injustice but upon the promise made to Abraham of Canaans Land and upon just title by his victory over the four Kings which having but lately subdued those Lands were subdued by him and with the conquest the right and challenge to that land fell to Abraham And hence it was that David and Solomon dilated their dominion over these Countreys even to Euphrates and then was the promise to Abraham Isaac and Jacob concerning their children possessing the Land of Canaan fulfilled to the utmost extent Now it is more likely to bring these first fruits of the Gentiles to do homage to the King of the Jews from a Country which did as much to David and Solomon who were types of him then from a Forreign Nation and to conceive that they were of the seed of Abraham rather then of another race Vers. 2. Saying Where is he that is born of the King of the Jews for we have seen his Star in the East c. The exposition of this Verse will be made up by the resolution and answer of these three questions 1. What was this Star that the Wisemen saw 2. Where it was that they saw it And 3. how upon the sight of it they could conclude that it did relate to a King of the Jews To omit the various guesses and surmises that are made for the satisfaction of the first Quaere it seemeth to me that this Star which these Magicians saw at the birth of Christ was nothing else but that glorious and miraculous light that shone about the Bethlehem Sheepherds when the Angel came upon them with the tydings of the birth of a Saviviour Luk. 2. 9. And that these wizards being that night abroad belike at their study of Astrology beheld it at distance and to them it seemed being so far off like a new and uncouth and a wondrous Star And the words in the East do mean the place of the men and not of the Star and are to receive this construction we being in the East have seen his Star Not it in the East part of Heaven but they being in the East part of the Earth And their beholding it to be in the Land of Judea might the more readily bring them to think it betokened the birth of the King of the Jews And thus are the three questions resolved together if the ground-work whereupon all is built be but firm and solid viz. that the light or the glory of the Lord that shone about the Shepherds was that which the Wisemen then supposed and do now call a Star Upon which let us look a little and see what probability there may be that it was so First then it is past doubting that the Shepherds saw the glory of the Lord shine round about them and the Wisemen the new Star shine at a distance from them at one and the same time namely at the time of our Saviours birth For since both these things were to both these parties as a messenger to impart unto them the tydings of the birth of Christ no reason can be given or supposed why they should not appear to them both to do this message to them at the very time when he was born Now the Sheepherds at Bethlehem and the Magicians in Arabia seeing on the very same night a light that was to tell them of the very same thing what reason have we to think that it was not one and the same light Secondly to conceive that the Wisemens Star appeared to them in the East part of Heaven maketh the matter far more difficult to resolve how they came to know that it denoted a King of the Jews then by supposing that that they saw it hanging over the very Center or middle of the Land of the Jews For though we cannot but acknowledge that the spirit of God was their chief intelligencer and instructer in this matter and so could have taught them so much wheresoever they had seen the Star appear yet can we not but think that it was a likelier way to read this lesson to them by setting this light upon the very place where the King that it betokened was born rather then in the East part of Heaven where it might seem to denote something among the Indians rather then among the Jews Thirdly we know it by experience that a great light or fire that happeneth in any place in the night be it never so great in it self or in the eyes of those that are in the place where it is yet to those that are a great distance off it seemeth but as a Star or such a thing And that it might not be so with the Wisemen in this matter there is neither Analogy of Faith probability in reason evidence in Scripture or any thing I know of will deny And lastly it is not to be omitted without weighing that as soon as the Wisemen after their conference with Herod were gone out of Jerusalem to set for Bethlehem the Star shewed it self to them again It appeareth now nearer to them to conduct them to the place where the Child now was as it had appeared at greater distance at his birth to signifie to them that he was born Then they saw it over or in Judea which directed them to hearken to Jerusalem now they see it at Jerusalem almost over their heads to direct them to Jerusalem Vers. 3. He was troubled and all Jerusalem with him Herod for fear of the loss of his Kingdom and Jerusalem for fear of the disturbance of their State For he having been so long the King of Judea as seven and thirty years and having laid the foundation of a successive royalty to his family in so much policy and cruelty as he had done how would this make him to startle to hear of a King newly born unto the Nation whose subjection his thoughts and endeavours had promised to his own children and to have the certainty of the thing confirmed from Heaven by a wondrous and miraculous light And how must it needs perplex the Jews also to hear of a new King over them besides Herod who was set over them by their Lords the Romans For how ill would the Romans take it that their determination and decree of Herods reigning over Judea should be so affronted as that a new King should rise among them and what could follow upon this but the Roman Armies and the Jews misery Or if they understood this King to be Messias as the Nation now looked for his coming yet could it not choose but breed some perplexity in them partly to think of the rareness of the matter and chiefly of their being in subjection to so potent a Nation as the Romans when their deliverer should appear Vers. 4. All the chief Priests Since there was properly but one high Priest at once among the Jews by the chief Priests so often mentioned in the Gospel some have understood those High Priests that by the Roman Governours or otherwise were turned out of their
no disparagement either by age or war The Castle Massada is the bounds of Judea We are looking for the places not the Men. We might otherwise begin the history of the Essenes from those words Judg. I. 16. And the sons of the Kenite Moses father in Law went out of the City of Palms with the sons of Judah into the deserts of Judah From these we suppose came the Rechabites and from their stock or Example the Essenes Which if it be true we make this an argument of the ill placing of Engedi in the Maps being set too much towards the North when it ought to have been placed towards the utmost Southern coasts If the Essenes were the same with the Kenites in seat and place and the Kenites dwelt beyond Arad Southward or indeed even with Arad which is asserted in the Text alledged and if below these were Engedi which is also asserted by the Authors cited certainly then the Maps have laid it a long way distant from its own proper place too much Northward View them and think of these things To which we also add this The Southern borders of the land Ezek. XLVII 19. the very same which are mentioned Numb XXXIV and Jos. XV. are thus declared The Southern coast Southward from Tamar to the waters of Meriba in Cadesh c. But now Tamar and Engedi are the same 2 Chron. XX. 2. Nor have we any reason why we should seek another Tamar elsewhere Certainly the Chaldee Paraphrast and R. S. Iâ—râ—hi and Kimâ—hi following him have rendred Tamar in Ezekiel Jericho But upon what reason For how I beseech you was it possible that Jericho should be the bounds of the South-land when it was the utmost bounds of Judea Northward It was this without all doubt drove them to that version of the word because Jericho is called the City of Palmes and Tamar signifies a Palm since Engedi would not give place to Jericho one inch in regard of the glory of Palm-Groves Whether Tadmor 1 King IX 18. be the same with this our Tamar and whether Tadmor in the Talmudists be the same with that Tadmor we leave to the Reader to consider We produce these few things concerning it which are related by them for the sake of such consideration c c c c c c Hierâ—s Jevam. fol. 3. 2. They receive Proselytes from those of Cardya and Tadmor Rab. Abhu in the name of R. Jochanan saith The Tradition asserts that the Proselytes of Tadmor are fit to enter into the Congregation It was said a little before Haggai the Prophet taught these three lessons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rival of a daughter of a Priest may be married by a Priest The Moabites and Ammonites ought to tithe the poors tithe the seventh year And the Proselytes of Tadmor are fit to enter into the Congregation This story is recited in the Hierusalem Mishna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Nazir cap. â— hal 13. Mary of Tadmor having part of the blood sprinkled upon her whereby she was to be purified heard in that very juncture of time that her daughter was dead c. But the Babylonian calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tarmod From the place Tarmud saith the Gloss. e e e e e e Bab. Schab fol. 21. 2. And Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tarmudeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said by those of the Babylonian Talmud to be certain poor people who got themselves a livelihood by gathering up wood and selling it f f f f f f Hieros Taanith fol. 69. 2. R. Jochanan said Blessed is he who shall see the destruction of Tadmor For she communicated in the destruction of the first and second Temple In the destruction of the first she brought eighty thousand archers and so she did in the destruction of the second CHAP. VII Cadesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that double Enquiry is made whether the doubling it in the Maps is well done THE Readers of the Eastern Interpreters will observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh is rendred by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam or in a sound very near it In the Chaldee it is Rekam in the Syriak Rekem in the Arabic Rakim And Cadesh Barnea in Onkelos is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which words compared we may observe how the guttural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is melted In the Targum of Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two places noted by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam in the very bounds of the land to wit the Southern and Eastern that is a double Cadesh I. Of Cadesh or Rekam in the South part there is no doubt II. Of it in the Eastern part there is this mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a See R. Nissin in Gittin cap. 1 From Rekam to the East and Rekam is as the East that is R. Nissim interpreting Rekam it self is reckoned for the East of the World that is for the land of the Heathen not for the land of Israel Behold a Rekam or a Cadesh also on the East But the Maps have feigned to themselves another Cadesh besides Barnea and this Eastern Rekam whither they think the people of Israel came in the fortieth year of their travail Numb XX. These we suppose were some of the reasons whereby the Authors of them were drawn to it I. Because Cadesh Barnea was in the desert of Paran Numb XII 16. XIV 1. But the Cadesh whither they came the fortieth year was in the desert of Zin Numb XX. 1. I answer The searchers of the land departing from Cadesh Barnea are said also to go out of the deserts of Zin Numb XIII 21. Paran was the general name of that dreadful desert Zin only one part of it II. In Cadesh Barnea they encamped many days Deut. I. 46. But in that Cadesh concerning which mention is made Numb XX. there was not provision sufficient whereby they might be sustained one day For they complain that it was a place altogether destitute of seed Figs Vines and Pomegranates Numb XX. 5. which they did not at all complain of while they remained in Cadesh Barnea I answer Omitting that wheresoever they encamped they were fed by Manna the Complaint arose among them not so much of the place it self as of the ill boding and prejudice as I may so say of the place because from the barrenness of this place they prejudged of the like barrenness of that land into which they were to enter and the Porch as it were of which was Cadesh Barnea When they came hither first now thirty eight years before Ye came to the Mountain of the Amorites saith Moses which the Lord giveth you Deut. I. 20 21. Is it so think they with themselves Does the first entrance of the land of promise promise no
as it were in a right line But if you look upon the Maps there are some that separate these by a very large tract of land and make them bend and slope from one another Beth-el heretofore was Luz of which the Rabbines upon Judg. I. 23. c. do not a little trifle Sometimes it is called Beth-aven so the Talmudists b b b b b b Hieros Shab fol. 11. 4. Avod Zar. fol. 43. 3. That Town which sometimes was called Beth-el afterwards was called Beth-aven And the Chaldee upon Hos. IV. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-el for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-aven So also Chap. X. 5 8. Not that there was not another Town named Beth-aven see Jos. XVIII 12 13. but that Beth-el too deservedly bore the reproach of that name in the same manner as Hierusalem bore the name of Sodome Esa. I. 10. It is said of Deborah that she lived between Ramah and Beth-el in mount Ephraim Judg. IV. 5. where the Targum thus She had Gardens in Ramatha Olive-trees making oyl in the valley an house of watering in Bethel Not that Beth-el properly was in the Hill-country of Ephraim since that Town stood upon the very Boundaries of Judea but that the dwelling of Deborah was at the beginning of that Hill-country a valley running between that Hill-country and those boundaries Beth-el it self was situate in a Hilly-country Jos. XVI 1. which yet one would scarcely call the Hill-country of Ephraim since there was a time when Beth-el and her Towns belonged to Judea 2 Chron. XIII 19. Hence the Idolatry of those of Judah are sometimes mixed with the Ephraimites of which they hear often enough from the Prophets but it was a certain hilly place running out between Judea and the land of Ephraim see Jos. XVIII 12. On the East of Beth-el heretofore was Hai Gen. XII 8. Jos. VIII 9 c. But upon the very first entrance almost of Israel into the land of promise it became thenceforth of no name being reduced into eternal ashes by Joshua The Town Beth-aven was not far from it Jos. VII 2. which gave name to the wilderness adjacent Jos. XVIII 12. In which we suppose Ephraim stood 2 Chron. XIII 19. Which Ephraim in the New Testament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region near the wilderness Joh. XI 54. concerning which we shall speak afterwards CHAP. XXI Ierusalem THE first name of this City was Shalem Gen. XIV 18. Psal. LXXVI 2. and it is still retained in the writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it is read Jerushalaim a a a a a a Berish. Rabba Sect. 9. See Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of that place is Jehovah Jireh Abraham called the place Jireh Shem called it Shalem Saith God If I shall call it Jireh it will displease Sem the just if I shall call it Shalem it will displease Abraham the just I will therefore put that name upon it which was put upon it by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jireh Shalem Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b b b b b b Gloss. In Bab. Taanith fol. 16. 1. We do not therefore put in Jod between the letters Lamed and Mem in the word Jerusalem that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalem may be retained By the computation of Aben Ezra it is situate in the three and thirtieth degree of latitude For so he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c c c c c c Ab. Ezra in Numb 13. The latitude of Egypt is less than thirty degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the latitude of Jerusalem is three and thirty degrees The City JERUSALEM According to D r. Lightfoot d d d d d d Bab. Jomâ— fol. 12. 1. â—â— Megillah â—â— 26. 