Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	power_n	9,916	5	5.0704	4	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

〈◊〉 〈◊〉 〈◊〉 teaching was necessary to be supplied in the latter clause which their misreading or otherwise reading the former had involved to make the construction more commodious the sense remaining still the same The fourth passage is out of the Decalogue Exod. xx 12. wherein all accord C C. only in that explicatory Supplement to this command out of Exod. xxi 17. He that curseth father or mother S. Mark ch vii 10. changes the verb from the Indicative to the Imperative and more agreeably to the stile of a Law-giver reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him dy the death but this difference is not worthy to come into account The fifth instance of any intire Text alledged not to speak of places meerly referred to or toucht upon where it is uncertain whether the Evangelist more ey'd the Original or Septuagint is touching the institution of Marriage Mark X. 6 7 8. Wherein again all three exactly accord excepting only that the Septuagint seem to have taken one small but Emphatical word out of the 25. verse and put it into the 24. of Genes ii for they read They two shall be one flesh C. Two is not in the Hebrew but notwithstanding taken from the Septuagint by our Evangelist as being indeed very much to his purpose The sixth instance is again in the Decalogue and therein of the Repetition of the whole second Table summarily Mark X. 19. Now the difference herein is greater in the Greek of these Writers than it appears in the English so that we may safely say the Translation is not the same with the Septuagint The prohibitive particle the mood or way of speaking all along is changed and the order of the Precepts totally inverted And finally instead of the Tenth Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Thou shalt not covet in which the Septuagint exactly follow the Hebrew S. Mark has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defraud not or Deprive not A manifest Variation and no doubt designed to teach us what kind of Coveting is chiefly forbid in that command namely the nourishing such desires as put us upon contrivances to obtain what is our Neighbours or to get to our selves by depriving others of their right B. A passage very remarkable And this liberty even in the very text of the Decalogue or Moral law it self I may say nothing but our Lord's Authority as the Christian Law-giver or present inspiration could have warranted The seventh Testimony which S. Mark produces we find in Chap. xi 17. out of Isai lvi 7. CC. and the Eighth Chap. xii 10. out of Psalm cxviii 21. CC. In both which there is no variation at all between Hebrew Septuagint or Evangelist The Ninth is in S. Mark Chap. xii 19. where he expresly indeed refers to the old Law but we cannot think by his reporting it he lookt upon himself concern'd to produce the words of the text That Law we find extant Deut. xxv 5. Where in the Hebrew it is If he have no Son in the Septuagint If he have no Seed In S. Mark If he leave no children And again ver 7. The office of the surviving brother is termed in the Hebrew and Septuagint Raising up his brothers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Mark Raising up seed unto his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed in an Historical relation of this custom before it was past into a formal Law Genes xxxviii 8. both Hebrew and Septuagint have with a very small difference this latter phrase B. However this must be allowed a proof of the liberty he takes to report the sense not the words of the Law and so not to confine himself to any Translation The last instance I will alledge out of S. Mark is Chap. xii 26. where he repeats God's words Exod. iii. 6. which in the Septuagint run thus I am God of Abraham God of Isaac and God of Jacob The Text consisting of proper names there could not well be greater Variation than by putting in all along the Article which here bears a great Emphasis to the purpose for which our Lord alledged that Testimony A. and that S. Mark does reporting it thus I am the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Abraham the God of Isaac and the God of Jacob. So that in summ A. 3 in Ten Texts out of S. Mark we have three wherein the Evangelist manifestly recedes from or alters the Septuagints Translation CC. 4 We have four wherein both Hebrew Septuagint and Gospel all agree C. 2 We have two in which he may be said properly to follow the Septuagint because he keeps to their Version even as to what is not in the Hebrew in terms B. 4 And we have to omit other less variations four instances of the liberty in two of them very great which he takes in leaving both Hebrew and Septuagint Whereby it is evident the Holy Ghost did not intend in the stile of the New Testament to Canonize any Translation by a constant and perpetual observation of it Q. E. D. CHAP. IV. Texts out of the Old Testament cited by S. Luke THE first is in his First Chap. ver 16 17. where he evidently cites a Verse or two out of the Prophet Malachi but with such liberty as I have asserted The Text in the Hebrew runs thus Malach. iv 5 6. Behold I send you Elijah the Prophet And he shall turn the heart of the fathers to the children and the heart of the children to their fathers The Septuagints Version in this Chapter is very disorderly and perhaps has sustained wrong but I shall as justly as I can represent their rendring these words † Behold I will send unto you Elias the Tishbite A very corrupt Addition whose or with what design God knows Sure it is that the Jewish Rabbies teach and particularly David Kimchi upon this very Text that Elias the Tishbite's soul is to come into a body created like the former which he had and that he is to appear and call together the Jews from the several parts of the world immediately before the coming of the Messias Three days before say some of them Now how excellently the Version of the Septuagint favours this Fable and whether this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dote with or on the Rabbies as some body taxes others to do let the world judge The Angel in S. Luke expresly interprets the Prophecy of S. John the Baptists coming in the Spirit and power of Elias c. But enough of this The Septuagint again proceed misinterpreting Who shall restore the heart of the father to the son and the heart of a man to his neighbour How strangely different from what we heard in the Prophet and from what we find in S. Luke's Text who tells us an Holy Angel spoke to Zachary the father of John the Baptist concerning his son thus A. He shall go before him that is John the Baptist before Christ in the Spirit and power of Elias to turn the hearts of