (b), of their future physical "conformity" to His body of glory, Philippians 3:21 . ... B — 2: συσχηματίζω (Strong's #4964 — Verb — suschematizo — soos-khay-mat-id'-zo ) "to fashion or shape one thing like another," is translated "conformed" in Romans 12:2 , AV; RV, "fashioned;" "fashioning" in 1 Peter 1:14 . This verb has more especial reference to that which is transitory, changeable, unstable; summorphizo, to that which is essential in character and thus complete or durable, not merely a Form or outline. Suschematizo could not be used of inward transformation. See FASHION (schema) and FoRM (morphe)

Apostolic Signatura - (Latin: signare, to sign) ... (Supreme Tribunal Fo the Apostolic Signatura) A tribunal of the Roman Curia, which exercises ordinary jurisdiction in matters referring to: ... (a) violation of secrecy by the auditors of the Sacred Rota, and damages inflicted by said auditors in consequence of their placing an invalid or unjust act; ... (b) exception of suspicion against an auditor of the Sacred Rota; ... (c) complaints of nullity against a rotal sentence; ... (d) petition of restitution in integrum against a rotal sentence that has passed into a res judicataj; ... (e) recourses against rotal sentences in matrimonial causes which the Sacred Rota refuses to submit to a new investigation; ... (f) conflict of competence between certain inferior tribunals. It exercises delegated jurisdiction regarding petitions to the Holy Father For the introduction of certain causes before the Sacred Rota. The sentences of the Signatura have full Force even jf they do not contain the reasons in fact and in law. The method of procedure is determined by the Code of Canon Law and by certain rules established For this tribunal. Pius X suppressed both and created the Apostolic Signatura in its present Form

Signatura, Apostolic - (Latin: signare, to sign) ... (Supreme Tribunal Fo the Apostolic Signatura) A tribunal of the Roman Curia, which exercises ordinary jurisdiction in matters referring to: ... (a) violation of secrecy by the auditors of the Sacred Rota, and damages inflicted by said auditors in consequence of their placing an invalid or unjust act; ... (b) exception of suspicion against an auditor of the Sacred Rota; ... (c) complaints of nullity against a rotal sentence; ... (d) petition of restitution in integrum against a rotal sentence that has passed into a res judicataj; ... (e) recourses against rotal sentences in matrimonial causes which the Sacred Rota refuses to submit to a new investigation; ... (f) conflict of competence between certain inferior tribunals. It exercises delegated jurisdiction regarding petitions to the Holy Father For the introduction of certain causes before the Sacred Rota. The sentences of the Signatura have full Force even jf they do not contain the reasons in fact and in law. The method of procedure is determined by the Code of Canon Law and by certain rules established For this tribunal. Pius X suppressed both and created the Apostolic Signatura in its present Form

Voice - 1: φωνή (Strong's #5456 — Noun Feminine — phone — Fo-nay' ) "a sound," is used of the voice (a) of God, Matthew 3:17 ; John 5:37 ; 12:28,30 ; Acts 7:31 ; 10:13,15 ; 11:7,9 ; Hebrews 3:7,15 ; 4:7 ; 12:19,26 ; 2 Peter 1:17,18 ; Revelation 18:4 ; 21:3 ; (b) of Christ, (1) in the days of His flesh, Matthew 12:19 (negatively); John 3:29 ; 5:25 ; 10:3,4,16,27 ; 11:43 ; 18:37 ; (2) on the Cross, Matthew 27:46 , and parallel passages; (3) from heaven, Acts 9:4,7 ; 22:7,9,14 ; 26:14 ; Revelation 1:10,12 (here, by metonymy, of the speaker),15; 3:20; (4) at the resurrection "to life," John 5:28 ; 1 Thessalonians 4:16 , where "the voice of the archangel" is, lit. , "a voice of an archangel," and probably refers to the Lord's voice as being of an archangelic character; (5) at the resurrection to judgment, John 5:28 ^[1]; (c) of human beings on earth, e