1. Hierusalem was not divided among the Tribes For the Tradition is that houses are not hired out at Jerusalem because they were no mans own R. Eleazar bar Zadok said nor beds also Therefore the Master of the family received the skins of the sacrifices from the Guests Abai saith You may learn this from hence That it is a custom that a man leave his earthen jug and also the skin of his sacrifices to his Host. The Gloss The inhabitants of Jerusalem did not let out their houses at a price to those that came to the feasts but granted them to them gratis Compare Matth. XXVI 17. Nevertheless the City was divided between the Tribe of Judah and Benjamin and the distinguishing line went through the very Court of the Temple e e e e e e Bab. in the place above What was in the lot of Judah The Mountain of the Temple the chambers of them that kept it the Courts And what in the lot of Benjamin The Porch of the Temple and the Temple and the holy of holies And a line went out of the lot of Judah and passed on into the lot of Benjamin and in it was the Altar built The Gloss The whole bredth of the outmost Court on the East part the whole Court of the Women the whole Court of Israel eleven cubits of the Court of the Priests These were within the lot of Judah From thence the Altar and thence forward to the West is within the lot of Benjamin In so exact distinction were these lots observed f f f f f f Ibid. fol. 15. â— in Gloss. that the South East corner of the Altar had no foundation because that small part was in the portion of Judah when the whole Altar ought to have been within the portion of Benjamin g g g g g g Maimon in Bethhabbech c. 7 Jerusalem was holy above other Cities girt with walls because in it they ate the lighter holy things and the second Tithe These also are those things which are spoken of Jerusalem They do not permit a dead body to remain a night in it They do not carry the bones of a dead body through it they do not let out houses in it in it they do not let out a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Proselyte inhabitant in it they do not allow a Sepulchre except the Sepulchres of the house of David and the Sepulchre of Huldah the Prophetess which were there from the days of the former Prophets nor in it do they suffer a dunghill by reason of creeping things nor do they bring out of it into the streets scaffolds set up against the walls by reason of defilement nor in it do they make chimnies by reason of the smoke nor do they nourish cocks in it for the sake of the holy things nor do the Priests nourish cocks throughout the whole land of Israel for the sake of purity nor is there in it a house for shutting out suspected of the Leprosie nor is it polluted with Leprosie nor is it become any way a City
together § Wisemen That is Sorcerers or Magicians and so might it not unfitly be translated For first though Magus and Magia admit of a gentle construction and be often taken not only in an harmless but in a laudable sense in prophane Authors yet are they never so in Scripture and by the Idiom and propriety of that must the word be expounded and not by Forreign and Heathen Language and acceptation It is true indeed that among the Persians the Magi have been renowned for men of excellent wisdom and skill in natural and in other things and that none were admitted to reign among them unless he were well versed in the learning of the Magi and that Plato Tully Philo Pliny and others do extol Magia or Magick to be the very height and perfection of Philosophy But the Scripture who is ever the sure Expositor of it self doth never take the word but in the worse sense for the Devilish and damnable practice and practicers of sorcery and unlawful arts as Acts 8. 9. Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 8. Elymas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wizards are so called by the Greek of Daniel whosoever traslated it whether the LXX or Theodotion or who else soever Dan. 1. 20. 2. 2. c. Now it is against sense and reason to refuse the sense of Scripture for a Scripture word and to fetch the intepretation of it from Persia Plato Pliny and I know not whence 2. It doth the more set forth the lustre and glory of the birth of Christ and the power of himself and kingdom by supposing that these men that had been hitherto devoted to the arts service and converse of the Devil should now forsake them and him and their own delight and their old profession and dedicate themselves travailes and gifts to a child unknown far off and but poorly born 3. Nor is this opinion but newly minted but it carrieth with it the passeport and priviledge of antiquity For Ignatius Martyr in his Epistle to the Ephesians speaking concerning the Wisemens Star saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the wesdom of this world grew foolish Sorcery a toy and Magick a derision personating the men in both their contrary professions and devotedness Devilish and Divine to Satan and Christ. So likewise Justin Martyr in his Dialogue with Trypho speaking of these same men and how they were qualified and affected before they came to Christ he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captived or led away as a prey by the Devil to all evill actions And so Theophylact the mouth of Chrysostome They were saith he adversaries or enemies to God and devoted to Devils in a more special manner And to this sense doth the Gospel of Mathew in Hebrew render the word whosoever translated it But to spare more those fathers confess their opinion to be the same with these and those neither mean ones nor a few which hold some of them that these Magi had obtained their knowledge concerning the King of the Jews from Sybilla Erythraeae and others from Balaam to whom they hold that they stood in relation not only of Nation and kindred but also of the same profession and art of Wizardy and Magick § From the East This doth something confirm the foregoing opinion of their being Magicians if it need any more confirmation For that the East was infamous for Sorceries auguries and incantations is apparent by Esa. 2. 6. as it is understood by the LXX by R. Solomon D. Kimchi and even approved by the context it self But what Country of the East this was whence these men came is as hard to determine as it was what manner of men they were Divers have asserted that they were of Chaldea minding it seemeth rather the strictest and worst sense of both the words Chaldeus and Magus which signifie both one and the same ungodly profession then the letter of text and of other Scriptures For it plainly telleth that these came from the East and all the Prophets that have spoken of the destruction of Jerusalem by the Chaldeans have fetched those destroyers from the North as Jer. 1. Others therefore do hold them for Persians and that chiefly because the word Magus is thought to be originally a Persian word But first as was said before the Scripture word is to be interpreted according to the Scripture Idiom and so it consineth them to Persia no more then to any other Country Secondly if it should be averred that the Persian Magi grew renowned from a family of that name or from some Ancestor that was called Mag or Mago rather then from any relation that the word hath to the depth of Learning or any notation for a great Scholar I suppose it would be hard to prove the contrary especially since in Babylonia there was * * * * * * Jer. 39. 3. Rab. Mag or the great Mag and in Carthage Mago two Noblemen or Princes and for ought we know no great Scholars neither of the very same name More probable therefore and plausible is their opinion though it leave the Reader in a Bivium of irresolution that holdeth these men either for Arabians or Mesopotamians about Haran but their resolution the best of all that bring them from Arabia and of this mind is Justin Martyr very confidently in so much that he applieth a Prophecy thereto namely Esa. 8. 4. about the breaking of the strength of Damascus For first Arabia is full Eastward from Judea and the inhabitants thereof are constantly called men of the East as Gen. 25. 6. Judg. 6. 3. Job 1. 3. Secondly the gifts or presents that the Wisemen offered Christ were native commodities of the Land of Arabia as gold of Sheba Psal. 72. 15. Frankincense from Seba or Saba as in the verse Sua Thura Sabaei and Myrrhe from thereabouts as appeareth in stories ann it is more probable to think that they would bring the choice commodities of their own Country as Jacob sent to Joseph then of another Thirdly to conceive these men for Arabians doth very well sort and harmonize with some considerable things in Scripture As 1. the first Proselite to the Jewish Church that we find mentioned in Scripture was Jethro an Arabian and of the seed of Abraham And so if we hold these first Proselytes to Christ it suiteth very fitly 2. it agreeth also with that Prophetick Psalm mentioned before namely Psal. 71. 3. With the rule and dominion and homage that David and Solomon Types of Christ had over and from that Country For 4. much of Arabia was the Land of Canaan as well as Judea for the heedfull eye that shall but seriously look upon the Nations that planted there at the first will find that the whole Country was inhabited by the two sons of Ham Cush and Canaan and in after time that the seed of Abraham dispossessed them and dwelt in their steads not by any usurpation or
it should be forsaken and one so far fetched and strained as Joanna be imbraced and taken for the right I cannot yet understand or apprehend Certainly Jona is the Genitive case of Jonas in the LXX Joh. 4. 8. and in the New Testament Matth. 12. 21 39. And why the father of Peter should not be thought to be Jonas as well as Joannas I believe it will be very hard to shew a reason We have mention of Rabbi Jona among the Jewish Doctors which sheweth that the name was given to others besides the old Prophet and there is no reason why a private man might not carry it as well as a Doctor Sure it is that the very word Jona applied thus to Peter doth give a very good hint to compare him and the old Prophet together For they were both preachers to the Gentiles both of them declined that employment and both of them declined it at Joppa Compare Jona 1. and Acts 10. §. Thou shalt be called Cephas I. Change of names in Scripture is frequent and most common for the better as Abrams into Abraham Jacobs into Israel Hosheas into Jehoshua and Solomons into Jedidiah though sometimes there is a change for the worse as Jerubaal into Jerubosheth 2 Sam. 11. 22. Sychem into Sychar Joh. 4. 5. c. II. Christ changeth the name of three Disciples only Peter James and John Mark 3. 16 17. as God had changed the names of three men only in the Old Testament Abram Jacob and Solomon III. Now as concerning the name Cephas which Simon carried hence-forward 1 Cor. 1. 12. 15. 5. Gal. 2. 9. it is a Syriack word framed into an adjective and into a Greek utterance by addition of s in the latter end Ceph indeed is used sometimes in the Hebrew as Jer. 4. 29. Job 30. 6. But Cepha soundeth of the Chaldee idiom and is used very frequently by the Paraphrasts most commonly to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as D. Kimchi noteth in Michol and as may be observed in Numb 20. 8 10 11. Judg. 20. 45 47. 21. 13. 1 Sam. 23. 28. and divers other places and sometime to express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it signifieth a point of land or sea as Josh. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning as saith Kimchi on the place the point of a Rock that looked South-east But it will easily be agreed upon about the signification of Ceph and Cepha namely that it denoteth a Rock in the most proper and most common meaning of it But the scruple is whether Cephas be the very same with Cepha in signification yea or no and whether the letter s added in the end do change the sound of it only and not the sense To me it seemeth that Cephas is of an adjective signification and betokeneth not a Rock but Rocky not Petra but Petrosus or belonging to the Rock and I am induced to this opinion upon these grounds and arguments 1. Because it is uttered Cephas and not Cepha for although it is ordinary with the language of the New Testament to add s in the latter end of some words to make them sound of a Greek pronunciation as Ezekias Manasses Messias Barnabas c. and though I think it doth so here yet do I not conceive it doth so here for that end only but for some other further purpose and intent As 1. To mark it for a proper name and to take it off from being taken otherwise and so Barnabas Barsabas and Elymas are marked with the same mark for the same end 2. To change its sense as well as its nature and to alter it from a substantive signification to an adjective as well as from a common noune to a proper For as the Evangelist maketh a clear distinction between Petros and Petra Matth. 16. 18. as all orthodox Expositors upon that place grant so certainly is the like to be made betwixt Cephas and Cepha for these Syriack words our Saviour used when he uttered that speech And to this purpose it is also to be observed that the word Petros is not used for a Rock in all the Scripture It is in use indeed in that sense among Heathen Authors but in the LXX and in all the New Testament it is scarcely to be so found Now if the Evangelist meant to tell us that Cephas signifieth a Rock it is wonder that he would use the word Petros which never occurreth in that sense in all the Bible and refuse the word Petra which signifieth so in the Scripture hundreds of times Nay say some of our Greek Dictionaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petra is the common name for a Rock even in the Heathen Greek Language but Petros is but the Attick dialect And therefore I cannot but wonder that Petrus in this place should be translated Petra as Beza in Latin and Brucioli in Italian render it and our English to the same sense Thou shalt be called Cephas which is by interpretation a stone For the taking up therefore of the sense and meaning and of the reason and occasion of this name given to Simon these particulars are to be taken into consideration I. That Christ called him Cephas totidem literis and not Cepha and that he was commonly so called among the Disciples Cephas with the s sounded in the latter end I know it is a common opinion to the contrary as Beza on Matth. 16. 18. utters it Dominus Syriace loquens nulla usus est agnominatione sed utrobique dixit Cepha and accordingly the Syriack translater every where expresseth it But let it be observed 1. That as the Jewish Nation was full of Greek names which were Greek names indeed as Andreas Nicodemus Alexander c. so did they frame many of their Jewish names which were Jewish names indeed into a Greek pronunciation and so pronounced them among themselves as Theudas Baithus and others in the Talmud and Heraudes for Herod in the Syriack translater c. And why Cephas should not be so used among them and other Greek-sounding Syriack names in the New Testament I have not yet met with any reason that giveth any satisfaction nor indeed with any Author that giveth any reason And let it be observed 2. That whereas generally common nouns in the Syriack tongue do end in a as Aceldama Abba Gabbitha Talitha Acts 1. 19. Gal. 4. 6 Joh. 19. 13. Mar. 5. 41. when they are to be framed into proper names of men it is done by putting s to the end of them as Barabbas Elymas Barnabas c. And of the same nature is Cephas here Now since this change of nouns from common to proper was made among the Jews what reason can be given why this letter that made the change should not be reserved among the Jews also Did the Greeks only call Simon Cephas and not the Jews And did the Greeks call the other men Barnabas and Barabbas but the
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâ—d King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâ—isin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
