Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	cover_v	head_n	prophesy_v	1,689	5	11.0692	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49907	A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.	Le Clerc, Jean, 1657-1736.; Hammond, Henry, 1605-1660. Paraphrase and annotations upon all the books of the New Testament.	1699 (1699)	Wing L826; ESTC R811	714,047	712

alter it whenever I see sufficient reason That part of those Letters which relates to this matter is as follows I. I shall never forget that advice of St. Austin than which nothing in such matters can be more seasonably call'd to mind That in things obscure and remote from our senses if so be we read any thing in Holy Scripture which may without endangering the Faith we profess be made to comply with different Opinions we should not rashly espouse any of them or if we do yet not so as to resolve not to change our Judgment whatever light be offer'd to us afterwards or to contend not so much for the sense of the Holy Scriptures as our own Opinion as the true sense of the Scripture when it is our own whereas we ought rather to make that to be ours which is the assertion of the Scripture I have set down the whole Passage at length to shew you that I am not so wedded to my present Opinion in this matter as to resolve that no reasons shall move me to forsake it Two things must here in the first place he observed First that the Discourse in 1 Cor. xi is about Men and Women praying or prophesying among others at home For the Women among the Greeks did not appear abroad without a Veil nor therefore stand in need of the Apostle's Admonition which no honest Matron ever acted contrary to And that some of their Neighbours or Acquaintance were present with them in those Exercises is manifest because it is absurd for a Woman praying by her self to cover her Head or to prophesy alone Secondly that as far as the fifteenth Verse the chief scope of the Apostle's Discourse is to shew the Corinthian Women they ought not to prophesy or pray when Men were present without being veiled These two things I take here for certain because they offer themselves to the Readers Mind at first view After therefore St. Paul had alledged Reasons to that purpose at the 10 th Verse he concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause ought the Woman to have upon her Head what viz. a Veil which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatus est of which see Dr. Hammond and my Notes on Gen. xxiv 64 If St. Paul had added nothing more there would have appeared no defect in his Discourse but there follow three words which have extremely perplexed Interpreters because they seem to be altogether superfluous and to have no dependence upon what goes before And indeed if in the Conclusion as Logicians speak there ought to be nothing but what is contained in the Premises either it must be shewn that the sense of these words is couched in what went before or we must acknowledg them to be supervacaneous and to me the former seems to be very easy as it is certainly the best if we do but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is manifestly not contained in the Premises read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when she declares the Revelations made to her or while she is delivering her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So a prophetical Doctrin which Isaiah Chap xxviii 9 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schmouha is stiled by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which I might add a passage out of Herodotus where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken in the same signification but because it is obscure and St. Paul did not learn from him to speak Greek I shall abstain from it But you will ask me I suppose how it came to pass that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which I answer because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much more common in Scripture than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs but once in all the New Testament and not often in the Old And many times it happen'd that the Transcribers substituted a more usual and familiar word in the room of one less known as St. Jerom thought of the Name Isaiah which occurs in Mat. xiii 35 The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not necessary for the Woman to cover her self with a Veil at home but only when she went abroad unless there was this or the like reason for it They that make the discourse here to refer to the Church do not remember that it was unlawful for Women covered or uncovered to speak in the Church as St. Paul teaches in this same Epistle Chap. xiv 34 But at home amongst their Acquaintance nothing hinder'd but they might prophesy if they had received that Gift from God but they ought to have their Heads covered as when they appeared in publick This is my conjecture about this place which I shall not abandon till I meet with something more probable II. It is a place of that nature that as by its obscurity it opens a door for Conjectures so likewise it leaves room for innumerable Difficulties and it is no wonder that very great ones are objected against this of mine which would not be a conjecture if those who are of another opinion could bring no probability against it Nevertheless what you alledg I shall consider as briefly as I can 1. You suppose the Apostle's Discourse here to refer to publick Assemblies in which all or most of the Christians of the Church of Corinth met But it is plain St. Paul forbids Women to speak in publick Assemblies either covered or uncovered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in private Conversation say you it does not seem probable that the Spirit of Prophecy was given Why so It 's true the principal use of it was in Churches but it might be useful also sometimes in private Conversation amongst familiars for Christians to edify one another privately And it is certain Women had it not to preach that being not allowed them by the Apostle 2. But you say tho it was not lawful for Women to teach others yet they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sing in the Church as the learned J. Mede interprets that word I do not deny but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament has that signification and is rendred by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the New Testament I do not know of any place wherein that word is so taken and in this disputation of St. Paul I am sure that signification does no where agree to it 3. That the fault of the Corinthian Women lay in their coming to Church with their Hair all loose is no where intimated by St. Paul who would have much more vehemently inveighed against Christian Women that should have imitated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophetesses or Interpreters of impure Spirits He does not say one word about their Hair being loose or bound up but speaks only of a Veil 4. But why did the Apostle call