Sound - A — 1: φωνή (Strong's #5456 — Noun Feminine — phone — Fo-nay' ) most frequently "a voice," is translated "sound" in Matthew 24:31 (AV marg. ... B — 2: ἐξηχέω (Strong's #1837 — Verb — execheo — ex-ah-kheh'-om-ahee ) "to sound Forth as a trumpet" or "thunder" (ex, "out," and No. 1), is used in 1 Thessalonians 1:8 , "sounded Forth," Passive Voice, lit

Awake - ... 3: ἐκνήφω (Strong's #1594 — Verb — eknepho — ek-nay'-fo ) primarily, "to return to one's sense from drunkenness to become sober," is so used in the Sept

Light, Noun, And Verb, Lighten - A — 1: φῶς (Strong's #5457 — Noun Neuter — phos — Foce ) akin to phao, "to give light" (from roots pha---, and phan---, expressing "light as seen by the eye," and, metaphorically, as "reaching the mind," whence phaino, "to make to appear," phaneros, "evident," etc. "Primarily light is a luminous emanation, probably of Force, from certain bodies, which enables the eye to discern Form and color. Light requires an organ adapted For its reception (Matthew 6:22 ). Man, naturally, is incapable of receiving spiritual light inasmuch as he lacks the capacity For spiritual things, 1 Corinthians 2:14 . Hence believers are called 'sons of light,' Luke 16:8 , not merely because they have received a revelation from God, but because in the New Birth they have received the spiritual capacity For it. Psalm 43:3 ; (h) the guidance of God, Job 29:3 ; Psalm 112:4 ; Isaiah 58:10 ; and, ironically, of the guidance of man, Romans 2:19 ; (i) salvation, 1 Peter 2:9 ; (j) righteousness, Romans 13:12 ; 2 Corinthians 11:14,15 ; 1 John 2:9,10 ; (k) witness For God, Matthew 5:14,16 ; John 5:35 ; (l) prosperity and general well-being, Esther 8:16 ; Job 18:18 ; Isaiah 58:8-10 . " * ^[1] ... A — 2: φωστήρ (Strong's #5458 — Noun Masculine — phoster — Foce-tare' ) denotes "a luminary, light," or "light-giver;" it is used figuratively of believers, as shining in the spiritual darkness of the world, Philippians 2:15 ; in Revelation 21:11 it is used of Christ as the "Light" reflected in and shining through the heavenly city (cp. ... A — 3: φωτισμός (Strong's #5462 — Noun Masculine — photismos — Fo-tis-mos' ) "an illumination, light," is used metaphorically in 2 Corinthians 4:4 , of the "light" of the Gospel, and in 2 Corinthians 4:6 , of the knowledge of the glory of God. ... B — 1: φωτίζω (Strong's #5461 — Verb — photizo — Fo-tid'-zo ) used (a) intrasitively, signifies "to shine, give light," Revelation 22:5 ; (b) transitively, (1) "to illumine, to light, enlighten, to be lightened," Luke 11:36 ; Revelation 21:23 ; in the Passive Voice, Revelation 18:1 ; metaphorically, of spiritual enlightenment, John 1:9 ; Ephesians 1:18 ; 3:9 , "to make . ... B — 2: ἐπιφαύσκω (Strong's #2017 — Verb — epiphausko — ep-ee-fow'-o ) or possibly epiphauo, "to shine Forth," is rendered "shall give . epiphosko, "to dawn" (really a variant Form of epiphausko). ... B — 4: ἐπιφαίνω (Strong's #2014 — Verb — epiphaino — ep-ee-fah'ee-no ) transitively, "to show Forth" (epi, "upon," phaino, "to cause to shine"), is used intransitively and metaphorically in Luke 1:79 , and rendered "to give light," AV (RV, "to shine upon"). ... B — 7: ἀστράπτω (Strong's #797 — Verb — astrapto — as-trap'-to ) "to flash Forth, lighten as lightning" (akin to astrape, "lightning"), occurs in Luke 17:24 ; 24:4 (AV "shining;" RV, "dazzling"). ... Note: In Luke 2:32 , AV, the noun apokalupsis, "an unveiling, revelation," preceded by eis, "unto, with a view to," is rendered "to lighten" (RV, "for revelation;" marg. ... C — 1: φωτεινός (Strong's #5460 — Adjective — photeinos — Fo-ti-nos' ) from phos (A, No

