From Reformation to Reformation

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

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

These were created Good , not only Physically, but Ethically as rational creatures, or as furnished with Wisdom and Holiness worthy even of God . But yet, in the next place, the habitual gifts were Mutably granted to them ; so that those habits of Wisdom and Holiness granted to them by Creation were not regarded in themselves as Immutable.  It is not proven that they were Immutably Good  by their very Creation:  our AUTHOR makes the contrary opinion especially probable:  α. 

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

[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. ] Angels, α.  are ludicrously divided by Sex , since they are mere Spirits, among whom neither marriage nor generation obtains, according to Matthew 22:30.  Nevertheless, there were not those wanting, who established one of the Cherubs on the ark as male and the other as female, with Mola

Moved unto this end .  The very ones that acknowledge not that Angels with respect to Essence are in a certain Where, deny the same with respect to Essence also to be moved from Place to Place.  Thus WITTICH, Theologia pacifica , § 187:  Just as place is not properly applicable to Angels, so an Angel is neither moved, nor able to be said to be moved, in any other way than to the extent he ceases to operate there, and begins to operate here .  BURMAN, Synopsi Theologiæ , book

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

[ 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. ] But, as they furnish all that Ministry to God; so  also did they furnish it to the  Θεανθρώπῳ/ Theanthropos / God-man  Archangel , at the command of the Father , Hebrews 1:6; upon which passage see WESSELIUS’ Dissertationes Academicas  XVI-XVIII, compared with his Nestorianismo et Adoptianismo redivivo confut

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,

[ 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. ] I.  On the tenth day after the ascension of Christ, which fell upon the feast of Pentecost, the Holy Spirit was poured out upon His Apostles and disciples, with a visible sign, and thus completely renewed the Face of the Church of God on earth.  With Prophecy going before, we distinguish its eras, so that we

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. ] The Office  of Angels is to minister to God :  hence in a special manner and κατ᾽ ἐξοχὴν, pre-eminently , they are called the Ministers of God , Psalm 103:21; 104:4:  but God makes use of their Ministry, not out of necessity or want; for, as He created all things by His mere Word, so also is He able to govern

[ 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...