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	moses_n	pharaoh_n	45	3	9.3857	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68840	Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.; In librum Judicum commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.	1564 (1564)	STC 24670; ESTC S117825	923,082	602

cause of the diuersity is this word Arba whych in his vsuall and proper signification signifeth the number whych the Latines cal Quatuor It is not certain that Adam and his wyfe were buryed in Hebron the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is foure Now some suppose the number of foure to be referred to the foure couple of men wyth theyr wiues which they say wer buried in that city Yet the holy scriptures make mēcion but of three for in the booke of Genesis .23 chap. we reade that Abraham and Sara wer buried there also in the .35 .49 chap. of the same booke we rede of Isaac and Rebeckaes burial there And lastly in the .50 chap. we fynde that Iacob was caried thither he him selfe before that had there buried his wife Lea. But concerning Adam Eue his wife whō they haue added vnto these we can finde nothing thereof in the holye scriptures For that which they alledge out of the .14 chap. of Iosua maketh nothing to the purpose for that the word Adam in that place is not the name of the first man Wherfore they can gather nothyng out of that place but that Arba was a certaine great man among the Anakims These are the words there Ha Adam Hagadol be Anakim Hui that is he was a great man among the Enakims But our interpretour translateth it thus Adā was counted the great among the Enakims Wherby it appeareth that he thought that Adam was a proper name But he was two wayes deceaued first he dyd not marke that the article Ha is ioyned to the word Adam which is neuer ioyned with proper names Wherfore it must needes be a common name whych must be referred to that woord Arba for that name was put a litle before The other errour is bycause we reade no where that the first man was reckoned amongst the Enakims that is to say Giauntes The opinion of others is that Hebron was called the City Arba bycause it was inhabited of .4 Giauntes namely Sesay Ahimman and Thalmay vnto which three brethren they adde Annak their Parent But the opinion of these men is easely confuted bycause that in the .14 chap. of Iosua toward the end it is by manifest wordes declared that this word Arba is the proper name of a Giaunt Wherfore it is manifest enough that this woord must not be referred to the number of four And by that meanes not onely this latter sentence but the first also is confuted which would haue this name Arba to haue a respect to the foure couple of men with their wyues buried in the old tyme in that City And vndoubtedly for the same cause also the opinion of others is not to be allowed which do thinke that the City was so called bycause although it were but one City yet it consisted of foure Cities and that this woord Arba is all one wyth this greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is foure Cities Wherefore I iudge it best to thyncke that it was so named of the buylder thereof named Arba Arba had three chyldren who how he came by that surname it is vncertaine Onely this we maye gather out of the scriptures that what so euer he was he had three chyldren which are called in this place and also in the booke of Iosua Sehai Ahimman and Thalmay And it is very lykely that they were deade long tyme before Iosua And when they were now dead then was there mencion made of them bicause their families which seme to haue bene of a wonderful huge stature were destroyed by Caleb and Othoniel And this is the reason why I suppose that these three brethrē liued not in Caleb and Othoniels tyme bycause this Citye as it is written in the booke of Numbers was a most auncient city and was buylt .vii. yeares before zoham that is Thamin the kingly Citye of the Egiptians And in zoham dyd Moyses and Aaron woorke the wonders before Pharao And if so be it was the kingly and noble city then it must nedes be built long time before Wherefore if Hebron were built before it and had the name thereof of Arba how could his children be on lyue at this time It cannot be so Besides thys Abraham had a lodging in this City bought there a double caue And from that time to Iosua his time wer almost .400 yeres It is not therefore very likely that the sonnes of him which builded so auncient a city should lyue tyl Iosua his tyme vnles any man wyl fayne that the same city was built long time before called by an other name then in processe of tyme casting away the first name it should be named by this most strong and mighty Giaunt But whether it be thus or no neither skilleth it much neither semeth it curiously to be sought for But this might somwhat moue some bycause Arba wherof we now speake is called in the .15 chap. of Iosua the father of Enak For if he had .3 sōnes which were named as well here as in the same booke of Iosua it wil then he doubtfull who that same Enak was What Hanack signifieth In which thyng sauyng the iudgement of a better learned I would thinke might be answered that it was not a proper name but a cōmon wherby at that time men of huge stature but such as were noble excellently adourned wer called For this word Enak in hebrewe is to gird or to compasse and is chiefly referred to chaines which are worne about the necke for comelynes sake And thereof is this name Enak deriued in the plural number hath both the masculine feminine forme it signifieth a chaine and is transferred to noble worthy men whom thou mayst cal chained Wherfore Sesay Ahimman Thalmay may be called the sōnes of Arba who was not called the father of them onely but also the father of Enak bycause euery one of his sōnes was noble Why giauntes were called Enakim wore a chaine or was a Giaunt for Giauntes also were called Enakim either bicause they wore chaines or els bycause they were of a notable stature of body for it may be that that word was applyed to all kynde of ornaments Of them is mencion also made in the booke of Numbers .13 chapter By how many names giaūtes are called in the holy scriptures Seing we are now by chaunce in hande with giauntes and that there is often mention made of them in the holy Scriptures it shall not be vnprofitable somewhat to speake of them Fyrste we muste knowe that they are called by diuerse names in the holy Scriptures as Enakim Eimim Zemasmim Nefalim Rephaim Why they were called Enakim manifestly appeareth by those things which we haue spoken before And they were called Eimim of the terror which they draue into others by their loke They were called Zemasmim of mischiefe bicause they trusting to their owne power and might were dispisers of lawes iustice and

