From Reformation to Reformation

Verse 41: [1]   And Adonijah and all the guests that were with him heard it as they had made an end of eating.  And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar? [ Adonijah heard ]  See what great haste Nathan employed in this business.  For it was a plan not able to be commended unless accomplished with expedition (Grotius). As they had made an end of eating ; for Nathan having given wise counsel, took all due care

[We could use your help: 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.] Verse 32: [1]   And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada.  And they came before the king.   Verse 33: [2]   The king also said unto them, ( 2 Sam. 20:6 ) Take with you the servants of your lord, and cause Solomon my son to rid

Verse 22: [1]   And, lo, while she yet talked with the king, Nathan the prophet also came in. Nathan the prophet also came in :  To discourse with the king; which made it fit for her to withdraw, as she did, verse 28.   Verse 23: [2]   And they told the king, saying, Behold Nathan the prophet.  And when he was come in before the king, he bowed himself before the king with his face to the ground. [ And they announced to the king, etc .]  The stewards, who kept the doors, and w

Verse 11: [1]   Wherefore Nathan spake unto Bath-sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of ( 2 Sam. 3:4 ) Haggith doth reign, and David our lord knoweth it not? Nathan  was prompted to this both by his piety in fulfilling the will of God declared to him, and by him to David, concerning Solomon’s succession, 2 Samuel 7:13; 1 Chronicles 22:8, 9; and by his prudence, as knowing that Adonijah hated him for being the principal instrument of

Verse 5: [1]   Then ( 2 Sam. 3:4 ) Adonijah the son of Haggith exalted himself, saying, I will be king ( Heb. reign [2] ):  and ( 2 Sam. 15:1 ) he prepared him chariots and horsemen, and fifty men to run before him. [ He was lifted up  (thus the Septuagint, Montanus)]  By his ambitious spirit (Menochius).  ‎מִתְנַשֵּׂא, [3] efferebat , he was raising  ( efferens / raising  [Tigurinus, Junius and Tremellius]) himself  (Pagnine, similarly the Arabic, Munster, Vatablus).  Lifte

[ 1015 BC ]  Verse 1: [1]   Now king David was old and stricken in years ( Heb. entered into days [2] ); and they covered him with clothes, but he gat no heat. [ King David had grown old ]  That is, he was seventy years of age (Piscator, [3] Malvenda, [4] Lyra, [5] Menochius, [6] Serarius, [7] Junius [8] ); as it is evident out of 2 Samuel 5:4, 5 (Malvenda out of Junius). Stricken in years ; Being in the end of his seventieth year. [ And, although he was covered in cloth

Abishag cherisheth David in his extreme age , 1-4 .  Adonijah usurpeth the kingdom , 5-10 .  By the counsel of Nathan to Bath-sheba, and their petition to David, he reneweth his oath of making Solomon king after him , 11-31 .  He, by David’s appointment, is anointed king; the people triumph , 32-40 .  Adonijah hearing this, his guests flee, and himself fleeth to the horns of the altar; is pardoned by Solomon, and sent to his own house , 41-53 .

[ 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. ] THESIS VIII:  Hitherto the words of the commandment .  They are the words of promise, which make known and disclose the thing signified in sacramental expression, even concerning the external symbols:  as concerning the bread, this is my body ; concerning the cup, or [the wine] in the cup, this is my blood of

These two Books called Of the Kings , because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order.  But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first, From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God , 

Finally, it remains to respond in a few words to the seventh  Question mentioned in § 1, How does the Apostle, in citing this prophecy, reach the goal that he intends? tying verse  14 with what precedes by the logical conjunction διό/ wherefore .  In context, Paul addresses believing Ephesians, who were sometimes darkness, but now were made Light in the Lord , verse  8.  He had instruct these, in verse  11, καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δ

But now, when the text applies this promise to those awaking from sleep and rising from the dead , from this it is not gathered that supernatural Grace is only going to follow upon the right use of natural gifts and strength; as if by virtue of these the natural man could be awakened from spiritual torpor and arise from the death of sin.  The contrary is taught by the whole Scripture; our National Synod of Dort, closely following the Scripture in this matter, is to be revered

