A35535:765
An exposition with practical observations continued upon the thirty second, the thirty third, and…An exposition with practicall observations continued upon the thirty second, the thirty third, and…
An exposition with practical observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the book of Job being the substance of forty-nine lectures / delivered at Magnus near the Bridge, London, by Joseph Caryl ...An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...
London: printed by M. Simmons, 1661
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1The words carry an allusion (as Interpreters generally agree) to that of Moses describing the creation of man (Gen: 2.7.) And the Lord God formed man out of the dust of the earth, and breathed into his nostrils the breath of life, and man became a living ⟨p. 169⟩soul. Elihu speaks near in the same form, fully to the same effect; The breath of the Almighty hath given me life, or, enlivened me; As if he had said, That soul which the Lord hath breathed into me, hath made me live. The soul of man may be called the breath of the Almighty, because the Almighty is expressed infusing it into man at first by breathing. And therefore the word Neshamah, which properly signifies the breath, doth also by a Metonymy of the effect signify the soul it self which causeth breathing. Thus our translators render it (Isa: 57.16.) I (saith the Lord) will not contend for ever, neither will I be always wroth, for the spirit should fail before me, and the souls which I have made. As the soul of man was breathed in by God, so the soul is that by which man breathes. Breath and soul come and go together. Some comparing the original word (Shamaijm) for the heavens, with this word (Neshamah) which here we translate breath, take notice of their near affinity, intimating that the soul of man is of a heavenly pedigree, or comes from heaven; yea the latin word (mens) signifying the mind, is of the same consonant letters with the Hebrew Neshamah, and, as some conceive, is derived from it.
1The words carry an allusion (as Interpreters generally agree) to that of Moses describing the creation of man (Gen: 2.7.) And the Lord God formed man out of the dust of the earth, and breathed into his nostrills the breath of life, and man became a living ⟨p. 169⟩soule. Elihu speakes neere in the same forme, fully to the same effect; The breath of the Almighty hath given me life, or, enlivened me; As if he had sayd, That soule which the Lord hath breathed into me, hath made me live. The soule of man may be called the breath of the Almighty, because the Almighty is expressed infusing it into man at first by breathing. And therefore the word Neshamah, which properly signifies the breath, doth also by a Metonymie of the effect signifie the soule it selfe which causeth breathing. Thus our translaters render it (Isa: 57.16.) I (saith the Lord) will not contend for ever, neither will I be alwayes wroth, for the spirit should faile before me, and the soules which I have made. As the soule of man was breathed in by God, so the soule is that by which man breathes. Breath and soule come and goe together. Some comparing the originall word (Shamaijm) for the heavens, with this word (Neshamah) which here we translate breath, take notice of their neere affinity, intimating that the soule of man is of a heavenly pedegree, or comes from heaven; yea the latine word (mens) signifying the mind, is of the same consonant letters with the Hebrew Neshamah, and, as some conceive, is derived from it.