Selected quad for the lemma: city_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
city_n aaron_n day_n month_n 25 3 7.5038 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A56629 A commentary upon the Fifth book of Moses, called Deuteronomy by ... Symon, Lord Bishop of Ely. Patrick, Simon, 1626-1707. 1700 (1700) Wing P771; ESTC R2107 417,285 704

There are 2 snippets containing the selected quad. | View lemmatised text

and Dizabah There was a place called Hazeroth where they had encamped a long time ago XI Numb 35. XXXIII 17. but it was in another Wilderness far from this place as appears by the account Moses gives of their Removals from that place to this where they now lay XXXIII Numb 17 48 49. And therefore I take this and the other three places here mentioned to have been frontier Towns in the Country of Moab which lay upon the borders of this Plain The last of which Dizabah is translated by the LXX and the Vulgar as if it signified a place where there were Mines of Gold Onkelos and the Hierusalem Targum who take Suph to signifie the Red Sea and Paran for the Wilderness through which they had come many years ago c. are forced to add several words to make out the sense of this Verse in this manner These be the words which Moses spake unto all Israel on this side Jordan c. reproving them because they sinned in the Desert and provoked God in the Plain over against the Red Sea and murmured in Paran about Manna and at Hazeroth for Flesh c. And so they proceed to mention other Sins committed in other places but not in these here named which they force from their natural sense to comply with this Conceit Verse 2 Ver. 2. There are eleven days journey from Horeb c. Or eleven days we were a coming from Horeb by the way of Mount Seir unto Kadesh-Barnea Which cannot be understood of the whole time they spent between these two places but only of the time they spent in travelling For they stayed a Month at Kibroth-Hattaavah and a Week more at Hazeroth XI Numb 21. XII 15 16. before they came to Kadesh-Barnea This he represents to them to make them sensible they had been kept in the Wilderness so many years as had passed since they came out of Egypt not because it was a long way to Canaan but for the reason mentioned in the XIVth of Numbers For from Horeb whither he order'd them to go when they came out of Egypt they came in eleven days and took no long Journeys to the borders of the Land of Canaan where Kadesh-Barnea lay So Maimonides the way was plain and known between Horeb whither God brought them on purpose to serve him and Kadesh which was the beginning of an habitable Country according to what he saith XX Numb 16. See More Nevochim P. III. Cap. L. See XIII Numb 26. By the way of Mount Seir. The Country of the Edomites Chapt. II. v. 12. Vnto Kadesh-Barnea How they were ordered to come hither and what they did here he relates v. 6 19. and so proceeds to give an account of several remarkable things which befell them unto the time when he wrote these things which he sets down in the next Verse Ver. 3. And it came to pass in the fortieth year Verse 3 After they came out of Egypt In the eleventh month on the first day of the month In the first Month of this fortieth Year they came into the Wilderness of Zin unto another Kadesh XX Numb 1. From whence they removed to Mount Hor where Aaron died on the first Day of the fifth Month of this Year See there v. 28. Where it appears v. 29. they mourned for him thirty days that is till the beginning of the sixth Month. In which they fought with King Arad XXI Numb and from Mount Hor travelled from place to place as we read there and XXXIII Numb till they came to these Plains of Moab In which Journeys and in the rest of the Transactions mentioned in the latter end of the Book of Numbers they spent the other five Months of this Year as I have observed in their proper places And now began the eleventh Month when Moses being to leave the World before the end of this Year spake all that follows in this Book And this Speech which he begins v. 6. and continues to the fortieth Verse of the fourth Chapter the great Primate of Ireland thinks he made to the People on the twentieth of February and on the Sabbath-day as the Reader may find in his Annals That Moses spake unto the Children of Israel according unto all that the LORD had given him in Commandment unto them Made a Rehearsal of all that at several times he had received from the LORD and delivered unto them Ver. 4. After he had slain Sihon the King of the Amorites Verse 4 which dwelt at Heshbon About five Months ago for it was after Aaron's death which was the first Day of the fifth Month XXXIII Numb 38. and they mourned for him all that Month. See XXI Numb 21 c. And Og the King of Bashan which dwelt at Astaroth This was a City in the Country of Bashan XIII Josh 31. and a City it was of very great Antiquity as appears from XIV Gen. 5. See there From whence some think the famous Goddess Astarte had her Name being here worshipped But whether that Goddess took her Name from this City or the City from the Goddess is not certain as Mr. Selden observes in his Syntagma II. de Diis Syris cap. 2. But that the Heathen Deities were wont to have their Names from the Groves Mountains Cities and Caves where they were worshipped is as certain as it is uncertain from whence Astarte or Astoreth as the Scripture Name is was so called In Edrei His Royal Palace was at Astaroth as Sihon's was at Heshbon but he was slain in Edrei XXI Numb 33. Verse 5 Ver. 5. On this side Jordan in the Land of Moab In the Plains of Moab before they passed over Jordan See v. 1. Began Moses to declare this Law saying To call to remembrance that which any one had forgotten and to explain that which any one did not understand So Maimonides expounds these words in Seder Zeraim In the end of the fortieth Year in the beginning of the Month Shebat Moses called the People together saying The time of my Death draws near if any one therefore hath forgot any thing that I have delivered let him come and receive it or if any thing seem dubious let him come that I may explain it And so they say in Siphri If any one have forgotten any Constitution let him come and hear it the second time if he need to have any thing unfolded let him come and hear the Explication of it For which he quotes this Verse and says that Moses spent all his time in this from the beginning of the Month Shebat to the seventh day of Adar And what he now said was likely to be the more regarded because these were in a manner his dying words for he lived but till the seventh day of the next Month and seems to have composed this Book as a Compendium of his whole Law for the familiar use of the Children of Israel from whence it is called Deuteronomy i. e. a second Law See Huetius in his Demonstr Evang.