We proceed to the sixth Question moved in § 1, What is the meaning of the promise subjoined to the admonition,  and Christ shall dawn upon thee ?   And whether supernatural grace is only going to follow upon the right use of natural gifts?   With respect to the first member of the Question, we do not entertain here one and another variant reading, less suitable, or even inept, which already of old CHRYSOSTOM rejected and JEROME exploded, and concerning which Interpreters eve

Thus briefly we consider this forth difficulty to have been loosed.  But from the response to the same just now given a fifth  Question spontaneously arises, which I enumerated in § 1 as worthy of careful consideration, namely, In what manner the spiritually dead are able to be made mindful to awake and arise?   I respond , 1.  the divine commandments and admonitions are not the measure of our strength, but they show us our appropriate duty, even if we have lost the strength

The fourth  ζήτημα/ question  that I proposed in § 1 is, Whether the speech here is directed to the regenerate and believing alone; or to the unregenerate, who, in a natural state after the fall, yet lie insensible in their errors and sins in the sleep of spiritual death?   An answer to this question is almost able to be returned from those things that have already been set forth in § 11 for the illustration of the oracle of Isaiah , Isaiah 60:1-3.  That the twofold or repeat

I advised in § 1 that it is able to be asked in the third place , Whether  in our text by the words  ὁ καθεύδων, thou that sleepest , and νεκρῶν, the dead , two different sorts of men are set forth to us ?  NICHOLAS DE LYRA does not appear to think so, giving this paraphrase of the text:  “ Awake thou that sleepest , in the languor brought on by sin.  And arise from the dead , in separating thyself from unbelievers, who are called dead men, Matthew 8, Send ye the dead to bury

c.  Finally, with respect to the promise occurring in Isaiah 59:20, וּבָ֤א לְצִיּוֹן֙ גּוֹאֵ֔ל וּלְשָׁבֵ֥י פֶ֖שַׁע בְּיַֽעֲקֹ֑ב נְאֻ֖ם יְהוָֽה׃, and the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith Jehovah , to which the Apostle appeals in Romans 11:26, καὶ οὕτω πᾶς Ἰσραὴλ σωθήσεται, καθὼς γέγραπται· Ἥξει ἐκ Σιὼν ὁ ῥυόμενος, καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ, and so all Israel shall be saved:  as it is written, There shall come out

So that I might respond to the proposed difficulties in order: a.  With respect to the first , I observe that Isaiah in that sublimer, but especially well-known, prophetic style thus depicts that blessed state of the Church, to be gathered under the New Testament, in this chapter  60, so that from the very beginnings of that Economy the fulfillment of this Prophecy in great part was looked for; a fuller exhibition of which we expect day-by-day, but the perfect fulfillment of

Moreover, I did not will to set before the eyes of the Reader this consensus of the most excellent Interpreters of divers ages and professions, so that by the prejudice of authority I might compel him, as it were, to embrace the opinion that pleases me more than the other:  but so that I might show that the reading in Paul occurring in the place that we are treating did not appear to so many most weighty Men so different from the manner received by the Writers of the New Test

And since, with the precautions applied that I advised in § 8 are to be observed time and again in the citation of the Old Testament made by the Writers of the New Testament, all things are plain and clear, if we establish that the words of Paul in Ephesians 5:14 were borrowed from the beginning of chapter of Isaiah 60; it is not at all strange that Interpreters, many and eminent, turned to this opinion, which affirms that the words of the Apostle in our text were fetched eit

And so remains, as to which Prophetic text properly deserves to be said to be cited by the Apostle, that third one that the DUTCH INTERPRETERS in their Notis  commend, namely, Isaiah 60:1, to which verses  2 and 3 deserve to be added:ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהוָ֖ה עָלַ֥יִךְ זָרָֽח׃  כִּֽי־הִנֵּ֤ה הַחֹ֙שֶׁךְ֙ יְכַסֶּה־אֶ֔רֶץ וַעֲרָפֶ֖ל לְאֻמִּ֑ים וְעָלַ֙יִךְ֙ יִזְרַ֣ח יְהוָ֔ה וּכְבוֹד֖וֹ עָלַ֥יִךְ יֵרָאֶֽה׃  וְהָלְכ֥וּ גוֹיִ֖ם לְאוֹרֵ֑ךְ וּמְלָכִ֖ים לְנֹ