From Reformation to Reformation

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

The other passage collated by the DUTCH TRANSLATORS is that in Isaiah 9:2, which verse immediately coheres with Isaiah 9:1, for the gloom shall not be thick to him to whom it was a vexation:  in the former time He made the land of Zebulun and the land of Naphtali vile:  but in the latter time He honored it, by the way of the sea, beyond Jordan, Galilee of the Nations.  The people that walked in darkness have seen a great light; upon the inhabitants of the land of the shadow o

This book begins with the events of the life of Solomon; yet with narration added in the beginning showing how Solomon came to the Kingdom.  I compare Numa [1] to Solomon:  Both were led by a certain fate; both were wise; both built a temple; both introduced external ceremonies.  Numa left after him sons as private citizens; Solomon a Royal son of a concubine. [2]   Once the Kingdom is divided in two, you will see that all the Kings of Israel are bad.  With respect to the Ki

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