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
g g g g g g Idem De bell lib. 2. cap. 42. In nether Galilee those among others were fortified by Josephus Jotopata Beersabee Salamis Pareccho Japha Sigo Mount Itaburion Tarichee Tiberias In upper Galilee The rock Acharabon Seph Jamnith Mero More will occur to us as the go on CHAP. LX. Scythopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-shan the beginning of Galilee THE bounds of Galilee were a a a a a a Joseph de bell lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the South Samaris and Scythopolis unto the stood of Jordan Scythopolis is the same with Beth-shan of which is no seldom mention in the Holy Scriptures Jos. XVII 11. Judg. I. 27. 1 Sam. XXXI 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Id. Antiq. lib. 12. cap. 12. See also lib. 13. cap. 10. Bethsane saith Josephus called by the Greeks Scythopolis It was distant but a little way from Jordan seated in the entrance to a great Valley for so the same Author writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having passed Jordan they came to a great plain where lies before you the City Bethsane c. c c c c c c Nat. Hist. lib. 5. cap. 18. Before time it was called Nysa Pliny being our Author by Father Bacchus his nurse being there buried It was a part of the land of Israel when it was first subdued but scarcely when it was subdued the second time as d d d d d d R. Sol. in Demai cap. 1. R. Solomon speaks not amiss Hence it passed into a Greek denomination and was inhabited by Gentiles Among whom nevertheless not a few Jews dwelt who also had sometime their Schools there and their Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Hieros Megill fol. 73. 4. The men of Bethshean asked R. Immi What if a man take away stones from one Synagogue and build another Synagogue with them He answered It is not lawful And mention is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Avod Zarah cap. 4. hal 2. of something done in Beth-shean by the Doctors about the wine of the Heathen g g g g g g Bab. Erubbin fol. 19. 1. Resh Lachish saith if Paradice be in the land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-shean is the gate of it if it be in Arabia Beth-Geram is the gate of it if among the Rivers Damascus The Gloss is The fruits of Beth-shean were the sweetest of all in the land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. h h h h h h Hieros Kidcush fol. 62. 3. Fine linnin garments were made in Beth-shean CHAP. LXI Caphar Hananiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The middle of Galilee IT seems also to be called Caphar Hanan hence a a a a a a Hieros Avod Zâ—r fol. 43. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jacob of Caphar Hanan Mention is made of this place once and again b b b b b b Bab. Berac fol. 55. 1. If any one have five sheep in Caphar Hananiah and five more in Caphar Uthni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not joyned together that is they are not numbred to be tithed until he hath one in Zippor The Gloss is From Caphar Uthni to Caphar Hananiah are two and thirty miles and Zippor is in the middle c c c c c c Bab. Erubh. fol. 51. 1. The men of the family of Mamal and the men of the family of Gorion in the years of death distributed to the poor figs and raisins in Aruma And the poor of Caphar Shichin and the poor of Caphar Hananiah came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it now grew dark they contained themselves within the bounds of the Sabbath and in the morning went forward The Gloss is Arumah is the name of a place The poor of Caphar Shichin were neighbours to those of Arumah being distant only four thousand cubits Which distance exceeding a Sabbath days journy the poor before the coming in of the Sabbath contained themselves within the bounds of Arumah that the morning following they might betake themselves to the houses of these that distributed their charity and not break the Sabbath He that turns over the Talmudical Writers will meet with very frequent mention of this City You observe before in Pliny that Sycaminum was seated between Dor and Carmel and in the Talmudic Writers that the plenty of Sycamines began at Caphar Hananiah CHAP. LXII The Disposition of the Tribes in Galilee THE Country of Samaria contained only two Tribes and those of the brethren Ephraim and Manasses Galilee four Isachar Zebulon Nephthalim and Asher and a part also of the Danites The Maps agree indeed about the order in which these Tribes were seated but about the proper place of their situation Oh! how great a disagreement is there among them The Tribe of Isachar held the South Country of Galilee some Maps place it on the South of the Sea of Genesaret not illy but t is ill done of them to stretch it unto the Sea it self And others worst of all who set it on the West of that Sea Of this land Josephus writes thus a a a a a a Antiq. lib. 5. