Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	according_a	pharaoh_n	28	3	9.9422	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49909	Twelve dissertations out of Monsieur Le Clerk's Genesis ... done out of Latin by Mr. Brown ; to which is added, a dissertation concerning the Israelites passage through the Red Sea, by another hand.	Le Clerc, Jean, 1657-1736.; Brown, Mr.; Another hand.	1696 (1696)	Wing L828; ESTC R16733	184,316	356

call it Prospicietur in monte Jehovae since the Person that added it to the Text seems to speak of it as if it were still used in his time But why might not Moses say that this Proverb was in use etiamnum hodie since perhaps this Form was used from the days of Abraham down to Moses This I am certain of that there is nothing in the whole Matter which does not fitly agree with Moses's time There was a convenient distance enough between Abraham and Moses for the latter to take notice that the aforesaid Form of which Abraham was the Author continued till his own time Nay if the Interval had not been quite so great yet Moses might very warrantably express himself after that manner since this Form is sometimes used by those that writ but a few years after of which we find two Examples in St. Matthew Chap. 27.8 Chap. 28.15 as others have observed before me To these we may add such-like passages out of St. Jerom for he speaking of the Ecclesiastical Writers of his own Age expresses himself after the same manner Saebadius Bishop of Agennum in France Vivit usque hodie lives till now or to this day decrepitâ senectute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Interpreter has rendered it Didymus of Alexandria Vivit usque hodie and has passed the eightieth year of his Age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Bishop of Salamis in Cyprus Superest usque hodie and in his old Age is writing several Books Eunomius of the Arian Party usque hodie vivere dicitur Priscillianus Bishop of Abila usque hodie to this very day is accused by some of the Gnostick Heresie though others maintain that he was not guilty of what is laid to his Charge Priscillianus was slain by Maximus the Tyrant but seven years before St. Jerom writ this We have touched upon this somewhat largely because several places in the Sacred Historians are illustrated by this Observation 8. Likewise they object the name of Migdal Heder Gen. 35.21 that is The Tower of the Flock by which name is supposed to be meant a Tower upon one of the Gates of Jerusalem which was called the Sheep-gate but this is uncertain however if we may believe latter Ages the Tower of the Flock did not belong to Jerusalem Consult our (g) There was a Tower at Jerusalem or not far from that City of the same name as we are informed by Micah 4.8 St. Jerom following the Tradition of the Inhabitants in his time places it not far from Bethlehem in his Epitaph of Paula who after she had visited Bethlehem Not for from thence says she she descended to the Tower of Ader i. e. of the Flock near which Jacob fed his Flocks and the Shepherds watching by night were so happy as to hear Glory be to God on high c. Which as it might be true so it receives no great Confirmation from so Fabulous a Voucher as Tradition is Observations upon this place of Genesis Nor is there any reason why this place should not retain its ancient name in following Ages 9. They suppose that Moses could not possibly write Chap. 36.31 nor reckon up so many Kings of Edom. Now these were the Kings that reigned in Edom before there was any King in Israel After this follow the names of eight Kings who reign'd successively one after another and make as many Generations as there were from Jacob to Obed Grand-father to David and Contemporary to Saul the first King of Judea since from Jacob to Moses there are only four taking Moses into the account Now some answer That Moses foreknew that the Israelites would set up Kings over themselves to which purpose they cite Deuteronomy Chap. 17.14 But is it credible that God likewise revealed to him how many Kings the Edomites were to have and by what Names they were to be called before the Jewish Theocracy was turned into a Kingly Government Now Moses no where tells us that such a Revelation happened to him and indeed whoever will read over the nine Verses wherein the Succession of the Kings of Edom is contained will soon be satisfied that there is no Prophecy in the case for the Sacred Historian there speaks as of a thing past and gone that nothing can be more clearly express'd For what more evident Testimony can there be given that the thing was already past than these Phrases And he died and there reigned in his stead Some body whose name has escaped me solves it another way for he humbly supposes that these Kings reign'd at the same time in different places and for my part I humbly suppose he never read this Chapter his Head being certainly fill'd with Metaphysical Contemplations To deal ingeniously with the Reader the best way to get clear of this Difficulty will be to own frankly that these nine Verses from V. 31 to 39 were added by some one who lived after the Kingly Government was set up in Israel 10. Some have objected that Canaan is called the Land of the Hebrews Chap. 40.15 which in propriety of Speech could be said only at that time when the Hebrews had possessed themselves of it and that therefore the Sacred Historian who was later than Moses accommodated Joseph's way of speaking to the Stile of his own time But we have (h) 'T is plain enough says our Author upon this place that after Joshua had led the Israelites into Canaan all that Country might be called and really was called the Land of the Hebrews But if we should take it in this Sence it would follow that this Passage was written after the time of Joshua as some have believed If we would have it written by Moses we must only understand some part of Canaan where the Hebrews generally fed their Flocks without any disturbance For though they were Strangers and wandered from one place to another yet those Fields might properly enough be said to belong to them where they had pitch'd their Tents for several years with the Consent of the old Inhabitants Now it appears by the Book of Genesis that they sojourn'd for the greatest part about Mamre and Hebron as far as Sichem partly by the Permission of the Natives and partly by Force answered this Objection in our Commentary 11. In Exodus Chap. 6. after the Sacred Historian has inform'd us of Aaron's and Moses's Pedigree he thus goes on v. 26. These are THAT Aaron and Moses to whom the Lord said bring out the Children of Israel from the Land of Egypt according to their Armies These are THEY that spoke to Pharaoh King of Egypt to bring out the Children of Israel from Egypt These are THAT Moses and Aaron Now we do not urge the third Person here say some which 't is plain several Historians have used but the Demonstrative Pronouns that and they which Moses would scarce make use of while he was alive and writing of himself But we must here call to mind that Moses

