Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	house_n	zion_n	80	3	9.3421	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56633	A commentary upon the second book of Moses, called Exodus by the Right Reverend Father in God, Symon, Lord Bishop of Ely.	Patrick, Simon, 1626-1707.	1697 (1697)	Wing P775; ESTC R21660	441,938	734

17 25. and sometimes at the door of the Tabernacle XXXI Deut. 14 15. Because the Cloud abode thereon and the Glory of the LORD filled the House The Cloud and the Glory of the LORD were not two different things but one and the same as the Pillar of Cloud and of Fire were For outwardly it was a Cloud and inwardly a Fire and accordingly here the External part of it covered the Tabernacle without while the Internal part shone in full Glory within the House Thus it was upon Mount Sinai where Moses is said to draw near to the thick Darkness where God was XX. 21. That is the Glory of the LORD was in that thick Darkness And so we read before that the Glory of the LORD appeared in the Cloud XVI 10. And so those words are to be interpreted XXIV 16. The Glory of the LORD abode upon Mount Sinai and the Cloud covered it that is covered the Glory of the LORD not the Mount six days After which on the seventh day the Glory of the LORD broke through it and appeared like devouring fire in the sight of all the People v. 17. Ver. 36. And when the Cloud was taken up from over the Tabernacle the Children of Israel went onward in their journeys That is the LORD whose glorious Presence was in this Cloud led and conducted them in all their Removals And therefore they are said to have journeyed at the commandment of the LORD because when the Cloud wherein the LORD was was taken up then they journeyed IX Numb 17 18 20 23. Ver. 37. But if the Cloud were not taken up then they journeyed not till the day that it was taken up They were wholly governed by its motions and followed its directions Ver. 38. For the Cloud of the LORD So it is called also in X Numb 34. because the Glory of the LORD was in it Was upon the Tabernacle by day And so it was by Night but then had another appearance as it here follows And fire was on it by night The Fire and the Cloud as I said v. 35. were not different things but the same Pillar which was dark by day when there was no need of light shone like fire by night when the dark part of it could not be seen to lead and conduct them It appeared therefore like a Cloud by day and turned the light side to them which was bright as fire by night that they might march if there were occasion by its direction both day and night And thus it is described XIII 21 22. IX Numb 15 16 c. And so this Verse may be translated The Cloud of the LORD was upon the Tabernacle by day and the Fire was bo in it i.e. in the Cloud by night For so they are elsewhere described as one within the other V Deut. 22. The LORD spake unto all your Assembly out of the midst of the fire of the Cloud and of the thick Darkness In the sight of all the Children of Israel throughout all their journeys The whole Congregation had constantly this comfortable Token of God's Presence among them by the Cloud in the day time and Fire in the night which never left them all the time they were in the Wilderness but brought them to Canaan The End of the Book of EXODUS ERRATA PAge 3. line 1. read See Gen. L. 26. l. 27. dele now before more p. 5. l. 24. r. Aben-Ezra p. 12. l. 6. r. the Hebrews p. 27. l. 12. r. Schalschalah p. 31. l. 5. r. he called his Son p. 41. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. ult r. his words p. 56. l. 1. for exciting r. exerting p. 62. l. 19. r. because he came with an unusual p. 68. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70. l. 10. r. all this converse l. 19. r. Temara p. 71. l. 9. r. though not very far p. 73. l. 11. r. kashah p. 75. l. 17. r. such knives p. 80. l. 22. r. should not go alone p. 81. l. 13. r. Schalshalah Hakkabalah p. 86. l. 17. r. Taskmasters p. 114. l. 14. r. Gaulmyn p. 136. l. 12. r. Quastiones Alnetanae p. 138. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 139. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 141. l. 23. for Aretius r. Huetius l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 143. l. 17. r. as the Jews did long p. 153. l. 20 31. r. Schechin p. 163. l. 22. r. as the Wheat and the Rye 23. r. Trees were not broken p. 193. l. 1. r. expresly p. 197. l. 4. r. Elaeochrisin p. 220. l. 22. r. without the profession p. 242. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 249. l. penult r. so long p. 250. l. 28. r. the next verse p. 251. l. 12. r. to protect them p. 256. