Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	saturday_n	tuesday_n	wednesday_n	5,753	5	12.7972	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48432	A commentary upon the Acts of the Apostles, chronicall and criticall the difficulties of the text explained, and the times of the story cast into annals : the first part, from the beginning of the Booke, to the end of the twelfth chapter : with a briefe survey of the contemporary story of the Jews and Romans / by John Lightfoot ...	Lightfoot, John, 1602-1675.	1645 (1645)	Wing L2052; ESTC R21614	222,662	354

been and no worke done in it but observe how far and how vilely the Jews did violate it and that law at this time XVI Christ resteth in the grave this day being the Sabbath But the Jews rest not from their villany For on this day they compact with Pilate to make sure the Sepulchre Matth. 27.62 And observe that Matthew doth not there call it the Sabbath but the day that followeth the day of the preparation by the very Periphrasis deriding their hipocrisie who would bee so observant of the Sabbath as to have a day of preparation for it before it came and yet to bee thus villainous on it when it was come This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famous second day in the Passeover week in which the first-fruit sheafe was waved before the Lord Lev. 23.11 and from this day they began to count their seven weekes to Pentecost Deut. 16.9 XVII 1 Christ riseth from the dead and hee becommeth the first fruit of those that slept 1 Cor. 15.20 Hee appeareth first to Mary Magdalen Ioh. 20.15 then to Peter and Cleopas or Alpheus as they goe to Emmaus Luke 24.13 18 34. 1 Cor. 15.5 and at night to all the Disciples Luke 24 33 36. this is the first of the fifty to Pentecost XVIII 2 XIX 3 XX 4 XXI 5 XXII 6 XXIII 7 The Jews Sabbath this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ appeareth again Thomas is present Ioh. 20.26 XXIV 8 XXV 9 XXVI 10 XXVII 11 XXVIII 12 XXIX 13 XXX 14 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 15 The Lords day II 16 III 17 IV 18 V 19 VI 20 VII 21 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIII 22 The Lords day IX 23 X 24 XI 25 XII 26 XIII 27 XIV 28 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XV 29 The Lords day XVI 30 XVII 31 XVIII 32 XIX 33 XX 34 XXI 35 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XXII 36 The Lords day XXIII 37 XXIV 38 XXV 39 XXVI 40 Ascension day XXVII 41 XXVIII 42 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XXIX 43 The Lords day I 44 II 45 III 46 IV 47 V 48 VI 49 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII 50 The Lords day Pentecost day The holy Ghost given Sect. 3. That many if not all of the 120 received the holy Ghost and the gift of tongues on Pentecost day and not the twelve onely For first divers if not all of them were appointed by Christ to bee Ministers of the Gospel as well as the Apostles Luke 10. and for this purpose had received the power of miracles as well as they ver 17. they had received the holy Ghost on the resurrection day as well as they Ioh. 20.22 compared with Luke 24.33 36. had conversed with Christ both before and after his resurrection as well as they had received the promise of the Father as well as they Nay they were to preach to people of strange languages as well as they and then what possible reason can bee given that they should bee denyed this qualification of the gift of tongues fitting them for that purpose any more then the twelve That divers of them were Ministers if not all there can bee no scruple what else was become of the seventy Disciples And that if they must preach they must preach to some of strange tongues there can be as little since experience sheweth Ierusalem it selfe so full of this variety and since a few yeares will let all the preachers loose to preach to the Gentiles as they met with occasion Nay wee shall finde this justified by the practise of certain of them as wee goe along Secondly it is true indeed which is objected by some that these words They were all together do come so neare to the last verse of the former Chapter which mentioneth onely the twelve that it may seem to speake of them onely together at this time yet doth both that verse and this as fully referre to the 120. in the 15 verse For 1. The Evangelist doth lay that number from the very first as the subject of his History though his aime bee more especially at the twelve Apostles as in his history of the twelve Apostles his History sixeth chiefly on Peter and Iohn 2. What should keep and separate the 108 from the company of the Apostles at this time above all others The Text tells us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding and continuing together in one place and in one society Chap. 1.13 14. and so the progresse of the story giveth us assurance they were till persecution parted them Chapt. 8. and it is very strange that on this day above all dayes the high day of Pentecost the holy day of the christian Sabbath the likeliest day of expecting the promise of the Father that on this day they should bee parted from their society Thirdly look but upon the qualifications of the seven Deacons how they were full of the holy Ghost Acts 6.3 how Stephen was full of power and miracles and wisdome and an irresistible spirit verse 8.10 and how Philip was of the like qualifications Acts 8.6 and when and where and how can it be supposed that these men came by these gifts if not upon Pentecost day and jointly with the twelve Apostles If it shall bee answered that it may bee they received them from Christ when hee sent them to preach before his passion as Luke 10.17 then let it bee shewed how Barnabas came by his variety of languages to bee able to preach intelligibly wheresoever he came if not on this day It being therefore not to bee denyed that there were divers others besides the twelve if not the whole hundred and twenty which I rather thinke that received the holy Ghost in the gift of tongues at this time and that they were Ministers as well as the Apostles it argueth first that there were divers Congregations in Ierusalem from hence forward or else how should so many Ministers there have employment in their calling And secondly that those that went up and downe preaching upon the dispersion by persecution Acts 8.4 11.19 were not ordinary members of the Church or as we have used to call them meere lay-men but these men of the Ministeriall function and of Christs owne designation for that calling Sect. 4. The reason of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often in this Story The intent of this word is the rather to bee looked after by how much the lesse it is used in all the New Testament beside and by how the more frequently in this Story It is used in reference to the twelve Apostles alone Chap.