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And after these the Manassites Isachar maketh Mount Carmel and the River her bounds in length and Mount Itaburion in bredth The Country of Zabulon touched upon that of Isachar on the North. Some Maps spread it out unto the Sea of Genesaret some place it a long way above that Sea Northwardly the former not well the latter exceedingly ill Of it thus writes the same Josephus b b b b b b Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Zabulonites had for their portion the land unto Genesaret extending unto Carmel and the Sea Observing that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Genesaret we perswaded also by the Talmudical Writers and led by reason do suppose the land of Zabulon to lie on the South shore and coast of the Sea of Genesaret and that whole Sea to be comprised within the land of Nephthali With what arguments we are led we shew afterwards when we treat of that Sea Which assertion we know is exposed and lies open to this objection Object Josephus saith in the place but now quoted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper parts of Galilee unto Mount Libanus and the springs of Jordan belonged to the portion of Nephthali But now if you stretch the portion of Nephthali from the springs of Jordan to the utmost Southern coast of the Sea of Genesaret which our opinion does alas how much doth this exceed the proportion of the other Tribes For from Scythopolis the utmost South border of Galilee to the South coast of the Sea of Genesaret was not above fifteen miles within which space the whole bredth of the two Tribes of Isachar and Zabulon is contained But
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
places it was not above twenty or thirty yards over and had Fords In this River was Christ Baptized and probably where the Waters were divided by Joshua v. I. p. 128 478 528 v. II. p. 62 63 298 Jordan Region lay betwixt Jordan and Jericho and so on this side of the City and that and also toward Jerusalem v. II. p. 297 Jotopatah or Jodaphath A Town in the lower Galilee v. II. p. 57 75. There was a Valley of that Name v. II. p. 51 Ishmaelites near to the Midianites and Medanites with whom they lived so promiscuously that any of them did indifferently bear any of these Names Gen. 37. 28 36. v. I. p. 19 Issachar Tribe was the most Southern part of Galilee lying betwixt Zabulon North and Manasseh South It s length was fromward the Sea of Genesareth but not quite reaching to it to Carmel Kishon and the Great Sea Its breadth North to South from Manasseh to Mount Tabor and with Zabulon was about fifteen miles Issachar say the Jews is like a strong or bony Ass Gen. 49. 14. low before and behind and high in the middle and couches between two borders that is the valleys of Pislan and Jezreel v. II. p. 58 59 370 495 498 Iturea The same with Auranitis in Josephus It was so called either from Jetuâ— a son of Ismael Gen. 25. 15. or from Hâ—â—â—uri which signifies under-digging and so it sounds the same with Tragloditis the Country of those that dwell in Caves the Country being famous for Caves for which reason Pliny and Strabo speak of an Iturea in Cyrristica and Chalcis It was beyond Jordan and lay edging upon Arabia but was in Syria v. I. p. 453. v. II. p. 365 366 Judea as a division of the Country contained the Tribes Judah Benjamin Simeon and Dan and is ordinarily called the South by the Rabbins in opposition to Galilee Vol. I. Pag. 364. v. II. p. 13. As a Tribe it was divided into the Mountains the Plain and the South Num. 13. 30 c. The South lay toward Seir and Amalek from the Inlets into the Land at the utmost part of the Dead Sea having the Philistins upon the West This part reached to the rising of the Mountains not far below Hebron The Mountains called in Scripture The Hill-Country of Judah Josh. 21. 11 c. and by the Jews The Mount Royal began about Hebron and ran along Northward to and beyond Jerusalem having the Plain or Flat of Jordan skirting all along upon their East-side till Samaria and Galilee brought in another denomination The Plain joyns to the Mountainous Country on the East and though more level and low than that yet hath its Hills To the Plain Eastwardly joyns a Valley lower than the Plain which is the Coast of Sodom and at length that of Jordan This Tribe was incredibly populous and had several Priviledges as the intercalation of the Year c. Vol. I. Pag. 399. Vol. 2. p. 9 10 12 113 293 Judah Wilderness Josh. 15. 61. Psal. 63. Title was in Idumea the Less or the Wilderness of Engeddi Judea Wilderness for so they are to be distinguished was betwixt Jericho and Jordan and from Jericho onward toward Jerusalem both of them comparatively Desert but both populous and had many Towns Here John first taught Matth. 3. 1. and Christ was tempted whether two miles from Jericho at Quarantania as it s pointed out by some or further Southward along the Banks of the Dead Sea as the more Desert place v. I. p. 501 502. v. II. p. 295 297 499 Julias formerly Betharamphta built by Herod and called Julias in honor of the Emperors Wife it was in Peraea near to Jordan and at the influx of it into the Lake Genesareth The Maps have placed it further off v. II. p. 83. Vid. Bethsaida K. KArhjim or Karuthin A place of Note among the Jews for the best Wine Vol. II. Pag. 50. Kedar A Country in Arabia Gen. 25. 13. Isa. 21. 13 16. where the Inhabitants lived in Tents Psal. 120. 