Sober, Soberly, Soberminded - " ... Note: For nephalios (akin to B, No. ... B — 1: νήφω (Strong's #3525 — Verb — nepho — nay'-fo ) signifies "to be free from the influence of intoxicants;" in the NT, metaphorically, it does not in itself imply watchfulness, but is used in association with it, 1 Thessalonians 5:6,8 ; 2 Timothy 4:5 ; 1 Peter 1:13 ; 4:7 , RV (AV, "watch"); 5:8. 2 and 3, "soberly," occurs in Titus 2:12 ; it suggests the exercise of that self-restraint that governs all passions and desires, enabling the believer to be conformed to the mind of Christ. ... Note: For the phrase "to think soberly," see B, No

Cry, Crying - ... A — 2: βοή (Strong's #995 — Noun Feminine — boe — bo-ay' ) especially "a cry For help," an onomatopoeic word (cp. 1), is Found in James 5:4 . 3, here); (c) "to cry out For help," Luke 18:7,38 . For Acts 21:34 , see No. , instead of kraugazo); of the shouts of the children in the Temple, Matthew 21:15 ; of the people who shouted For Christ to be crucified, Matthew 27:23 ; Mark 15:13,14 ; of the "cry" of Christ on the Cross at the close of His sufferings, Matthew 27:50 ; Mark 15:39 (see No. ... B — 6: κραυγάζω (Strong's #2905 — Verb — kraugazo — krow-gad'-zo ) a stronger Form of No. ... B — 7: φωνέω (Strong's #5455 — Verb — phoneo — Fo-neh'-o ) "to utter a loud sound or cry," whether of animals, e. ... B — 8: ἐπιφωνέω (Strong's #2019 — Verb — epiphoneo — ep-ee-fo-neh'-o ) No. ... Note: For aphiemi, Mark 15:37 , See UTTER. Comparing the various verbs, kaleo, denotes "to call out For any purpose," boao, "to cry out as an expression of feeling," krazo, "to cry out loudly

Watch, Watchers, Watchful, Watchings - A — 1: φυλακή (Strong's #5438 — Noun Feminine — phulake — Foo-lak-ay' ) is used (a) with the meaning "a watch," actively, "a guarding," Luke 2:8 , lit. The Romans divided the night into Four "watches;" this was recognized among the Jews (see Mark 13:35 ). , Acts 20:31 ; 1 Corinthians 16:13 ; Colossians 4:2 ; 1 Thessalonians 5:6,10 (for which see WAKE); 1 Peter 5:8 , RV , "be watchful" (AV, "be vigilant"); Revelation 3:2,3 ; 16:15 . ... B — 5: νήφω (Strong's #3525 — Verb — nepho — nay'-fo ) "to abstain from wine," is used metaphorically of moral "alertness," and translated "to watch," in the AV of 2 Timothy 4:5

