Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	darkness_n	heart_n	shine_v	3,010	5	9.0570	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11649	Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.; Annotations upon the five bookes of Moses, and the booke of the Psalmes	Ainsworth, Henry, 1571-1622?	1627 (1627)	STC 219; ESTC S106799	2,398,875	1,194

usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this

shalt give of thy brightnesse in Greeke thy glory upon him as referring it to the shining of Moses face spoken of in Exod. 34. 30 35. and so other Hebrewes expound it as Sol. Iarchi here saith This is the shining of the skin of his face and R. Menachem from the judgement of former Doctors saith thus of thine honour and not all thine honour Hereupon they say The face of Moses was like the face of the Sunne the face of Iosualike the face of the Moone Though Iosua had not all the honour of Moses for There arose not a Prophet since in Israel like unto Moses Deut. 34. 10. yet Iesus Christ was counted worthy of more glory than Moses Hebr. 3. 3. may heare that is heare him as the Greeke translateth and so obey his authority Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him and the sonnes of Israel hearkened unto him that is obeyed him which is further manifested by their words unto him in Ios. 1. 16 17 18. Herein Iesus the sonne of Nun was a figure of Iesus the Sonne of God of whom it is written We were eye-witnesses of his Majesty for he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Sonne in whom I am well pleased HEARE YE HIM 2 Pet. 1. 16 17. Matth. 17. 5. Vers. 21. and he shall aske for him that is Eleazar shall aske counsell of God for Iosua in all doubtfull cases in all their warres c. Or and hee shall aske of him that is Iosua shall aske of Eleazar this the Greeke favoureth translating and they shall aske of him the judgement of Vrim or of manifestations by the judgement of Vrim by the brest-plate of judgement wherein were Vrim and Thummim whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim but hee answered him not 1 Sam. 28. 6. at his mouth in Chaldee at his word by his understanding Gods mouth or Eleazars mouth speaking from the Lord so in Targum Ionathan it is expounded At the word of Eleazar the Priest they shall goe out But then is implied the Lords word by which the Priest was to give answer for it is a rule among the Hebrew Doctors Every Priest that speaketh not by the Holy Ghost and the divine Majesty residing on him they aske not counsell by him Talmud Bab. in Ioma cap. 7. in Gemara For in such consultations though they inquired by the Priest yet the answer came from the Lord as there is an example in David 1 Sam. 23. 9 10 11 12. shall they goe out out to warre and in againe from the same and so in all weighty affaires which were extraordinary Wherefore it was an over sight in Iosua and Israel that they made peace with the Gibeonites and asked not counsell at the mouth of the Lord Ios. 9. 14 15. he that is Iosua himselfe and all the people Whereas the High Priest with Urim and Thummim Lights and Perfections was a figure of Christ as is shewed on Exod. 28. 30. the Lord by this ordinance signified that all governours and people should have their administrations directed by the mouth of Christ For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. CHAP. XXVIII 1 The Lords oblations are commanded to be offered in the time appointed 3 The continuall Burnt-offerings every day with their Meat and Drinke offerings 9 The offerings in the Sabbath 11 in the beginnings of the moneths 16 at the Passeover 26 and in the day of First-fruits or Pentecost ANd Iehovah spake unto Moses saying Command the sons of Israel and say unto them Mine oblation my bread for my Fire offerings the savour of my rest ye shall observe to offer unto me in his appointed time And thou shalt say unto them This is the Fire offering which ye shall offer unto Iehovah Two hee-lambes of the first yeare perfect day by day for a continuall Burnt-offering The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth part of an Ephah of fine flower for a Meat-offering mingled with the fourth part of an Hin of beaten oile The continuall Burnt-offering which was made in mount Sinai for a savour of rest a Fire offering unto Iehovah And the Drink-offering thereof shall be the fourth part of an Hin for the one lambe in the holy place shalt thou cause to be powred out a drink-offering of strong wine unto Iehovah And the other lambe thou shalt make ready betweene the two evenings as the Meat-offering of the morning and as the Drink-offering thereof thou shalt make ready a Fire offering a favour of rest unto Iehovah And in the Sabbath day two hee-lambes of the first yeare perfect and two tenth parts of fine flower for a Meat-offering mingled with oyle and the Drinke-offering thereof The Burnt-offering of the Sabbath in his Sabbath beside the continual Burnt-offering and his Drinke-offering And in the beginnings of your moneths ye shall offer a Burnt-offering unto Iehovah Two bullockes younglings of the herd and one ramme seven he-lambs of the first yeare perfect And three tenth parts of fine flower for a Meat-offering mingled with oyle for one bullocke and two tenth parts of flower for a Meat-offering mingled with oyle for one ramme And a severall tenth part of fine flower for a Meat-offering mingled with oyle for one lambe for a Burnt-offering a savour of rest a Fire offering unto Iehovah And their Drinke-offerings halfe an Hin of wine shall be for a bullocke and the third part of an Hin for a ram and the fourth part of an Hin for a lambe This is the Burnt-offering of the moneth in his moneth through-out the months of the yeare And one goat-buck of the goats for a Sin offering unto Iehovah it shall be made ready beside the continuall Burnt-offering and his Drink-offering And in the first moneth in the fourteenth day of the moneth shall be the Passeover unto Iehovah And in the fifteenth day of this moneth shall be the feast seven daies shall unleavened cakes be eaten In the first day shall be a convocation of holinesse yee shall not doe any servile worke But yee shall offer a Fire offering for a Burnt-offering unto Iehovah two bullockes younglings of the herd and one ramme and seven he-lambes of the first yeare perfect shall they bee unto you And their Meat-offering fine flower mingled with oyle three tenth parts shall ye make ready for a bullock and two tenth parts for a ramme A severall tenth part shalt thou make ready for one lambe throughout the seven lambes And one goat-bucke for a Sin offering to make atonement for you Beside the Burnt-offering of the morning which is