Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	city_n	great_a	house_n	2,802	5	5.4702	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55228	A commentary on the prophecy of Micah by Edward Pocock ...	Pococke, Edward, 1604-1691.	1677 (1677)	Wing P2663; ESTC R8469	247,381	128

purpose Another every man in the City is not only wicked by himself but hath also scant measure Another O man is there yet in the house c. Some by the same work take to be signified not barely a man but a man of greater degree and dignity and expound it Is the man of renown and dignity or great place among them or without an interrogation the man of c. is c. yet in the house of the wicked taking part or going shares with him in raking together by fraud and oppression and for this means using false and scant measure which is abominable hateful and displeasing unto the Lord Or notwithstanding all that the Lord hath cryed his house is still as the house of the wicked filled with treasures wickedly gotten c. A modern Jew takes it to signify the man i. e. saies he that man of wisdom viz. the Prophet spoken of in theforegoing verse and then in reference both to the preceding and following words thus expounds it The man of wisdom that sees thy name cryeth aloud to them in the streets and open places Hear the rod and who hath appointed it and besides this he goes into the houses of the wicked to reprove them for their doings and to warn them and yet they give not heed unto him to turn from their evil waies that is it which he saies yet the man is in the house of the wicked as much as to say while as yet the Prophet is in the house of the wicked wherein are treasures of wickedness and scant measure which is abominable crying with or uttering the voice of the Lord and reproving him for his iniquity and saying unto him Shall I count them pure c. and threatning him with evil from the Lord saying thou shalt eat but not be satisfyed c. even then this very while while the man the Prophet reproves and warns the wicked in his house the statutes of Omri are kept and all the works of the house of Ahab and ye walk in their evil counsels and leave the good counsel of the Prophet and will have none of his reproofs This exposition as novel and differing from all others I thought good to set down at large that the Reader might judge of it perhaps he will find some harshness in it Another acception of the word we have yet in some Versions very ancient and of great authority in which it is rendred fire So the Greek coupling it with the preceding words according to their Version who shall adorn the City shall fire and the house of the wicked treasuring up treasures of wickedness c. So the vulgar rendring it as yet there is fire in the house of the impious treasures of iniquity and a lesser measure full of wrath So the Syriack also and the printed Arab who follows here the Greek take it to signify fire and a learned Jew also who expounds it There shall be yet or perpetuall● a fire in the house of the wicked by reason of the treasures of wickedness c. i. e. those treasures unjustly gotten shall be as perpetual fire to consume him and all that he hath This of his expounding it will be convenient to observe that it may not be thought necessary to say that those others which take the word in this signification did read otherwise then is now usually read in the Hebrew viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haesh instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is certain that he did not and why should it be thought they did that he did not we shall presently see in giving the reason of this variety of rendrings the reason is a seeming ambiguity in one word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haish in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha makes not in it self ought as to to the signification but as it is subservient to the following syllable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish either as a particle of interrogation or admiration according to some who say that the vowel pathach which it hath shews it here to be or as an article put before a noun according to others Then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish written only with aleph having the vowel Chirek that is i underwrit for being a consonant in the Hebrew language though put as answering to A the first letter of our Alphabet which is it self a vowel hath no found of it self but according to the vowell that is joyned with it and therefore as having here the vowell Chirek i. e. i it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ish so if it had the vowel Tzeri i. e. e it would be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esh which undoubtedly signifies fire and the forementioned learned Jew thinks it though read with Chirek or i to have here the same signification as other words that he instanceth in viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ben and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●in have the same signification when written with tzere i. e. e and when written with chirek i. e. i the first grace the second a son and so therefore he would have it to be rendred fire as likewise others as we said not because they read it otherwise then it is now usually read But others think the difference of the sound and vowell to import a difference in the signification too and therefore looking more to the sound then the letters take it here to be the same in signification with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds as this doth Ish and signifies a man though that be usually written with another letter viz. yod or i between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serves only to make the vowel longer and otherwise makes no difference in the sound for that it is not unusual to have that letter omitted in the expressing the vowel without altering the signification And that so it is both here and also II Sam. XIV 19. the only other place whe●e the word is found thus written and in both they would therefore have it signify man and there our Translators seen so to have taken it Others thirdly seeing it is neither written as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esh fire nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man take it to have a different signification from either of them viz. the same with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yesh and to denote that which in our language is agreeing to it in sound is or is there or in the plural number are there so both here and in that other place II Sam. 14. will they have it to signify and by the way it may be observed that in that place the Greek and ancient Latine so render it though here otherwise It is not i. e. not possible to turn And for confirmation of this makes not only the autority of the ancient Chalde