place does not necessarily signify Devils or evil Spirits for the Heathens did not always sacrifice to evil Spirits if we consider what were their true Thoughts But the greatest part of their Idolatry consisted in this that when they ought to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Heathens also themselves have confessed that they did not offer sacrifice to Gods but to Demons As appears by the words of Porphyry in Lib. 2. de Abstinentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor did those who knew the powers of the World offer bloody Sacrifices to the Gods but to Demons and this is affirmed in the Latin it is translated creditur which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Divines themselves CHAP. XI Vers 4. Note a. IF it had been the Custom in capital Punishments to cover the Heads only of Men and not of Women our Author would have rightly deduced what St. Paul here says from that practice but seeing there was no difference between Men and Women in this respect why would it have dishonoured the head of a Man to have a Veil cast over him like a condemned Person and not of a Woman I rather think therefore that the Apostle had a respect only to the Custom of the Greeks among whom it had been a disgrace for a Man to speak publickly with his Head covered and a Woman with her Head bare Our Author's distinction between the Prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will appear to be vain if we compare Mark xiv 3 and Mat. xxvi 7 Vers 7. Note b. Here our learned Author abuses an impropriety in the Septuagint to enlarge our Lexicons with new significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he does also elsewhere I. It is false that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chabod simply taken signifies a Beam tho if it be added to the word Sun it signifies its Splendor and Beams It is false also that because the Septuagint have perhaps somewhere tho I cannot tell where improperly rendred what ought to have been translated a Beam by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Beam To authorize that signification it was requisite they should have frequently and industriously used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose and not rashly before they were aware II. Nor is it true that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ever rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be metaphorically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those words are promiscuous The Doctor should have produced but one example in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a Beam or Splendor Besides is this Phrase the Woman is the beam of the Man any thing plainer than this is the glory of the Man which he interprets by the former But the truth is what our Author here says is only a misinterpretation of Grotius's Note upon this place to which I refer the Reader III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Septuagint for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that symbolical likeness of God which appeared in the Tabernacle because that used to be so called and not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any Similitude as well as the Hebrew word There is nothing more deceitful than such sort of reasonings as the Doctor often makes use of in order to find out the signification of words unless at the same time their Use and Analogy be regarded IV. Setting aside what is said about the Glory of God in the Pentateuch which does not at all belong to this place tho Grotius thinks otherwise the Man is called the Glory of God because whoever looks upon a Man will perceive him to be a piece of Workmanship worthy of the divine Majesty and give Glory to him upon that account And the Woman is the glory of the Man because there is some ground for the Man to glory when he considers that the Woman was formed out of his Body and created for his Help and Assistance The following Verse does shew that by being his glory the Apostle means that for which he was made and we need not go any further to understand St. Paul's Mind The sense of the whole place is that the Man indeed ought to have his Head uncovered because God made him as his other Works to be beheld and it is not for the glory of God to have that Work of his hid by a Veil but the Woman which was made for the Man ought to be veiled because she is inferior to the Man who uses her as he pleases and would have her veiled It is for the Man's glory to have his Authority appear over the Woman and as in other instances so in this particularly of having her conceal her self whenever he pleases Solomon has a saying in the xi th Chapter of Proverbs vers 16. which according to the Version of the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so saith Esdras Lib. 3. c. iv 7 of Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of this whole reasoning and many other such it must be observed that they are not at all demonstrative because they are not grounded upon things that are unchangeable but alterable according to the Custom or Opinion of Men. It was thought by the Greeks to be a token of the Mens Authority over the Women for the Men to appear abroad with their Heads uncovered as being their own Masters and exposing themselves to every ones view and on the contrary an Argument of subjection in Women to go abroad veil'd because that signified them to be but one Man 's who had power to remove their Veil and would not have them publickly beheld But if a contrary Custom had prevailed St. Paul would have reasoned quite otherwise to perswade the Corinthians to what he endeavoured to induce them viz. to do all things decently in the Church and wherever any one prophesied I confess he grounds his Argument also upon the History of the Creation but if we consider the thing who can deny but that the Woman was created after the Image of God and for his Glory as well as the Man See Gen. ii 27 Nor indeed is this denied by St. Paul but only in a certain sense viz. as the Woman is said to have been created after the Man and to be an assistant to him And in this sense only his reasoning is valid and not by a general and if I may so speak mathematical deduction Vers 10. Note d. The Rabbi cited by Schickard was not a Talmudical Doctor but only cited a place out of the Talmud as we may see by the words that Schickard alledges Ibid. Note e. About this difficult place of Scripture I have written two years ago two Letters in answer to a Friend who desired to have my Opinion of it which I shall here propose to the Readers examination declaring my self ready to

