From Reformation to Reformation

But you may say that the text alleged in the first place from Psalm 97:7 hinders.  Since that, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ, and let all the angels of God worship Him , could appear to be a divine mandate of such a sort that no creature would be capable of commanding the good Angels with such authority, in which manner the Most Illustrious WESSELIUS reasons, Dissertationibus Academicis , XVIII, § I, “Suddenly by an Apostrophe [1] the speech is turned toward E

Moreover, with our text the Pauline pericope in Romans 15:9-12 is able to be compared, τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεόν, καθὼς γέγραπται, Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, etc . Καὶ πάλιν λέγει, Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ.  Καὶ πάλιν, Αἰνεῖτε τὸν Κύριον πάντα τὰ ἔθνη, etc.  Καὶ πάλιν Ἠσαΐας λέγει, etc., and that the Gentiles might glorify God for His mercy; as it is written, For this cause I will confess to thee among the Gentiles, etc .  And again H

Lest anyone should much hesitate in admitting the observation that I have proposed, it is fitting for me to provide illustration and confirmation of the same by one and another example.  We have in Acts 13:35, διὸ καὶ ἐν ἑτέρῳ λέγει, Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν, wherefore he saith also in another, Thou shalt not suffer thine Holy One to see corruption .  Our Version  translates it, Waarom hy ook in enen anderen  [Psalm] zegt, etc ., wherefore he also says in anoth

But, so that I might return to the question proposed, Interpreters appear to have raised a tempest in a teacup, and to have applied excessive labor in resolving the doubt, where all things appear to me to be altogether plain.  Certainly that λέγει, he says , or διὸ λέγει, wherefore he says , thus posited absolutely as it occurs here, is to the Apostle a familiar formula for citing the text of the Old Testament, answering to the Hebrews’ manner of speech in citing the old Scri

As far as the first Question is concerned, you can see the diverse opinions of Interpreters concerning this matter enumerated both in POOLE’S Synopsi Criticorum , [1] and in WOLF’S Curis philologicis et criticis , on this passage .  Namely, various interpreters think that the supplement of the phrase, διὸ λέγει, wherefore he says , is to be fetched from the context, whether they reach back to Πνεῦμα, the Spirit , mentioned in verse  9, or to Κύριον, the Lord , in verse  10,

When the Apostle had admonished the Ephesians, Ephesians 5:8, that, with the manner of their remarkable conversion considered, which they had undergone with respect to their spiritual state, through which these, who previously were pure darkness , were made light in the Lord , they should walk worthily  as children of light :  and when he had added that other precept, verse  11, by which he not only wills that the faithful Ephesians stay far from communion with the works of d

It is no objection that the Crucifixion of the two thieves mentioned at last in Mark 15:27 most likely followed immediately upon the Crucifixion of Christ, and was not delayed for three whole hours.  Since, 1.  the Evangelist rightly narrates first in continuous succession those things that have regard unto the Crucifixion of Christ Himself and its consequences, even if those should happen somewhat later:  which sort of circumstances pertaining to the execution of this punish

It makes for this interpretation, 1.  that the Division of the Garments after the Crucifixion was just now mentioned, verse  24, and that this history of the division of the garments of our crucified Lord immediately precedes in that very place , when it follows in our verse 25, ἦν δὲ ὥρα τρίτη, καὶ ἐσταύρωσαν αὐτόν, and it was the third hour, and the crucified Him .  2.  It could appear somewhat incongruous, if Mark after the relation of the division of the garments, which

[ If you are being blessed by the translation work, please consider supporting the work and speeding it on its way.   Click here to watch a brief video on the project. ] More than other ways of reconciliation, that has long pleased me that refers the determination of the time occurring in Mark 15:25, not to the time of day of the Crucifixion; but to the interval of time that came between the Crucifixion of the Lord and the parting of His garments.  And so the words of the tex

Hugo Grotius But let us return now to the principal difficulty, which yet remains, namely, in what way Mark’s Third Hour  might be able to be reconciled with John’s Sixth  reckoned according to the manner of the Jews; so that we might see whether we are able to loose the same with any probable explanation.  Eminent men have tried to bring the Evangelists into agreement by the help of the distinction between the greater and lesser hours, so that John mentions the lesser sixth

But when we thus acknowledge that John made mention of the Sixth Hour  according to the Jews’ common manner of reckoning the natural day...

ZELTNER, in his Dissertatione de Horologio Pilati , commends yet another opinion, according to which John the Evangelist is here to be...

It is even less necessary with others to expound the sixth hour  of John with reference to the time when παρασκευὴ τοῦ Πάσχα, the...

It could be thought overly rash, and a cutting, rather than a loosing, of the knot, if we should correct Mark out of John, by...

While in the Writers cited each reader will be able to satisfy his desire for knowledge unto satiety, as to what is thought and furnished...

I would do what has already been done, and lose my labor, if I should wish to review all the diverse ways that the most learned...

There is a very famous ἐναντιοφανὲς, apparent contradiction , that occurs in the History of the Lord’s Passion, if you compare Mark with...

Thus it has finally come unto the Ultimate End  of Scripture; which is able to be said to be twofold, with one subordinated to the other,...

Finally, our AUTHOR adds that the Force of the Words and Phrases of Scripture is also to be held  in exposition , as far as the Analogy...

Our AUTHOR yet supplies for us hermeneutical Canons rightly to be observed:  1.  that the Exposition of Scripture  ought principally to...