Israel but to Iudah also which thence took the infection What is or as Others think it more properly rendred Who is the transgression i.e. Who is the cause of the transgression of Iacob Is it not Samaria that is the King or inhabitants of Samaria which being the chief City of the Kingdom at that time corrupted all the other places thereof by its ill example So Who is the high places of Iudah that is Who is the cause that in several places of Iudah high places contrary to the law are built for false worship Is it not Ierusalem the Royal City that is the King and inhabitants of Ierusalem who having first built such there the infection thence spread it self through the whole land of Iudah and they also did what they saw done at Ierusalem for looking on that as an holy City they supposed nothing would be done there which they ought not to follow 6 Therefore I will make Samaria as an heap of the field and as plantings of a vineyard and I will poure down the stones thereof into the valley and I will discover the foundations thereof Samaria as an heap of the field Samaria having been first in sin shall be first in punishment which punishment is here described He who for the wickedness of the inhabitants maketh of a City an heap of a defenced City a ruine Isa. XXV 2. will cause her by the Assyrians his instruments to be made as an heap of the field or a wast hillock or heap of rubbish in the field And as plantings of the vineyard such places as are planted with vines which they use to plant on hillocks as best thriving in such places so that the place where Samaria stood shall be as such a field only and for such use as if there never had been there a populous inhabited City This shall be brought to pass by their rowling or throwing down the stones thereof for it stood on an hill into the valley when they shall have rased it to the very foundation and plucked up even the lowest stones that were covered with the Earth so that there be not left one stone standing upon another Mat. XXIV 2. Luc. XIX 44. where the like destruction of the Temple Ierusalem is described The Latin renders it as an heap of stones in the field where a vineyard is planted and so Some expound an heap of the field an heap of stones gathered out of the field that they may not hinder them that work and thrown up together afterwards to be thrown out of the field and dispersed Others somwhat differently but all make the scope to be the expression of utter destruction and desolation Compare cap. III. 12. and Ierem. XXVI 18. where the same thing that here is meant is expressed in terms tending to the same purpose That Samaria was thus ruin'd by the Assyrians seems manifest out of the 2 Kin. XVII 24. c. where the People brought up by the King of Assyria are said to be placed in the Cities of Samaria not in Samaria it self 7 And all the graven Images thereof shall be beaten to pieces and all the hires thereof shall be burnt with the fire and all the Idols thereof will I lay desolate for she gathered it of the hire of an harlot and they shall return to the hire of an Harlot And all the hires thereof That we may know what is meant here by hires compare Hosea II. 12. where the Idolatrous People are taxed for saying of their vines and figtrees These are my rewards or hire for the word is of the same root with this here and differs only in the last letter that my lovers that is my Idols have given me Add out of ver 5. for she said I will go after my Lovers that give me my bread and my water my wool and my flax mine oyl and my drink and what God saith ver 8. she did not know that I gave her Corn and Wine and Oyl and multiplied her Silver and Gold which they prepared for Baal viz. for presents to Baal or wherewith they made Baals as cap. VIII 4. it is said of their Silver and their Gold have they made them Idols These expressions being considered it will appear that by hires may be conveniently understood all their wealth and good things which they looked on as the gifts of their Idols and rewards of their service to them or those pretious things and rich donaries which having receiv'd and gain'd from their own People or others their friends and partners with them in their Idolatry they dedicated to their Idols or made Images of or adorned them and their Temples with And according to this last interpretation Some will have the Idols to be compared to harlots and the Idolaters to their Lovers who bestow gifts on them for their hire and recompence of their lewdness but this is by Others excepted against because otherwhere in Scripture the Idolaters are compared unto Strumpets which prostitute themselves and their Idols to their Lovers or such to whom they prostitute themselves This scruple will be taken out of the way if we consider what is said Ez. XVI 31 34. concerning Ierusalem Thou hast not been as an Harlot in that thou scornest hire And the contrary is in thee from other Women in thy whoredoms in that thou givest a reward or hire and no reward is given thee and again ver 41. I will cause thee to cease from playing the Harlot thou also shalt give no hire any more The same word being in those places used that is here makes manifest that 't is used not only for such gifts and hire as adulterers give to Harlots but for such also as more unsatiable Harlots give to Men to hire them to commit lewdness with them and so if it be here understood of such gifts as Israel gave to not received from her Idols she may still be looked on as the Harlot and the Idols her Lovers and the gifts the hire of an whore not received but given by her These shall be all burnt with fire except such as the enemy shall see fit to carry away And so the meaning of the following words will either be and all the Idols thereof will I lay desolate that is take them out of the way that they be no more worshipped or as Others will have by Idols meant the Temples of their Idols will I destroy for she gathered them of the hire of an harlot all those presents and rich gifts with which she made or adorned her Idols and their Temples she gathered of the hire of an Harlot viz. from such as ran on whoreing after those Idols and prostituted themselves to false Gods and they shall return to the hire of an Harlot shall fall into the hands of those who are given to the like Idolatry and by them namely the Assyrians be employed in the worshipping and adoring of Idols as of the Calf