the Psalmist Psalm 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the Breath of his Mouth Psalm 148.5 He commanded and they were created And as he creates by his Commands so he destroys after the same manner He shall smite the Earth says Isaiah c. 11.4 with the Rod of his Mouth and with the Breath of his Lips he shall slay the Wicked If there is any Sublimity in these Expressions as we own there is it is to be ascribed to the Genius of the Hebrew Language and not to the Eloquence of Moses as Longinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagined for otherwise Moses rather uses an humble stile in his Historical Narrations as Huetius has observed Prop. 4. c. 2. Dem. Evang. And the Earth brought forth Grass ch 1.12 This Verse is a meer Repetition of the former which after Moses had said and it was so was altogether unnecessary But the Hebrew Writers are far from that Severity of the Atticks who could not endure any Superfluities Several things are redundant in the sacred Volumes and others defective which wou'd not a little contribute to the Perspicuity of the Sentence However this is not so much to be attributed to their Writers as to the Condition of their Language which the most partial Patron of it must acknowledge to be unpolished and uncultivated though it sometimes affects as has been observed in the preceding Praragraph according to the Genius of the other Oriental Languages a pompous and magnificent way of Expression God blessed the seventh day and sanctified it ch 2.3 As one contrary is best illustrated by another it will not be mal à propos to enquire what is the meaning of Maledicere diis i e. to curse a day that so we may understand what it is benedicere dici or to bless a day Among the Hebrews that was said to be a maledictus dies or a cursed day which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Romans exsecrabiles or unauspicious by reason of some remarkable Destruction or Calamity which had happen'd on that day Thus Jeremiah 20.14 the Prophet to denote how wretched a Life he lived Cursed be the day says he wherein I was born let not the day wherein my Mother bore me be blessed That is let that day be reckoned ominous in all future Ages for the Birth of an unfortunate Child The Roman Senate out of a servile Compliment to Nero decreed that Agrippina's Birth-day should be reckon'd among the dies nefasti as we find in Tacitus Ann. 14.12 Which Custom the Romans borrowed from the Graecians and they from the Oriental People Now on such a day they were forbidden to show any publick mirth or rejoycing in memory of the unlucky Accident whatever it was that happen'd on it Hence Job cursing the day of his Nativity wishes ch 3.7 that no joy be in it And therefore to curse a day is all one as to pray that it may become execrable and ominous and that all Demonstrations of Gladness may be intermitted upon it to bless a day is to wish that it may be esteemed fortunate and celebrated with publick Rejoycings and a blessed day is the same with a happy or a festival day From these Premises it follows that when God is said to have blessed the seventh day we are to understand by that passage Deum voluisse eum diem festem haberi hilaritèr transigi However we are not to infer from this place that Mankind ever since the Creation of Adam observ'd this day as a Festival because Moses when he relates the History of the earliest times frequently takes occasion to remind the Israelites of the Original of some Rites which he instituted and does not speak as Adam or those that were before him would have done if they had transmitted their own Actions in writing but suits himself to the Language and Genius of his own times See chap. 7.2 To see what he would call them c. 2.19 Here the famous Axiom of the Rabbines takes place Loquitur lex ut filij hominum for God did not want the help of Adam to give names to the Beasts Perhaps this was not done in the compass of one day if as some believe Adam viewed all the several sorts of Animals neither is it credible that all the Creatures in the Universe both wild and tame and all the Fishes were brought before Adam to receive their names In all appearance those Beasts and Fowls that are peculiar to America never came upon this Errand neither will any one I believe presume that the Fishes quitted their Element for this purpose We have already observed in our Dissertation upon the Flood that the word all is frequently applied to signify some certain kinds but not omnia genera and therefore we may suppose that with Eve's Consent Adam bestowed particular names upon some of the tamer and most common Animals in Syria For what occasion had Adam for Speech and Names of things so long as he was alone Therefore the order to be neglected here as it frequently is see ch 1. ● 5 8 10. Now because this is related in a few words we must not therefore conclude that it was transacted in a few hours and therefore we lie under no necessity to affirm with some Interpreters that by a miraculous and extraordinary Effect of the Divine Power all sorts of living Creatures came in troops to Adam to have names bestowed upon them 'T is more agreeable to reason to believe that words were invented by degrees and that these Animals received their names as our first Parents happen'd to behold them or to talk of them And whatsoever Adam called every living Creature that was the name thereof ibid. The Rabbines pretend that these names were given them in the Hebrew Tongue but how precariously this is affirmed we have plainly shown in our Dissertation about the Hebrew Tongue Perhaps Moses designed to hint in this place that the Invention of a Language which is of such absolute necessity to all the affairs of humane Life was one of the first cares of our first Parents or perhaps the Sovereignty of Man over the Beasts is intimated by this bestowing of names upon them Whence among the Eastern People those that had new Masters had new names given them by them as Joseph from Pharaoh Gen. 41.45 Eliakim King of Judah from Pharoah Necha 2 Chron. c. 36.4 And Daniel and his Companions by Nebuchadnezzar Dan. 1.7 The Rabbines likewise and some of the Interpreters pretend that Adam bestow'd these names with great Sagacity and Wisdom from whence they conclude that he was acquainted with their different natures as Bochart endeavours to show Hieroz part 1. lib. 1. cap. 9. But that Learned Man takes it for granted all along that Adam spoke Hebrew such as we find it in the holy Volumes which as we have already observed is doubtful Besides those names are sometimes taken from something remarkable obvious