Questionable: Dan. [[6:22|bible.27.6.22]] (?);
Commentary on the Tanakh. Believed by the rabbis to have been begun by the prophet Ezra circa 444 B.C.E. "The Midrash (textual study, textual interpretation) was actually a formed doctrinal and homiletical exposition of the Hebrew Scriptures written in Hebrew and Aramaic. Midrashim (plural) were collected into a body of material between 100 B.C. and A.D. 300. Within the Midrash were two major parts: the Halakah (procedure), a further expansion of the Torah only, and the Haggada (declaration, explanation), being commentaries on the entire Old Testament. These Midrashim differed from the Targums in that the former were actually commentaries, whereas the latter wer paraphrases."
Ref-0075, p. 503.
"Several non-literal interpretations have been advanced by interpreters regarding the millennial temple of Ezekiel. These are: First view-- The vision was given by God for the benefit of post-exilic Jews to help them remember Solomon's temple design when they restore the old temple. Second view-- Here is an ideal blueprint of what should have been built by the Jewish remnant after their return from the Babylonian captivity. Third view-- The prophecy is a grand, complicated symbol of the Christian chruch. This is the standard amillennial position. As Milton Terry says, 'this vision of restored and perfected temple, service, and land symbolizes the perfected kingdom of God and his Messiah.' Fourth view-- The glorious descriptions found in this prophecy will surely be fulfilled at the millennium, but do not fuss over the how of fulfillment. This is the covenant premillennial position which refuses to go into details."
Ref-0207, pp. 318-319. "The location of this millennial temple is not within the city of Jerusalem but north of the city 'in the midst of the holy oblation,' i.e. a portion of land dedicated to Jehovah (Eze. [[45:1|bible.26.45.1]]; Eze. [[48:8|bible.26.48.8]],Eze. [[48:10|bible.26.48.10]],Eze. [[48:21|bible.26.48.21]])."
Ref-0207, p. 320. "The area of the present Temple Compound is not large enough to hold the Temple described by Ezekiel and will require some major geographical changes. That is why the new Mountain of Jehovah's House will be necessary."
Ref-0219, p. 457. "The Millennial Temple is not the only temple that Ezekiel describes. In [Eze. [[8:1-18|bible.26.8.1]]-11], Eze. [[8:11|bible.26.8.11]]-11], he describes the departure of the Shechinah Glory from Israel from the First Temple. All agree that his description of the Temple and the events that happen there are very literal. In [Eze. [[40:1-49|bible.26.40.1]]-48], Eze. [[40:48|bible.26.40.48]]-48], Ezekiel describes the future return of the Shechinah Glory into the Fourth Temple. If what he said about the First Temple was literal, then what he says about the Fourth Temple should also be taken literally."
Ref-0219, 461.
"The Aaronic Priesthood will be reestablished, and the sons of Zadok shall officiate and offer sacrifices (Eze. [[44:15-31|bible.26.44.15]]). The new temple, however, will lack many things that were the features of the old temple. There will be no Ark of the Covenant, no pot of Manna, no Aaron's rod to bud, no Tables of the Law, no Cherubim, no Mercy Seat, no Golden Candlestick, no Showbread, no Altar of Incense, no Veil, no unapproachable Holy of Holies where the High Priest alone might enter, nor is there any High Priest to offer atonement for sin, or to make intercession for the people, unless a rather obscure passage in Zec. [[6:12-13|bible.38.6.12]] means that Christ (The Branch, Jer. [[23:5-6|bible.24.23.5]]) shall be a "King-Priest," and perform the duties of High Priest conjointly with His Kingly office. While the Levites as a class shall perform temple service, they shall be barred from priestly duties for their past sins (Eze. [[44:10-14|bible.26.44.10]]). There shall be a daily morning sacrifice, but no evening sacrifice (Eze. [[46:13-15|bible.26.46.13]]). The offerings will be the Burnt, the Meal, the Drink, the Sin, the Peace (Eze. [[45:17|bible.26.45.17]]), and the Trespass offerin g(Eze. [[42:13|bible.26.42.13]]). Two feasts are to be observed, the Passover, but no Passover Lamb will be offered as Jesus fulfilled that Type (Eze. [[45:21-24|bible.26.45.21]]), and the Feast of Tabernacles (Zec. [[14:16-19|bible.38.14.16]]). This feast is to be observed by all the nationsunder penalty of drought or plague. The Feast of Pentecost will be done away with on account of its fulfillment." Tim LaHaye,
Ref-0181, January 2004, pp. 2-3.