8 And Iosua the Sonne of Nun the seruaunt of the Lorde dyed when he was an hundred and ten yeares olde 9 And they buryed him in the border of hys inheritance in Thimnath-Heres in mount Ephraim on the North syde of the hyl Gaas 10 And euen so also all that generation were put vnto their fathers and ther arose an other generation after them which neither knew the Lord nor yet the woorke which he had done for Israel Iosua lyued not so long tyme as dyd Moyses Iosua lyued not so long as Moyses whom he by the commaundement of the Lord succeded for Moyses was an .120 yeares old whē he dyed But the same thinges which we reade in this place concerning the death and buriall of Iosua are by as many wordes expressed in his own booke the .24 chap. The place wher they buryed him namely in mount Ephraim was his owne possession For of that Tribe came Iosua The Elders had sepulchers in theyr owne possessions And the Elders prouided to haue Funeralles and Sepulchres in their owne possessions For which cause it is written in the booke of Iosua towarde the ende that the bones of Ioseph which the Israelites brought with them out of Egipt were buryed in Sichem in that fielde I saye which Iacob had assigned as proper vnto Ioseph And it followeth Eleazer also the sonne of Aaron dyed whom they buryed in a hyll that pertayned to Phinehes his sonne which hil was geuen him in mount Ephraim But as touchyng the name of the Citye in that it is here called Thimnath-Haeres R. Selomoh Why the figure of the sun was set vpon the sepulchre of Iosua Rabi Selomoh toward the end of the booke of Iosua wryteth that Thimnath is as much as Temunath which is an Image And for so much as Chaeres signifieth the Sunne it declareth that the Chyldren of Israel placed the Image of the Sunne vpon the Sepulchre of Iosua that it myghte remayne as a monument of the myracle by hym wrought For he commaunded the Sunne and the Moone to stande styll vntil he had finished the battaile That therfore so noble a worke might not be had in obliuion he supposeth that his tombe was adourned with those tokens That this woord Chaeres signifieth the Sunne Esay the .19 chap. and Iob the .9 doo testifye Howbeit this is to be considered in the booke of Iosua that the name of this place doth vary For in the booke of Iosua it is wrytten Timuna Serech D. Kimhi which yet R. D. Kimhi thinketh to be al one the letters beyng somwhat transposed which is a familiar and a thing much vsed in the hebrewe toung as they that are learned in the same wel know It is lawfull to set foorth the benefites of god by certain tokens and outwarde signes Neither was it absurdly or wickedly done of the Israelites so to adourne the tombe of Iosua For it is meete that the benefites of God be set forth by tokens and certain monumentes They had not at that tyme the aboundaunce and vse of bookes which we haue And therfore they vsed certain outwarde Symboles and tokens to helpe and to renewe their memorye Iacob erected a stone in the place where he had sene God Moyses dyd set vp twelue pyllers there where he made a league betwene God and the people The same was done also when the people were passed ouer Iordane for they gathered twelue stones out of the chanell of the riuer which should be a token to their posteritye that God had by a great miracle dried vp the waters of Iordan when they passed ouer it For by reason of our naturall ingratitude we do easely forgette the benifites of god wherfore yf the figure of the sunne were set vpon the tombe of Iosua to testifye the miracle wherin god at the prayers of Iosuah had cōmaunded it to stand that therby the hebrewes might by his conduicte and leading obtayne a perfect and noble victorie this I say semeth not to be done ether vngodly or absurdely for the Image of the Sunne was not therfore put ther to bee worshipped neither wer there any holly assemblyes in that place A godly magistrate wonderfully profiteth the safety of the people wherin yt was Hereby it appeareth how a good and godly magistrate may wonderfully profite the healthe of the people For the Israelites departed not frō the worshipping of god so long as Iosua and the wyse and godly senatours lyued Aptly therfore is it wrytten in the Prouerbes the .29 chap When the vngodly beare rule the people mourne And in the same booke .20 chap a wyse king destroyeth the wicked And in the 29. a iuste king setteth vp the land Reason also sheweth that it is so for the people do therfore endeuour them selues to please their princes to fynd the more fauour at their handes and therefore they frame them selues to their maners and fashions And also bicause the people is by lawes and decrees compelled to obey the will and sentence of the princes They which dye ar sayde to be adioyned vnto the fathers They wer put vnto their fathers It is a kind of speche much vsed in the scriptures that they which do dye ar sayed to be adioyned to their fathers For as touching the bodye they ar buried with them and as concerning the soule they ar adioyned vnto them For if they haue lyued godly they lyue with their holy elders but yf vngodly they ar tormēted with their wicked progenitours if thei haue had any suche Howe some are sayde not to knowe the lord And there arose an other generation after them which knew not the lorde Not vndoubtedlye that any of them wer so rude that altogether they knew not god For the constante administration of the world the vndisturbed order of thynges do testifie crye that ther is a god But this knowledge wherof the history now speaketh is vnderstand to be that which hath annexed with it allowing Augustine fayth and obedience And they are thus sayd to be ignorant of god bycause they obeyed him not they did not put their hope and confidence in hym nether wer they zelouse to worshippe hym purelye and sincerely Augustine in his questions vpon this booke the 15. question affirmeth that it is playnely expressed in what sort the Israelites knew not god namely in those excellent and wonderful workes by which their elders came vnto the knowledge of the lord We rede also of Pharao that he as it is writtē in Exodus answered vnto Moyses that he knewe not the God of the Hebrues and the Lord eyther bicause he was not minded to hearken vnto his commaundements or els though after a sorte he knewe him yet he knewe not by certaine proofe that he was the God of the Hebrewes 11 And the children of Israel dyd euyll in the syght of the Lorde and serued Baalim 12 And they forsooke the Lorde the God of their Fathers whych brought them out of the