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 4. r. tells this story p. 268. l. 13. r. compact p. 278. l. 25. r. distress p. 285. l. 12. r. when we sat p. 294. l. 10. r. who therefore tells them p. 309. l. 24. r. some other Stations p. 324. l. 17. r. German Jews p. 345. l. 6. r. of our minds p. 351 l. 21. r. phrase imports p. 366. l. ult r. and not in any p. 370. l. 18. r. they are the words p. 376. l. 16. r. backward p. 377. l. antepenult r. Gem. Bab. p. 380. l. 25. r. therefore ought not p. 427. l. 15. r. opprobrious p. 443. l. 31. r. where he pleases p. 449. l. 14. r. eat and drink p. 460. l. 3. r. to be true p. 462. l. 9. r. here p. 464. l. 26. r. having owned him p. 466. l. 31. r. he speaks p. 487. l. 3. r. when they were p. 488. l. 13. r. the ten words p. 501. l. 24. r. so in the six p. 511. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 513. l. 33. r. set it up p. 520 l. 19. r. make for it p. 545. l. 31. r. Jaspis p. 559. l. 2. r. letters deep p. 567. l. 1. r. and his sons his sons garments p. 572. l. 24. r. which went round p. 573. l. ult r. the Jews say p. 580. l. 18. r. in the first p. 585. l. 30. r. that he might p. 586. l. 11. r. at his entrance p. 608. l. 19. r. Periegetes p. 609. l. 15. r. unto thee p. 614. l. 9. r. take to the Rosamim l. 11. r. take to thee p. 617. l. 6. r. contented themselves p. 623. l. 13. r. were ordered p. 631. l. 8. r. rebuking them p. 640. l. 11. r. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 642. l. 30. r. make thee Prince p. 666. l. 18. r. v. 20. p. 674. l. 25. r. till men p. 677. l. 16. r. thine inheritance p. 679. l. 17. r. ad praelium ferunt p. 683. l. 20. r. fear oct of their p. 714. l. 9. r. Author of Sepher l. 26. r. in the latter end it is probable p. 721. l. 7. r. as the Priess Books Written by SYMON PATRICK D. D. now Lord Bishop of ELY and Printed for Richard Chiswell THE Parable of the Pilgrim written to a Friend The 6 Edition 4to 1681. Mensa Mystica Or a Discourse concerning the Sacrament of the Lord's Supper In which the Ends of its Institution are so manifested our Addresses to it so directed our Behaviour there and afterward so composed that we may not lose the Profits which are to be received by it With Prayers and Thanksgivings inserted To which is annexed Aqua Genitalis A Discourse concerning Baptism In which is inserted a Discourse to persuade to a confirmation of the Baptismal Vow 8vo Jewish Hypocrisie A Caveat to the present Generation Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness from the sickness and recovery of the Jewish State To which is added a discourse upon Micah 6. 8. belonging to the same matter 8vo Divine Arithmatick A Sermon at the Funeral of Mr. Samuel Jacomb Minister of St. Mary-Woolnoth-Church in Lombard-street London With an Account of his Life 8vo A Sermon preached at the Funeral of Mr. Tho. Grigg Rector of St. Andrew-Vndershaft London 4to An Exposition of the Ten Commandments 8vo Heart's Ease Or a Remedy against all Troubles With a Consolatory Discourse particularly directed to those who have lost their Friends and Rekitions To which is added Two Papers printed in the time of the late Plague The sixth Edition corrected 12mo 1695. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by St. Paul in 1 Tim. 3. 15. 4to An Examination of Bellarmin's Second Note of the Church viz. A NTIQVITY 4to An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church In Two Parts 4to A private Prayer to be used in difficult times A Thanksgiving for our late wonderful Deliverance A Prayer for Charity Peace and Unity chiefly to be used in Lent A Sermon preached upon St. Peter's Day printed with Enlargements 4to A Sermon preached in St. James's Chappel before the Prince of Orange Jan. 20. 1688. on Isaiah 11. 6. A Second Part of the Sermon before the Prince of Orange on the same Text. Preached in Covent-Garden A Sermon preached before the Queen in March 1688 9. on Colos 3. 15. A Sermon against Murmuring preached at Covent-Garden in Lent 1688 9. on 1 Cor. 10. 10. A Sermon against Censuring preached at Covent-Garden in Advent 1688. on 1 Cor. 4. 10. Fast-Sermon before the King and Queen Apr. 16. 1690. on Prov. 14. 34. A Thanksgiving-Sermon before the Lords Nov. 26. 1691. for reducing of Ireland and the King 's safe Return On Deut. 4. 9. A Fast-Sermon before the Queen Apr. 8. 1692. On Numb 10. 9. Sermon before the Lord Mayor at St. Brides Church on Easter-Munday 1696 on 2 Tim. 2. 8. A Commentary on the First Book of Moses called Geneses 4to 1695. A Commentary on the Second Book of Moses called Exodus 4to 1697. A Sermon before the Lords Nov. 5. 1696. on Dan. 4. 35.