"Numerous historians declare that Premillennialism (initially called chiliasm) was the first major millennial view of the Church and that it was the predominant view of orthodox believers from the first to the third centuries. A sampling of historians will be quoted as evidence for this declaration. . ."
Ref-0072, pp. 115-126. See
millennial kingdom - Justin Martyr,
millennial kingdom - Papias,
millennial kingdom - Irenaeus,
millennial kingdom - Tertullian,
millennial kingdom - Lactantius "The most striking point in the eschatology of the anteNicene age is the prominent chiliasm, or millenarianism, that is the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers."
Ref-0124, p. 2:614, cited by
Ref-0055, August 2001, p. 113. "All three of these fathers of the Western church, Cyprian, Hippolytus, and Victorinus, subscribed to the millenarian doctrine."
Ref-0123, p. 27. "Among those who can be cited [in support of chiliasm in the third century] are Cyprian (200-258), Commodian (200-270), Nepos (230-280), Coracion (230-280), Victorinus (240-303), Methodius (250-311), and Lactantius (240-330)."
Ref-0081, p. 123. "George E. Ladd (Crucial Questions About The Kingdom of God [Grand Rapids, Eerdmans, 1952] 23) forcefully concludes, ''[W]ith one exception [Caius] there is no Church Father before Origen who opposed the millenarian interpretation, and there is no one before Augustine whose extant writings offer a different interpretation of Rev. [[20:1-15|bible.87.20.1]] than that of a future earthly kingdom consonant with the natural interpretation of language.'" James F. Stitzinger, "The Rapture in Twenty Centuries of Biblical Interpretation,"
Ref-0164 Vol. 13 No. 2, Fall 2002, p. 153n19.
"Irenaeus wrote the following concerning the blessings of the future Kingdom of God foretold in the Scriptures: 'The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times.'" [emphasis mine]
Ref-0072, p. 122. "Irenaeus stated in even stronger terms than Justin that the premillennial doctrine was 'traditional orthodoxy.' He spoke of 'certain orthodox person' whose opinions were 'derived from heretical sources,' and asserted that 'they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom.'"
Ref-0123, p. 24. "Irenaeus, on the strength of tradition from St. John and his disciples, taught that after the destruction of the Roman empire, and the brief raging of antichrist (lasting three and a half years or 1260 days), Christ will visibly appear, will bind Satan, will reign at the rebuilt city of Jerusalem. . . will celebrate the millennial sabbath of preparation for the eternal glory of heaven; then, after a temporary liberation of Satan, follows the final victory, the general resurrection, the judgment of the world, and the consummation in the new heavens and the new earth."
Ref-0124, pp. 2:617-18, cited by
Ref-0123, p. 56.
". . .the saints will in no wise have an earthly kingdom, but only a celestial one; thus must cease the fable of one thousand years."