by any of Sems sons was now past because of the late conquest but only of Aram the youngest who had no chalengers or children in the war of him was Eliezer descended who was Abrahams chief servant and whereas the title by Sems resignation was to descend to Abram and his heirs Eleazer was like to be next if Abram had no child of his own When this jealousie somewhat troubleth Abram God removeth it by the promise of a Son of his own Loyns and by a Covenant with sacrifice even of all manner of creatures that were to be sacrificed CHAP. XVI Abram assured of a son of his own body but not whether by Sarah or not taketh Hagar to compass the promise she wearied out by Sarai's strictness is travailing to her own Country Aegypt and by the way hath a vision of the Angel of the Covenant which was strange to her to have visions out of Abrams house therefore she called the Name of the Lord that spake unto her Thou art the God of vision for she said Did I here also look after a vision in a place so far distant from Abrams family And the well also where he spake unto her was called The well of the lively one of vision CHAP. XVII Circumcision instituted in Hebron and about the time of Easter the place and time of the year where and when the Baptist was born who was to bring in Baptism instead of Circumcision Abram and Sarah upon Circumcision saith Rabbi Menahem were as new creatures and therefore also must they have new names CHAP. XVIII The three Persons in the Trinity in the shape of three men appear to Abraham and dine with him and eat the First flesh that is mentioned eaten in all the Scripture Abraham beggeth for Sodom till he thought he had been gotten within the compass of righteous ones in Lots family and then he ceaseth CHAP. XIX The Son and the Holy Ghost come into Sodome to destroy it and now they are called Angels because they were sent by the Father Lots wife is struck dead with lightning and stiffened and fixed in the place where she stood and of a salt and brackish smell and therefore called a pillar of salt Sodom destroyed by a strange fire and the memorial of so great a Judgment preserved to this day by as strange a water Jordan before that time had an issue further but from that time it pleased God to stop it and to lay that valley up on a fatal pool Lot had two Daughters at the least that perished in the fire and brimstone as well as he had two that escaped It is observable how soon after the institution of Circumcision those Cities came to destruction which so hideously abused that member wherein the Covenant for the land was sealed CHAP. XX. XXI Abraham flitteth into the Land of the Philistims that Isaac might be born out of the Land of Canaan properly so called for the greater mystery to his birth God himself cometh in visible form as chap. 18. Sarah hath once a greater measure of the Spirit of Prophesie than Abraham namely in the matter of casting out the bond woman and her son There is good probability of Ismaels salvation Abraham consecrateth a grove at Beersheba that he might have hallowed wood for his sacrificing fires as well as holy fire for his sacrifices CHAP. XXII Abraham passed through ten temptations and the sacrificing of his son the last and greatest CHAP. XXIII When Rebeceahs son is risen in the last Chapter Sarah sets in this The first foot of Land and all the Land that Abraham hath in Canaan in possession is only a place of burial God by this very thing drawing him and his to look after the spiritual part of the promise CHAP. XXV At what time Abraham married Keturah is uncertain the Text hath laid it after Isaacs marriage because it was fit that all the actions of Abraham which any whit concerned the promise should be handled first and together before the other which either did not at all or did it the less But that Abraham was married to this woman long before Isaacs marriage or Sarahs death is probable upon these conjectures 1. He that held it strange to have a son at an hundred years old it is not like he would marry at an hundred and forty 2. In chap. 24. 36. when the servant is to make the match for Isaac he saith that Abraham had given all his estate to Isaac which had been unnecessary to mention had he had no more children but Ismael who was gone from his house long before Abrahams disposing of his sons into the East Countries or Arabia was not upon usurpation but upon just claim by conquest chap. 14. All these Countries were of the Land of Canaan and of the promise and therefore are circumcised ones seated in them instead of Canaanites When the Text hath recited these sons of Abraham and their settlement it bringeth him and Ismael to their graves Not that they died before the birth of Jacob and Esau as the Text hath laid it for Abraham lived till they were fifteen years old and Ismael till they were at their climacterical year of sixty three but now hath Moses no more to say of them and therefore he concludeth their story at once Esau born all hairy over like a Kid but of a reddish colour and therefore they called him Esau Factus made and perfected already as having both his beard and pubes as soon as he was born In a sore year of famine in the Land Esau selleth his birth-right for want of meat CHAP. XXVI The famine that had caused him to part with his birth-right causeth Isaac his father to part out of the Land of Canaan The Philistims Africans by descent Gen. 10. 14. and tawny like them do soon espy the beauty of Rebeccah a white woman CHAP. XXVII Isaac being arrived at the age of one hundred and thirty seven years at what age Ismael his brother had died by his example beginneth to think of his own death and to dispose himself for that He sendeth Esau to hunt for venison for a trial whether he should bless him or no for missing of venison before he had lost his birth-right and if he miss to day as he did then it would be a sure sign that he must lose the blessing And so though Isaac had passed away the main blessing at unawars yet when Esau cometh home sped of a prey he seeth that it was the will of God he should have some blessing and so blessed him also Esaus garments in which Jacob obtained the blessing were the garments of the Priesthood which belonged to the first born CHAP. XXIX XXX Jacob stronger than three men and rolleth away the stone from the wells mouth alone which they could not do with all their strength united he is deceived by Laban by a suborned person and imbraced Leah thinking he had imbraced Rahel as he deceived his father by a suborned person
6. and then their Tongue shall revive again as they surmise But the divine Apocaliptick writing after Jerusalem was ruined might teach them what the second Jerusalem must be not on Earth but from Heaven Apoc. 21. 2. But to return to their Tongue The Characters we now have the Hebrew Tongue in Scaliger thinks are but of a latter hatch and not the same that the Jews used from Moses till the destruction of the Temple For that they used the Phaenician or Cananaean Character which now is called the Samaritan How truly I refer to the Readers judgment The Character we now have is either a set or a running letter the first the Bible is ordinarily Printed in in the latter the most of the Rabbins The whole Tongue is contained in the Bible and no one book else in the World contains in it a whole Language And this shews that the Scripture speaks to all sorts of people since it speaks of all sorts of things This Language is as God said the Jews should be if they would keep his Law A lender to all and a borrower of none All Tongues are in debt to this and this to none The Eastern most especially must acknowledge this Some men in the East saith Origen reserve their old speech meaning by likelihood the Hebrew and have not altered it but have continued in the Eastern Tongue because they have continued in the Eastern Countries No Eastern Tongue that I have heard of is Hebrew now so that what to say to Origen I cannot tell unless he mean that those that have continued in the East have kept nearest this holy Tongue because nearest the holy Land this to be true is known to the meanest Learned In their speech it is apparent and by their writing confirmed All of them have learned from the Hebrew to write from the right hand to the left or as we usually call it in England to write and read backward The China and Japan writing excepted which is indeed from the right hand to the left but not with the lines crossing the leaf as other Tongues do but the lines down the leaf A strange way by it self Again most of the Eastern Tongues do use the Hebrew Character for quick writing or some other end The Chaldee letter is the very same The Syrian though it have two or three kinds of its own yet is content sometime to take upon it the Hebrew Character The Arabian doth the like especially the Jews in Turky use in hatred of Mahumetans to write down their matters of Religion in the Hebrew Character though in the Arabian Tongue So do the Christian Arabians for the same cause in their holy things use the Arabian Tongue but Syrian Letter And I take a place in Epiphanius to be meant to this purpose also about the Persian Tongue His words out of another are these The Persians besides their own Letters do also use the Letters of the Syrians as in our times many Nations use the Greek though almost every Nation hath a proper Character I refer to the Reader to judge whether he mean not that the Persians as other Countries about them did did use the Hebrew Character for their quick writing which is called Syrian by Theodoret. To speak of the grace and sweetness and fulness of the Hebrew Tongue is to no purpose to relate for even those that cannot read this Tongue have read thus much of it CHAP. XXXI Of Vowels EAstern Tongues especially the Hebrew and her three Dialects Chaldee Syrian and Arabian are written sometimes with vowels sometimes without with for certainty without for the speedier writing we have Hebrew Bibles of both kinds The Septuagint it seems translated by the unpricked Bible as St. Hierome in his Commentary upon the Prophets seemeth to import and as to any one that examineth it is easie to find Instead of all other places in Gen. 4. 7. it is apparent where the seventy Translators reserving the Letters have strangely altered the Vowels The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo imtetibh Seeth weim lo tetibh lappethahh hhatath robhets which is in English thus If thou do well shalt thou not be accepted And if thou do not well sin lieth at the door they Translate it as pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo im tetibh seeth weim lo tetibh lephatteahh hhatatha rebhats Which is If thou do well in offering and do not well in dividing thou hast sinned be quiet This follow with one consent the Greek and many of the Latine Fathers They could not thus translate because they knew not the Text or because they wanted pointed Bibles but on set purpose to hide Pearls from Swine as the best Learned think But that they did always miss on set purpose where they missed their many lapses seem to deny but sometime they mistook the unpricked Text and so misconstrued A vowelled Bible they might have had but would not Some there be that think the vowels of the Hebrew were not invented for many years after Christ. Which to mee seemeth to be all one as to deny sinews to a body or to keep an Infant unswadled and to suffer him to turn and bend any way till he grow out of fashion For mine own satisfaction I am fully resolved that the Letters and Vowels of the Hebrew were as the Soul and Body in a Child knit together at their conception and beginning and that they had both one Author 1. For first a Tongue cannot be learned without Vowels though at last skill and practise may make it to be read without Grammar and not Nature makes men to do this and this also helped out with the sence of the place we read 2. That Masorites should amend that which the Septuagint could not see and that they should read righter than the other who were of far greater Authority I cannot believe 3. Our Saviour in his words of one Jota and one small kerai not perishing from the Law seems to allude to the least of the Letters Jod and the least Vowel and Accent 4. Lastly It is above the skill of a meer man to point the Bible nay scarcely a verse as it is The Ten Commandments may puzzle all the World for that skill CHAP. XXXII Of the Language of two Testaments THE two Testaments are like the Apostles at Jerusalem when the confusion of Tongues at Babel was recompensed with multiplicity of Tongues at Sion speaking in different Languages but speaking both to one purpose They differ from each other only in Language and time but for matter the New is veiled in the Old and Old reveiled in the New Isaiah in his vision heard the Seraphins cry Zeh elzeh one to Isa. 6. 2. another Holy Holy Holy Lord God of tsebhaoth So the two Testaments like these two Seraphins cry Zeh elzeh one to another the Old cries to the New and the New ecchoes to the Old The Old cries Holy is the Lord that hath promised the
JOHN LIGHTFOOT D. D. A PROSPECT OF THE TEMPLE ESPECIALLY As it stood in the days of our SAVIOUR CHAP. I. Of the Situation of Mount MORIAH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MORIAH * * * 2 Chron. 3. â— â—s 2. 2. the Mountain of the Lords House from whencesoever it had its denomination about which there are various conjectures it is certain it had its designation for that use and honour to which it was imployed ‖ ‖ ‖ 1 Chron. 21. 26. 22. 1. by fire from Heaven and of old time * * * Gen. 22. 2 c. by Abraham's offering up his Soâ— Isaac there in a figure a a a R. Sol. in Gen. 22. Some are of opinion that it was called Moriah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction because from thence there went forth a Law and Doctrine for all Israel b b b Onkel Ibid. others conceive the name to have been derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor which betokeneth Myrrh and spicery because it was to be the only place of offering Incense c c c â—â—llâ—r â—â—â—sâ—â—â— â—â—â— 2. cap. 1â— others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morech jah The Lord will be visible because the Son of God was to appear there in humane flesh And so they all repute that it carried a notation predictive 〈◊〉 referring to something that was to occur there in time to come But if we will apply the Etymology of it to that time present when it and the Country about it and first take that name of the Land of Moriah we may construe it The Land of a teacher of God as John III. 2. or the Land of the Lord my teacher as being the Territory of Sem or Melchisedeck the great Teacher of the ways of the Lord while the Canaanites round about did walk in blindness and were led by Teachers only of delusion and the Land which the Lord his teacher had designed to him in the prediction of his Father Noah d d d Joseph Antiâ—â— l. 15. c. 14. This Mount was so seated in the midst of Jerusalem that the City lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in form of a Theatre round about it e e e â—â—d Ezek. 40. 2. Kimch ibid. Tosaph ad Kelim On the South lay Jerusalem it self built upon Mount Acra and Acra naturally higher than Moriah f f f â—â—s de Bell lib. 5. cap. 13. but much levelled by the Asmonean Family in the time of their reign and the valley betwixt well raised and filled up with Earth that both the Temple might over-top the buildings on Acra and that the coming up from the City to the Temple might be the more plain and easie compare Luke III. 5. g g g Psal. 4â— 2. Aben Ezra â—b On the North side lay Mount Sion furnished with the gallant buildings of the Palace Court and City of David These two Mountains Acra and Sion and the Cities built upon them the London and Westminster City and Court of the Land of Canaan did so decline and descend upon their South-East and North-East points that on the East and West of the Temple they met and saluted each other in a valley having also a deep valley betwixt them and the Temple on every side but only on the South where it was the less deep because of the levelling mentioned immediately before Although this Mount Moriah were not so high of it self as the two Hills on either side it yet was it of a great pitcâ— and steepness h h h Id. de Bell. lib. 5. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strong heap â—â—â—ep and deep â—â— every side And it was a discerning note of a young male châ—â—d i i i Hagigah per. 1. That he was bound to appear before the Lord at the three Festivals if he were once come to be able to go up the Mountain of the Temple holding his Father by the hand This Mount fell so in the division of the Land that part of it was in the lot of one Tribe and part of it in another k k k Avoth R. Nathan per. 34. Zevachin per. 5. in Gemara For most part of the Courts was in the portion of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar Porch Temple â—â—d most holy place were in the portion of Benjamin And that part that lay in the portion of Judah was made hollow under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ith arches built upon arches underneath saith Maimony l l l Beth abbekirah per. 5. because of the Tent of defileâ—â—nt Now this that he calleth the Tent of defilement might very well be supposed to be a Sink or common Shore made under ground and arched over for the conveyance of all the filth and wash of the Courts away and that there was such a thing we shall see hereafter but he explaineth himself in another place and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Maym. Parah per. 2. All the Mountain of the house that is the outmost space and all the other Courts were hollow under because of an abyss or deep grave Now the Talmudicks do use to call a Sunk unseen or unsuspected grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n Talm. Bab. Parah per. 3. Gloss. ibid. an abyss grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel language Luke IX 44. And so they call an unseen or unknown uncleaness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o Nazir per. 1. Maym. in Biath Mikdash per. 4. An abyss of uncleannesses and they oppose to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncleanne known of Wherefore that they might be sure that there should be no graves secretly made in any of the Courts of the Temple by which they might be defiled they arched all the Courts under ground so as that there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arches upon arches as my Author expresseth it which he explaineth in another p p p Id. in Parah per. 3. place in another story of the like nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One arch set upon two arches so that the feet of an arch stood upon two arches that were under it And so it was either impossible to bury above the Arch for want of soil or if it were possible to bury below the arches it was deep and far enough from defiling CHAP. II. The measure of the floor of the Mountain of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE compass of the â—â—oor of Moriah a a a Jos. de Bell. lib. 5. cap. 14. did increase by time and industry somewhat though not much above what it was when Solomon first began the Temple there For b b b 1 Chron. 21. 18. 22. 1. whereas David by divine direction had built an Altar and God by divine Fire upon it had fixed that very place for the place of the Altar of the Temple the Mountain possibly in some part of it might want
