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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48431	The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.; Works. 1684	Lightfoot, John, 1602-1675.; G. B. (George Bright), d. 1696.; Strype, John, 1643-1737.	1684 (1684)	Wing L2051; ESTC R16617	4,059,437	2,607

so much upon the same reason that Bethphage was which was the outmost part of the City toward the East For that was so called viz. a place of green Figgs from the Figg-trees that grew near it in the Mount of Olives So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaphenatha some part of that out-most Coast toward the East and Mount of Olives so called from the Dates growing there For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephanioth is frequently used amongst the Talmudists for the Dates of Palm-trees that never come to their full maturity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sort of ill Palm-trees as the Gloss in Beracoth s s s s s s Fol. 57. 2. the fruit of the Palm that never ripens So Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphnith By a signification near akin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hene and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahene which denotes the unripe Dates of Palms from whence I suppose Bethany in the Mount of Olives is derived So that some out-most part of the City and Wall toward Mount Olivet was called Bethphage from the Figgs that grew there and another part of it Chaphenatha from the Dates SECT V. The Targumist Ionathan upon Numb XXXIV 8. noted MOSES hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Mount Hor Ye shall point out the border unto the entrance of Hamath and the goings forth of the border shall be to Zedad But the Targumist thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Mount Umanus you shall point out your border to the entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tiberias and the goings out of that border 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tending from the two sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Codcor bar Zaamah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to Codcor bar Sinegoyra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Divachenus and Tarnegola unto Cesarea by which thou enterest into Abela of the Cilicians Every word almost in this place must be considered as indeed almost every word of it is obscure I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tauros This indeed is not so obscure but that every one knows Mount Taurus so noted by Geographers and Historians derived its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more emphatically thence since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taur both in the Chaldee and Syriack signifies a Mountain II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Umanus Neither is this so very obscure but that all who have turned over the Jewish Writings do acknowledge it to be the Mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amana and who have turned over other Books Amanus But in the mean time I doubt they as well as my self cannot tell why the same Targumist should call Mount Hor where Aaron dyed by the same name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taurus Umanus Numb XX. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the entrance of Tiberias It is a strange thing the Targumist should be no better read in Chorography than to mistake the reading of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place For it is plain he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammoth or the warm Baths of Tiberias when it is really Hamath or Antioch He is a blind Geographer that brings down the borders of the Land of Israel to Tiberias unless he mean something beyond our capacity to apprehend IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the two sides It is plain here also that he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zedad appellatively for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a side V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Codcor bar Zaamah If he doth not blunder we do We only take notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaamah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinegora do signifie indignation and advocate perhaps in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often used in the Rabbinical Writers for accuser and advocate But what it should signifie in him he must shew him an Oedipus or some body else VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divachenus I suspect this to be Greek viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which is intimated some back of a Mountain either lifting it self up or stretching it self out And this I suspect the more by the Jerusalem Version upon vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would thus render The border shall be to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the snowy Mountain of Cesarea Where by Cesarea is to be understood Cesarea Philippi where indeed the border of the North part of the Land