Ref-0083, p. 58, from Robert E. Lerner, "The Medieval Return to the Thousand-Year Sabbath," in Richard K. Emmerson and Bernard McGinn, eds., The Apocalypse in the Middle Ages, pp. 38-50
"First, the OT picture of the messianic period seems to include a situation in which the Messiah is reigning in a yet imperfect world. One such example may be noted in Isa. [[2:2-4|bible.23.2.2]] and its parallel in Mic. [[4:1-3|bible.33.4.1]]. . . . the immediate context portrays conditions which are not yet perfect. For example, God is said to 'judge between the nations and render decisions for many peoples' (Isa 2:4). Interpreting this as God's action through the Messiah, non-dispensationalist E. J. Young explains the meaning of these statements by saying, 'God is now represented as one who in a peaceful manner intervenes in the disputes of nations, and settles them so that the nations change the implements of war into utensils of peace'. Concerning the Messiah's rendering decisions for many peoples, Young notes further that this 'pictures the LORD in the position of Judge and Arbiter who pronounces decisions concerning the nations and their disagreements' (The Book of Isaiah, NICOT [Eerdmans, 1965], p. 107). To say the least, this prophecy is difficult to apply to the present work of Christ in the world, and it would seem impossible to see Christ performing these tasks in a perfect sinless state." Saucy, Robert L. Response to Understanding Dispensationalists. Grace Seminary. Grace Theological Journal Volume 10, Vol. 10, Page 139, Grace Seminary, 1989;2002.
"But I and whoever are at all points right-minded Christians know that there will be a resurrection of the dead a thousand years in Jerusalem which will then be built, adorned, enlarged as the prophets Ezekiel and Isaiah and the others declare. And further, a certain man among us by the name of John [John the Apostle] predicted by revelation that was made to him that those who believe in our Christ would spend a thousand years in Jerusalem and thereafter the general of us. . . the enternal resurrection and judgement of all men would likewise take place." -- Justin Martyr,
Ref-0061, vol. 1, chapter LXXX, 239.
"Lactantius wrote. . . '. . . at the end of the six thousanth year, all evil be abolished from the earth, and that justice reign for a thousand years, and that there be tranquility and rest from the labors which the world is now enduring for so long. . . When He shall have destroyed injustice and made the great judgment and restored to life those who were just from the beginning, He will stay among men for a thousand years and will rule them with a just dominion. . . Then those who will be living in bodies will not die, but will generate an infinite multitude during those same thousand years,. . .Those who will be raised from the dead will bein charte of the living as judges. . . . At this same time, also, the prince of demons who is the contriver of all eviles will be found in chains, and he will be in custody for the thousand years. . .'"
Ref-0072. pp. 124-126
"Eusebius, Bishop of Caesarea and the 'Father of Church history,' wrote concerning Papias in his work Ecclesiastical History (III, 39), 'Among other things he says that a thousand years will elapse after the resurrection of the dead and there will be a corporal establishmetn of Christ's Kingdom on this earth.'"
Ref-0072, p. 120.
"At the end of the Tribulation all living believers will be raptured, given resurrection bodies, and return immediately to earth in the single event of the rapture and second coming. This would seem to eliminate all redeemed, unresurrected people from the earth at that point in time so that there would be no one left to populate the millennial kingdom. If the wicked survivors are either killed or consigned to Hades at the end of the Tribulation, then there will be no one left in an unresurrected body to enter the Millennium."
Ref-0079, pp. 87-88. "Furthermore, an adjustment has to be made in the time of the judgment of the sheep and goats in Mtt. [[25:31-46|bible.61.25.31]] if the posttrib picture is correct. The reason is simple: If the rapture occurs after the Tribulation, then all the sheep (redeemed) will have been removed from the earth; thus, there would be no sheep to be part of that judgment if it occurs at the second coming, which is a single event with the rapture [in the posttribulational view]."
Ref-0079, p. 89. "It is obviously impossible to incorporate a translation of all saints at the end of the tribulation and the beginning of the millennium as it would result in all saints receiving a spiritual body, leaving none to populate the earth in the millennium."
Ref-0081, p. 243. "The sheep of Mtt. [[25:31-46|bible.61.25.31]] and the godly remnant of Israel left after the rebels are purged out (Eze. [[20:33-38|bible.26.20.33]]) will comprise the earthly citizens of the millennium"
Ref-0104, p. 284. "The prophetic Scriptures make it clear that there will be mortals and even sinners (cf. Rev. [[20:8|bible.87.20.8]]) who will be subjects of Christs reign on the earth. Since all saints will be in glorified blodies and sinners will be consumed in judgment at Christ's second coming (Mtt. [[13:30|bible.61.13.30]], Mtt. [[13:40-42|bible.61.13.40]]; 2Th. [[2:82|bible.74.2.82]]; Rev. [[19:15|bible.87.19.15]], etc.), who then are going to be in mortal bodies and propagate children during the millennium?"
