Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	blood_n	mean_v	19	3	5.0299	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56633	A commentary upon the second book of Moses, called Exodus by the Right Reverend Father in God, Symon, Lord Bishop of Ely.	Patrick, Simon, 1626-1707.	1697 (1697)	Wing P775; ESTC R21660	441,938	734

Divinations upon the Water as a Magician Hierozoic P. 2. L. IV. Cap. XV. And thou shalt stand by the Rivers brink against he come Perhaps Pharaoh as the same Bochart observes had forbid him to come any more to the Court and so God directs him to take this occasion to meet with him And the Rod which was turned into a Serpent shalt thou take in thine hand To give him the greater Authority and to put Pharaoh in fear at the sight of that Rod which had lately swallowed up all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Greg. Nyssen calls them Magical Staves which encountred him Ver. 16. And thou shalt say the LORD God of the Hebrews hath sent me unto thee saying See V. 3. To which add that it is plain by this whole Story that all the Messages delivered by Moses and all the Answers which Pharaoh returned were true and formal Treaties of a Solemn Embassage as Dr. Jackson speaks upon which Moses was sent to the King of Egypt from the LORD God of the Hebrews that is their King as he was become in a peculiar manner under whom Moses acted as his Deputy or Viceroy Let my People go that they may serve me c. The merciful kindness of God to an hardned Sinner is here very remarkable in renewing his Message and giving him Warning of what would come upon him if he did not yield Whereas he might in Justice have inflicted it without any Notice of his Intentions He sets before him also his Sin and his Danger in being hitherto Disobedient and behold hitherto thou wouldst not hear i. e. thou hast provoked the Divine Majesty by disregarding several Messages I have brought to thee from him Ver. 17. Thus saith the LORD Attend to this new Message I bring to thee in his Name In this thou shalt know that I am the LORD He had askt in a contemptuous way Who is the LORD and said after a supercilious manner I know him not v. 2. nor indeed cared to know him but slighted him and his Messengers as the word know not sometime signifies being as much as not to regard Therefore now he bids Moses tell him He would make him know that he was the Omnipotent LORD of the World by the change of the Waters of the River which Pharaoh perhaps adored into Blood Behold I will smite with the Rod that is in mine hand God and Moses are represented in this History as one Person according to what he had said v. 1. of this Chapter and therefore it was the same thing to say the LORD whose words Moses had begun to recite will smite or to say I will smite See v. 16. It is to be observed also that Aaron smote the River v. 19. but it being by Moses his Direction and Order it was counted his Act so that he might say I will smite c. The Waters of the River and they shall be turned into Blood This Plague was the more remarkable because as Theodoret here observes they having drowned the Hebrew Children in this River God now punishes them for it by giving them bloody Water to drink XII Wisd 7 8. And if they had the same Notions then that the Egyptians had in future times the Plague was the more terrible because it fell on that which they thought had some Divinity in it and as the same Theodoret observes was honoured as a God because it made Plenty when it overflow'd its Banks The Hebrew Doctors add another reason for this Punishment because the Egyptians had hindred them from their wonted Baptisms as the Authour of The Life and Death of Moses speaks that is saith Gaulmyn from Purifying themselves in the River by Bathing after they had lain in of their Children which in the scarcity of Water in that Country could no where be done but in the River Ver. 18. And the Fish that is in the River shall die c. Here are three grievous Effects of this Plague It deprived them of their most delicious Food for so their Fish were XI Numb 5. And took away the Pleasure they had of washing by the Rivers side because it stank both by the death of the Fish and the corruption of the Blood through the heat of the Sun by which means the Water was made unfit for their Drink Ver. 19. And the LORD spake unto Moses After he had been with Pharaoh and delivered this Message to him Say unto Aaron take thy Rod and stretch out thy hand This Warning being despised by Pharaoh who would not relent God requires them actually to do as he had threatned And now Moses had delivered his Rod to Aaron that he might by his Authority execute this Judgment Vpon the Waters of Egypt These are general words comprehending all the particulurs following Vpon their Streams There were seven Branches into which the River Nile was divided before it fell into the Sea which seem to be here understood being called IX Isa 15. the seven Streams or Rivers of Egypt Vpon their Rivers There were several Cuts made by Art out of every Stream to draw the Water into their Grounds which seem to be here meant by Rivers And upon their Ponds These were digged to hold rain water when it fell as it did sometimes and near the River also they digged Wells it is likely which may be here intended And upon all Pools of Water There were here and there other Collections of Water particularly in their Gardens derived by Pipes from the River into Cisterns In Vessels of Wood or of Stone Wherein Water was kept in private Houses for their present use Ver. 20. And Moses and Aaron did so as the LORD commanded c. This first Plague our Primate Vsher makes account was inflicted about the XVIIIth day of the Sixth Month which in the next year and ever after became the Twelfth Month. Artapanus tells this Story otherwise but it is evident he had heard of it among the Gentiles and Ezekiel the Tragaedian relates it all right together with the following Miracle See Euseb Praepar Evang. L. IX Cap. XXIX p. 442. Nor is there any thing more frequent in the Roman Story as Huetius observes L. II. Alnet Quaestion Cap. XII n. 12. than Relations of Rivers of Blood flowing out of the Earth Pits full of Blood showres of Blood and Waters of Rivers changed into Blood c. And he lift up the Rod and smote the Waters that were in the River c. Here is mention only of Smiting the Water in the River And it is likely that only the Waters of the River were turned into Blood as it here follows at the first lifting up of his Rod and then all the rest of the Waters mentioned in the precedent Verse Ver. 21. And the Fish that was in the River died c. All the effects of this Plague which were threatned v. 18. See there immediately following The first of which was the death of the Fish which perished in such great numbers that

