Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	kindness_n	patience_n	temperance_n	5,199	5	12.0712	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47531	Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...; Animadversiones in libros Novi Testamenti. English	Knatchbull, Norton, Sir, 1602-1685.; J. L.; Walker, Thomas, 1658 or 9-1716.	1693 (1693)	Wing K672; ESTC R4721	170,612	336

agree you must understand the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing very frequent or resume the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third verse altering onely the case And then render it For to this end was the Gospel preached to them that are dead that they may be condemned who were according to men in the flesh but that those who were according to God in the spirit may live Or thus that they may be condemned who walked after men in the flesh and they live who walked after God in the spirit ANNOTATIONS On the II. Ep. General Of S. Peter Ch. 1. v. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ubique locus est accusativo si intelligas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common rule Et hoc ipsum cum omni diligentia introducentes i. e. promoventes jungite invicem cum fide virtutem cum virtute scientiam c. And promoting this very thing to wit that ye may be partakers of the divine nature v. 4. with all diligence join hand in hand with your Faith virtue with your vertue knowledge with your knowledge temperance with your temperance patience with your patience godliness with your godliness brotherly kindness and with your brotherly kindness charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot but think that the Apostle in this place had some reflection on the Ancient customs of the Heathen when they lead their Chorus For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie Chorum ducere or in Choro ducere To lead a Chorus or in a Chorus Now in their Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were complicated together Steph. or as in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They danced holding one anothers hands by the palm waiting each on other or Ministring each to other from whence this word seemeth to have obtained these several significations But behold here a goodly Chorus of Graces where Faith leads the Chorus and the rest of the Graces wait all upon her as it were mutually joyned by the hands and sustaining each the other And this sense I suppose may well fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. c. 2. v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. c. 4. v. 16. V. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod omnis Prophetia Scripturae propria interpretatione non fit Thus the Interlineary and the Old Latin Interpreter That every Prophesie of Scripture is not fulfilled in the proper interpretation or that every Prophecy is not fulfilled in the proper interpretation of the writing or of what is written taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Scriptio or Scriptum as it often is in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor Though others think it more Grammatical to Translate it thus Quod omnis Prophetia Scripture propriae interpretationis non est That every Prophecy of Scripture is not of its proper interpretation But Translate it which way you will the sense is still the same all one as if he had said That every Prophecy was not accomplished according to the litteral that is the proper meaning of the Scripture For Prophesies have for the most part a typical mystical or analogical sense though some time some Prophesie hath a literal one as that concerning Josiah 1 King c. 13. v. 2. and some time a literal and mystical Isai c. 7. v. 14. and that of the Son of the Prophetess Isai c. 8. v. 3 4. As many of the Fathers do expound it And this sense doth fitly agree with the context v. 19. We have also a more sure word of Prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day star arise in your hearts What I beseech you is this light that shineth in a dark place but the Prophesies of Christ in the proper interpretation of the Scripture that is in the letter obscure and wrapped up in darkeness until the day star of the Gospel do manifest and declare the type and mystery in their hearts and therefore he tells them that they ought to know this chiefly and to take heed that they stuck not too much in the naked letter but that they should rather turn their minds to the meaning of the Prophecy to the mystery which was covered in the letter or written word For as it follows v. 21. Prophesie came not of old time by the will of man that is they did not Prophesie in old time of their own head according to their own will but holy men of God spake as they were inspired and acted by the holy spirit in figures riddles types and mysteries that those who saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of the Scripture or the written word might not see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solution or interpretation of it unless to whom the day star of the Gospel was risen in their hearts ANNOTATIONS On the I. Ep. General Of S. John Ch. 2. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To words that are in themselves negative the Atticks add a negation whereof you may see Animad on 1 Tim. c. 4. v. 3. Who is a liar but he that denieth that Jesus is the Christ he is Antichrist who denieth the Father and the Son Whosoever denieth the Son hath not the Father It is unseasonable and needless to add those words which follow in the English and are restored by them and Beza out of the Syriack and Latin copies they being wanting in the Greek To wit He that acknowledgeth the Son hath the Father also Which words are indeed altogether superfluous and serve to no use but rather destroy the sense For those words Who ever denieth the Son hath not the Father are a meer proof of the antecedent proposition That he is Antichrist who denieth the Father and the Son by an answer to a tacit objection As if if any should object I am not Antichrist for I do not Deny the Father and the Son for I acknowledge the Father it should be immediately replied Yea but thou art Antichrist whoever thou art and sayest so and deniest the Son for he who denieth the Son hath not the Father For every one that loveth him that begat loveth him that is begotten of him c. 5. v. 1. And he who honoureth not the Son honoureth not the Father who sent him Joh. c. 5. v. 23. ANNOTATIONS ON The Revelation Ch. 2. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I will cast her and those that commit fornication with her on the bed into great affliction This trajection is so familiar that I cannot but wonder that any should scruple at it Especially the common version being so insignificant The Alexandrian copy reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will cast her into prison but because its single I think we are not to acquiesce in it neither is the reading altogether so pleasing that I am much delighted with it C. 13. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these words be understood of the Lamb which was slain from the foundation of the world as many think then are they to be understood of Christ exhibited in the type of the Lamb which from the beginning of the world was slain by Abel for a Sacrifice whereby he testified his Faith in Christ to come and offer'd himself a Sacrifice for the sins of the world But perhaps we may better say with the Greek Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an Hyperbaton as if we were to read Whose names are not written from the foundation of the world in the book of life of the Lamb that was slain As were theirs which did not worship the Dragon such as were in the Greek Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All those that were Martyrs for their piety in the Old Testament as also Luke saith in his Gospel c. 10. v. 20. Rejoyce that your names are written in heaven And for confirmation of this Hyperbaton we read c. 17. v. 8. And they that dwell on the earth shall wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose names are not written in the book of life from the foundation of the world Where no mention at all is made of the Lamb that was slain Which is a kind of demonstration that the words are to be understood as they are before rendred according to the Scholiast FINIS