Speak - ... 2: λαλέω (Strong's #2980 — Verb — laleo — lal-eh'-o ) For which see SAY , No. ... 5: ἀποφθέγγομαι (Strong's #669 — Verb — apophthengomai — ap-of-theng'-om-ahee ) "to speak Forth" (apo, "forth," and No. ... 10: προλέγω (Strong's #4302 — Verb — proeipon — prol-eg'-o ) "to speak or say before" (a 2nd aorist tense from an absolete present), is rendered "to speak before" in Acts 1:16 ; 2 Peter 3:2 ; Jude 1:17 . See FoRETELL. ... 11: προφθάνω (Strong's #4399 — Verb — prophthano — prof-than'-o ) "to anticipate" (an extension, by pro, "before," of phthano, which has the same meaning), is rendered "spake first" in Matthew 17:25 , RV (AV, "prevented"). ... 12: προσφωνέω (Strong's #4377 — Verb — prosphoneo — pros-fo-neh'-o ) "to address, call to," is rendered "spake unto" (or "to") in Luke 23:20 ; Acts 21:40 ; 22:2 ; "to call unto" (or "to") in Matthew 11:16 ; Luke 6:13 ; 7:32 ; 13:12 . ... 13: λέγω (Strong's #3004 — Verb — eiro — leg'-o ) For which see SAY , No. (4) In Hebrews 12:19 , prostithemi, "to put to, add," used with logos, "a word," is rendered "(that no word) more should be spoken," RV ^[1]. (5) In Acts 26:24 , AV, apologeomai, "to make a defense" (RV), is rendered "spake For himself. " (7) For "is spoken of" in Romans 1:8 , AV, see PROCLAIM , No. (8) For "spake out" in Luke 1:42 , AV, see VOICE , Note. (9) In Galatians 4:15 , there is no verb in the original For the AV, "ye spake of" (see RV). (10) For "spoken against" in Acts 19:36 see GAINSAY , C. (11) For "speak reproachfully," 1 Timothy 5:14 , see REVILE , C

Anoint, Anointing - A — 1: ἀλείφω (Strong's #218 — Verb — aleipho — al-i'-fo ) is a general term used For "an anointing" of any kind, whether of physical refreshment after washing, e. Among the Greeks it was used in other senses than the ceremonial, but in the Scriptures it is not Found in connection with secular matters. In a papyrus document chrisis is used of "a lotion For a sick horse" (Moulton and Milligan, Vocab. ... A — 5: μυρίζω (Strong's #3462 — Verb — murizo — moo-rid'-zo ) is used of "anointing" the body For burial, in Mark 14:8 . , it is used of the oil For "anointing" the high priest, e. " In Daniel 9:26 chrisma stands For the "anointed" one, "Christ," the noun standing by metonymy For the person Himself, as For the Holy Spirit in 1 John 2

Weapons - ... Isaiah - ... Galilee - ... Palestine - Palestine is the name commonly used For the land that in ancient times was known as Canaan. ... Samuel, Books of - They are part of the collection that the Hebrews referred to as the Former Prophets, that is, the books of Joshua, Judges, Samuel and Kings. (Concerning the significance of the name ‘Former Prophets’ see PROPHECY. ... Decapolis - Many of the people from the area joined the crowds that at one time Followed Jesus (Matthew 4:25). ... Measurement - )... Call, Called, Calling - 1), is Found in Acts 10:23 . , denotes (a) "to surname;" (b) "to be called by a person's name;" hence it is used of being declared to be dedicated to a person, as to the Lord, Acts 15:17 (from Amos 9:12 ); Romans 10:12-144 ; (c) "to call a person by a name by charging him with an offense," as the Pharisees charged Christ with doing His works by the help of Beelzebub, Matthew 10:25 (the most authentic reading has epikaleo, For kaleo); (d) "to call upon, invoke;" in the Middle Voice, "to call upon For oneself" (i. of Hosea 11:1 ), is used in the Middle Voice only, "to call For oneself, to send For, call hither," Acts 7:14 ; 10:32 ; 20:17 ; 24:25 . ... (2) Parakaleo, "to beseech, intreat," is rendered "have called For" in Acts 28:20 , AV; RV, "did intreat" (marg. , "call For"). ... A — 7: αἰτέω (Strong's #154 — Verb — aiteo — ahee-teh'-o ) "to ask," is translated "called For" in Acts 16:29 ("he called For lights"). ... Note: For the RV of Matthew 19:17 (AV, "callest"), see ASK (A, No. ... A — 8: φωνέω (Strong's #5455 — Verb — phoneo — Fo-neh'-o ) "to sound" (Eng. , Matthew 20:32 ; Luke 19:15 ; of "calling" Forth, as of Christ's call to Lazarus to come Forth from the tomb, John 12:17 ; of inviting, e. , by another name besides that already intimated, John 5:2 ; For its other meaning in Acts 15:40 , see CHOOSE. ... A — 11: φαῦλος (Strong's #5337 — Adjective — chrematizo — Fow'-los ) occasionally means "to be called or named," Acts 11:26 (of the name "Christians") and Romans 7:3 , the only places where it has this meaning. ... Notes: (1) For onoma, "a name," translated "called," AV, in Luke 24:13 , Acts 10:1 , onomazo, "to name," translated "called," AV, 1 Corinthians 5:11 , and eponomazo, "to surname," translated "art called," Romans 2:17 , see NAME and SURNAME. ... (4) Metapempo, rendered "call For," in Acts 10:5 , AV, and Acts 11:13 , signifies "to fetch," RV. " ... (6) Lambano, "to take or receive," is Found with the noun hupomnesis, "remembrance," in 2 Timothy 1:5 ; RV, "having been reminded" (lit. , "having received remembrance"), For AV, "when I call to remembrance. ... (8) For prosphoneo, "to call unto," See SPEAK , No