published his brother Herod the Prince of Chalcis and Chelchias the Kings Lievtenant caused Silas to be put to death FINIS ERRATA PAg. 13. lin la●t for eleven 1. twelve p. 16. l 26. for next ● text p. 17. l. 9 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 20. for twenty r. two thousand p. 19. l. 21. for pereb r. pe●●k ● so in severall other places p. 22. l. penul r. Canaite p. 34 l. 1. for pay r. day p. 4● l penul fo● Heleb r. Helek so p. 43. p. 43. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. ● Diphilus p. 53. l. ult for mountaines r. mountaine p. 56. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. l 8. for bare r. beare p. 62. l. 24 r. Gophins p 67. l. ult r. his w●etchednesse in the sale of his p 69. l 2. r. residue p. 78. l. 34. for stopped r. stripped p. 81. l. 27. for can to it r. came to it p. 82. l. ult r. that counteth the yeares and Consuls p. 86. l. 23. r. tooke upon him to accuse p 93. l. 22. r. Bishop of Ierusalem p. 99. l. 10. for Hellen● r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 23 r. was to Sichem p. 113. l. 22. for Chijun r. Chijun so l. 23. and elsewhere p. 114. l. 9. after these words in one Series or in one body adde as see Ezek. 8.10 p. 115. l. penult r. Stevens confuting p. 118. for thy labour r. the labour p. 125. l. 18. r. hath in this place p. 134. l ● for expected r. expelled p. 140 141. and so in other places the Title is mistaken by the Prin●ers and A Commentary upon the Acts of the Apostles set instead of The Roman Story such lapses the Reader will pardon and correct p. 144. l. ult leave out these words to bee admired p. 164. l. ult r. but he did not p. 165. l. 27. for then r. that p. 192. l. 3. r. returne p. 198. l. 12. r. Act. 12. p. 212 the 14 and 15 line are superfluous p. 213. l. 27. r. they force them p. 216. l. 1. r. contented p. 232. l. 1. for good r. God l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 237. l. 34. leave and out after Ma● 18.18 p. 339. l. 15. r. between Caesarea and Ioppa p. 245. l. 23. for own tolerable r. more tolerable p. 247 l. 17. r. armed p. 2●7 l. 1. for ver 9. r. ver 1● A second part of the Harmony of the Evangelists Act. 1. Act. 2. Act. 3. Act. 4. Act. 5. Act. 6. Act. 7. Act. 8. Act. 9. to ver 10. Act. 9. Vers. 23 c. to Vers. 32. Act. 9. ver 32. Act. 10. Act. 11. ver 19. to ver 26. Act. 11. Vers. 26. Act. 11. Vers. 28. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.1 Yeare of Christ 33. (a) Luk. 14.1 (b) Ma● 28.1 (c) Ioh. 20.1 (d) Ioh. 19.25 (e) Luk. 24.10 Mark 15.48 (f) Mar. 16.1 (g) Compare Mat 27.56 Mark 15.40 (h) Luk. 24.10 (k) Mar. 16.3 (l) Ma● 16.2 (i) Luke 8.3 (m) Mat. 28.2 (n) Ma● 16.5 (o) Mat 28.5 Mark 16 6. (p) Luk. 24.3 (q) Ioh. 12.12 [r] Luk. 24.5 [s] ibid. 9 Mar. 16.8 (t) Ioh. 20.2 3.4 c. (u) ibid. 10.11 c. 1 Apparition 2 Apparition 3 Apparition 4 Apparition 5 Apparition 6 Apparition 7 Apparition 8 Apparition * So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.20 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch post regis tempora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post tempora Trojana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post noctem c. Psal. 118. Saturday or Iews Sabbath Sunday Munday Tuesday The sop given to Iudas not at the Passeover nor at Ierusalem but two dayes before the one and two miles from the other Wednesday Thursday Friday Saturday the Iews Sabbath Sunday the Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth the time here so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid Ruf. Festum Dionem c. Annal. l. 1. * Sueton. in Tiber. cap. 39.40 * Tacit. Annal. lib. 6. * Cap. 42 43 44. * Lib. 58. Taeit. lib. 6. Annal. Dion ubi sup●a Tiberius inciting the chiefest men to mischiefe De benef lib. 3. cap. 26. Dion lib. 58. A venerable antiquitie for shaven crowns Sueton in Tibe. c. 67. Egesip de excid Ierus l. 2. cap. 4. * Ioseph Antiq. lib. 18. c. 4. Annal. lib. 2 c * Antiq. lib. 8. cap. 4. de bello Iud. ● c. 