The outmost wall five cubits Seventy in all i i i Ibid. Sect. â— Now the Chambers were in number eight and thirty fifteen upon the Northside fifteen upon the South and eight at the West end They were in three stories five in the lowest stories and five over them and five over those thus on the North and South sides but at the West end there were three on the ground and three over them and two over those Every Chamber was six cubits broad and twice as long only the two highest Chambers at the West end were of a greater length k k k See Ezek. XL. 21. And there was a space between the Chambers on the same floor in manner of an entry of some seven cubits and an half broad that you might pass in it betwixt Chamber and Chamber to every Chamber door which was upon the side Before these Chambers there ran a Gallery from the East end of the building to the West but at the West end there was none such of three cubits broad by which you were carried along to any of these Entries between the Chambers and so to any Chamber door In the outmost wall of the Fabrick toward the North and the South there were four doors on either side into four entries for so many there were between five Chambers but as soon as you were come within the doors there ran a Gallery along on your right hand and left over which you stepped into the entry that was before you or if you went not in at the door that was just opposite to the Entry that you would go to you might go in at any door you thought good and this Gallery would lead you to that Entry Thus was it with the lowest Chambers and the like Gallery and Entries were also in the middle story and in the highest Now the way to go up into them was by a large pair of turning stairs in a Turret at the north-North-East corner of the North side by which stairs you went up to the first floor and there if you would you might land in the Gallery and go there to what Entry or Chamber you would or if you would go higher you might do so likewise into the Gallery in the third story and if you had a mind you might yet go higher up these stairs up to the Leads to walk over the Chambers on the roof round about their whole pyle But besides this Staircase-turret which thus conveyed to the roof of the buildings there was such another at the furthest end of every one of the Entries that have been spoken of which carried up to the first and second floor or to the upper Chambers but went not so high as to convey to the roof And so had you gone in at any of the four doors to the ground Chambers either on the North side of the House or on the South stepping over the Gallery you came into the Entry between two Chambers one on your right hand and another on your left and their doors opening into the Entry and facing one another but before you towards the Temple wall there was a round large Turret-like stair case into which you might go out of either Chamber and so go up stairs into the Chambers over head and from thence up stairs again into the Chambers over them And thus are we to understand that Talmudick passage of no small difficulty at the first sight l l l Mid. ubâ— sâ—â— There were three doors to every one of the Chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One to the Chamber on the right hand and another to the Chamber on the left that is one door to the Entry on the one side and another to the Entry on the other and one to the Chamber over head that is into this Stair-case that carried up to the Chambers above And thus m m m Ezek. XLI 7 one went up from the lowest story to the highest by the middle for n n n 1 King VI. 8. they went up with winding stairs into the middle story and out of the middle into the third The West-end Chambers had no Gallery at all before them but you stepped immediately through the doors that were in the outmost wall into the Entries and at the end of the Entries there was such a Stair-case as this which conveyed and carried you up from story to story On the South there were such Galleries in the three heights as there were on the North and such Stair-cases at the end of the Entries joining to the Temple-wall but that space where the Galleries were was called by another name Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesibbah as it was called on the North-side but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the coming down of the water Not as if here were the gutters to carry off the rains from the whole House but because in this space were laid the pipes that brought water down from the Fountain Etam to the Cistern or Well in the Well-room that was made to receive them They were so laid as that they hindred not the access or passage in the Galleries to any of the Chambers and it may be they were not to be seen at all but lay under ground in the ground gallery but they were glad thus to distinguish between the North and South-sides by these different names as that they might the easier and quicker be understood when they spake of a Chamber in the Mesibbah or of a Chamber in the conveyance of the water These Chambers which were of this number measure posture and composure that hath been spoken and whose floor and roof-beams rested upon benches in the Temple-wall as was observed before were for the laying up some choice Treasures and Utensils as also for Corn Wine and Oil and whatsoever was brought in of Tithes and first Fruits for the sustenance and subsistence of the Priests that attended upon the Altar and they were as Treasuries or Storehouses for that purpose Neh. XII 44. Mal. III. 10. And now let us go up the stairs of the great Turret in the North-East corner on the North-side for there was none such on the South that will carry us to the roof of this building or on the Leads At the top of the stairs he went out at a wicket and his face was then towards the West o o o Mid. ubi sup He walked upon the Leads along upon the North-side till he came to the West corner when he came thither he turned his face toward the South corner when he came to the South he turned his face Eastward and went all along on the South-side till he came up a good way and there was a door through the Temple-wall into the rooms over the Holy and most Holy places In this room over them which was fifty cubits from the ground and so were the Leads there were these three things worth taking notice of 1. That as soon as a man was stept within
not lawful to stand upon it to do any part of the service till it were fastned again The entring into the Court of the Women was by three Gates one on the East one on the North and one on the South and there was a fourth on the West which went up out of this Court into the upper Court or that of Israel All these Gates as also all the other that went into the upper Court of which hereafter were h h h Ioseph de Bell. ubi supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gilt all over both posts and lintels one only excepted of which instantly We will go up at the East Gate out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel out of which there were five steps that rose up to the Gate to land you in it The Gate it self was exceeding sumptuous and exceeding beautiful and this was that which was called the beautiful Gate of the Temple Acts III. 2. at which the Creeple lay begging of alms both of men and women that went into the Temple At this Gate began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inner Temple as Josephus doth often call it distinguishing between that space that was inclosed within the boundary Wall that incompassed the whole holy ground and that space that was inclosed within the Wall that incompassed the Courts the former of them was called the outer Temple and the later was called the inner and both of them bare the name of the Temple and so in the Scripture whosoever went but within the compass of the holy ground is said to have gone into the Temple Now this Gate being the very front and entrance into the Inner Temple or into that space within which the choicest Sanctity and Bravery of the Temple was it was built and decked with such sumptuousness and singular gallantry as was fitting for the Frontispice of so brave a place And hence it came to bear the name of beautiful and that the rather also in comparison of the Gate Shushan or the outmost East Gate that entred into the mountain of the House for that was but a low and homely Gate-house for a reason that hath been observed heretofore but this was goodly and lofty and stood bravely mounted upon the far higher ground This Gate Josephus i i i Ioseph ubi supr calleth the Corinthian Gate because it was of Corinthian brass whereas the rest of the Gares were gilt with gold And here occurreth a difference betwixt him and the Talmudical Writers for they do unanimously hold the brazen Gate to be the Gate of Nicanor which we shall survey anon which was the Gate that went out of the Court of the Women into the Court of Israel but he doth as confidently affirm on the other hand that it was that that went out of the Chel into the Court of the Women His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was one gate without the Temple of Corinthian brass which exceeded in glory those of gold or silver Now where this Gate stood namely in that place that we are upon appeareth by this passage of his a little after The Gate above the Corinthian Gate which opened East over against the Gate of the Temple c. It is not much material to determine whether of these Eastern Gates were of brass it is only needful to be resolved which of them was that that was called the Gate of Nicanor because upon the knowledge of that there are divers things depending and in the next Chapter but one shall be shewed that it was that Gate that went out of the Court of the Women into the Court of Israel But if I were to moderate between the differing parties I should say their difference in this matter is not real but only apparent Josephus calls the Gate that came into the Court of the Women the brazen Gate because it was all so posts and lintel and all overlaid with brass which shone above gold but the Talmudists say the doors of the Gate of Nicanor were only of brass but the whole front of the Gate beside all of gold and so that was not the brazen Gate but only brazen doors but the other was properly the brazen Gate When Peter and John had healed the Creeple at this Gate the Text saith that he went with them into the Temple that is into the Court of the Women which was the common and ordinary place of worship for those that brought not a Sacrifice and from thence he went back again with them through this Gate into Solomons Porch or the Eastern cloister of the Mountain of the House and there they preach and convert five thousand And now let us go up through this Gate into the Court and survey it it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i Mid. ubi supr In the four corners of the Court of the women there were four rooms of forty cubits and they were not floored over and thus they shall be in time to come say the Talmudicks from Ezek. XLVI 21 22. Now these four rooms were every one forty cubits long from East to West and thirty cubits broad from North to South for so may we best interpret it according to the place alledged in the Prophesie of Ezekiel his words are these Then he brought me forth to the utter Court and caused me to pass by the four corners of the Court and behold in every corner of the Court there was a Court. In the four corners of the Court were Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of forty cubits long and thirty broad The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of doubtful signification and diversly interpreted The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little for so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Court and it is easie to see how they mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some understand it according to the Chaldee transmutation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and think it meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned and so our English hath it and so k k k Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Nathan produceth some instances of the word in this sense but concludeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth nothing but that these buildings were not floored over and in the very same opinion doth the l l l Mid. ubi supr Talmud m m m R. Sol. Kimch in Ezek. XLVI Rabbi Solomon and David Kimchi joyn with him and in the very same words But how to understand this is somewhat difficult If we should conceive that they were clearly open on the top without any covering at all the constant works that were done in them and the things that were laid up in them will deny that and if we shall say they were roofed over how shall we answer to the general testimony of the Hebrew Doctors which holdeth otherwise We will therefore