did not end but extended higher and beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to upper Tarnegola which is above Cesarea i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the neck of the Mount Antilibanus The whiteness of Libanus gave it its name both of Libanus and the Mountain of Snow because its whiteness was occasioned by the Snows upon it But by what derivation Cydnus should in the Syrian Language denote whiteness I confess it is beyond my skill in that Tongue to know which yet Solinus t t t t t t Cap. 41. affirms it doth Whatever is white saith he the Syrians in their language call Cydnus whence the name given to the River Cydnus And it is worthy noting that Lebanon in the Hebrew Text is often by the Greek Interpreters rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antilibanus So Deut. XI 24. Jos. I. 4 c. and sometimes by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bala u u u u u u Cholin fol. 80. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shee-Goats of Bala are in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shee-Goats of Lebanon And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Glosser is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bull of Lebanon For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he signifies a Grove Let me conclude the whole with a conjecture something extravagant which the mention of Lebanon gives rise to I suspect our Europe did first derive its name from cold as that Mountain did from the Snows The Phenicians sailing to Hercules his Pillars of which see the Learned Bochart had on their left hand the Land of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham heat or burning i. e. Africa On the right hand the Land of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choreph winter or cold especially compared with the other's heat from which word Choreph probably our word Europe takes its original That very Learned Man derives it otherwhere and let him enjoy his sense whiles I beg leave to enjoy my conjecture HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. JOHN CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith In the beginning in the History of the Creation Gen. I. 1. For the Evangelist proposeth this to himself viz. to shew how that by the Word by which the Creation was perfected the Redemption was perfected also That the second person in the Holy Trinity in the fulness of time

19 f   20 g   21 A   22 b   23 c Lessons 24 d Exod. chap. 38. from 21. to the end of the book 1 King chap. 7. from ver 50. to ver 21. of the eighth chapter 25 e   26 f   27 g   28 A Delajah The three and twentieth course beginneth Lessons 29 b       Levit. chap. 1. 1. to chap. 6. 1. Isa. chap. 43. 21. to ver 24. of chap. 44. ABIB Exod. 12. or NISAN The first Month stilo novo Part of March and part of April Neh. 2. 1. 1 c   2 d   3 e   4 f   5 g   6 A Maaziah The four and twentieth course beginneth 7 b   8 c Lessons 9 d Levit. chap. 6. 1. to chap. 9. 1. Jerem. chap. 7. from ver 21. to the 4. ver of chap. 8. 10 e   11 f   12 g   13 A The Preparation 14 b The Passover day Exod. 12. This week there was no distinct course that served but all the courses indifferently and togegether 15 c   16 d   17 e Lessons 18 f Lev. chap. 9. 1. to chap. 12. 1. 2 Sam. chap. 6 1. to ver 17. of chap. 7. 19 g   20 A Jehoiarib The first course beginneth the round again 21 b   22 c Lessons 23 d Lev. 12. 1. to ch 14. 1. 2 King 4. from v. 42. to ver 20. of chap. 5. 24 e   25 f   26 g   27 A Jedaiah The second course 28 b Lessons 29 c Levit. chap. 14. 1. to c. 16. 1. 2 King chap. 7. from ver 3. to the end of the Chapter 30 d   IJAR. The second Month stilo novo Part of April and part of May. 1 e   2 f   3 g   4 A Harim The the third course 5 b Lessons 6 c Levit. chap. 16. 1. to chap. 19. 1. Ezek. chap. 22. ver 17. 7 d   8 e   9 f   10 g   11 A Seorim The fourth course 12 b Lessons 13 c Levit. chap. 19. 1. to chap. 21. 1. Amos chap. 9. ver 7. to the end of the book or Ezek. chap. 20. from ver 2. to ver 21. 14 d   15 e   16 f   17 g   18 A Malchijah The fifth course 19 b Lessons 20 c Levit. chap. 21. 1. to chap. 25. 1. Ezek. chap. 44. from ver 15. to the end 21 d   22 e   23 f   24 g   25 A Mijamim The sixth course 26 b Lessons 27 c Levit. chap. 25. 1. to chap. 26. 3. Jer. chap. 32. from ver 6. to ver 28. 28 d   29 e   SIVAN Esth. 8. 9. The third Month stilo novo Part of May and part of June 1 f   2 g   3 A No single course because of Pentecost week but all served indifferently 4 b   5 c Lessons 6 d Levit. chap. 26. 3. to the end of the book Jer. 16. 19. to v. 15. of chap. 17. 7 e   8 f   9 g   10 A Hakkoz The seventh course 11 b Lessons 12 c Numb chap. 1. 1. to chap. 4. v. 21. Hosea chap. 1. from ver 10. to v. 21. of chap. 2. 13 d   14 e   15 f   16 g   17 A Abijah or Abia the eighth course 18 b Now it was that Zacharias had the tidings of the birth of John the Baptist. 19 c   20 d Lessons 21 e Num. chap. 4. v. 21. to chap. 8. 1. 22 f Judg. chap. 13. 2. to the end of the Chapter 23 g   24 A Jeshuah The ninth course 25 b Lessons 26 c Numb chap. 8. 1. to chap. 13. 1. 27 d Zechar. chap. 2. 10. to chap. 4. 