〈…〉 * Philo in legat ad Cajum * Hieron 2 Cor. 11.21 Phil. 3.5 Rom. 11.1 Tit. 1.12 Act. 17.28 1 Cor 15.33 Act. 22.3 Gal. 1.14 Act. 18.3 Act. 8.3 and 22.4 Acts 26.11 * Dion sub his co●● * In Tiber cap. 17 * Or Grandchild In Chron. Mundi l. 8. Ioseph Ant. l. 1● c. 5. See how Egesippus relateth this story De excid Hieros l. 1. c. 5. * In Anacephal in biblioth Patr. tom 7 * Chron. ad annum chr 41. * In Chron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dor. Iosephus relateth this story far different from Philo For hee saith that Caius sent away Petronius for this purpose but Philo that hee was in Iudea already Iosephus that the notice of the message came in time of seednesse Philo in time of harvest Iosephus that the Jews came to Petronius at P●olemais and Tiberias Philo in Phoenicia and the like which the Raeder will readily see if hee compare the two Authors together and his judgement subscribe to Philo as the more probable hee being at the Emperours Court when these things were done but onely that hee hath flourished the truth with Rhetorick more then needfull Eccles. Hist. l. ●● c. 5. (b) Act. 4.15 (c) Cap. 5.14 6.1 9.1 (d) Act. 8.1 (e) Act. 8.2 (f) Act. 11.29 1 Cor. 15.6 (g) Act. 24.5 (h) Lib. 1. advers Nazarae●● pag. 120. (i) Lib. 2. c. 15. (k) De Scriptorib Eccles. ●om 1. pag. 102. (l) Lib. 2. cap. 16.17 (m) Bibl. Sanct. l. in voce Philo. (n) Lib. 2. cap. 1. de Monach. (o) Apparat. Sacer. in voce Philo. (p) In legat ad Cai●●n (q) In Chronico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the inclosures * Tom. 2. Iulii 25. (a) De Insti●● Cleric l. 2. cap. 56. extat in Au●tari● ad Bibli●th Patrum ecl 620. (b) Tom. 10. col 849. (c) Tom. 3. p. 143. (e) Mr. Perk on the Creed (e) Pag. 410. (a) Sess. 4. de●ret 1. exta● tom 4 Concili●rum par● 2. (b) Lib. 4 de verbo non script c. 2. extat tom 1. pag 166. (c) Ibid. cap. 9. (d) Vid. Whitaker de S. Scrip● con●rov 1. q. 6. c. 5. (e) Sanctius in Act. 12. (f) Sanct. ubi supra ex Chrysost (g) Augusti ● cap. 18.19.20 (h) Ann● a● ann (i) Vid. Baron (k) Chrysost. i● loc hom 27. (l) Vid. Salmeron in locū (m) Atetius in loc * Glocestershire and Oxfordshire * Buckinghamshire and Hartfordshire See Camdens Bi●an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mald●n * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regiam * It may be this story aymeth something at Simon Peter

two Iosephs to distinguish them the one Barsabas and the other Barnabas two names that are not farre asunder in sound and utterance yet are they in sense and in the Apostles intention if they named the one as they did the other Barnabas is interpreted by the Evangelist himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred generally the sonne of consolation but the Greeke may as well beare the sonne of exhortation for so it is knowne well enough the word familiarly signifieth The Syriack useth indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consolation Luke 6.24 Phil. 2.1 Rom. 12.8 2 Cor. 1.4 5. and in the place in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place last cited before it but whether Barnabas may not equally bee deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophecy or instruct I referre to the Reader Bee it whether it will certaine it is the Etymologie and notation doth very farre recede from that of Barsabas Some conceive that this signifieth the sonne of an Oath others the sonne of fulnesse but the notation to mee seemeth to bee the sonne of wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if wee would bee Criticall wee might observe the various qualifications of a Pastor and Teacher from these two surnames the one a sonne of wisdome and the other of exhortation but our intention only is to shew that the two Iosephs in mention differed in person for they differed in name Sect. And Matthias Who or whence this man was wee cannot determine certaine it is the sense of his name is the same with Nathaneel though not the sound and I should as soone fix upon him for the man as any other and some probabilities might bee tendered for such a surmisall but wee will not spend time upon such conjectures CHAP. II. Vers. 1. And when the day of Pentecost was fully come they were all together with one accord in one place Sect. 1. The time and nature of the Feast of Pentecost THE expression of the Evangelist hath bred some scruple how it can be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day to bee compleated or fulfilled when it was now but newly begun and the sight of this scruple it is like hath moved the Syrian Translater and the Vulgar Latine to read it in the plurall number When the dayes of Pentecost were fulfilled Calvin saith compleri is taken for advenire to bee fulfilled for to bee now come Beza accounts the fulnesse