Maps - Eschatology - Especially is this the case in the earlier chapters of Acts, where the ideas of Jewish apocalyptic Form the ‘background’ of the preaching-a background so familiar that it never needs to be explained or expounded in detail, but yet never allows itself to be altogether Forgotten. The men who preached the earliest Christian doctrine of the Last Things had For the most part been brought up in a religious atmosphere impregnated with eschatological ideas. This scheme is as Follows: (1) the signs Foreshadowing the end, (2) the Coming of the Messiah, (3) the resurrection of the dead, (4) the Last Judgment, (5) the inauguration of the Kingdom of God, The NT passages in which this ‘eschatological scheme’ is implied are too numerous to be cited; For typical examples, see Acts 2:17-36; Acts 3:20 f. ... The comparative uniformity with which these ‘fixed points’ recur in the Jewish apocalyptic eschatology may be traced in part to the Jewish idea of predestination. ’ It is necessary to realize this if we would understand the Force of the Judaeo-Christian appeal to the Old Testament. Modern writers generally hold that the value of prophecy consists primarily in its insight into spiritual truths, and only indirectly in its Foresight into the future; but to the Jew, a coincidence between a prophetic prediction and a subsequent event was a signal proof of Divine inspiration, For it showed that God had ‘unveiled’ before the vision of His prophet some detail of that future which was already predestined and lying spread out before His all-seeing eyes (cf. ... But, while emphasizing the background of ideas common to primitive Christianity and Jewish apocalyptic, we must not ignore the distinctiveness of the Former; and this now claims our attention. It is to be noticed that the NT conception of our Lord’s Messiahship, while higher than any previously set Forth, is much more nearly related to the Danielic ‘Son of Man’ than to the political type of Messiah (Acts 3:21, 1 Thessalonians 4:16, 2 Thessalonians 1:7, etc. Now, if Jesus was the Messiah, then, since He had actually come, and had been rejected by His people, several consequences seemed (to Jewish minds) to Follow inevitably, viz. His argument is that, since the prophecy has been fulfilled, it Follows that the ‘Last Days’ Foretold therein must have come. Similarly, the charismata, and the gifts of healing and of tongues, which were prevalent in the early Church, lent themselves readily to the view that they were a part of the miraculous ‘signs of the end’ Foretold by prophets and apocalyptists (Acts 2:18; Acts 2:33; Acts 2:43; Acts 4:30 ff; Acts 5:12-16; Acts 16:18; Acts 19:6; Acts 3:23-264). Again, the Death, Resurrection, and Ascension of our Lord were proclaimed by the apostles, not merely as interesting historical events, but as part of the miraculous portents which were to Form the ‘birth-pangs of the Kingdom of God’ (Acts 2:24-36; Acts 3:14-26; Acts 26:8). ), yet another opportunity is being offered, by which all men may escape ‘the wrath to come,’ and receive the Divine Forgiveness. Those who ‘believe’ and ‘repent’ will be saved in the Judgment from the condemnation which is impending over all the world (Acts 2:40; Acts 3:19; 1618830984_10), and will be Forgiven by the Lord Jesus, who, as Messianic Judge, alone has the authority to