8. 28 e   29 f   30 g   TAMMUZ The fourth Month stilo novo Part of June and part of July 1 A Shecaniah The tenth course 2 b Lessons 3 c Numb chap. 13. 1. to chap. 16. 1. 4 d Joshua chap. 2. all the Chapter 5 e   6 f   7 g   8 A Eliashib The eleventh course 9 b Lessons 10 c Numb chap. 16. 1. to chap. 19. 1. 11 d 1 Sam. chap. 11. 14. to chap. 12. v. 23. 12 e   13 f   14 g   15 A Jakin The twelfth course 16 b Lessons 17 c Numb chap. 19. 1. to chap. 22. 2. 18 d Judg. chap. 11. 1. to ver 34. 19 e   20 f   21 g   22 A Huppah The thirteenth course 23 b Lessons 24 c Numb chap. 22. 2. to chap. 25. 10. 25 d Micah chap. 5. from ver 7. to the 9. 26 e vers of chap. 6. 27 f   28 g   29 A Jeshebeah The fourteenth course     Lessons     Numb chap. 25. 10. to chap. 30. 2.     1 King chap. 18. from ver 46. to the end of chap. 19. AB The fifth Month stilo novo Part of July and part of August 1 b   2 c   3 d   4 e   5 f   6 g   7 A Bilgal The fifteenth course 8 b Lessons 9 c Num. chap. 30. 2. to chap. 33. 1. 10 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fast of the fifth month Zech. 7. 5. Jer. chap. 1. from the beginning to chap. 2. ver 4. 11 e   12 f   13 g   14 A Immer The sixteenth course 15 b Lessons 16 c Num. chap. 33. 1. to the end of the book Jer. chap. 2. from ver 4. to ver 29. 17 d   18 e   19 f   20 g   21 A Hezir The seventeenth course 22 b Lessons 23 c Deut. chap. 1. 1. to chap. 3. ver 23. 24 d Isa. chap. 1. 1. to ver 28. 25 e   26 f   27 g   28 A Happitsets The eighteenth course 29 b Lessons 30 c Deut. chap. 3. from ver 23. to chap. 7. ver 12. Isa. chap. 40. from ver 1. to ver 27. ELUL. The sixth Month stilo novo Part of August and part of September 1 d   2 e   3 f   4 g   5 A Pethahiah The nineteenth course 6 b Lessons 7 c Deut. chap. 7. ver 12. to chap. 11. ver 26. Isa. chap. 49. from ver 14. to chap. 51. ver 4. 8 d   9 e   10 f   11 g   12 A Jebezkel The twentieth course 13 b Lessons 14 c Deut. chap. 11. 26. to chap. 16. 18. Isa. chap. 54. from ver 11. to chap. 55. v. 4. 15 d   16 e   17 f   18 g   19 A Jachin The one and twentieth course 20 b   21 c Lessons 22 d Deut. chap. 16. 18. to chap. 21. 10. Isa. chap. 51. 12. to chap. 52. 13. 23 e   24 f   25 g   26 A Gamul The two and twentieth course 27 b   28 c Lessons 29 d Deut. chap. 21. 10. to chap. 26. 1. Isa. chap. 54. from the beginning to v. 11. Thus or not far from this form went the Jewish year and the courses of the Priests

flourished and became the second City to Hierusalem The same persons which were just now cited suppose that the Restorer of it was Hiel the son of Jehosaphat to wit the same with Jechiel 2 Chron. XXI 2. b b b b b b Id. Ibidem Hiel say they was of Jehoshaphat and Jericho of Benjamin And that is a just scruple which R. David objects c c c c c c Kimchi upon 1 King 16. How it came about that the pious King Jehoshaphat should suffer such a horrid thing to be done within his Kingdom Much more how this should have been done by his son Let them dispute the business we hasten some where else That which ought not to be done being once done stands good Hiel did a cursed thing in building Jericho yet Jericho was not to be cursed being now built A little after its restauration it was made noble by the Schools of the Prophets 2 Kings II. 5. and it flourished with the rest of the Cities of Judea unto the destruction of the Nation by the Babylonians It flourished more under the second Temple so that it gave place to no City in Judea yea all gave place to it besides Jerusalem d d d d d d Strabo lib. 16 A royal Palace was in it e e e e e e Joseph Antiq. lib. 17. cap. 10. where Herod ended his days f f f f f f Ibid. cap. 8. an Hippodromus where the Jewish Nobility being imprisoned by him were to be slain when he expired g g g g g g Id. de Bello lib. 1. cap. ult an Amphitheatre where his Will was publickly opened and read over and sometime a Sessions of the Sanhedrin and a noble troup of those that waited in their Courses at the Temple h h h h h h Hieros Avod Zarah fol. 42. 3 The Elders sometime assembled together in the Chamber Beth-gadia in Jericho The Bath Kol went forth and said to them There are two among you who are fit to receive the Holy Ghost and Hillel is one of them They cast their eyes upon Samuel the Little as the Second Another time the Elders assembled together in a Chamber in Jafne the Bath Kol went forth and said There are two among you who are sit to receive the Holy Ghost and Samuel the Little is one of them They cast their eyes upon R. Lazar. And they rejoyced that their judgment agreed with the sentence of the Holy Ghost i i i i i i Id. Taanith fol. 67. 