Ref-0207, p. 95.
"Those born in the Kingdom will have until their hundredth year to believe. If they do not, they will die by their hundredth year. The unbeliever will not be able to live past his first century of life. However, if they do believe, they will live throughout the Millennium and never die."
Ref-0219, p. 389.
"In a work which he wrote before his association with Montanism, Tertullian stated, 'But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years.' Then he wrote 'After its thousand years are over. . .there will ensue the destruction of the world and the conflagration of all things at the judgments.'"
Ref-0072, p. 124. Also
Ref-0123, p. 25.
"The idea that the future millennium would be 1,000 years has been suggested by apocalyptic writers before Christ. In the Book of the Secrets of Enoch, 32:2; 33:1-2 Enoch holds the idea that the history of man will run for seven thousand years, the last millennium of which will be one of great blessedness and will precede the eighth millennium, which is eternity. According to R.H. Charles, Enoch's view can be explained as follows: As the world was made in six days, so its history will be accomplished in 6,000 years, and as the six days of creation were followed by one of rest, so the 6,000 years of the world's history would be followed by a rest of 1,000 years. On its close would begin the eighth eternal day of blessedness when time should be no more, xxxii. 2-xxxiii.
Ref-0037, p. 2:430"
Ref-0032, p. 294.
"While the memorial view has much to commend it, it does not adequately address the fact that Ezekiel (Eze. [[43:20|bible.26.43.20]],Eze. [[43:26|bible.26.43.26]]; Eze. [[45:15|bible.26.45.15]],Eze. [[45:17|bible.26.45.17]],Eze. [[45:20|bible.26.45.20]]), under the New Covenant, clearly says that the blood sacrifices are for 'atonement' in just the same way that Leviticus (Lev. [[4:20|bible.3.4.20]],Lev. [[4:26|bible.3.4.26]],Lev. [[4:35|bible.3.4.35]]; Lev. [[16:27|bible.3.16.27]]; Lev. [[17:11|bible.3.17.11]], et. al) does under the Mosaic Covenant. Furthermore, nowhere in Ezekiel's prophecy concerning the sacrificial system, is it ever implied that the sacrifices are 'memorial' in nature."
Ref-0146, pp. 549-550. ". . . the unglorified human population will be capable of incurring ritual defilement and polluting the earthly Sacntuary. Even though those who initially enter the Millennial kingdom are all regenerate (Jews--Eze. [[20:33-38|bible.26.20.33]]; Gentiles--Mtt. [[25:31-46|bible.61.25.31]]), they are still mortal beings who intentionally or unintentionally can violate ceremonial standards. Furthermore, they will produce children who may or may not become spiritually regenerate and receive a new heart. . . and therefore lack the inward restraint of sin."
Ref-0146, p. 555. ". . .this kind of sacrificial 'atonement' is not for salvation nor for inward sanctification, but to preserve outward corporate 'sanctification' (or ceremonial purification) so that a holy God can remain in the midst of an unholy people."
Ref-0146, p. 556. "While there are similarities with the commandments of the Law of Moses, there are also some marked differences. . . . It was these very differences that kept the rabbis from accepting Ezekiel into the Hebrew Canon for some time."
Ref-0219, pp. 458, 462. For a list of differences between the Mosaic and Millennial sacrifices, see
Ref-0219, pp. 462-464. "Whitcomb's conclusion on this point is: 'Thus, animal sacrifices during the coming Kingdom age will not be primarily memorial (like the eucharist in church communion services), any more than sacrifices in the age of the Old Covenant were primarily prospective or prophetic in the understanding of the offerer."
Ref-0219, p. 468 citing John C. Whitcomb, "Christ's Atonement and Animal Sacrifices in Israel", Grace Theological Journal, Fall 1985, pp. 201-21.
Not the office of deacon, but servants. See
deacon - office.
