The first Greek Christians to comment extensively on Aristotle were John Philoponus, Elias, and David in the sixth century, and Stephen of Alexandria in the early seventh century.

John Philoponus stands out for having attempted a fundamental critique of Aristotle's views on the eternity of the world, movement, and other elements of Aristotelian thought.

He also taught Asclepius of Tralles, John Philoponus, Damascius and Simplicius.

* On Aristotle's Prior Analytics ( written by John Philoponus )

* On Aristotle's Posterior Analytics ( written by John Philoponus )

* On Aristotle's On Generation and Corruption ( written by John Philoponus )

* On Aristotle's On the Soul ( written by John Philoponus )

* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 1-5, translated by C. J. F. Williams.

* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 6-2. 4, translated by C. J. F. Williams.

* John Philoponus: On Aristotle On the Soul 2. 1-6, translated by W. Charlton.

* John Philoponus: On Aristotle On the Soul 2. 7-12, translated by W. Charlton.

* John Philoponus: On Aristotle On the Soul 3. 1-8, translated by W. Charlton.

* John Philoponus: On Aristotle On the Intellect ( de Anima 3. 4-8 ), translated by W. Charlton.

Steven Duncan, writes that " it was first formulated by a Greek-speaking Syriac Christian neo-Platonist, John Philoponus.

The theory of impetus, the ancestor to the concepts of inertia and momentum, was developed along similar lines by medieval philosophers such as John Philoponus and Jean Buridan.

In the Middle Ages, Aristotle's theories were criticized and modified by a number of figures, beginning with John Philoponus in the 6th century.

It is widely accepted that Copernicus's De revolutionibus followed the outline and method set by Ptolemy in his Almagest and employed geometrical constructions that had been developed previously by the Maragheh school in his heliocentric model, and that Galileo's mathematical treatment of acceleration and his concept of impetus rejected earlier medieval analyses of motion, rejecting by name ; Averroes, Avempace, Jean Buridan, and John Philoponus ( see Theory of impetus ).

The Christian philosopher, John Philoponus, presented the philosophical arguments against the ancient Greek notion of an infinite past and future.

* John Philoponus, Aristotelian commentator and philosopher ( d. 570 )

* 6th century — John Philoponus proposes a universe that is finite in time and argues against the ancient Greek notion of an infinite universe

About 550 AD the Christian philosopher John Philoponus wrote a treatise on the astrolabe in Greek, which is the earliest extant Greek treatise on the instrument.

Although averse to Christianity he abstains from assailing Christian doctrines, even when he combats expressly the work of his contemporary, John Philoponus, directed against the Aristotelian doctrine of the eternity of the universe.

The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past.

The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past.

Jean Buridan, following in the footsteps of John Philoponus and Avicenna, proposed that motion was maintained by some property of the body, imparted when it was set in motion.

* Translation and Commentary from John Burnet's Early Greek Philosophy.

* Richard J. Coggins, 1 and 2 Chronicles in Dunn, James D. G., Rogerson, John William ( eds ), " Eerdmans Commentary on the Bible " ( Eerdmans, 2003 )

According to John J. Collins in his 1993 commentary, Daniel, Hermeneia Commentary, the Aramaic in Daniel is of a later form than that used in the Samaria correspondence, but slightly earlier than the form used in the Dead Sea Scrolls, meaning that the Aramaic chapters 2-6 may have been written earlier in the Hellenistic period than the rest of the book, with the vision in chapter 7 being the only Aramaic portion dating to the time of Antiochus.

* Boxall, Ian, ( 2006 ) The Revelation of Saint John ( Black's New Testament Commentary ) London: Continuum, and Peabody, Massachusetts: Hendrickson.

* Kiddle M., The Revelation of St. John ( The Moffat New Testament Commentary ), New York – London 1941.

* Commentary on the Gospel of John

* John Chrysostom's Commentary on Galatians

* TIB = The Interpreter ’ s Bible, The Holy Scriptures in the King James and Revised Standard versions with general articles and introduction, exegesis, exposition for each book of the Bible in twelve volumes, George Arthur Buttrick, Commentary Editor, Walter Russell Bowie, Associate Editor of Exposition, Paul Scherer, Associate Editor of Exposition, John Knox Associate Editor of New Testament Introduction and Exegesis, Samuel Terrien, Associate Editor of Old Testament Introduction and Exegesis, Nolan B. Harmon Editor, Abingdon Press, copyright 1955 by Pierce and Washabaugh, set up printed, and bound by the Parthenon Press, at Nashville, Tennessee, Volume XI, Philippians, Colossians and Exegesis by Francis W. Beare, Exposition by G. Preston MacLeod, Thessalonians, Pastoral Epistles First and Second Epistles to Timothy, and the Epistle to Titus, Philemon, Hebrews

John Painter states that Origen expresses surprise that given that a Josephus who disbelieves in Jesus as Christ ( Commentary on Matthew Book X, Chapter 17 ) should write respectfully of James, his brother.

* Hughes, G. E., ( 1992 ) John Buridan on Self-Reference: Chapter Eight of Buridan's Sophismata, with a Translation, and Introduction, and a Philosophical Commentary, Cambridge Univ.

The origins of clinical pharmacology date back to the Middle Ages in Avicenna's The Canon of Medicine, Peter of Spain's Commentary on Isaac, and John of St Amand's Commentary on the Antedotary of Nicholas.

* The Second General Epistle of John from Kretzmann's Popular Commentary of the Bible

Origen's Commentary on Matthew book xi says " But many things might be said about the Word Himself who became flesh ", which has been offered as a parallel showing the use of logos in 3 John 1. 7..

* The Third Epistle of the Apostle John: Exegesis and Commentary by Luke C. Werre

* The Third General Epistle of John from Kretzmann's Popular Commentary of the Bible

* The Gospel of Peter, The Diatessaron of Tatian, The Apocalypse of Peter, The Visio Pauli, The Apocalypses of the Virgin and Sedrach, The Testament of Abraham, The Acts of Xanthippe and Polyxena, The Narrative of Zosimus, The Apology of Aristides, The Epistles of Clement ( Complete Text ), Origen's Commentary on John, Books I-X, Origen's Commentary on Mathew, Books I, II, and X-XIV

Lions ' Commentary on UNIX 6th Edition, with Source Code by John Lions ( 1976 ) contains the complete source code of the 6th Edition Unix kernel plus a commentary.

* The Widow of Ephesus ( Satyricon 110. 6-113. 4 ): A Grammatical Commentary by John Porter, University of Saskatchewan, with frames and without frames

( 1989 ) ' John Buridan's Philosophy of Mind: An Edition and Translation of Book III of His ' Questions on Aristotle's De Anima ( Third Redaction ), with Commentary and Critical and Interpretative Essays.

John Calvin ( Commentary on Genesis 2: 8 ), following a different thread in Augustine ( City of God, xiii. 20 ), understood the tree in sacramental language.

Commentary is currently edited by Norman Podhoretz's son John.

* Sir John Coke-The First Part of the Institutes of the Lawes of England, or, a Commentary upon Littleton

The John Phillips Commentary Series.