4. There is a Tradition that there were at Jerusalem twenty four thousand men of the Station and half a Station that is twelve thousand men at Jericho Jericho also could have produced an whole Station but because she would give place to Jerusalem she produced only the half of a Station Behold five hundred men of every Course residing at Jericho But what were they They were ready at hand to supply any courses that wanted if there were any such at Jerusalem and they took care of supplying them with necessaries who officiated at Jerusalem Hence it is the less to be wondred at if you hear of a Priest and a Levite passing along in the Parable of him that travailed between Jerusalem and Jericho Luke X. 31 32. In so famous and populous a Town there could not but be some Councel of three and twenty one at least of more remark if not more when so many of the Stations dwelling there were at hand who were fit to be employed in Government and so many to be governed k k k k k k Pesach cap. 4 hal 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Jericho are famed for six things done by them in three of which the chief Councel consented to them but in the other three they consented not Those things concerning which they opposed them not were these I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They engrafted or folded together Palmtrees every day Here is need of a long Commentary and they produce one but very obscure The business of the men of Jericho was about Palmtrees which they either joyned together and mingled males with females or they ingrafted or as they commonly say inoculated the more tender sprouts of the branches into those that were older So much indulgence was granted them by the Wise-men concerning the time wherein these things are done which elsewhere would scarcely have been suffered unless as it seems the nature of the place and of the Groves of Palms required it II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They folded up the recitations of their Phylacteries that is either not speaking them out distinctly or omitting some doxologies or Prayers or pronouncing them with too shrill a voice See the Gemara and the Gloss. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reaped and gathered in their Sheaves before the Sheaf of first fruits was offered and this partly because of the too early ripeness of their Corn in that place and partly because their Corn grew in a very low Valley and therefore it was not accounted fit to be offered unto the Mincha or daily sacrifice See the Gloss. The three things concerning which the Wise-men consented not to them were these I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such fruits and branches also certain fruits of the Sycomine-trees which their fathers had devoted to sacred uses they alienated into common II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat on the Sabbath day ander the tree such fruits as fell from the tree although they were uncertain whether they had fallen on the Sabbath day or the Eve of the Sabbath for such as fell on the Sabbath were forbidden III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They granted a corner of the Garden for herbs in the same manner as a corner of the Field was granted for corn Let the description of this City and place be concluded with those words of the Talmud in the place noted in the margin l l l l l l Bab. Berach fol. 43. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do they use a certain form of prayer upon Balsome Blessed be he who hath created the oyntment of our land The Gloss is The oyntment of our land for it grows at Jericho and for its smell it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho and it is that Pannag of which mention is made in the book of Ezekiel Judah and the land of Israel were thy Merchants in wheat of Minnith and Pannag This I have seen in the book of Josephus ben Gorion Judge Reader CHAP. XLVIII Some Miscellaneous matters belonging to the Country about Iericho LET us begin from the last encampings of Israel beyond Jordan Numb XXXIII 29. They encamped near Jordan from Beth-Jeshimoth unto Abel Shittim a a a a a a Hieros Sheviith fol. 36. 3. Gittin fol. 43. 3. From Beth-Jeshimoth to Abel-Shittim were twelve miles It is a most received opinion among the Jews that the Tents of the Israelites in

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feigning as though he heard them not had of old crept into some Books And it is plain enough that it did creep in For when Christ had given proof enough that he took cognisance of the matter propounded to him by those words he that is without sin amongst you c. yet did he stoop down again and write upon the earth Many have offered their conjectures why he used this unusual gesture at this time and with the Reader 's leave let me also offer mine I. The matter in hand was judging a Woman taken in Adultery and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the tryal of an Adulteress by the bitter water Numb V. II. Among the Jews this obtained in the tryal of a Wife suspected g g g g g g Maimon in Sotah cap. 2. If any man shall unlawfully lye with another Woman the bitter water shall not try his Wife For it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Husband be guiltless from iniquity then shall the Woman bear her iniquity h h h h h h Ibid. cap. 3. When the Woman hath drunk the bitter water if she be guilty her looks turn pale her eyes swell up c. So they turn her out of the Court of the Women and first her belly swells then her thigh rots and she dyes The same hour that she dyes the Adulterer also upon whose account she drunk the water dyes too wherever