XXXI Concerning the Gates and Chambers lying on the South side of the Court. HERE concerning the Chambers they differ The Tract Middoth assigns these to the South side a a a a a a Midd. cap. â— hal â— The Chamber of Wood the Chamber of the spring of water the chamber Gazith The b b b b b b Iâ—… â— Babylonian Gemara and c c c c c c 〈…〉 Maimonides assign them to the North side In Middoth the Chamber of Salt the Chamber of Happarva the Chamber of them that wash were on the North side in those they are said to be on the South The matter is hardly of so great moment that we should weary our selves in deciding this controversie We enter not into disputes but follow those things that are more probable the Middoth being our guide I. Therefore we suppose first that the Chamber Gazith was on the South side of the Court near the East corner and that upon this reason that since according to all the Jews howsoever differing on what side it was placed this Chamber was not in the middle of the three Chambers before named but on the outside either on the one hand or on the other the Councel could not sit in the lot of Judah if Gazith were not seated about that place which we assign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Joma fol. 25. 1. The Chamber Gazith was in the form of a great Court-walk And half of it was in the holy place and the other half in that which was common and it had two doors whereof one opened towards the holy place the other towards that which was common That is one into the Court the other to the Chel The great Sanhedrin sat in that part which was in Chel for none might sit in the Court unless Kings only of the stock of David e e e e e e Ibid. fol. 19. 1 In the Chamber Gazith sat the Councel of Israel and judged concerning the Priests Whosoever was found touched with any spot was clothed in black and was vailed in black and went away Whoever was without spot being clothed and vailed in white went into the Court and ministred with his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Ibid. fol. 25. 1. The President sat in the West part of the Chamber g g g g g g Maimon in Sanhedr cap. 1. and Ab beth Din on his right hand and the Elders on both sides in a half Circle How the Sanhedrin was driven from this Chamber and when and why we observe elsewhere II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Midd. cap. â— hal 3. Joma fol. 19. 1. The Chamber of the spring was next to this Westwardly Where was a Well and a Pully whence water was supplied to the whole Court III. Contiguous to this was the Gate of Waters so called either because the water to be poured out upon the Altar on the feast of Tabernacles was brought in through this Gate or because the Water-course conveyed into the Temple from the fountain Etam went along through this Gate into the Chamber of the Spring i i i i i i Bab. Joma fol. 31. Abai saith That fountain was deeper than the pavement of the Court three and twenty cubits And I think saith the Author of the Gloss that the fountain Etam was the same with the waters of Nephtoa of which mention is made in the book of Joshua Chap. XV. 9. for thence it descends and slopes into the East and West and that place was the highest in the land of Israel IV. l l l l l l See Midd. in the place above After this Gate was the Chamber of Wood and above that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Magistrates or as it was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of the Councellors where there was a Sessions of the Priests consulting about the affairs of the Temple and Service The Wood-chamber seems to be called so upon this account because the Wood was conveyed hither after the search about it was made in the Chamber of Wood which was in the corner of the Womens Court whether there were any Worms in it That which was found fit for the Altar was laid up here that it might be more in readiness V. Beyond that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of offering and after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of kindling CHAP. XXXII The Gates and Doors on the North side I. FIRST we meet with a a a a a a Midd. cap. 1. hal 5. the Gate and Chamber Nitsots where the Priests and Levites watched This was also called The Gate of a song II. The Chamber of them that wash was next to that and the Chamber of Happarva joyning to that In that they washed the inwards of the sacrifices in this they salted the skins of the sacrifices b b b b b b Bab. Joma fol. 35. 1. Some believe one Parva a Magitian built this Chamber others that that Magitian Parva made a secret hole in the wall of this Chamber that through that he might see what was here done by the High Priest c c c c c c Midd. cap. 5. hal 2. For in a covered place of this Chamber there was a bath for the great Priest in the day of Expiation III. Thence was the Gate of offering or of Corban This was also called The Gate of the Women The reason rendred of the former name is that by this Gate they brought in the most holy sacrifices which were slain on the North. But the reason of the latter is more obscure perhaps before that Gate the Women delivered their sacrifices into the hands of the Priests IV. After that Gate Westward was the Chamber of Salt d d d d d d Ibid. where Salt was laid up for the offerings V. Following that was the Gate Beth-mokad or the Gate of Burning so called from a Chamber adjoyning where a fire continually burnt for the use of the Priests This also was called the Gate Corban for between this and the Gate last named was the Chamber where the publick treasure of the Temple was laid up In Beth-mokad were four Chambers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of Lambs where they were kept for the use of the Altar 2. The Chamber of the Shewbread 3. The Chamber where the stones of the Altar were laid up by the Asmoneans when the Kings of Greece had prophaned the Altar 4. The Chamber whence they went down into the Bath CHAP. XXXIII The Court it self THE a a a a a a Maim Bethhabbech cap. 6. floor of the whole sacred Earth was not level but rising When any went on from the East Gate of the Court of the Gentiles to the furthest part of the Chel he went all in a level From
For when they think his primary seat shall be at Jerusalem they cannot but believe some such thing of that Mount g g g g g g Mâ—dras â—â—â—â—â—â— R. Janna saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty stood three years and an half in Mount Olivet and preached saying Seek ye the Lord while he may be found call upon him while he is near And now let us from this mountain look back upon the City Imagine your self sitting in that place where the Priest stood while he burnt the red Cow directly over against the East gate of the Temple Between the Mount and the City you might see a Valley running between compassing Sion on the right hand and Jerusalem on the left the gate of Waters against you leading to the Temple on the left hand Ophla and the Horse-gate From thence as we have said was the beginning of the Valley of Hinnom which at length bowed towards the South side of the City In that place near the Wall was the Fullers field which whether it was so called from Wood framed together where Fullers dried their cloth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Fullers monument of which h h h h h h De bello lib. 5. cap. 13. Josephus writes we do not dispute From the Horse-gate Westward runs out the Valley Kidron in which is a Brook whence the Valley takes its name embracing Sion also on the North and spreading abroad it self in a more spacious breadth i i i i i i Succah cap. 4 hal 5. Below the City there was a place we do not dare to mark it out which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motza hither they came down in the feast of Tabernacles and cropped off thence long boughs of Willow it may be from the banks of the brook Kidron and going away placed them near the sides of the Altar bended after that manner that their heads might bow over the top of the Altar c. It is no mervail if there were a multitude of gardens without the City when there were none within Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maasaroth cap. 2. hal 5. A Garden of Jerusalem is famed wherein Figs grew which were sold for three or four assarii each and yet neither the Truma nor the Tenth was ever taken of them Josephus hath these words l l l l l l De bello lib. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The gardening was all compassed about from the Wall with trenches and every thing was divided with crooked gardens and many walls CHAP. XLI Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene BEthany seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists Of which they write thus a a a a a a Bab. Pesachin fol. 53. 1. They treat in the place noted in the margin concerning eating of fruits the seventh year and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor b b b b b b Cap. 1. of which we have spoke before They enquire how long one may eat of these or the other fruits And they state the business thus They eat Olives say they until the last ceases in Tekoa R. Eleazar saith Until the last ceases in Gush Chalab in the Tribe of Asher They eat dry figs until green figs cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beth-hene R. Judah saith The green figs of Beth-hene are not mentioned unless in respect of the Tenths as the Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The figs of Beth-hene and the dates of Tubni are bound to be tithed The Gloss is this They are not mentined in the Schools among fruits unless in respect of tithing These words are recited in Erubhin c c c c c c Erubhin fol. 28. 2. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth jone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubni is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubina Beth-hene certainly seems to be the same altogether with our Bethany and the Name to be drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athene which signifies the Dates of Palm trees not come to ripeness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Green-figs that is such figs as are not yet ripe And now take a Prospect a little of Mount Olivet Here you may see Olive-trees and in that place is Geth-semani The place of oyl-presses There you may see Palm-trees growing and that place is called Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of Dates And we may observe in the Gospel-history how those that met Christ as he was going forward from Bethany had branches of Palm-trees ready at hand There you may see Fig-trees growing and that place was called Beth-phage The place of Green-figs Therefore some part of Olivet was called Bethany from the Palm-trees there was a Town also called of the same Name over against it The Town was fifteen furlongs distant from Jerusalem And the Coast of that name went on till it reached the distance of a Sabbath days journy only from the City CHAP. XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopo IN that manner as Mount Olivet laid over against the City on the East the Valley of Kidron running between so on the North behind a Valley somewhat broader stretched out from Sion North-ward the land swelled into a Hill at the place which from thence was called Zophim because thence there was a Prospect on all sides but especially towards the City Concerning it Josephus thus a a a a a a Joseph de Bello lib. 5. cap. 8. Cesar when he had received a legion by night from Ammaus the day after moving his Tents thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He entred into Scopo so called Where the City appeared and the greatness of the Temple shining out as that plain Tract of land touching upon the North coast of the City is truly called Scopus The Viewer Hence those Canons and Cautions b b b b b b Hieros Beracoth fol. 13. 2. He that pisseth let him turn his face to the North he that easeth nature to the South R. Josi ben R. Bon saith The Tradition is From Zophim and within That is if this be done by any one from Zophim inwards when he is now within the prospect of the City when he pisseth let him turn his face to the North that he do not expose his modest parts before the Temple when he easeth nature let him turn his face to the South that he expose not his buttocks before it c c c c c c Bab. Beracoth fol. 49. 2. If any one being gone out of Jerusalem shall remember that holy flesh is in his hand if he be now gone beyond Zophim let him burn it in the place where he is For it is polluted by being carried out of the Walls of Jerusalem But if he be not beyond Zophim let
from the South coast of Genesaret to the springs of Jordan were about forty miles which to assign to the land of Nephthali alone is neither proportionable nor congruous Answ. This objection indeed would have some weight in it if the land of Nephthali did extend it self Eastwardly as much as the land of Isachar and Zabulon For these run out as far as the Mediterranean Sea but that hath the land of Asher and the jurisdiction of Tyre and Sydon lying between it and the Sea So that when the bredth of those Countries is measured from South to North the bredth of this is measured from East to West There is therefore no such great inequality between these when this is contained in the like straits of bredth with them and theyenjoy the like length with this The consines of the land of Nephthali bounded the land of Asher on one side and those of Tyre and Sydon on the other and this land in the same manner as the portion of Nephthali extends it self in length from South to North and which somewhat agrees with our opinion and answers the objection mentioned before Josephus allows it a greater length than we do the land of Nephthali or at least equal to it For c c c c c c Joseph in the place above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aserites possess all that hollow Valley so called because it is such that runs from Carmel to Sidon CHAP. LXIII The West coast of Galilee-Carmel THE a a a a a a Joseph in the place above people of Isachar had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel and the River for their bounds in length the people of Zabulon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel and the Sea Carmel was not so much one mountain as a mountanous Country containing almost the whole bredth of the land of Isachar and a great part of that of Zabulon It was as it seems a certain famous Peak among many other mountain tops known by the same name lift up and advanced above the rest b b b b b b Plin. Nat Hist. lib. 5. cap. 19. The Promontory Carmel in Pliny and in the mountain a Town of the same name heretofore called Ecbatane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where probably Vespasian sometime consulted c c c c c c Tacit. Hist. lib. 2. 19. the Oracle of the god Carmel The Sea washes upon the foot of the mountain d d d d d d Hieros Berat fol. 2. 1. R. Samuel bar Chaiah bar Judah said in the name of R. Chaninah Any one setting upon Mount Carmel when the Orb of the setting Sun begins now to disappear if he goes down and washes himself in the Great Sea and goes up and eats his Truma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be presumed that he washed in the day time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel and the River What is that River Kishon say the Maps for some describe it not far from Carmel pouring out it self into the Sea and that not without a reason fetched from 1 King XVIII 40. But you must suppose Kishon to flow South of Carmel not as some would have it on the North. The lake Cendevia flows at the foot of Carmel and out of it the River Pagida or Bel mingling glassie sands with its small shore So Pliny e e e e e e Plin. in the place above who hath moreover these words Near is the Colony of Claudius Cesar Ptolemais heretofore Ace the Town Ecdippa the white Promontory Tyrus heretofore an Island c. Thence are the Towns Ide otherwise Enhydra and Sarepta and Ornithon and Sydon skilful in making glass c. These places you may call not so much the bounds of Galilee as of Phenicia for in Ptolemais it self or Acon was the separation and parting of the land of Israel from Phenicia Hence Josephus f f f f f f Joseph de bell lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phenice and Syria do compas the two Galilees the upper and the nether so called and Ptolemais and Carmel set bounds to the Country on the West What Do Ptolemais and Carmel stint the whole length of Galilee on the West He had said elsewhere which we also have produced elsewhere that the land of Nephthali was extended as far as mount Libanus on the North alas how far behind Ptolemais And the land of Asher was extended so far also But Ptolemais was the Sea borders of Palestine to use Plinies words for from hence onward were the territories of Tyre and Sydon and Galilee was not now bounded any longer by the Sea but by those territories We saw in the Scheme produced by us in the second Chapter of this little Work wherein the compass of the land under the second Temple is briefly described how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The walls of Aco are there set for a bound and that in the sense which we speak of which afterwards also will appear more Those names therefore which follow in the mentioned Scheme to wit I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some others seem to denote the places which were the boundaries between Galilee and the borders of Tyre and Sydon CHAP. LXIV Acon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolemais 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de â—ell lib. 2. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ptolemais which is also called Acon is a City of Galilee on the Sea coast situate in a great champaign but it is compassed with hills on the East sixty furlongs off with the hill Country of Galilee on the South with Carmel distant an hundred and twenty furlongs on the North with a very high mountain which is called Climax or The Ladder belonging to the Tyrians and is an hundred furlongs distant Two miles off of that City the River Beleus flows a very small one near which is the Sepulchre of Memnon having about it the space of an hundred cubits but well worthy admiration For it is in the form of a round Valley affording glassie sand which when many ships coming thither have gathered the place is again replenished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b R. Nissin in Gittin cap. 1. From Acon onwards to the North is Heathen land and Acon it self is reckoned for the North that is for Heathen land c c c c c c Hieros Gittin fol. 43. 3. In Acon the land of Israel is and is not And therefore d d d d d d Id. Sheviith fol. 35. 3. R. Josi ben Hananiah kissed the Arch of Acon and said Hitherto is the land of Israel e e e e e e Id. Challah fol. 60. 2. R. Simeon ben Gamaliel said I saw Simeon ben Cahna drinking wine in Acon c. But was it within the bounds of the land or no
