Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	peace_n	say_n	13	3	10.0106	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55226	A commentary on the prophecy of Malachi, by Edward Pocock D.D. Canon of Christ-Church, and Regius Professor of the Hebrew tongue, in the University of Oxford	Pococke, Edward, 1604-1691.	1677 (1677)	Wing P2661A; ESTC R216989	236,012	119

the words simply run in the original and most of what is said and perhaps of what may well be said for exposition of them the Reader may judge what he thinks will best make for the meaning of them he will find that which our Translators give backed with the autority and consent of men of good judgement and learning and to give a plain and perspicuous meaning And was afraid before my Name The same with the former and he feared me doubled or repeated He was broken or contrite i. e. humbly and with fear or reverence behaved himself before me and my Name with great awe and reverence approached to the performance of my worship and holy duties not as ye who despise my Name c. I. 6 Others interpret it he was broken or grieved when he saw my Name profaned as in the matter of the golden Calf Exod. XXXII and the Midianitish woman Num. XXV Others he was bruised for my Names sake i. e. hath undergone and suffered all kinds of troubles and hardship for my Name 's sake There are some of eminent note who expound these last words as if they were contrary to the former of Levi's being broken brought down deprived of the promised life and peace because they did not sanctify the name of God according to the Covenant but this is disapproved by others because he here speaks in commendation of the former good Priests and doth not speak this of the impiety of the present wicked Priests nor concerning what had befallen or should befall them 6 The Law of truth was in his mouth and iniquity was not found in his lips he walked with me in peace and equity and did turn many away from iniquity The Law of truth was in his mouth In his mouth i. e. the mouth of Aaron or Eleazar or Phineas or any or all of those ancient holy Priests successively the genuine Levi was the Law of truth Gods Law is the truth Psal. CX X. 142 the true doctrine of this Law did he teach the People and instruct them in the true meaning and intent thereof that according to that right rule they might frame all their actions nothing of it did he conceal from them nor teach them any thing contrary to it or false this was in his mouth nothing contrary to it found in his lips A learned Jew thus expounds it He gave answer or pronounced sentence according to the truth in it self and did not respect the person of any in it nor alter or pervert it for any wordly respect That is it which he saith and iniquity was not found in his lips he did not mean one thing in his heart and say another with his mouth say others of them He did not take bribe saith another nor respect persons Some of their ancienter Rabbins more particularly instance the Law of truth was in his mouth i. e. he did not pronounce that unclean which was clean nor that clean which was unclean and iniquity was not found in his lips he did not pronounce unlawfull that which was lawfull nor pronounce that lawfull which was unlawfull He walked with me That we may know what is meant by walking with God may be compared with this place Genes V. 22 24. where it is said Enoch walked with God and the VI. 9 where it is said Noah was a perfect man and walked with God and Genes XVII 1 where God saith to Abraham Walk before me and be thou perfect and Hebr. XI 5 where it is said that Enoch had this testimony that he pleased God By which we may understand that to walk with God is so to walk as in all things to endeavor to please him in a due observance of all his will and according to the rule of his Commandments as alwaies in his presence and therefore fearing to offend him in any thing or to depart from or transgress his righteous Laws with respect in all things to him and his glory How Levi so walked is expressed in the following words in peace and equity In peace Some understand this of peace with God as that by so walking and doing what was right he kept in peace and friendship with God and did not provoke him by disobedience so that whereas Gods Covenant was with him of peace ver 5. he did observe it on his part that so God might on his Others of peace with men others with both and no doubt both must go together and he that will have peace with God must as far as in him lies live peaceably with all men Rom. XII 18 And a ready way to have peace with God is to keep peace with and among men Live in peace and the God of love and peace shall be with you II Cor. XIII 11 so blessed are the peace-makers for they shall be called the Children of God Mat. V. 9 but keeping peace with God is necessarily included in the forementioned walking with God and these words describing the manner of that his walking and having reference to what follows likewise in description of him that he by such means turned many away from iniquity seems to respect not only his conversation with God but before and towards men whom he was to bring likewise with with himself near to God To this purpose that Jewish Doctor R. Tanchum saith that here by peace are meant his moral vertues and the right ordering his conversation among men with gentleness because by that means will be occasioned peace among all Then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishor rectitude is meant the rectitude of works pertaining to Religion and equity So before him Aben Ezra another of them in peace saith he that is with Israel and in rectitude or equity i. e. by doing my Commandments And that thus by peace those more ancient did understand may appear by that saying in that authentic book wherein the sayings of their Fathers or ancient Sages are recorded where is set down as a saying of Hillel an ancient Doctor who is thought to have lived something before Christs Incarnation Be of the Disciples of Aaron who loved peace and followed peace and who loved men and brought them near to the Law In which saying he manifestly seems to have had respect to this Text of Scripture and is by Abarbinel cited in his explication of it who then for explaining what is said and in rectitude adds he rectified or directed them in their waies which seems to agree with the Greek Version which hath in peace directing he walked with me In explaining this word R. D. Kimchi a little differs from the other forementioned Jews as he likewise doth in his exposition of the former word as we before intimated The whole of his exposition of both is this In peace Because he did cleave to me to do my will according to what is said he shall make peace with me Isa. XXVII