sufficient if they were such as they called Elders of the Street or common Men. See Lib. I Vxor Hebr. Cap. XV. and Lib. II. de Synedr Cap. VII N. III. And say my husband's brother refuseth to raise up unto his brother a name in Israel he will not perform the duty of my husband's brother She was to put in a Bill of Complaint against him in these words Verse 8 Ver. 8. Then the Elders of his City shall call him and speake to him c. He being summoned to appear before them together with the Woman who they say was to be fasting and two Witnesses at the least she opened the whole matter And then the question being askt Whether it were three Months since her Husband's death which were to be allowed to see whether she proved with Child or no and whether this Man was next of kin And a satisfactory answer being returned the Judges laid the Law before them and admonished them seriously to consider on each side their Age or any Disparity or Incommodity that might be in their Marriage and accordingly to resolve And then they ask't the Man in express words Whether he would marry her and raise up Seed to his Brother If he stood to his first Resolution as it here follows and said I like not to take her then the Woman read the words foregoing v. 7. My husband's brother refuseth to raise up unto his brother a name in Israel c. and then proceeded to do as follows v. 9. See Selden in the Book fore-named Cap. XIV Ver. 9. Then shall his brother's wife come unto him in the Verse 9 presence of the Elders and loose his shoe from off his foot From his right foot as the Hebrew Doctors say which was done I suppose as a Mark of Infamy for his want of Natural Affection which made him unworthy to be reckoned among Free-men but rather deserve to be thrust down into the Condition of Slaves who were wont to go barefoot And spit in his face In contempt of him who had despised her The Hebrew Doctors indeed expound this only of her spitting upon the Earth directly before his face so that the Spittle might be seen by the Judges And they give this a reason why the King was not subject to this Law of marrying his Brother's Wife and they might add the High-Priest XXI Lev. 13 14. because it would have been below his dignity to have had his Shoe pulled off if he had not liked the Woman or to have had her spit before him as Bartenora's words are Which would have been a better reason if they had said It had been very unbecoming for her to have spit in the King's Face See Selden Lib. I. Vxor Hebr. Cap. X. and Hackspan Lib. I. Miscellan Cap. VII N. VIII where he observes the King was bound to all the DCXIII Precepts but only this of marrying his Brother's Wife And shall answer To his peremptory refusal of her And say so shall it be done unto that man that will not build up his brother's house She was immediately to read these words of the Law And then the Judges gave her a Writing signifying his renunciation of her in the manner now related that so it might be free for any other Man to marry her See the form of it in Selden Lib. I. Vxor Hebr. Cap. XIV where he hath observed certain Niceties about the kind of the Shoe that was to be pulled off but gives no account why this Ceremony was used Verse 10 Ver. 10. And his name shall be called in Israel the house of him that hath his shoe loosed As soon as she had loosed his Shoe both the Judges and all the By-standers round about cried aloud three times The Shoe is pulled off the Shoe is pulled off the Shoe is pulled off and thereupon his Family had this Name as a disgrace for not doing the Duty of a Brother Some will have this pulling off the Shoe to have been only a mark that he parted with his right to her but these words show that it was in the nature of a Brand upon him and his Posterity And so Josephus saith Lib. IV. Archaeolog Cap. VIII that he went out of the Court with a Mark of Ignominy Which doth not relate meerly to her spitting in his face for Maimonides saith expresly in his More Nevochim P. III. Cap. XLIX that this Action viz. of pulling off the Shoe as well as the other was a foul and ignominious thing in those days intended to move Men to perform the Duty of a Husband's Brother that they might avoid such Reproach J. Wagenseil hath given us the exact form of the Shoe which was used on such occasions in his Annotations upon Sota p. 664. and see 1212. where he commends Leo Modena his account of this whole Business Which differs not at all from that which I have given only I observe that he saith when the Woman taketh off the Shoe fom the Man's foot she lifts it up on high and throweth it against the ground which I take to be a Note of Indignation and Contempt And he saith also it was anciently accounted a more laudable thing to take her than to release her and imputes it to the Corruption of Men's Manners and the Hardness of their Hearts that now they look only after worldly ends either of Riches or Beauty which makes very few in these days especially among the Dutch and Italian Jews to marry their Brother's Widow See his History of the Rites and Customs of the Jews Part IV. Chap. VII Ver. 11. When men strive together one with another Verse 11 Fall out as we speak and fight either with their Fists or Sticks or other Weapons And the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him Who had wounded him and was likely I suppose to be too hard for him And putteth forth her hand and taketh him by the secrets As a sure means to make him let go his hold of her Husband that he might preserve himself Ver. 12. Then thou shalt cut off her hand This Verse 12 was to be done by the Sentence of the Court as a punishment for her Impudence and for the hurt which perhaps the Man might have received hereby in those Parts whereby Mankind is propagated Thine eye shall not pity her The word her not being in the Hebrew Text several of the Jews and Grotius seems to approve their Opinion interpret this Law quite otherwise As if the Woman might both take hold of his Secrets for the delivery of her Husband and also cut off the other Man's hand and they should not pity him who suffered thus nor punish the Woman who might do any thing of this nature to preserve one so dear to her as her Husband But this is a very forced Interpretation Maimonides is a little more reasonable in his Exposition of these words which he will have to signifie that they