poor and that out of every row of sheaves CHAP. XCIX Subterraneous places Mines Caves THUS having taken some notice of the superficies of the land let us a little search into its bowels You may divide that subterraneous Country into three parts The Metal mines the Caves and the places of Burial This land was eminently noted for Metal mines so that its stones in very many places were iron and out of its hills was digged brass Deut. VIII 9. From these gain accrued to the Jews but to the Christians not seldom slavery and misery being frequently condemned hither by Tyrants So Eusebius of Edesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Eus b. lib. 8. cap. 15. He was condemned to the Metal mines in Palestine And again concerning others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Ibid. cap. 17 Then passing to the other Confessors of Christ he condemns them all to the brass mines which were in Pheno of Palestine On the North part of the land in the Country of Aser were mines of metal Hence is that in Deut. XXXIII 25. Thy shoes shall be iron and brass On the South in the desert of Sin the utmost bounds of Judea were mines also hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall pass to Sin as our translation reads Numb XXXIV 4. in the Jerusalem Targumist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against the mountain of iron and in Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Palmtrees of the mountain of iron and in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Succah cap. 3 hal 1. The Palmtrees of the mountain of iron are fit to make a small bundle to carry in the hand in the feast of Tabernacles On the East coast of Perea was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An iron mountain witness d d d d d d De bello lib 4 câ—p 27. Josephus And without doubt there were other such like mines scattered here and there in other parts of that land though of them we have no mention You will not at all wonder at these underminings of the Earth seeing they brought so much profit and gain with them and were so necessary to the life of man But what shall we say of those Dens and Caves in Rocks and Mountains whence no gain seemed to be digged but rather danger arose to the neighbouring places oftentimes For what were these but lurking places for wild beasts and robbers There is infinite mention of these Caves both in the Holy Scriptures and in other Writings especially in Josephus where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subterraneous passages and Dens are mentioned a thousand times And many of these were of a vast largeness scarcely to be credited those especially in the Talmudists which are called The Dens of Zedekiah not a few miles in measure But were those hollows the work of nature or of the hands and industry of man By one example taken out of Josephus the thing may be determined Relating the story of a Castel built by Hyrcanus in Perea among other things he speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Joseph Antiq. lib. 12. cap. 5. Out of the Rock against the Mountain having cut in two the prominent part of it he made Dens of many furlongs long And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made the mouths that opened into these Dens to be strait that but one might go in at a time and no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this he did on purpose for security sake and for avoiding danger in case he should be besieged by his brethren These Dens therefore were cut out of Mountains and Rocks for the uses of War that they might serve for refuge and strength And it is probable the Canaanites a warlike and Gygantic Nation had digged very many of these Caves before the entrance of the Israelites into that land and that the Israelites also encreased the number of them See concerning these Caves Jos. X. 16. Judg. VI. 2. 1 Sam. XXII 1. XXIV 3. 1 King XVIII 13. Esa. II. 19. c. CHAP. C. Of the places of burial THERE were more common and more noble Sepulchres The common were in publick burying places as it is with us but they were without the City a a a a a a Massech Semaâ—â—oth c. 14. And through that place was no current of waters to be made through it was no publick way to be cattel were not to feed there nor was wood to be gathered from thence b b b b b b Bab. Berac fol. 18. 1. Nor was it lawful to walk among the Sepulchres with Phylacteries fastned to their heads nor with the book of the Law hanging at their arm Some Sepulchres were extraordinary that is in reference to the place of their situation As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Beb. Sanhedr fol. 47. 2. Hitros Nedarim fol. 57. 4. A Sepulchre found that is when a Sepulchre is in some bodies field without his knowledge but at last the sepulchre is discovered 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sepulchre that is publickly noxious that is digged near some place of common walk or travail from the nearness of which the passengers contract pollution The more noble Sepulchres were hewn out in some Rock in their own ground with no little charge and art You have the form of them described in the place noted in the margin in these words d d d d d d Bava Bathra cap. 6 hal ult He that selleth his neighbour a place of burial and he that takes of his neighbour a place of burial let him make the inner parts of the Cave four cubits and six cubits and let him open within it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight Sepulchres They were not wont say the Glosses to bury men of the same family here and there scatteringly and by themselves but altogether in one Cave whence if any one sells his neighbour a place of burial he sells him room for two Caves or hollows on both sides and a floor in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very place where the deads Corps is laid The Tradition goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three Sepulchres are on this side and three on that and two near them And those Sepulchres are four cubits long seven high and six broad To those that entred into the Sepulchral Cave and carried the Bier there was first a floor where they stood and set down the Bier in order to their letting it down into the Sepulchre on this and the other side there was a Cave or a hollowed place deeper than the floor by four cubits into which they let down the Corps divers Coffins being there prepared for divers Corps R. Simeon saith The hollow of the Cave consists of six cubits and eight cubits and it opens
to the holy Mountain to the inheritance of your Fathers why therefore should you mispend your peny You may fetch the reason of this calculation if you are at leisure out of the Tract Sanhedrin p p p p p p Fol. 97. The Tradition of the School of Elias the World is to last six thousand years c. And a little after Elias said to Rabh Judah The world shall last not less than eighty five Jubilees and in the last Jubilee shall the son of David come He saith to him Whether in the beginning of it or in the end He answered him I know not Whether is this whole time to be finished first or not He answered him I know not But Rabh Asher asserts that he answered thus Until then expect him not but from thence expect him Hear your own Countrymen O Jew how mony Centuries of years are past by and gone from the eighty fift Jubilee of the World that is the year MMMMCCL and yet the Messias of your expectation is not yet come Daniels weeks had so clearly defined the time of the true Messias his coming that the minds of the whole Nation were raised into the expectation of him Hence it was doubted of the Baptist whither he were not the Messias Luk. III. 15. Hence it was that the Jews are gathered together from all Countries unto Jerusalem Act. II. expecting and coming to see because at that time the term of revealing the Messias that had been prefixed by Daniel was come Hence it was that there was so great a number of false Christs Matth. XXIV 5 c. taking the occasion of their impostures hence that now the time of that great expectation was at hand and fulfilled and in one word They thought the Kingdom of God should presently appear Luk. XIX 11. But when those times of expectation were past nor did such a Messias appear as they expected for when they saw the true Messias they would not see him they first broke out into various and those wild conjectures of the time and at length all those conjectures coming to nothing all ended in this curse the just cause of their eternal blindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May their soul be confounded who compute the times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wise men from the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magi that is Wizzards or such as practised ill arts for in this sense alone this word occurs in holy Writ From the East This more generally denotes as much as Out of the land of the Heathen in the same sense as the Queen of the South is taken Matth. XII 42. that is An Heathen Queen Consider this passage in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Rekam to the East and Rekam is as the East From Ascalon to the South and Askalon is as the South From Acon to the North and Acon is as the North. These words q q q q q q In Gittin cap. 1. art 1. R. Nissim quotes from R. Judah and illustrates it with this Gloss From Rekam to the furthest bounds of the land Eastward is Heathen land and Rekam it self is reckoned for the East of the World and not for the land of Israel So also from Askalon onwards to the South is the Heathen Country and Askalon it self is reckoned for the South that is for Heathen land Those Countries where the sons of Abraham by his wife Keturah were dispersed are more particularly called the Eastern Countries Gen. XXV 6. Judg. VI. 3. and elsewhere often And hence came these first fruits of the Gentiles whence it is not unlikely that Jethro also came the first Proselyte to the Law And that which is spoken by the Gemara concerning the Arabian the first pointer out of the Messias born is perhaps some shadow of this story of the Magicians coming out of Arabia and who first publickly declared him to be born VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we have seen his Star in the East WE being in the East have seen his Star That heavenly light which in that very night wherein the Saviour was born shone round about the Shepherds of Bethlehem perhaps was seen by these Magicians being then a great distance off resembling a Star hanging over Judea whence they might the more easily guess that the happy sign belonged to the Jews VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when he had gathered all the Chief Priests and Scribes of the people together THAT is He assembled the Sanhedrin Herod is said by very many Author to have slain the Sanhedrin but this is neither to be understood of the whole Sanhedrin nor if it were to be understood of the whole would it denote the total subversion of the Sanhedrin The Babylonian Gemarists do thus relate the story r r r r r r 〈…〉 Herod was a servant of the Asmonean family He cast his eyes upon a young maid of that family on a certain day he heard the Bath Kol a Voice from Heaven saying Whatsoever servant shall now rebel shall prosper He arose up against his Masters and slew them all And a little after Herod said Who is there that interprets these words Thou shalt set a King over thee out of the midst of thy brethren Deut. XVII 15. The Rabbins interpreted the words H◠rose up and slew all the Rabbins leaving only Bava ben Buta with whom he consulted Herod was to overcome two difficulties that he might with the peace and favour of the Jews become their King For although he had been raised unto the Kingdom by the Romans nevertheless that he might establish his Throne the people remaining quiet and accepting him first it seemed necessary to him that the Asmonean family should be removed out of the way which formerly governing the people they had some affection and love for and which still remaining he suspected he could scarse be secure Secondly That Law of setting no King over them but of their brethren debarred him since he himself was of the stock of Edom. Therefore he took away all those Rabbines who adhering stifly to this Law opposed what they could his coming to the Kingdom But all the Rabbins indeed he slew not saith the Gloss upon the place alledged for the sons of Betira were left alive who held the chair when Hillel came out of Babylon Therefore he slew not all the Elders of the Sanhedrin but those only who taking occasion from that Law opposed his access to the Kingdom Out of that slaughter the two sons of Betira escaped who held the first places in the Sanhedrin after the death of Shemaiah and Abtalion Shammai also escaped who according as Josephus relates foretold this slaughter Hillel escaped likewise if he were then present and Menahem who certainly was there and who thenceforth sate second in the chair Bava ben Buta escaped also as the Gemara relates who afterwards perswaded Herod that he should repair the Temple to expiate this bloody impiety And
Nor do we say this upon conjecture alone but by very many examples among the Israelites and indeed among other Nations and this in that very Nation of which we are speaking In Gen. XXXVI Zibeon was the son of Seir vers 20. and the whole Nation and Land was called The Nation and Land of the sons of Seir. But now that that Seir was of the Canaanite pedegree appears sufficiently hence that his son Zibeon was called an Hivite vers 2. After the same manner therefore as the Seirites who were of Canaanite blood were so named I make no doubt the Perizzites were named from one Perez a man of great name in some Canaanite stock SECT IV. The Kenites OF the same rank were the Kenites the Knizzites Cadmonites by original indeed Canaanites but so named from some Cain and Kenaz and Cadmon men of famous renown in those families If so be the Cadmonites were not so called from their antiquity or rather from their habitation Eastward Which is the derivation of Saracens from Saracon the East The Masters of the Traditions do not agree among themselves what to resolve concerning these Nations In the Jerusalem Talmudists you have these passages h h h h h h Hieros Kiddush fol. 61. 4. Your Fathers possessed seven Nations but you shall possess the Land of ten Nations The three last are these the Kenites the Kenizzites the Cadmonites R. Judah saith These are the Salmeans the Sabeans and the Nabatheans R. Simeon saith Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Damascus R. Lazar ben Jacob saith Asia and Cartagena and Turky Rabbi saith Edom and Moab and the first fruits of the children of Ammon In the Babylonian Talmudists these passages i i i i i i Bab. Bathra fol. 56. 1. Samuel saith All that Land which God shewed to Moses is bound to tithes To exclude what To exclude the Kenites the Kenizzites the Cadmonites A Tradition R. Meir saith These are the Naphtuchites the Arabians and the Salmeans R. Judah saith Mount Seir Ammon and Moab R. Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asia and Spain l l l l l l Berish. rab fol. 28. 