Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49907	A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.	Le Clerc, Jean, 1657-1736.; Hammond, Henry, 1605-1660. Paraphrase and annotations upon all the books of the New Testament.	1699 (1699)	Wing L826; ESTC R811	714,047	712

practice of latter Ages Vers 10. Note b. Tho our Author in this Annotation follows Grotius yet I cannot assent to either of them for this reason because the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the perpetual use both of Sacred and Profane Writers always signifies elsewhere to perswade and never to appease I can neither find after the most diligent search nor remember any passage in any Author I have read in which it can be reasonably taken in any other sense and if I can shew that this signification will agree to all the instances produced by the learned Grotius and Dr. Hammond there will be then no necessity of recurring to any other And this it will be very easy to do when I have only premised that there is an Ellipsis in all the alledged examples in which that which is wanting must be supplied to shew what the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them signifies In the example out of the Book of Samuel there is a manifest Ellipsis which must be thus supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and David perswaded his Men not to kill the King Not he appeased them but he prevailed with them not to slay him A Patron or Advocate is said indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is to perswade the Judg not to appease him that is perswade him that his Cause is just For it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could be rendred to appease the Judg there should be added the Person of the Accused or whose cause is pleaded in the Dative case thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease the Judg to the party accused or contending which yet there is no instance of In Mat. xxviii 14 there is the like Ellipsis which must be supplied again in this manner if this come to the Governor's ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will perswade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be angry with you and secure you So in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if St. Paul had said do I perswade God or Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be displeased with me And thus all those Phrases must be understood in which neither the Case of the Defendant nor any Infinitive mood is subjoined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which often occurs contrary to what Beza thought I know Henr. Stephanus and other learned Men render it then flectere to incline or bend but it 's plain they have more regard to the sense than the proper signification of the word and in all that multitude of examples which are alledged in the Thesaurus Linguae Graecae the Figure Ellipsis takes place I shall instance only in one by which we shall be able to judg of the rest In Plutarch in Lib. de cohibenda Ira Euclides to his Brother who had angrily said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me perish if I be not revenged on you returns this mild answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me perish if I cannot bend you Peream nisi te flexero in which Version the sense indeed is expressed but not the just import of the word For we must supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I cannot perswade you to forgive me this offence or some such thing And that such Supplements as these are understood in all these Phrases may appear by infinite examples of intire expressions wherein the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of some of them to be had out of any Lexicon I have been the larger in disputing against our two learned Men about this word lest mere reasoning from some few places contrary to the rules of Grammar and constant use should prevail A thing which Grotius is very seldom guilty of but Dr. Hammond often as I have shewn CHAP. II. Vers 1. Note a. THAT correction according to which instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fourteen we ought to read δ. four is proposed by Lud. Cappellus in Hist Apostol Appendice Character 4. which is worth consulting because he starts a great many difficulties there against our Author's Chronology And that Conjecture was approved by Grotius because of the connexion of the Discourse Yet Dr. Pearson has excellently shewn in his Annales Paulinae that St. Paul here reckons the years that had passed from the time of his Conversion But he refers the Jerusalem Synod to the year of Christ xlix and makes St. Paul's Conversion to have happen'd two Years later than Dr. Hammond and that with good reason Consult himself and compare him with Cappellus Vers 6. Note d. I. It is very true what our Author here says about St. Paul's Solaecisms which others using a softer term call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming solaecisms But it matters not much by what name they are called if we do but agree as to the thing And it is universally acknowledg'd by those who understand Greek that there are a great many expressions in the Writings of St. Paul which cannot according to the rules of Grammar be resolved into proper Construction The examples alledged by Dr. Hammond put this matter out of all doubt yet some learned Men have made it their business to collect a certain number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsequences and incoherences out of the best Authors both Greek and Latin to shew that the Stile of St. Paul ought not therefore to be accounted the less elegant But there are two things which may make it appear that those Authors are ill compared with St. Paul The first is that those forementioned defects do seldom occur in them whose whole Discourse is otherwise agreable to the Rules of Grammar and has all those ornaments which are requisite to make it proper and elegant On the contrary the stile of St. Paul is both destitute of all those things which are so much admired and commended in any Discourse I speak of words and not of Matter and has abundance of seeming Solaecisms Secondly the most elegant Heathen Writers tho they were at the same time very well skilled both in Grammar and Rhetorick do designedly sometimes violate the Rules of Grammar for variety sake lest their Stile should seem too studied and artificial which therefore may be look'd upon as so many Figures and a particular sort of elegancy But St. Paul naturally falls as it were into these kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because regarding things and neglecting words he thought it enough if he were understood by an attentive and diligent Reader who loved the Truths he declared So far is he from designedly diversifying his Discourse with that kind of Negligence that he does not seem to have aimed at so much as the common ornaments of Stile Let us hear about this matter Quintilian in Lib. 9. cap. 3. Esset saith he omne schema vitium si non peteretur sed accideret Virtus est si habet probabile aliquid quod