grant such pardon (Acts 5:31; Acts 10:43). Thus it will be seen that ‘salvation’ and ‘forgiveness,’ as terms of Christian theology, are in their origin eschatological, though they have been Found capable of development along non-eschatological lines (see below). And it was just because of this eschatological background that the apostolic ‘gospel’ was so intensely fervent and urgent; For there was not a moment to spare; ‘the Judge was standing before the doors’ (James 5:9; cf. So the apostolic preaching was transformed from a denunciation and a warning of impending judgment into an evangel of salvation and Forgiveness. -Most early Christians doubtless conceived of this in the traditional dramatic Form, in accordance with the teaching of Enoch and other Jewish apocalypses. On the other hand, it should be remembered that (a) the ‘unearthly’ conception of the Messiah set Forth in the Enochic ‘Son of Man’ would be modified by the recollection of the historical human personality of Jesus the Messiah; and (b) the apocalyptic idea of Messiahship, though one-sided, and therefore inadequate For a satisfactory Christology, was yet a high and transcendent ideal-one which needed to be supplemented and enlarged, rather than corrected. It Formed a good Foundation, upon which Christian thought and experience were able to build a fuller and truer doctrine of our Lord’s Person and Second Coming. A more serious problem is raised by the difficulty of reconciling the doctrine of a universal Judgment (Acts 17:31, 1 Peter 4:5) with the doctrine of Forgiveness, by which some men are ‘acquitted’ beforehand in anticipation of the Judgment. This is a hard, perhaps an insoluble, problem; but it is not peculiar to eschatology; For it confronts us wherever the ideas of Forgiveness and justice are placed side by side. -So long as the Return of the Lord was expected to occur immediately, there was little room For any speculations with regard to the state of those who had ‘fallen asleep in Christ. To expect to find in the NT authoritative statements either For or against prayers For the dead, or Formal distinctions between an intermediate state of purgation and a final state of bliss, is to Forget the peculiar eschatological outlook of primitive Christianity, and to look For an anachronism. The beginnings of Christian speculation concerning the Intermediate State come before us at quite an early stage (e. ... The case was somewhat different with regard to the faithful who had died before Christ came. Christians naturally wished to know how these would be enabled to hear the ‘good tidings,’ and share in the Forgiveness and salvation now offered by Christ. , it is contended that the passages should be interpreted in accordance with the methods of Jewish apocalyptic; and that their main purpose is to teach that the ‘good tidings’ have been proclaimed by Christ to those who had died before His Coming, so that at His Return they may have the same opportunities of repentance as those who are alive at the time. Broadly, too, we may see in these passages Scriptural warrant For the view that there may be opportunities For repentance after death. Generally the references apply to our Lord’s Resurrection, and even where the general resurrection is implied (Acts 23:6-8; Acts 24:15; Acts 26:6-8) no details as to the manner thereof are Fo