2. These Nations were not delivered to Israel in this age but they shall be delivered in the days of the Messias In m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. the days of the Messias they shall add three other Cities of refuge But whence From the Cities of the Kenites the Kenizzites and the Cadmonites Concerning whom God gave a promise to our father Abraham but they are not as yet subdued We may borrow light concerning these Nations from those words of Moses Gen. X. 18. Afterwards the families of the Canaanites were dispersed First They replenished Phenicia and the Northern Country of the Land of Canaan by little and little the whole Land of Canaan within Jordan Then they spread themselves into the Land which afterwards belonged to the Edomites and there they were called Horites from Mount Hor and the children of Seir from Seir the father of those families he himself being a Canaanite On the East they spread themselves into those Countries which afterwards belonged to the Moabites the Ammonites the Midianites and they were called Kenites Kenizzites Cadmonites from one Cain one Kenaz and perhaps one Cadmon the fathers of those families if so be the Cadmonites were not so called from the aforesaid causes The mention of a certain Cain calls to my mind the Town or City Cain which you see in the Maps placed not far from Carmel in that of Do et adorned shall I say or disfigured with a Dutch picture of one man shooting another with this inscription Cain wert geschoten van Lamech Cain was shot by Lamech Gen. IV. A famous monument forsooth That place indeed is obscure Gen. IV. and made more obscure by the various opinions of Interpreters and you Do et have chosen the worst of all If the words of Lamech may be cleared from the Text and if you clear it not from the context whence will you clear it they carry this plain and smooth sense with them He had brought in Bigamy that also had laid waste the whole World Gen. VI. For so wretched a wickedness and which by his example was the destruction of infinite numbers of men Divine Justice and Vengeance strikes and wounds him with the horror and sting of conscience so that groaning and howling before his two bigamous wives Adah and Zillah he complains and confesseth that he is a much more bloody murtherer than Cain For he had only slain Abel but he an infinite number of young and old by his wicked example SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim THE Samaritan Interpreter always renders these Aseans in Gen. XV. 20. written with Cheth But in Deut. II. 20. with Aleph If they were called Aseans as they were by him so by all other speaking Syriac and Chaldee I know not whence the word Asia may more fitly be derived than from the memory of this Gygantic race living almost in the middle of Asia and monstrous and astonishing above all other Asiatics The LXX call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titans 2 Sam. V. 18. 22. The word used by the Samaritan denotes Physicians and so it is rendred by me in the Polyglot Bible lately published at London Deut. II. partly that it might be rendred word for word but especially that it might be observed by what sound and in what kind of pronunciation he read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim So the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians Esa. XXVI 14. c. HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDIC EXERCITATIONS upon the Gospel of St. MARK CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the Gospel THE Preaching and Baptism of John was the very gate and entrance into the state and dispensation of the Gospel For I. He opened the door of a new Church by a new Sacrament of admission into the Church II. Poynting as it were with the finger at the Messias that was coming he shewed the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world to come III. In that manner as the Jews by Baptism admitted Gentile Proselytes into the Jewish Church he admits both Jews and Gentiles into the Gospel Church IV. For the doctrine of justification by works which the Schools of the Scribes had defiled all Religion with he brings in a new and yet not a new and truly saving doctrin of Faith and Repentance VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written in the Prophets HERE a doubt is made of the true reading namely whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Prophets or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Esaias the Prophet These particulars make for the former I. When two places are cited out of two Prophets it is far more congruously said As it is witten in the Prophets than As it is written
Trachona And so Jonath 1 Kings IV. 13. the Samaritan hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rigobaah which seems akin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regab amongst the Talmudists a a a a a a Menacoth fol. 85. 2. Tekoah hath the preeminence for Oyl Abba Saul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next to that is Regab beyond Jordan Gul. Tyrius would derive the name from Dragons For so he It b b b b b b De Bell. Sacr. lib. 16. cap. 9. Trachonitis seems to have taken its name from Dragons Those hidden passages and windings under-ground with which this Country abounds are called Dragons Indeed almost all the people of this Country have their dwellings in Dens and Caves and in these kind of Dragons Other things might be offered as to the signification of the word but we are looking after the situation of the place not the Etymology of the name And the first things to be enquired into as to its situation is whether it extended in longitude from the South to the North or from the West to the East The reason of our enquiry is partly upon the account of Auranitis which we are to speak of presently and partly those words in Josephus c c c c c c Attiqu lib. 17. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanea was bounded with Trachonitis How so Either that Batanea lay between Perea and Trachonitis extending it self from the West toward the East or between Trachonitis and Galilee strictly so called extending it self in length from the South toward the North which last I presume most probable and so we place Trachonitis in the extreme parts of the Trans-jordanine Country toward the East And both which upon these reasons taken together 1. The Gemarists describing the circumference of the Land from the North do mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola or Gabara the upper which is above Cesarea Philippi and Trachona which extends to Bozrah d d d d d d Hieros Sheviith fol. 36. 3. where the extension of Trachona must not be understood of its reaching to some Bozrah in those Northern borders but to some Bozrah or Bosorrah in the confines of Perea e e e e e e Antiqu. lib. 1◠cap. 12. and so it supposes the Country extending it self from the North toward the South 2. f f f f f f Ptol. cap. 15. toward the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Province of Batanea East of which is Saccea and here under the Hill Alsadamus are the Trachonite Arabians Behold here the Trachonites living East of Batanea 3. g g g g g g Joseph de excid lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Country of Gamala and Gaulonitis and Batanea and Trachonitis But were not Gamalitiea it self and Gaulonitis within Batanea right but by this distinction he divides between that Batanea that was nearer Galilee and that that was further off That Country that lay nearest from those noted Towns of Golan and Gamala he calls Gaulonitis and Gamalitica and that which was further off he calls by its own name of Batanea and what lies still yond that Trachonitis There was a time when all that whole Country which now is distinguisht into these severals had one general name of Bashan which word how it came to change into Bathan or Batanea as also with the Targumists and Samaritane into Bathnin and Mathnin any one indifferently skilled in the Syrian Tongue will easily discern SECT V. AURANITIS THAT Auranitis took its denomination from Hauran hardly any one will question especially that observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. XLVII 16. to be rendered by the Gr. Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are upon the borders of Auranitis Hauran is reckoned up amongst those Hills at the top of which by lifting up some flaming Torches they were wont to give notice of the new year a a a a a a Rosh hashanah cap. 2. Hal. 2. Where did they hold up those lights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Mount Olivet to Sartaba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Sartaba to Gryphena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Gryphena to Hauran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Hauran to Beth Baltin And from Beth Baltin he that held up the light there did not depart but waved it hither and thither up and down till he saw the lights kindled throughout the whole Captivity The Gemarist quaeries What is Beth Baltin Rabh saith it is Biram What is the Captivity Rabh Joseph saith it is Pombeditha Glosse The sense of it is this That Biram is in the Land of Israel How Is Biram the same with Beth Baltin and yet is Biram within the Land of Israel When in the Jerusalem Gemara Rabh Honna saith When we came hither we went up to the top of Beth Baltin and discerned the Palm-trees in Babylon If this be true the Geographers are to consider whether there can be any prospect of Babylon from the Land of Israel In their sense it may be true enough who commonly by the name of Babylon understand all those Countries into which the Babylonish Captivity were carried not only Chaldea but Mesopotamia also and Assyria So that bounding the Land of Israel with the River Euphrates which indeed the Holy Scriptures themselves do they make it contiguous with Mesopotamia the River only between and they place Beth Baltin not far from the bank on this side the River The Gemarists acknowledge that Lights were lifted up upon some Hills between those which they had mentioned but these were the most known and celebrated and therefore they named them only Now it is probable enough that Mount Hauran gave the denomination to the whole Country Auranitis which we are now upon Perhaps there might be some part of Antilibanus called Hauran either from the Syriac word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havar which signifies white or from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor a Cave It may well enough agree either way the Hill being white with Snow and hollow with the subterranean passages that were there However it is plain enough from the place in Ezekiel before quoted that Hauran was situated in the very extreme parts of the Land toward the North and from thence the Country as it had its situation there so had its name Auranitis Gul. Tyrius a a a a a a Lib. 22. 26. by what authority I cannot tell placeth it near the Sea of Gennesaret Subitò enim transcursâ regione Auranitide quae secus Mare Tyberiadis est c. The Country of Auranitis being suddenly run through which is by the Sea of Tiberias c. And that the River Orontes Springing between Libanus and Antilibanus near Heliopilis as Pliny b b b b b b Lib. 5. cap. 22. hath it took its name from Hauran the word it self seems to assure us Although some quoted by Eustath in Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do
buried And in Hell he lift up his Eyes being in torment c. Both suddainly disposed of the one to Heaven the other to Hell So we may take example from the two Thieves on the Cross the good Thief went presently to Paradise and the bad to his place and both these to Hades the word in the Creed Christ commends his Soul into his Fathers hands and it went into the hands of God What to do For God to dispose of it And how think you God would dispose of the Soul of Christ The Schools question whether Christ merited Salvation pro se for himself because the reason of the question is whether he set himself to merit pro se Did he or did he not the Soul of Christ after so holy a life and death could not but go to Salvation For what had the Soul of Christ now to do more towards mans Salvation and what could be done more towards its own Now having done all this what had the Soul of Christ to do more but to go to its rest till it be put again into its Body for the raising of that As the Scripture tells us holy Souls go to rest till at the last day they must meet their Bodies and then both shall rest together This passage of our Saviours Soul to Heaven upon his death is called his going to Hades the World of Souls and the place of holy Souls a place invisible to mortal Eyes which though it seems harshly expressed He descended into Hell yet must be interpreted from the Greek expression in this sense And the Phrase in the Greek teacheth that the Soul sleepeth not with the Body stayeth not here on Earth where the Body doth but hath a life when the Body is dead and goeth into another World to have a living or dying life Christs Soul to be separate but thirty six hours and yet it doth not stay and sleep with the Body but takes wing and flies into another World The Sadducee that thought the Soul died with the Body little considered what the nature of the Soul was Christian dost thou consider it Dost thou know what it is No I cannot see it But I may say as it is Rom. I. 20. The invisible things of God are clearly seen being understood by the things that are made So the invisible things of the Soul i. e. its spiritualness and immortality may be seen by the things it acts Prov. XX. 27. The Spirit of a man is the candle of the Lord. It s the Lords candle like that in the Tabernacle that never went out but was drest Morning and Evening and kept burning continually It is the Lords candle Searching all the inward parts of the Belly that is able to acquaint man with himself with his conscience his thoughts affections A candle that searcheth the things of nature looketh into the things of God Compare this Spirit with the Spirit of a Beast a Swine an Ox the acting of the Soul of Man in Wisdom Learning Contrivance with the acting of a Brute and then guess what is the nature of the Soul And if it be so active in the Body when fettred in flesh what think you it will be when loosed out And that it will be one day and go into another World not to be at its own liberty there but it goes to God to dispose of it and so he doth to Heaven or Hell Go away then with this meditation in thy bosom and keep it there My Soul must certainly one day go into the hands of God to receive her due reward FINIS A Chorographical Table OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works By Iohn Williams THe Jewish Writers divide the World into the Land of Israel and without the Land Vol. II. Pag. 1. The Land of Israel first called the Land of the Hebrews then Canaan and Palestine c. may be considered as to its length and breadth v. II. p. 327. The length of it is said in Scripture to be from Dan to Beersheba and from the entring in of Hamath North to the Sea of the Plain or Dead Sea South v. I. p. 90. v. II. p. 44 The Jews do reckon it from the Mountains of Amana or the upper Tarnegola which is at the neck of Anti-Libanus to the River of Egypt v. II. p. 3 62 517 Others do measure it by the Coast and if Phaenicia be included then from Sidon to Rhinocorura or the River of Egypt is 232 miles according to Antoninus But if Phaenicia be excluded then from the South bounds of that to Rhinocorura are 189 miles according to Pliny v. II. p. 10 322 The breadth of the Land within Jordan is not always the same since the Seas bounding on all sides here the Mediterranean there those of Sodom Genesaret and Samochonitis with the River Jordan cannot but make the space very unequal by their various Windings But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea it is upward of 50 miles and if we extend it also beyond Jordan then from Gaza to Pâ—tra the Metropolis of Moab is 110 miles as may be computed from Ptolomy and Pliny v. II. p. 320 321 The Jews do say That the Land of Israel contained a Square of Four hundred Parsae a Parsa is four miles which make 1600 miles v. II. p. 318 And they have a Tradition and not amiss that the utmost Bounds of the Land of Israel including the Land beyond Jordan was within three days Journey of Jerusalem v. II. p. 319. Sometimes the Land of Israel is bounded with Euphrates East as indeed the Holy Scriptures do and contiguous with Mesopotamia the River only between v. II. p. 365 The several Divisions of the Land It was anciently divided according to the People and Nations that inhabited it viz. the Canaanites Perizzites c. Vol. II. p. 202 328 When first possess'd by the Children of Israel it was parted among the twelve Tribes and upon the Division of the ten Tribes they were known by the two Names of Judab and Israel But after their return from Babylon it was divided by the Jews into Judea Galilee and the Land beyond Jordan or Peraea excluding Samaria To which if we add Idumea then was Palestine divided into five Countries viz. Idumea Judea Samaria Galilee and the Country beyond Jordan Vol. I. Pag. 282 â—64 Vol. II. Pag. 4 61. There was also an Imperial Division of it viz. 1. Into Palestine more especially so called the Head of which was Caesarea 2. Palestine the second the Head of which was Jerusalem And 3. Palestine called Salutaris or the Healthful which its likely was the same with Idumea the less the Head of which may be supposed to be Gaza Asâ—alon or Elâ—utheropolis v. II. p. 293. A. ABel Abila are one and the same the Hebrew Abel being according to the Greek Termination Abila or Abella There were many places of that name Vol. II.
