From Reformation to Reformation

But today they continue in the Goodness and Felicity previously Confirmed , without any further danger or fear of losing their Goodness or Felicity.  We hold this against the Remonstrants , to whom, on account of their hypothesis concerning free Choice, it appears, that the Good Angels are not able to be said formally to obey God, unless they are also able not to obey, as I review this their opinion in § 9.  That the Goodness and Felicity of the Good Angels is already Immutab

Verse 16: [1]   ( Ex. 12:23; 1 Chron. 21:15 ) And when the angel stretched out his hand upon Jerusalem to destroy it, ( Gen. 6:6; 1 Sam. 15:11; Joel 2:13, 14 ) the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough:  stay now thine hand.  And the angel of the LORD was by the threshingplace of Araunah ( 1 Chron. 21:15, Ornan ; [2]  see 2 Sam. 24:18; 2 Chron. 3:1 ) the Jebusite. [ When the angel of the Lord stretched out his hand ]  Tha

Verse 10: [1]   And ( 1 Sam. 24:5 ) David’s heart smote him after that he had numbered the people.  And David said unto the LORD, ( 2 Sam. 12:13 ) I have sinned greatly in that I have done:  and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have ( 1 Sam. 13:13 ) done very foolishly. [ David’s heart smote him  (thus Piscator)]  He began to repent, etc., or to be vexed on account of that deed (Vatablus, similarly Piscator, Malvenda).  He was smitten

Fortifying the way in this manner, by degrees we are led to our intended destination.  The DUTCH TRANSLATORS in their Notis  on our text send us to three passages of the Prophet Isaiah , with which the Pauline text may be able to be compared.  Among these is the pericope that occurs in Isaiah 26:19,יִֽחְי֣וּ מֵתֶ֔יךָ נְבֵלָתִ֖י יְקוּמ֑וּן הָקִ֙יצוּ וְרַנְּנ֜וּ שֹׁכְנֵ֣י עָפָ֗ר כִּ֣י טַ֤ל אוֹרֹת֙ טַלֶּ֔ךָ וָאָ֖רֶץ רְפָאִ֥ים תַּפִּֽיל׃, Thy dead shall live, together with my dea

Verse 9: [1]   And Joab gave up the sum of the number of the people unto the king:  ( see 1 Chron. 21:5 ) and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men. [ Joab gave the number of the record of the people , ‎אֶת־מִסְפַּ֥ר מִפְקַד־הָעָ֖ם]  The number of the census  (or of the numbering  [Pagnine], of the computation  [Vatablus], of the inspection  [Septuagint]) of the people  (Montanus, Juniu

Previously we taught that we send the διὸ λέγει, wherefore he saith , to Moses and the Prophets, to the Codex of the Old Testament.  And we did not see that by a formula of this sort the Apostle was wont to appeal merely to the argument of the Prophetic doctrine in general, but to some certain pericope of the Ancient Scripture and its words.  Hence it is all the more displeasing to me, what ZANCHIUS signifies as pleasing him most of all in his Commentario on this passage , na

And so I proceed to the second Question  set forth in § 1, Whence were the words borrowed that occur in this verse?  Ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες, ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ, καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν, We have a more sure prophetic words; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts , says Pe

Verse 3: [1]   And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it :  but why doth my lord the king delight in this thing? [ May the Lord add, etc .]  Joab perceived that this matter was going to be inconvenient.  Joab was sagacious, but in the matters of others rather than his own:  he was giving David good advice, but it accomplished nothing (Martyr).  He wants to de

[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. ] [ 1017 BC ]  Verse 1: [1]   And ( 2 Sam. 21:2 ) again the anger of the LORD was kindled against Israel, and he ( Satan , see 1 Chron. 21:1; Jam. 1:13, 14 ) moved David against them to say, ( 1 Chron. 27:23, 24 ) Go, number Israel and Judah. [ And the fury of the Lord added to be angry

David, tempted by Satan, forceth Joab to number the people; who are thirteen hundred thousand fighting men , 1-9 .  David acknowledgeth his sin in it:  having three judgments propounded by God, he is in great distress, and chooseth the pestilence; of which seventy thousand men die , 10-15 .  David by his humiliation preventeth the destruction of Jerusalem , 16, 17 .  He by Gad’s direction and order from God purchaseth Araunah’s threshing-floor to build an altar there; on whic

Verse 24: [1]   ( 2 Sam. 2:18 ) Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Beth-lehem… [ Asahel in the thirty [2] ]  Or, over those thirty , that is, the last man indeed of the second order, or ternion; but more excellent than the thirty Chiliarchs, when he next names in order.  For those six of the two ternions hitherto mentioned were put in charge of five Chiliarchs apiece, as Joab was the commander-in-chief of all:  for these two words, ov

Verse 18: [1]   And ( 1 Chron. 11:20 ) Abishai, the brother of Joab, the son of Zeruiah, was chief among three.  And he lifted up his spear against three hundred, and slew them  ( Heb. slain [2] ), and had the name among three. [ He was chief of the three , ה֚וּא רֹ֣אשׁ הַשְּׁלֹשִׁ֔י]  The Qere is ‎ה֚וּא רֹ֣אשׁ הַשְּׁלֹשָׁ֔ה, he was head , or chief , of the three  (Montanus, Pagnine, Septuagint, Junius and Tremellius), that is, he was holding the first rank among the three la

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

Verse 13: [1]   And three of the thirty chief ( or, the three captains over the thirty , 1 Chron. 11:15 [2] ) went down, and came to David in the harvest time unto ( 1 Sam. 22:1 ) the cave of Adullam:  and the troop of the Philistines pitched in ( 2 Sam. 5:18 ) the valley of Rephaim. [ Previously the three had gone down, etc .]  Question:  Who then were these?  Response 1:  The three mentioned above (Junius, Malvenda, Josephus and Vatablus and Mariana in Sanchez).  Jashobeam,

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

Verse 11: [1]   And after him was ( 1 Chron. 11:27 ) Shammah the son of Agee the Hararite.  ( see 1 Chron. 11:13, 14 ) And the Philistines were gathered together into a troop ( or, for foraging [2] ), where was a piece of ground full of lentiles:  and the people fled from the Philistines. [ And the Philistines were gathered together in station , לַחַיָּה  [3] ]  They render it variously.  To Haiatha  (Jonathan) [as if it were the proper name of a place].  To wild beasts  (Sep

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

Verse 9: [1]   And after him was ( 1 Chron. 11:12; 27:4 ) Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away… [ After him [2] ]  That is, who was of the second dignity after him (Vatablus). [ The son of his paternal uncle [3] ]  Namely, adoptive and legal, by the Law in Deuteronomy 25:6.  He was the natural son of the living brother; tha

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,