viz. I gave them i. e. life and peace to him for or because of the fear with which he feared me Having taken notice of this difference that we may the better judge of it and see farther into the meaning of the words it will not be amiss to look also what others who follow neither of these waies say There be therefore who likewise supply the word for but in another sense then ours and those who agree with ours do rendring not for the fear but for a fear not as if the Promises of the Covenant for life and peace followed on that fear but as if that Covenant were to effect and produce fear Though they both concur in this that fear and reverence of God and his Name and a right performance of worship to him is a necessary condition for obtaining and receiving those benefits and priviledges by vertue of Gods Covenant to be expected A learned Jew hath on these words this Note which because his Book was never yet printed we shall more at large set down My Covenant was with him of life and peace c. that is I covenanted with them to give to them as a reward of their obedience to me life in this World and security or safety from evils or if you will say happiness in this World and happiness in the World to come which is true peace and some say the meaning is I have made a Covenant with them concerning or with such Precepts or Commands by which they shall receive or shall be received or obtained life and peace And what he saith and I gave them to him fear is said in respect to those Precepts that he should fear to transgress them or to let slip the receiving of them And others say that what he saith and I gave them is meant of Israel viz. I gave them to be governed by him that they should reverence him and fear him Then saith he he proceeds and saith that he did so viz. as I commanded him which is that which he saith and he feared me c. thus he Then concluding This is spoken of those ancient righteous men who bare the office of the High Priests exciting those who in those times bare it that they should imitate or be like them by their diligence in their obedience and a good conversation R. Salomo Jarchi thus expounds the words And I gave them to him fear that he should receive them in or with fear and so he did And he feared me c. which words may suggest to us another rendring viz. My Covenant was with him of life and peace that I would give them to him in or with or on fear viz. if he should fear me for so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaettenem may be rendred that I would give them as the conjunction Va is sometimes rendred by that see Psal. LI. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veettenah that I should give it as in the Margin of our Bible The same Author thinks this here to respect that Covenant which was made with Phinehas inasmuch as it is said of him Numb the XXV 12 Behold I give unto him my Covenant of peace though to his posterity also it was intailed as there follows And he shall have it and his Seed after him And there be some of the Jews that look upon it as more signally made good to him in that his life was prolonged to him above three hundred years as they gather from that he was alive in that time when the War was between the Israelites and Benjamites described Judg. XX. where ver 28. it is said And Phinehas the son of Eleazar the son of Aaron stood before it i. e. the Ark in those daies which from the place which that Story hath in that Book being the last Transaction recorded in it they conclude to have been the space of above three hundred years after the first mention of Phinehas And this some Christian Interpreters also mention with some seeming assent But a learned Jew but even now cited viz. R. Tanchum in his Commentary on the book of Judges looks on this conclusion concerning the length of Phinehas his life from these words as very groundless and thinks that very passage that Phinehas was then there to be an evident proof that that transaction though placed last in that Book yet was before several others things therein put before it and not long after the Israelites entring into the promised Land Probably by the Penman of that Book set down where it is as a story by it self and not having dependance on others that he might not interrupt the series and connexion of the History The same also he saies to be done in that story of the Danites and Micah Judg. XVIII both he thinks to have been before that of Jephti and that the like also may be observed in other places where the Penmen of the Books of Scripture for reasons best known to themselves and to avoid interruption in what they were about placed such things after others in their writing which were done before them The opinion likewise of others who say that Phinehas lived yet longer and was Eliah he there confutes as very absurd And in Aaron this may be said to be fulfilled who lived an hundred and twenty and three years Numb XXXIII 39 But it will not concern our present purpose to examine such things sufficient it will be to us from the present words to be instructed that God did to those comprehended under the name of Levi as well as others as Aaron Eleazar and Phinehas make good on his part his Covenant to them of life and peace and all conducible to their prosperity and happiness in the best manner and still would to as many as should keep Covenant in fearing reverencing and obeying him as those their Ancestors did If these now find it to be otherwise with them it is from their own not his breach of Covenant by which they fondly expected to have him bound up to them while they would wickedly break it and deal falsly in it towards him A late very learned man gives this exposition of the words that whereas they literally are My Covenant was with him of life and peace and I gave them to him fear c. the sense is to be made up by supplying either and viz. And I gave them to him and fear or else with viz. And I gave them to him with fear that the sense may be My Covenant was with him or I made a Covenant with him of life and peace And as I promised them by Covenant to him so I gave them to him nor gave I them alone to him but also my fear or them with my fear and so follows and he feared me This he prefers before those rendrings above mentioned either and I gave them to him for a fear or for the fear wherewith he feared me Thus we having set down how