it As in 1 Sam. XVII 34. we meet with this very Expression concerning Goliath a man of war from his youth i. e. a great Warriour And in the foregoing Chapter David is called both isch Milchamah a Man of War and isch Toar a Man of Form or Beauty i. e. a beautiful or comely Person as we translate it 1 Sam. XVI 18. And in this very Book isch de varim a Man of Words is an Eloquent Man The LORD is his Name He seems to allude unto that which God said to Moses when he first appeared to him III. 14 15 16. VI. 3 4 6. Ver. 4. Pharaoh's Chariots The Hebrew word Mercavah comprehends the Horses by which they were drawn which were commonly four to each Chariot as Maimonides probably gathers from 1 Kings X. 29. Where a Horse is said to come up out of Egypt at an hundred and fifty shekels and a Chariot at six hundred because it comprehended four Horses More Nevoch P. I. c. 70. Chosen Captains The Hebrew word Schalish imports something extraordinary either in their Stature or in their Command which they had perhaps over three Squadrons as we now speak But Hen. Valesius a very Learned Man thinks the LXX rightly translated the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he translates three fighting out of a Chariot For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both words belonging to Military Discipline which they call Tacticks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he takes to be of the same kind and rightly rendred by Rusinus ternos statores in Euseb Histor Eccles L. IX c. 9. p. 358. Ver. 5. Sank to the bottom as a stone The Waters which stood up like a Wall falling down with great violence upon them they sank under their weight to the bottom of the Sea from whence after some time they rose up again and were thrown upon the shore XIV 30. though not all of them but some seem to have been buried in the bottom of the Sea See v. 12. Ver. 6. Right hand Is frequently used for the height of Power exerted in the Preservation of good Men or the Destruction of the bad XX Psalm 6. XXI 8. Ver. 7. In the greatness of thy excellency c. All words being too low to declare the greatness of God's Power which appeared in the overthrow of the Egyptians he indeavours to rise higher and higher in his Expressions to show how much he admired it Thou sentest forth thy wrath He seems to allude unto God's looking upon them through the Pillar of Fire and of the Cloud XIV 24. and to the Thunder and Lightning which are supposed to have come from thence Ver. 8. And with the blast of thy nostrils This may relate to the strong Wind which drove the Sea back XIV 21. The waters were gathered together This word Aram or Haram signifies to heap up together From whence the Arabians call those great Banks which are raised to keep in Waters from over-flowing a Country by the name of Arem or Harem as Bochartus hath observed in his Phaleg L. II. c. 26. And so the word may be here translated the waters were heaped up as banks on each side of the Israelites Ver. 9. I will divide the spoil It belonged to Kings and chief Commanders to divide the Spoil as Moses David and Joshua did among the Soldiers My hand shall destroy them Or repossess them as it is in the Margin bring them back to their Slavery in Egypt Ver. 10. They sank like lead It signifies the suddenness of their destruction for a Talent of Lead sinks in a moment Ver. 11. Who is like unto thee among the Gods Or the mighty ones as it is in the Margin For Elim is the Plural of El which comes from Ejalah saith the Author of Sepher Cosri which denotes fortitude or strength For from him proceeds all Power and Might but is himself more Sublime and Eminent than to be likened to any other Power according to these words which he quotes for the proof of it Pars IV. Sect. 3. Fearful in Praises I see no solidity in the Gloss of R. Elieser that Moses speaks in the Plural Number because the Angels praised God above when the Israelites praised him below Pirke Elies c. 42. The plain meaning is that he ought to be praised with the greatest Reverence for to him alone as Conradus Pellicanus glosses belongs all Honour and Glory who can never enough be praised Ver. 12. The Earth swallowed them They who were drowned in the Sea are here said to be swallowed up in the Earth just as Jonah saith when he was in the Sea that he went down to the bottom of the Mountains and the Earth with her bars was about him for ever II. 6. because the Sea which swallowed both him and the Egyptians is in the Depths of the Earth R. Elieser thinks that they being thrown upon the Sea-shore XIV 30. the Earth opened her Mouth and swallowed them up Which is possible but there is no necessity of so understanding it Rather after the Israelites had spoiled them the Sea which had cast them on shore afterwards as is usual carried them off again and buried them in the Sand or Mud. Ver. 13. Thy holy habitation The Country where God himself intended to have a dwelling place v. 17. Ver. 14. The Inhabitants of Palestina The Philistins seem to have been the most valiant People in that Country to which the Israelites were to go and therefore here mentioned Ver. 15. The Dukes of Edom. Concerning the word Alluphe see XXXVI Gen. 18. By this it appears that Idumaea was at this time under the Government of Dukes though before Moses his Death they had Kings XX Numb 14. For they often changed their Government as I observed upon XXXVI Gen. where Moses gives an account both of their Dukes and of their Kings Ver. 16. Shall be as still as a stone The LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into stones i. e. so struck with the terrour of the LORD that they remained unmoveable as stones having no heart to oppose the passage of the Israelites into Canaan Ver. 17. The Mountain of thine Inheritance Moses seems to have foreseen by the Spirit of Prophecy that God would place his Habitation upon Mount Sion Which he understood perhaps from the Sacrifice of Isaac upon Mount Moriah XXII Gen. Ver. 18. The LORD shall reign for ever and ever It may signifie that when they came thither they would always acknowledge him for their Sovereign who had done such mighty things for them Ver. 19. The Horse of Pharaoh went in with his Chariots c. In this which the Greeks call the Epiphonema of the Song Moses briefly comprehends the whole matter of it and makes it end as it began Ver. 20. And Miriam Or as the LXX the Syriac and others read it Mariam which some think comes from Marah which signifies bitterness as the Arabick word Marara doth and