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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65557	Scripture authentick and faith certain a discourse which may serve for an answer to divers late aspersions on the integrity of originals and validity of our modern translations / by Edward Lord Bishop of Cork and Rosse.	Wettenhall, Edward, 1636-1713.	1686 (1686)	Wing W1514; ESTC R23965	40,444	168

〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original But in the latter clause here it is to be noted that Emphatical restrictive term only is added by the Septuagint and not in the Original Hebrew And the Evangelist herein follows the Septuagint C. not the Hebrew which is the first instance we meet with of this kind The Ninth is out of Isai ix 1. produced by S. Matthew iv 15. Not to speak here of the irreconcileable difference as it seems to me between the Septuagint and the Original in such turning aside I will not say perverting the very scope of that whole Paragraph as makes the principal part of it † if taken according to the Septuagints Version unapplicable and impertinent to the Evangelists purpose we will only view that part of it broken off short which our Evangelist alledges The land of Zebulun and the land of Naphthali the way of the Sea beyond Jordan Galilee of the Gentiles The people which sat saith S. Matth. walked Hebr. in darkness have seen a great light and to them that sat in the region Hebr. in the land of the shadow of death light is sprung up or hath shined Thus far exactly do S. Matthew and the Hebrew agree But the Septuagint differ thus The region of Zebulun the land of Naphthali and the rest of the inhabitants of the Sea-coast and Galilee of the nations beyond Jordan Behold a great light ye people that walk in darkness and ye that dwell in the region of the shadow of death light shall shine upon you Any one may perceive by the English these Translations differ but the Greek of S. Matthew and of the Septuagint in this text is much A. more different than the English And S. Matthew here leaves the Septuagint and keeps close to the Hebrew In our Lord's Sermon on the mount there are several concise old Precepts and Doctrinal passages rather toucht and alluded to than any intire text that I have observed produced For the Tenth and last instance therefore out of S. Matthew we will take what he alledges Chap. viii 17. expresly and by name out of Isaiah chap. liii 4. which had our Translators thought good might have been rendred word for word out of Isaiah's Hebrew as they have rendred it out of S. Matthew's Greek But I confess the text is capable of a double sense and therefore they did very wisely according to the different scopes of the Contexts to give it a double rendring However in S. Matthew's text Himself took our infirmities and bare our sicknesses every word answers to the Hebrew But the Septuagint have translated every word different more pertinently perhaps to the Prophets scope than to the Evangelists thus This person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears our sins and is grieved concerning us S. Matthew therefore leaves their translation and himself as far as we know translates a-new And now to summ up our Evidence out of S. Matthew A. 7 It is plain in seven Texts of Ten he forsakes the Septuagint and in diverse of them as all reason induces us to think because they therein forsake the Hebrew which he rather follows CC. 3 In the other three of the Ten we find S. Matthew Hebrew and Septuagint all accord In four of those instances wherein S. Matthew translates a-new he takes that liberty which we asserted receding in part from the very Hebrew it self in expression B. 4 I mean though not so much in sense Finally we have one instance and that only in one restrictive particle C. 1 which he takes out of the Septuagints Version not to be found in the Hebrew but very pertinent and emphatical to his purpose Therefore I. the Authors or Pen-men of the New Testament do not always or with a perpetual consent follow the Septuagints Version but II. They take such Latitude or Liberty as seemed good to the Holy Spirit of God which were the points to be demonstrated CHAP. III. Texts produced out of the Old Testament by S. Mark SAINT Mark in the very beginning of his Gospel produces two Testimonies indeed out of two Prophets but so as they would seem at first sight only one continued Prophecy The first is out of Malach. iii. 1. and in the Hebrew it runs thus Behold I send my messenger and he shall prepare as by sweeping or cleansing the way before my face This the Septuagint thus render Behold I send forth my messenger and he shall view the way before my face S. Mark paraphrases it thus A. Behold I send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark Only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. my messenger before thy face who shall prepare thy way before thee B. A liberty not only altering the words and Translation but enlarging the sense at that rate which nothing but present inspiration could warrant He follows neither Septuagint nor Hebrew The second is the same with the fifth out of S. Matthew wherein S. Mark exactly agrees with his brother Evangelist even to the use of the Pronoun instead of the Hebrew emphatical Noun both of them in that minute difference receding from Hebrew as well as Septuagint But this difference is not sufficient to justifie any mans saying they here left the Version of the Seventy CC. Wherefore we will account all here agreed There is a glance at a passage of Isaiah Mark iv 12. but the text not so directly cited as in S. John we will therefore defer the Examination of it till we meet with it there And supposing we pass that the third text produced by S. Mark out of the Old Testament as far as I have observed is Isai xxix 13. which as to what is made use of by this Evangelist runs thus in the Hebrew This people honour me with their lips but have removed their heart from me and their fear towards me is taught by the precept of men as our Translators have rendred it or more strictly their fear towards me is a taught precept of men And in the Septuagint thus This people they honour me with their lips but their heart is far from me But in vain do they worship me teaching commandments of men and doctrines This last clause indeed S. Mark ch vii 6 7. we will suppose for perspicuities sake a little alters varying the order of the words and omitting the conjunction B. which makes no inconsiderable variation of the Septuagints sense indeed meliorates it and is an instance of the liberty he used thus Teaching for doctrines or as Doctrines the commandments of men C. In the rest word for word he keeps to the Septuagint who undoubtedly as Grotius well conjectures for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read as easily they might in old Manuscripts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to that reading they naturally enough rendred the text as they did and in vain do they worship me for so read it runs word for word thus and in vain is their fear that is worship towards me Then the participle 〈◊〉 〈◊〉