From Reformation to Reformation

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...

ZELTNER, in his Dissertatione de Horologio Pilati , commends yet another opinion, according to which John the Evangelist is here to be...

It is even less necessary with others to expound the sixth hour  of John with reference to the time when παρασκευὴ τοῦ Πάσχα, the...

Quite pleasing to me are those things that the Reverend STARINGH, [1] in his Bybels zakelyk Woordenboek , on the term SCHELLE, part  7,...

It could be thought overly rash, and a cutting, rather than a loosing, of the knot, if we should correct Mark out of John, by...

Moreover, with respect to the Object  of the Power of Angels, the extent is the same: α.  They are not capable of All Things :  Indeed,...

While in the Writers cited each reader will be able to satisfy his desire for knowledge unto satiety, as to what is thought and furnished...

I would do what has already been done, and lose my labor, if I should wish to review all the diverse ways that the most learned...

There is a very famous ἐναντιοφανὲς, apparent contradiction , that occurs in the History of the Lord’s Passion, if you compare Mark with...

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