Beda, Historian - ^[1] Bede was born on the estate given by Ecgfrith, king of Northumbria, to Benedict Biscop For the Foundation of his sister monasteries of Wearmouth and Jarrow, probably, however, before the lands were so bestowed; For the Wearmouth estate was given in 674, and the Jarrow one in 682, whilst the birth of Bede seems satisfactorily fixed to 673. The place of his birth is uncertain, For whilst tradition and local history fix it at Jarrow, there is no positive evidence. of Hexham in 705, and the later date For Bede's birth would place his ordination as priest in 706 at the earliest, this conclusively favours the earlier date; in which case he was ordained deacon in 691 and priest in 702. From his admission to the joint monastery to his death he remained there employed in study and devotional exercises, and there is no evidence that he ever wandered further than to York, which he visited shortly before his death. Fo. If presbyterum be authentic, it is a strong argument against the identification of Bede, For he was not ordained priest until 702, and Sergius died in 701; but it is not essential to the sense, rests apparently on an interpolation, and if genuine may be a mistake of the pope. The invitation was probably meant For Bede, and perhaps the acceptance of it was prevented by the death of Sergius. After his ordination he devoted himself to selecting from the Fathers passages suitable For illustration and edification, and, as he says modestly, added contributions of his own after the pattern of their comments. ... The list of his works given at the conclusion of his History, Bede seems to have arranged in order of relative importance, not of their composition; and most of them afford only very slight indications of the dates of writing. The Ars Metrica is dedicated to Cuthbert, a "conlevita," which seems to fix the date of writing before 700 ( Opp. The de Temporibus , the latest date of which is 702, may have Followed almost immediately, and the de Natura Rerum has been referred to the same date. Luke; that on Samuel Followed, 3 books of it being written before the death of Ceolfrith in 716; that on St. Before the History come the Life of Cuthbert and of the abbots of Wearmouth and Jarrow which are referred to in the greater work. He must have had good teachers, a good library, and an insatiable desire For learning. These qualifications fitted him For the remarkable place he holds in literature. ... By promoting the Foundation of the school of York, he kindled the flame of learning in the West at the moment that it seemed to be expiring both in Ireland and in France. This school transmitted to Alcuin the learning of Bede, and opened the way For culture on the continent, when England was relapsing into barbarism under the terror of the Danes. His letter to Egbert contains lessons of wisdom, clear perception of abuses, and distinct recommendation of remedies, which in the neglect of observance of them might serve as a key For the whole later history of the Anglo-Saxon church. ... Loved and honoured by all alike, he lived in a period which, at least For Northumbria, was of very varied character. The wise Aldfrid reigned during his youth and early manhood, but many years of disquiet Followed his death, and even the accession of his friend Ceolwulf in 731 did not assure him of the end of the evils, the growth of which, since king Aldfrid's death, he had watched with misgivings. His fame, if we may judge from the demand For his works immediately after his death, extended wherever English missionaries or negotiators Found their way, and must have been widespread during his life. Nearly every kingdom of England furnished him with materials For his history: a London priest searched the records at Rome For him; abbot Albanus transmitted him details of the history of the Kentish church; bp. removed to Durham, and in 1104 were Found in the same coffin with those of St. For the subsequent fate of his remains see Cuthbert. ... Of the legendary or fictitious statements about Bede, the Following are the most important: his personal acquaintance with Alcuin which is impossible; his education and sojourn at Cambridge, on which see Giles, PP. For a detailed investigation of these, and the alleged authorities For them, see Gehle's learned monograph, Disp. 2-4, 17-21, and For the fallacies as to the date of Bede's death, ib. ... Bede's own list of his works may be rearranged as Follows:... (1) Commentaries on O. ... ^[2]... All study of Bede must henceforth begin with Mr. An excellent introduction presents a critical survey of Bede's works with large references in Footnotes to modern authorities. 418 For the frequent allusions scattered throughout the two vols. For the text of works other than historical reference must still be made to Migne's Patr. The last named is the most useful For the student. ," by Thomas Miller, was contributed to Quellen und Forschungen zur Sprach- und Culturgeschichte der germanischen Völker (Strassburg, 1896). ... ^-->