See XX Lev. 9. And thus far the Athenians went in this matter that by their Law a Son was disinherited who reproached his Father And if the Father did not prosecute such a Son he himself became infamous So Sopater ad Hermogenem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the same Law also if he struck his Father both his hands were to be cut off as we read in Heraclides Ponticus in Allegor Homen and in Quimillian Declam CCCLXXII Qui patrem pulsaverit manus ei incidantur And by another Law he was to be stoned to death as the Author of Problemata Rhetor. tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that without any formal Process against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 18. And if men strive together Fall out and quarrel And one smite another So that from words they proceed to blows With a Stone c. Men usually in their anger take up any thing that is next at hand to throw at him against whom they are inraged or finding nothing smite them with their fists And he die not but keepeth his bed Sometimes the blow falls in such a place that sudden Death follows or such a Wound or Bruise is given as confines a Man to his Bed Ver. 19. If he rise again and walk abroad c. If a Man recovered so far as to get up and walk abroad after the stroke it was presumed though he died not long after it was by his negligence or something else not of the Blow he received And upon the hearing of the Cause the Judges were to acquit the Man that gave the blow i. e. he was not to die for it Only The Hebrew particle Rak signifies but or truly as well as only and here expresses that the Man who gave the blow should not escape all punishment but suffer something for the hurt he had done Yet if we take it to signifie only the sense is not much altered for the meaning is as Constant L'Empereur observes in Bava kama cap. 8. sect 1. by this word to exclude Death but not other Punishment in his Purse He shall pay for the loss of his time c. The Jews say in Bava kama cap. 8. sect 1. that satisfaction was to be given him for the loss he had sustained in five things for the hurt in his Body the loss of his Time the Pain he had indured the Charge of Physician or Chyrurgeon and the Disgrace all which they there indeavour to prove out of the Scripture Two of them are plainly here The first of which the Doctors upon the Misna consider with great Nicety as L'Empereur observes upon the fore-named Treatise some Men being able to earn more by their Labours than others and the disability the stroke brought upon them being more or less of a larger or shorter continuance with respect to all which a proportionable Compensation was made to them And shall cause him to be throughly healed Here they also distinguish between the Cure of the Wound Bruise or Swelling caused by the stroke and of any other breaking out that he chanced to have at the same time He was bound to pay for the Cure of the former but not of the latter And if after a Man was cured he fell ill again he that struck him was not bound to take care of his Cure The same Provision is made in the Civil Law as L'Empereur notes which perfectly agrees with this Constitution of Moses Judex computat mercedes medicis praestitas caeteráque impendia quae in curatione facta sunt Praeterea operas quibus caruit aut cariturus est ob id quod inutilis factus est According to Plato's Laws he that wounded another in his Anger if the Wound was curable was to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double to the Damage the wounded Man sustained thereby If it was incurable he was to pay fourfold and so he was to do likewise if it were curable but left a remarkable Scar. If the Wound was given involuntarily he was to pay only simple Damages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For no Law-giver is able to govern Chance L. IX de Leg. p. 878 879. Ver. 20. If a man smite his servant c. A Slave who was not an Israelite but a Gentile He shall surely be punished With Death say the Hebrew Doctors in Selden L. IV. de Jure N. G. c. 1. p. 463. if the Servant died while he was beating him For that is meant by dying under his hand But it seems more likely to me that he was to be punished for his Cruelty as the Judge who examined the Fact thought meet for his smiting with a Rod not with a Sword was a sign he intended only to correct him not to kill him And besides no Man could be thought to be willing to lose his own Goods as such Servants were Ver. 21. Notwithstanding if he continue a day or two A day and a night as the Hebrew Doctors interpret it He shall not be punished Because it might be presumed he did not die of those strokes He is his money His Death was a loss to his Master who therefore might well be judged not to have any intention to kill him and was sufficiently punished by losing the benefit of his Service Ver. 22. If men strive and hurt a woman with child Who interposed between the contending Parties or came perhaps to help her Husband So that her fruit depart from her She Miscarry And yet no mischief follow She do not die as the Hebrew Doctors expound it See Selden L. IV. de Jure N. G. c. 1. p. 461. He shall be surely punished according as the womans husband will lay upon him Her Husband may require a Compensation both for the loss of his Child and the hurt or grief of his Wife Yet he was not to be Judge in his own Case but it was to be brought before the Publique Judges as it here follows And he shall pay as the Judges determine Who considered in their Decree what Damage was done which was estimated by the hurt his Wife received in her Body and by the lessening of her price if she were a Slave and might be sold Unto which several other Mulcts were added to be given to the Woman her self as Mr. Selden observes in the place above-named Ver. 23. And if any mischief follow If the Woman did die Thou shalt give life for life In the Interpretation of this saith Jarchi our Masters differ For some by Life understand that which is properly so called or the Person himself so that it should signifie being put to death But others understand by it a pecuniary Mulct that so much Money should be paid to the Heirs as the Person killed might have been sold for The LXX carry it to quite another sense which is that if a Woman Miscarry and the Child was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed and fashioned that the Man who occasioned the Miscarriage was to pay a Fine But