"Some have argued for a one-year ministry because the first three gospels mention only one Passover during his ministry, the one when he was crucified (Mtt. [[26:17-20|bible.61.26.17]]; Mark [[14:12-27|bible.62.14.12]]; Luke [[22:7-16|bible.63.22.7]]). The gospel of John, however, contradicts this theory. John specifically names three Passovers in which Jesus was involved after he began public ministry (John [[2:13|bible.64.2.13]]; John [[6:4|bible.64.6.4]]; John [[11:55|bible.64.11.55]])."
Ref-0091, p. 317.
"A rabbinic writer tells of an incident that explains the common Jewish attitude toward Gentiles. A certain Gentile woman came to Rabbi Eleazar, confessed that she was sinful, and told him that she wanted to become righteous. She wanted to be accepted into the Jewish faith because she had heard that the Jews were near to God. The rabbi is said to have responded, “No. You cannot come near,” and then shut the door in her face."
Ref-0159, p. 68.
"The miracles of the Book of Acts are also impressive for their great variety, covering at least eleven different categories: first the miracle of Christ's ascension (Acts [[1:9-10|bible.65.1.9]]); second, the outpouring of the Holy Spirit with its attendant phenomena (Acts [[2:1-4|bible.65.2.1]]; Acts [[10:44-46|bible.65.10.44]]); third, healing of the diseased and infirm (Acts [[3:1-10|bible.65.3.1]]; Acts [[28:7-9|bible.65.28.7]]); fourth, the casting out of demons (Acts [[5:16|bible.65.5.16]]; Acts [[16:16-18|bible.65.16.16]]); fifth, raising the dead (Acts [[9:36-42|bible.65.9.36]]; Acts [[20:7-12|bible.65.20.7]]); sixth, physical wonders (Acts [[4:31|bible.65.4.31]]; Acts [[8:39|bible.65.8.39]]); seventh, miraculous deliverances (Acts [[5:19-22|bible.65.5.19]]; Acts [[16:26|bible.65.16.26]]); eighth, immunity from ordinary hazards (Acts [[27:23-26|bible.65.27.23]]; Acts [[28:3-5|bible.65.28.3]]); ninth, direct and tangible angelic ministry (Acts [[12:7-8|bible.65.12.7]],Acts [[12:23|bible.65.12.23]]); eleventh, miraculous visions and communications (Acts [[9:3-6|bible.65.9.3]]; Acts [[10:9-16|bible.65.10.9]])."
Ref-0183, p. 408.
Ref-0117, pp. 554-555.
"to repeat" Basic part of the Talmud. Laws and commentaries forming the core of the Oral Law. Compiled and edited about 200 C.E. by Judah Hanasi. "The
Mishnah (teaching), which was concluded at the beginning of the third century, covers the whole range of Jewish legislation as well as religious and ethical teachings transmitted by the Tannaim who were the authorities on the Oral Law from the time of Hillel to that of Rabbi Judah ha-Nasi, a period of about two centuries. The
Gemara is the interpretation of the
Mishnah. . ."
Ref-0006, pp. 127-128. "The Mishnah (repetition, explanation, teaching) was completed at about A.D. 200, and was a digest of all the oral laws from the time of Moses. It was regarded as the Second Law, the Torah being the First Law. This work was written in Hebrew, and it covered traditions as well as explanations of the oral law."
Ref-0075, p. 502. "The Mishnah is a philosophical law code, completed around A.D. 200, which is the first authoritative and canonical writing in Judaism after the Hebrew Scriptures. The Judaism that appeals to the Mishnah recognizes no holy book written between the Hebrew Scriptures or 'Old Testament' and that document, and all later holy books begin with either Scripture or the Mishnah."
Ref-0137, p. 38.
Compiled in the 12th century by Rabbi Joseph ben Maimon (see Maimonides). Includes both Written and Oral Laws with commentary.
"The term missionary is, in the present context, an angliciszed Latin term that translates the Greek apostolos." Russell L. Penny, "The Mission of the Church",
Ref-0229, p. 70.
Upper and lower Egypt. (plural "im" ending.)