Pag. 366 Abila Lysaniae so called because it had been a City in the Tetrarchy of Lysanias was in Câ—lo-Syria and had Longit. 68. 40. Lat. 33. 40. according to Ptolomy v. II. p. 367 Abilene was a Province in Syria and so called from the City of Abila This word soundeth so near to the word Havilab Gen. 10. 7. that it may well be supposed to have descended from it and the name of the place from that son of Chush that with his Brethren plant â— in Arabia or thereabout v. I. p. 452 453 Abel-bethmaachah a Town in the Upper Galilee not far from Dan or Caesarea v. I. p. 623. v. II. p. 367 Abel-meholah in Manasseh on this side Jordan 1 King 4. 12. ten miles from Bethshan where dwelt Elisha the Prophet Hieron v. II. p. 367 Abel-shittim where the Israelites pitch'd their Tents immediately before and not as is in the English after they pass'd the River Jordan This place Josephus calls Abila and saith is in Peraea threescore Furlongs or seven Miles and half from Jordan and say the Jews from Beth-Jeshimoth twelve Miles v. II. p. 46 367. Acharabon a Rock in the Upper Galilee Josephus v. II. p. 57 Achor Valley so called from Achan who is also called Achar 1 Chron. 27. because he troubled Israel Josh. 7. The Maps of Canaan do most of them lay this Valley and Sichem at a great distance but if it be observed it s not improbable that the Valley runs betwixt Gerizim and Ebal Josephus speaks of the Great Valley of Samaria Vol. I. Pag. 596 Achzib vid. Chezib Acrabatena Acrabatta A Mountainous Region North of Samaria and say the Jews a days journy from Jerusalem v. II. p. 16 50 52 320. Adam a City in Peraea over against Jericho a little removed from Jordan was the Center where the Waters of Jordan parted and the Station of the Ark Psal. 88. 60. It was twelve Miles say the Jews from Zaretan vid. Zaretan v. I. p. 40. v. II. p. 82. Adiabene the same with Habor 2 Kings 17. 6. say the Talmudists a Country of noted fame in Assyria and so called from the River Adiab v. II. p. 800 801 Adida There were several places of that name as Adida in the Valley Adida in the Mountain under which lay the Plains of Judea Adida in Galilee before the Great Plain perhaps the same with Adida in Sephel Adida not far from Jordan as we have it in Josephus v. II. p. 326 327 Ador. A City of Idumea Joseph v. II. p. 4. Adullam Cave whither David betook himself when he escaped from Gath and where he composed the 142 Psalm it was in the Tribe of Judah Hieron v. II. p. 57 Aenon Vide Enon Ai Hai In the Tribe of Benjamin on the East of Bethel Gen. 12. 8. Josh. 8 9 c. and not far from Bethaven v. II. p. 20 Aiath within the jurisdiction of Juda and in the Tribe Benjamin lying betwixt Samaria and Jerusalem Isa. 10. v. I. p. 104 Aila Elath in the utmost Borders of Palestine joyned to the South Desert and the Red Sea whence Men Sail out of Egypt into India and thence into Egypt where was the Roman Legion called Decima saith St. Hieron and was under the disposition of the Duke of Palestine saith the Notitia but it should rather seem that it was Elath in the South of Juda the other being far distant where there was a Duke of Arabia in which Elath at the Red Sea was as well as of Palestine v. II p. 320 Alexandria or Amon-Min-Na a City in Egypt at the Canobick Mouth of the River Nilus where was in after-ages a vast number of the Jews where they had many Synagogues with a Cathedral in which were seventy Stalls as they report and afterward a Temple built by Onias It s probable that Joseph and Mary came hither with our Saviour v. I. p. 205. v. II. p. 111 681 Alsadamus A Hill under which lived the Trachonite-Arabians Joseph v. II. p. 364 Amalek near the Wilderness of Zin 'twixt Edom and Egypt v. I. p. 27 63. Amanah Vid. Hor and Kirmion Ammaus Vid. Chamath Ammon A Country East of Jordan the chief City of which was Rabbah v. I. p. 62 63. Amorites Mountain Deut. 1. 19 20. took its beginning from Kadesh-Barnea the Southern Border of the Land of Israel and ran forward into Judea beyond Hebron the name only changed into The Hill-Country of Judea So much mistaken are Adricomius and others that bring it almost from the Red Sea v. II. p. 11 12 Ampeloessa A City near to Libanus and a Decapolitan Plin. v. I. p. 314 Anthedon A Town betwixt Rhinocorura and Gaza Plin. v. II. p. 10 Anti-Libanus Vid. Libanus Antioch There are two Cities of that name the one in Pisidia a Province of the Lesser Asia otherwise called Caesarea the other in Syria once the Head of the Syro-Graecian Empire afterward the Seat of the Roman Governor There the Disciples of Christ were first call'd Christians Of old it was called Hamath but afterward Antioch from Antiochus as bloody a Persecutor of the Church and Truth as ever Israel had Vol. I. Pag. 286. v. II. p. 688 Antipatris Act. 23. 31. is called by some Capharsalama by Josephus Capharzaba but when rebuilt by Herod was named Antipatris in memory of his Father Antipater It was situated in the best Plain of his Kingdom rich in Springs and Woods and was from Joppa 150 Furlongs that is eighteen miles in the way from Jerusasalem to the West part of Galilee and far from the place that is usually assigned to it in the Maps which is in the middle of Samaria The Jews oppose Antipatris and Gebath that is East and West as the Sacred Writings do Dan and Beersheba North and South Ptolomy makes it to be Long. 66. 20. Lat. 32. 0. v. I. p. 55 56. v. II. p. 372 Apamia There were say the Jews two Apamia's one the Upper and another the Lower In one were Jews of pure Blood in the other not And between them was the space of 4000 Paces Apamia saith Pliny was in Coelo-Syria and had the River Marsyas running betwixt It was otherwise called Sepham and was the utmost Coast of the Land of Israel North and north-North-East v. II. p. 328 496 505 800 Apamia Sea Is said by the Jews to be one of the seven Seas that compass the Land of Israel and which the Talmudists say is the Sea of Chamats making Chamats and Apamia convertible but that is a mistake Vid. Chamats v. II. p. 5 63 328 Apheck There are three Cities of that name in Scripture one in the Tribe of Aser Josh. 19. 30. the other in Juda 1 Sam. 4. 1 c. the third in Syria 1 Kings 20. 30. the Wall of which last fell upon the Syrians and killed 27000. v. I. p. 83 Appii Forum A place in Italy about 50 miles from Rome and in the way thence to Rhegium v. I. p. 322 Ar A City in Moab situated upon the
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the north-North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâ—a lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
505 506 Shezor A Town near Zephath in the Upper Galilee v. II. p. 77 Shiloh so called because of the peaceableness of the Land when the Tabernacle was set up there It was otherwise called Ephratah Psal. 132. 6. and was in Ephraim North of Bethel and a little on one side from the way 'twixt Bethel and Sichem It was destroyed in the time of Hophni and Phineas Vol. I. Pag. 41 53 54 128. Vol. II. Pag. 43 Shunem A Town in the Tribe of Issachar Josh. 19. 18. where the Woman lived whose Son Elisha raised to life v. II. p. 411 Shur Vid. Etham and Hazerim Shushan The Royal City of Persia. v. I. p. 135 Sicily An Island in the Mediterranean Sea near Italy the chiefest City of which was Syracuse v. I. p. 322 Sicni Valley In a place of that name was an University of the Jews v. II. p. 51 85 Sidon on the shore of the Great Sea from Tyre five and twenty miles from Sarepta two Leagues It was famous for Glass and notorious for the Idol Baal v. I. p. 82. v. II. p. 11 369 Sigo A Fortified Town in the Nether Galilee Josephus v. II. p. 57 Sihor or Sichor it signifies Black It was otherwise called Rhinocorura by the Seventy Interpreters or the River of Egypt Josh. 13. 3 c. and was the South bound between Judea and Egypt It was from Gaza four and forty miles from Ascalon fifty four miles from Ostracene twenty four miles and not far from Sirbon v. II. p. 4 9 291 298 322 Simeon Tribe was all in Idumea the Less See the proportion between that and Judah Josh. 21. 16. v. II. p. 51. 292. Simeon Mount very fruitful perhaps the same with the Land of Simeon v. II. p. 51. Simonia A Village in the Confines of Galilee v. II. p. 51. Sin Vid. Pelusium Sinai Mount in the Wilderness where the Law was given v. I. p. 27 c. Sinnabris A Town thirty Furlongs from Tiberias There was also a Tower of the same name built at one end of a Bridge near the Lake Gennesareth and opposite to Beth-Jerach v. II. p. 65. Sipporis Vid. Zipporis Sirbo Lake or the Sandy Sea the word signifies heat or burning is like the Lake of Sodom bituminous and perhaps for the same reason It s one of the seven Seas that compassed the Land of Israel say the Jews It was sixty five miles from Pelusium and eight and twenty miles from Casium v. II. p. 4 5 9 290 291 Socoh Josh. 15. 35. in the Vale of Judah Thence was Antigonus sometime President of the Sanbedrim v. II. p. 51. Sodom City stood not in the North as it s usually placed in the Maps but the South part of the Lake for in Scripture it s set opposite to Gaza Gen. 10. 19. and was the East bound of the Land as Gaza was the West v. II. p. 6. 296 Sodom Sea not so properly the Salt as the bituminous Sea and Asphaltites was the West bound of Judea and from Jerusalem not directly South but bending toward the East eight and thirty miles It was in length saith Josephus sixty two miles in breadth eighteen Pliny saith it was in length more than One hundred miles in its greatest breadth five and twenty in its least six It s likely Jesephus did not comprehend within his measure the Tongue of the Sea Josh. 15. 2. and describes the breadth as it generally was Vol. II. Pag. 6. Somorrha The South bound of the Rock of Arabia v. II. p. 43 Succoth So called from the booths Jacob built there Gen. 33. 17. was in the Vale of Peraea opposite to Zartanah and perhaps might give the name of Scythopolis to Bethshan which was near to Zartanah There was the Valley of Succoth Psal. 60. 10. in Moab or Peraea v. I. p. 18 63. v. II. p. 81. 493 Vid. Bethshan Susitha anciently called Mazi v. II. p. 84 Vid. Hippo. Sycaminum probably the Shikmonah in the Talmudists a Town on the Sea-coast of Phaenicia betwixt Doron and Carmel and perhaps the same with Caphar Hananiah that divided between Upper and Nether Galilee v. II. p. 56 57 58 Syria anciently called Aram which was divided into several Kingdoms as Aram-Naharaim Aram-Zobah Aram-beth-Rehob c. Psal. 60. Title 2 Sam. 10. 8. And so Syria was of large extent its breadth being from Selucia Pieriae to Zeugma on Euphrates Five hundred twenty five miles and did include in it all the Country of the Jews both within and without Jordan Matth. 4. 24. as being within the Jurisdiction of the Roman Governor of Syria and by the Jews was all of it accounted as Canaan in respect of its priviledges It was divided in the Notitia into Syria on Euphrates and Syria Salutaris Vol. I. Pag. 63. Harm Sect. 21. p. 19 113 645. v. II. p. 64 294 686. T. TAbor Mount called by Josephus Itaburion was thirty Furlongs high It lay as it were in the midst betwixt the Coasts of Samaria and Upper Galilee Having on this side Issachar of which it was the utmost bound North Josh. 19. 22. toward Samaria and on that side Zabulon toward the aforesaid Galilee and so is misplaced in the Map by mistake It was two Leagues East from Nazareth and about ten miles from Capernaum The Tabor usually shewn to Travellers agrees not with that of Josephus Vol. II. Pag. 57 369 370 495 496 Tabor Plain 1 Sam. 10. 3. perhaps the Methbara of the Gemarists v. II. p. 499 Tadmor 1 King 9. 18. It may be questioned whether it be the same with Tamar or Engeddi Josephus saith the Greeks call it Palmyra and so the vulgar Interpreters read it v. II. p. 7 311 Tahath the three and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Tamar Vid. Engeddi Tanis said to be the Pithom Exod. 1. 11. by the Targum from hence one Mouth of Nilus is called Taniticum It s deriv'd from Tin which among the Chaldees signifies Mud. v. II. p. 290 Tarah the Four and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Taricheae A Town in the Lower Galilee South-west of the Lake of Genesareth over-against Gamala and thirty Furlongs from Tiberias v. I. p. 359. v. II. p. 57 67 68 71 83 308 Tarnegola the Upper is above Caesarea Philippi at the neck of Anti-Libanus and is accounted by the Jews the Bound of the Land Vol. II. Pag. 312 517 Tarshish A City that was in the Dominion of Nineveh in the time of Jonah v. I. p. 97 Tarsus A City in Cilicia and a Free Town of the Romans Here St. Paul was born and here was an University in which were Scholars no whit inferior to Athens v. I. p. 790. v. II. p. 664 Tekoa in the Tribe of Judah South of Jerusalem and Bethlehem being distant from the former twelve miles from the later six Bonfrer It was the Birth-place of Amos and famous for the best Oyl There was a Wilderness near to it v. I. p. 95.