he is being equally seized with a swelling in his belly rottenness in his thigh or his Pudenda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is done only upon condition that the Husband hath been guiltless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if he have layen with any unlawfully himself then this water will not try his Wife i i i i i i Bemidbar rabba fol. 235. If you follow whoring your selves the bitter waters will not try your Wives You may see by these passages how directly our Saviour levels at the equity of this sentence willing to bring these accusers of the Woman to a just tryal first You may imagine you hear him thus speaking to them Ye have brought this Adulterous Woman to be adjudged by me I will therefore govern my self according to the rule of trying such by the bitter waters You say and you believe according to the common opinion of your Nation that the Woman upon whom a jealousie is brought though she be indeed guilty yet if the Husband that accuseth her be faulty that way himself she cannot be affected by those waters nor contract any hurt or danger by them If the Divine judgment proceeded in that method so will I at this time Are you that accuse this Woman wholly guiltless in the like kind of sin whosoever is so let him cast the first stone c. But if you your selves stand chargeable with the same crimes then your own applauded Tradition the opinion of your Nation the procedure of Divine judgment in the tryal of such may determine in this case and acquit me from all blame if I condemn not this Woman when her accusers themselves are to be condemned III. It was the office of the Priest when he tryed a suspected Wife to stoop down and gather the dust off the floor of the Sanctuary which when he had infused into the water he was to give the Woman to drink he was to write also in a Book the curses or adjurations that were to be pronounced upon her Numb V. 17 23. In like manner our Saviour stoops down and making the floor its self his Book he writes something in the dust doubtless against these accusers whom he was resolved to try in analogy to those curses and adjurations written in a Book by the Priest against the Woman that was to be tried IV. The Priest after he had writ these curses in a Book blots them out with the bitter Water Numb V. 23. For the matter transacted was doubtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Bemidbar rabba fol. 233. 2. They do not make the suspected Woman drink unless in a doubtful case The question is whether the Woman was guilty or not If guilty behold the curses writ against her if not guilty then behold they are blotted out But Christ was assured that those whom he was trying were not innocent so de does not write and blot out but writes and writes again V. He imitates the gesture of the Priest if it be true what the Jews report concerning it and it is not unlikely viz. that he first pronounced the curses then made the Woman drink and after she had drunk pronounced the same curses again So Christ first he stoops down and writes then makes them as it were drink in that searching reflection of his whosoever of you is without sin and then stoops down again and writes upon the Earth VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being convicted by their own Conscience OUR Saviour had determined to shame these wicked men before the common people and therefore adds that peculiar force and Energy to what he said that they could not stand it out but with shame and confusion drawing off and retiring they confess their guilt before the whole crowd A thing little less than miracle VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the light of the world l l l l l l Echah rabbathi fol. 68. 4. R Biba Sangorius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is the name of the Messiah As it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light dwells with him Dan. II. 22. we have the same passage in Beresh rabba m m m m m m Fol. 3. 4. saving that the Author of these words there is R. Abba Serongianus They were wont to adorn their Rabbins and Doctors with swelling and magnificent titles of Lights n n n n n n Erubhin fol. 13. 2. A Tradition His name is not R. Meir but Nehorai Why therefore is he called R. Meir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he enlightens the eyes by the traditions of wise men And yet his name is not Nehorai neither but R. Nehemiah Why then is he called R. Nehorai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he enlightens the eyes by the traditions of wise men O blessed Luminaries without light Be gone ye shades of night for the Sun of righteousness hath now displayed himself VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou bearest record of thy self THIS and the following passages uttered in dispute whether Christ was the light or no bring to mind what was wont to be transacted amongst them in their witnessing about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance of the New Moon We have it in Rosh hashanah o o o o o o Cap. 1. 2. 3. I. It was to be attested before the Sanhedrin by two persons that they saw the New Moon So