the Springs are constantly running and the Fields are clothed with Grass And then if we consider what a multitude there is of Cattel partly for Food partly for carrying and partly for clothing our Bodies and the nature of Man it self who seems to be formed for contemplating Heaven and the Gods and to adore and worship them and that the whole Earth and Sea lies open for his use When we see I say and consider these and innumerable other things can we doubt whether there is a superior Being who is either the Creator of these things if they were indeed created as Plato thinks or if they always were as Aristotle supposes who is the manager and disposer of so great a work and charge Vers 23. Note b. P. 394. Col. 2. Lin. 42. after the words used of the Apostles If we add what Mr. Selden has observed concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syned Hebraeorum Lib. 1. c. 14. to what is here said of it by Dr. Hammond there will be nothing material left for us to know either about the various significations of that word or about that particular signification of it for simple constituting which Mr. Selden as well as Dr. Hammond has shewn to belong to it in this place You may add if you please the Testimony of Cicero about the Decrees of the Greeks Orat. pro Flacco Cap. 6. Sunt expressa illa praeclara quae recitantur psephismata non sententiis neque auctoritatibus declarata nec jurejurando constricta sed porrigenda manu profundendoque clamore multitudinis concitatae Those excellent Decrees which are recited among them are expressed not declared by Opinions or Authorities or ratified by Oaths but by the stretching out of the Hand and the loud cries of the heated Multitude By this it appears what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies but it is metaphorically applied to signify any constitution or as Ecclesiastical Writers speak ordination as those learned Men thought and have at large proved CHAP. XVI Vers 13. Note a. I Cannot imagin what took up our Author's Thoughts when he said that the Neapolis here mentioned in vers 11. was the same with that in Epiphanius for St. Luke speaks of a City in Macedonia which was situated upon the Gulph of Strymon and Epiphanius Haeres 80. which is that of the Massalians of the City Sichem in the middle of Palestine But the greatest Men do sometimes commit mistakes through forgetfulness or want of care Of Proseuchae Oratories or places for Prayer consult at leisure the Collections of St. le Moine Var. Sac. p. 74. seqq Vers 16. Note b. 1. What our Author here says about the word Python as a name of the City Delphos he took out of Grotius as he often does other things If you would see more of that matter consult Luc. Holstenius ad Stephanum Byzantinum For my own part I do not think that the Spirit of Python here has any thing common to it with the City Delphos or with Apollo besides the name That name of the City Delphos was grown quite out of date before ever the word Python was in use in this sense nor would the Greeks upon that account have called a divining Spirit Python or the Spirit of Python Apollo himself was not called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Phoenician Language as in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 photh or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phython was used to signify a Womans Privy-parts See Isa 3.17 And hence a Prophetess out of whose Privy-parts the voice proceeded or seemed to come might be called in that Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophetess by Phython i. e. one that prophesied out of her Privy-parts of which kind she that first of all resided at Delphos seems to have been who having been killed by Apollo gave occasion to that Fable about the killing of the Serpent Python because the Phoenician word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhasch signifies both a Serpent and a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phython was looked upon as a proper Name Afterwards by a word borrowed from the Tyrians or Sidonians the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called Pythons or such as had the Spirit of Python for this word having grown out of use among the Greeks was afterwards brought in again as Plutarch affirms who is cited by Grotius to that purpose And hence the Antients always interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attribute this kind of Divination chiefly to Women Besides the Passages alledged by Grotius add this out of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man or Woman that speaks or prophesies out of the Belly or a Byzantian by Birth Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Orator who was a Byzantian by Birth of whom see Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divining Spirit or Devil 2. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob does not signify the Belly but the Womb It is rendered indeed by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not rightly as I have shewn in my Notes on Levit. it being rather to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XVII Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza has rightly observed that there is a comparison here made between the Jews of Thessalonica and those of Beraea and that by this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand an extraordinary excellency of temper in the Beraeans which was not in those of Thessalonica Thus the Philosophers thought a Person had need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make him despise pleasure and set himself to the study of Philosophy Zeno in his Epistle to Antigonus extant in Diogenes Laertius Lib. 8. Sect. 8. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For having a great desire to become a Philosopher and shunning that pleasure which is so much cried up and which effeminates the minds of some young men thou manifestly shewest thy self enclined to generosity not only by nature but by choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a generous disposition with a little exercise and a good Master easily attains to the perfection of Virtue The Beraeans are as certain and noble an example of this as any that can be given The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly nobility of Birth or Descent but it is metaphorically used to signify greatness of Mind Seneca likewise interprets the Latin generosus thus Epist 44. Quis generosus saith he Ad virtutem bene à natura compositus Who is a generous man He that is by nature well disposed and formed for virtue Plato or as others think Speusippus in his Definitions tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The virtue of a generous disposition a pliableness of mind to good thoughts and actions Vers 19. Note e. Long before I had read what the Doctor here says or had any thoughts of