of it to be for that the night which is to bee reckoned for some part of it was now past and some part of the day also In which exposition he saith something toward the explanation of the scruple but not enough Luke therefore in relating a story of the feast of Pentecost useth an expression agreeable to that of Moses in relating the institution of it Lev. 23.13 And yee shall count unto you from the morrow after the Sabbath from the day that yee brought the sheafe of the wave-offering seven Sabbaths shall bee compleate Even unto the morrow after the seventh Sabbath shall ye number fifty dayes It will not bee amisse to open th●se words a little for the better understanding and fixing the time of Pentecost First the Sabbath that is first mentioned in the Text in these words Ye shall count unto you from the morrow after the Sabbath is to bee understood of the first day of the Passeover week or the fifteenth day of the moneth Nisan the Passeover having been slaine on the day before And so is it well interpreted by the Chaldee Paraphrast that goeth under the name of Ionathan and by Rabbi Solomon upon this Chapter at the 11 verse And hee shall wave the sheafe before the Lord after the holy day the first day of the Passeover And it was called a Sabbath bee it on what day of the weeke it would as it was on the Friday at our Saviours death because no servile work was to bee done in it but an holy convocation to be held unto the Lord vers 7. and the Passeover Bullocke Deut. 16.2 7. 2 Chron. 30.24 35.8 to be eaten on it Iohn 18.28 as the Lambe had been eaten the night before and this Bullock was also called a Passeover and the day the preparation of the Passeover Ioh. 19.14 as well as the Lambe and the day before had been This helpeth to understand that difficult phrase Mat. 28.1 about which there is such difference and difficulty of expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evening of the Sabbath saith the Syriack and the Vulgar And ô utinam for then would the Lords day bee clearly called the Sabbath the Sabbath of the Jews being ended before the evening or night of which hee speaketh did begin In the end of the Sabbath saith Beza and our English but the Sabbath was ended at Sun-setting before It is therefore to bee rendred after the Sabbaths for so signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after in Greek Writers as wel as the Evening and the plurall number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have its due interpretation Sabbaths Now there were two Sabbaths that fell together in that Passeover week in which our Saviour suffered this Convocationall or Festivall Sabbath the first day of the Passeover week and the ordinary weekly Sabbath which was the very next day after the former was a Friday and on that our Saviour suffered the latter a Saturday or the Jewish Sabbath and on that hee rested in the grave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after these Sabbaths early in the morning on the first day of the week he rose again Secondly the morrow after this Sabbath of which wee have spoken or the sixteenth day of the moneth Nisan was the solemne day of waving the sheafe of the first-fruits before the Lord and the day from which they began to count their seven weeks to Pentecost Lev. 23.11 Deut. 16.9 This day then being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second day in the Passeover week and being the date from whence they counted to Pentecost all the Sabbaths from hence thither were named in relation to this day as the first Sabbath after it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 6.1 Not as it is rendred the second Sabbath after the first but the first Sabbath after this second day the next Sabbath after was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest accordingly Thirdly now in their counting from this morrow after the Sabbath or this day of their first-fruit sheafe to Pentecost seven Sabbaths or Weeks were to bee compleat whereupon R. Solomon doth very well observe that the count must then begin at an evening and so this day after the Sabbath was none of the fifty but they were begun to bee counted at Even when that day was done so that from the time of waving the first-fruit sheafe Pentecost was indeed the one and fiftyeth day but counting seven weekes compleate when an evening must begin the account it