to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of a Son of free Men or in the name of Proselytism is to receive Baptism upon condition that the Person baptized be called a Freeman or Proselyte Consult Selden de Jure Nat. Gent. lib. 2. c. 3. Grotuis has committed a mistake in his Translation of the last words but discerned however the import of the Phrase tho just as a Man sees the Moon through the Clouds ANNOTATIONS ON THE GOSPEL according to St. Mark CHAP. 1. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words I rather take to be as an Inscription to this whole Book than a form of introducing what follows as the Doctor does in his Paraphrase For even in the most antient times these Books were called the Gospels as Grotius has observed out of Justin at the beginning of St. Matthew And it is ordinary in Latin Manuscripts to find it written in the front such or such a Book BEGINS that the Reader may know the work to be entire and that there wants nothing at the beginning Such another Inscription as this is that of the Book of the Prophet Hosea i. 2 The beginning of the word of the Lord to Hosea I conceive therefore that these words ought to have a full stop made at the end of them Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We must conceive this beginning thus AS it is written in the Prophet Isaiah Behold I send my Messenger before thy face who shall prepare thy way before thee A Voice crying in the Desart Prepare ye the way of the Lord make his paths streight John BAPTIZED c. The force of the Particle AS belongs to the 4 th Verse where thre is as it were an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Evangelist shews that the Event was answerable to what was foretold Some learned Men have thought that the beginning of Herodotus is just like this but without reason as will appear to any one that compares them Vers 38. Note b. Our learned Author is mistaken when he says that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here adjoining from the use of it in the Septuagint For so all the best Greek Writers who were strangers to the barbarous Dialect of the Septuagint used that word It occurs very often in Herodotus in that signification as the Ionick Lexicon of Aemilius Portus alone will shew CHAP. II. Vers 26. Note b. I Chuse rather to interpret the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by apud at or to according to its usual signification and so the sense will be He went viz. David into the House of God to Abiathar the High-priest The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of God is taken here more largely not for the Tabernacle only but also for the house in which the High-priest lived which joined to the Tabernacle or Court For the Loaves which David took away were not any longer in the Sanctuary but had been removed before he came that fresh ones might be put in their place as the sacred Historian informs us 1 Sam. xxi 6 So in the same Book Chap. iii. 3 by the Temple of the Lord we are to understand the House adjoining to the Court in which Samuel slept not far from the place where Eli lay down But you will say why dos not Christ say to Abimelech who was at that time the High-priest but instead of that says to Abiathar who was Abimelech's Son and lived rather in his Father's House than his own The reason is because Abiathar was more known than Abimelech by the Sacred History as the Learned have observed And so the meaning of Christ is this he went to Abiathar who was High-priest tho not at that time CHAP. III. Vers 21. Note c. DAvid le Clerc my Uncle has treated upon this place in his Quaestiones Sacrae Quaest xiii which is worth the reading CHAP. IV. Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in a little ship at a small distance from the shore Thus Prov. xxiii 34 he that lieth down in the heart of the Sea is one that lies down in a Ship And to the same sense is that of Propertius Lib. 1. Eleg. xiv Tu licet abjectus Tiberinâ molliter unda Lesbia Mentoreo vina bibas opere This would have been a needless remark unless a man of a sharp wit and whose judgment in critical matters is not to be despised viz. Tan. Faber in Epist Crit. Part 2. Epist xvii would have had this place contrary to the Authority of all Copies altered by reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Ship and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sea which would not go down with him Vers 12. Note a. This form of speech has something proverbial in it and is set to signify such Persons as if they made a right use of their faculties would take notice of those things which their folly makes them pass over without attention And in this sense the Greeks also used it Thus Prometheus is represented in Aeschilus as speaking in this manner of the ignorance of men in the first age before he had taught them arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They at first seeing saw in vain Hearing they did not hear but just As men in dreams for a long time Confounded all things And so Demosthenes Orat. 1. contra Aristogit sect 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Proverb that those that see do not see and those that hear do not hear CHAP. V. Vers 22. Note c. SInce a Synagogue does sometimes signify a Consistory of Judges whose Authority related to civil matters it is certain that the person who presided over them might well enough be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying a Consistory or Sanhedrim see our Author's notes upon Matt. vi 5 The Judges and the Presidents of Ecclesiastical assemblies which our Author has forgot to observe were called by the same name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were the same Persons of which see the learned Camp Vitringa de Synag Lib. 2. c. 9. But Dr. Hammond in what follows seems to confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consistory of Judges which are quite different things Vers 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this Phrase were to be understood properly and literally we should be obliged to think that Christ cured the sick of their Diseases by certain effluvia that proceeded from him which is very difficult to conceive And therefore I rather think with Grotius that this was a vulgar way of speaking by which we are to understand no more than that this Woman was cured by God at the instant in which she touched our Saviour See Luke vi 19 where it will appear that that expression was taken from the use of