From Reformation to Reformation

Verse 26: [1]   And unto Abiathar the priest said the king, Get thee to ( Josh. 21:18 ) Anathoth, unto thine own fields; for thou art worthy of death ( Heb. a man of death [2] ):  but I will not at this time put thee to death, ( 1 Sam. 23:6; 2 Sam. 15:24, 29 ) because thou barest the ark of the Lord GOD before David my father, and because ( 1 Sam. 22:20, 23; 2 Sam. 15:24 ) thou hast been afflicted in all wherein my father was afflicted. [ Go to Anathoth  (thus Pagnine, Montan

[ 1014 BC ]  Verse 13: [1]   And Adonijah the son of Haggith came to Bath-sheba the mother of Solomon.  And she said, Comest thou peaceably?  And he said, Peaceably. [ Peaceably, etc . ? ]  Hebrew:  Whether peace  (or, with peace ) is thy coming? [2]  (Piscator).  With good reason was she able to doubt it; because he had been cast down from the kingdom by her (Menochius).  Hast thou come for the sake of peace? (Vatablus). Comest thou peaceably , or with some evil design upon

Verse 5: [1]   Moreover thou knowest also what Joab the son of Zeruiah ( 2 Sam. 3:39; 18:5, 12, 14; 19:5-7 ) did to me, and what he did to the two captains of the hosts of Israel, unto ( 2 Sam. 3:27 ) Abner the son of Ner, and unto ( 2 Sam. 20:10 ) Amasa the son of Jether, whom he slew, and shed ( Heb. put [2] ) the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. [ What he did to me ]  That is,

Verse 1: [1]   Now ( Gen. 47:29; Deut. 31:14 ) the days of David drew nigh that he should die; and he charged Solomon his son, saying…   Verse 2: [2]   ( Josh. 23:14 ) I go the way of all the earth:  ( Deut. 17:19, 20 ) be thou strong therefore, and shew thyself a man… [ I go the way of all the earth [3]  (similarly all interpreters)]  Of all the earth’s inhabitants  (Arabic, thus Vatablus).  That is to say, I sense that I am going to die soon, just like all the rest (Vatablu

David lying on his deathbed, giveth charge to Solomon of a religious life , 1-4 .  Of Joab, Barzillai, and Shimei , 5-9 .  He dieth:  Solomon succeedeth , 10-12 .  Adonijah suing for Abishag, is put to death , 13-25 .  Abiathar is deprived of the priesthood , 26, 27 .  Joab fleeing to the horns of the altar is slain there , 28-34 .  Benaiah is put in Joab’s room, and Zadok in Abiathar’s , 35 .  Shimei confined to Jerusalem; going thence to Gath is put to death , 36-46 .

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