Selected quad for the lemma: death_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
death_n darkness_n light_n shadow_n 7,372 5 9.4624 5 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
A37290 An exposition of the Book of the Prophet Isaiah by the endeavours of W. Day ... Day, William, ca. 1605-1684. 1654 (1654) Wing D472; ESTC R6604 788,151 544

There is 1 snippet containing the selected quad. | View lemmatised text

seemes he begun with Galilee and shewed the greatest spight there which made that alone to be named here Or that alone is here named because Galilee was the richest and most populous of all the Land of Israel and it will move the more lamentation to tell that so rich a Countrey shall be spoiled and so populous a Countrey wasted then to tell of the spoiling and desolation of a Land which is not so rich and populous Note that neither of the two afflictions which are spoke of in this verse were light in themselves But when Israel was afflicted by Tiglah-Pileser he was said to be lightly afflicted in comparison of that affliction which he suffered afterwards by Salmaneser which of the two was farre the most grievous affliction Note also that when it is said that the dimnesse or affliction of Judah wherewith Sennacharib shall afflict him shall not be so great as the affliction of Israel wherewith Tiglah-Pileser first and afterwards Salmaneser shall afflict him The affliction of Israel by Tiglah-Pileser and the affliction of Israel by Salmaneser are not to be taken severally as though either of them two were greater than the affliction of Judah by Sennacharib for the affliction of Israel by Tiglah-Pileser seemes not to have been greater than the affliction of Judah by Sennacharib but joyntly q. d. Yet shall not the affliction of Judah by Sennacharib be so grievous as the affliction of Israel by Tiglah-Pileser and Salmaneser For Tiglah-Pileser shall begin to destroy the Israelites and to carry them into Captivity out of which they shall not be redeemed And what he hath begun Salmaneser shall make an end of For he shall carry the residue into perpetuall captivity and destroy Israel from being any more a People or a Kingdome But Sennacharib shall not be able to deal thus with the Jewes for though he shall over-run all Judea yet he shall not prevail against Hierusalem So that out of Hierusalem shall Judea be peopled again and flourish 2. The People that walked in darknesse i. e. For the People of Judah and especially of Hierusalem which shall be grievously afflicted by Sennacharib and his Host c. By Darknesse he meaneth Misery and Affliction which the Hebrewes often signifie by the Metaphor of Darknesse Note here that he puts a Praeterperfect Tense for a Future as before He gives a Reason here in this and the following verses why the dimnesse or affliction of Judah should not be so great as the affliction of Israel in his vexation Have seen a great light i. e Shall receive great comfort and a great deliverance Here again a Praeterperfect Tense is put for a Future And by light he meaneth comfort For as the Hebrewes doe often put darknesse to signifie misery and affliction So they doe put light to signifie comfort and prosperity and both by a Metaphor This was fulfilled when the Lord destroyed by his Angel the huge host of the Assyrians which had wasted the Land of Judah and did at that time besiedge the chief City Hierusalem of which you may read 2 Kings Cap. 18. and 19. They that dwell in the Land of the shadow of death i. e. They that shall dwell in the Land which is overspread with the dark and dreadful night or with black and dreadful darknesse That is they which shall be grievously afflicted This Phrase is every whit the same for sense with that which went a little before namely with that The People that walked in darknesse By the shadow is meant the night or darknesse For darknesse is nothing else but the shadow of a thick dark body interposed between the light and the thing darkened And the night is nothing else but the shadow of the earth interposed between the light of the Sun and the Air or whatsoever else is thereby made dark He calls that the shadow of death which is such a shadow or night or darknesse as is as dreadful as death or which affrights a Man with the terrour of death or which is such as death brings for upon whom death seizeth him it depriveth of all light Wherefore a dead man is called Lumine cassus i. e. one deprived of light by the Prince of Latine Poets And on the contrary Wherefore is light given to him that is in misery saith Job Job 3.20 That is why doth he live Again by the shadow of death may be meant such darknesse as the dead have in their Sepulchres for death is put sometimes for the dead per Metonymiam adjuncti as cap. 28. v. 18. and Sepulchres are wholly dark without any light at all The Prophet Amos speaking of the night useth the very same Phrase as is here used saying Seek him that maketh the seven Stars and Orion and turneth the shadow of death that is the night into the morning Amos 5. v. 8. And Job useth the shadow of death for a great darknesse when he saith Let darknesse and the shadow of death stain it Job 3. v. 6. Vpon them hath the light shined i. e. Upon them shall the light shine He alludes here to the light of the Sun or Morning And by it doth Metaphorically understand comfort as before It was a Maxime received among the Hebrewes that the Redemption from their temporal enemies such as were the Aegyptians Midianites Philistines Assyrians c. was a Type and Figure of the Redemption which was to be expected in the dayes of the Messiah and accordingly the Redemption here spoken of was the Type and Figure of the spirituall Redemption which was wrought in the dayes of the Messiah Mat. 4. v. 15. Where note that the spiritual Redemption here prefigured was not more peculiar to those which inhabited the Land of Zebulun and the Land of Nepthali and Galilee of the Nations than it was to others though it may seem to concern them more than others at the first reading of Mat. cap. 4. v. 14 15. for the Evangelist by mentioning the Land of Zebulun and the Land of Nepthali and Galilee of the Nations doth onely upon occasion apply this General to those Particular Men and make use of these words Viz. The Land of Zebulun the Land of Nepthali by the way of the Sea beyond Jordan Galilee of the Nations to shew what particular Men he meant though they are not the words of the same sentence because those words were nigh the sentence which he quoted and which concerned his purpose 3. Thou hast multiplied the Nation i e. Thou wilt multiply the Nation of the Assyrians by adding many Nations to it i. e. Thou wilt get together many Nations He puts a Praeterperfect for a Future Tense He useth also here an Apostrophe to Sennacharib who mustered a great Army out of many Nations and marched with it against Judah But not increased the joy q.d. But though thou wilt get many Nations together yet thou shalt not make thy joy the greater Sennacharib when he had gathered a mighty Army together out of almost all Nations