5. v. I. p. 108 Kehelathah The nineteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Keilah Where David raised the Siege of the Philistins It was in the Tribe of Judah Josh. 15. 44. It was say the Jews famous for Figs. v. I. p. 57. v. II. p. 50 Kenites were of two sorts 1. The Descendents of Canaan who were its likely so called from some Cain a Person of Renown in that Family These were planted East of Jordan Gen. 15. 19. Numb 24. 21. whereabout Moab and Ammon were seated v. II. p. 329 501. 2. There were of that Name of the Posterity of Jethro Father-in-Law of Moses so called from the Country Kain Num. 24. 22. who came with Joshua and Israel into the Land of Canaan and first resided about Jericho the City of Palm-trees Judg. 1. 16. and afterward removed into the South of Judah upon the Coasts of the Amalekites and in Saul's time were mingled with them These Kenites were the Root of the Rechabites Jerem. 35. and 1 Chron. 3. 55. And from them came the Essens a People that lives alone and of all other Nations most to be admired they are without any Woman c. saith Pliny who succeeded them in their habitation and austerity of Life residing on the Western shore of the Dead Sea These were called Salamaeans and so the Kenites are constantly translated by the Caldee Paraphrast There were some of the Kenites in Galilee Judg. 4. 17. v. I. p. 33 44 373. v. II. p. 7 499 Kenizzites were by original Canaanites called so perhaps from one Kenaz of that Family They dwelt East of Jordan whereabout afterward Maob Ammon planted and were one of the ten though not of the seven Nations the Jews say they were to possess v. II. p. 329 Ketsarah A little City Fortified from the time of Joshua that belonged to Zippor and was near to it v. II. p. 75 76 Kibroth-hattaavah or the graves of Lust Num. 11. 34. the thirteenth Mansion of the Israelites in the Wilderness Kiriath-jearim The City of the Woods Psal. 132. 6. was formerly called Baael 2 Sam. 6. 2. or Baalath 1 Chron. 13. 6. and was sometime reckoned to Judah sometimes to Dan Josh. 15. 29. and 19. 44. that is the Houses were of Judah and the Fields of Dan. v. I. p. 54. v. II. p. 42 Kirharaseth A City in Moab 2 Kings 3. 25. v. I. p. 85 Kirmion or Amana a River in the way to Damascus v. II. p. 62. Kishon A River that pours it self into the Sea not far from Carmel on the South 1 Kings 18. 40. and not as some place it on the North of it It 's called an ancient River Judg. 5. 21. or River of their Antiquities because in ancient times it was a Water of much Idolatry amongst them v. I. p. 49. v. II. p. 59. L. LAchish A City in the Tribe of Judah Josh. 15. 39. where Amaziah was slain Vol. I. Pag. 90. Laodicea Coloss.
A Residence and University of the Jews in the Country of Babylonia v. I. p. 874 Nebo A Hill in the Plains of Moab from whence Moses had a prospect of Canaan Deut. 34. v. II. p. 296 Nephthali was in the upper Galilee Its length was Northward from Lebanon and the Springs of Jordan and Southward to the South part of the Lake Genesareth which was about forty miles It s breadth was East and West having Asher and the Coasts of Tyre betwixt it and the Great Sea It abounded in Venison and there was the Gospel first Preached v. I. p. 21 v. II. p. 59 66 Neptoah Vid Etam Netophah Jer. 40. 8. in the Tribe of Judah 1 Chron. 2. 54. and 9. 16. v. I. p. 130 Nibshan A City in the Wilderness of Judah Josh. 15. 62. v. II. p. 499 Nicopolis A City in Macedonia Titus 3. 12. that bore the name and badge of the Victory that Augustus obtained against Antony v. I. p. 309 310 Vid. Emaus Nilus The great Delty of the Egyptians and the chief River of Egypt but not the same with what the Scripture calls The River of Egypt v. I p. 26. v. II. p. 9 Vid. Sihor Nineveh The chief City of Assyria prophesied against by Nahum and Jonah some thirty or forty years before it fell and was swallowed up by Babylon vol. I. p. 110 114 Nisibis There was a noted Consistory of the Jews v. II. p. 85 Noaran A place three miles from Jericho v. II. p. 515 Nov Isai. 10. 32. was a City in Benjamin belonging to the Priests so near Jerusalem that it might thence be seen Here the Tabernacle was before it was translated to Gibeon in both which it rested seven and fifty years saith Maimon v. I. p. 56. v. II. p. 42. Nomades were Arabians that lived in Moab v. II. p. 501 O. OBoth The seven and thirtieth Mansion of the Israelites in the Wilderness Vol. I. Pag. 36 Og Wilderness was in Batanea or Bashan the Desert where our Saviour fed 5000 with five Barly Loaves c. Josh. 6. 9. v. II. p. 552 Olivet Mount faced Jerusalem viz. the part of the City so called the Temple and Sion on the East winding North and was so called from the abundance of Olives that were upon it or rather a part of it That part which was nearest Jerusalem being called Bethphage from the Figs thag grew there the next to that Olivet from the Olives and the farthest part Bethany from the Palms or Dates The Foot of it was five Furlongs from Jerusalem saith Josephus The top of it Acts 1. 12. called a Sabbaths days Journy which was about eight Furlongs or a Mile and was the place according to the later sense of our Author where the Tracts of Bethphage and Bethany met Here our Saviour ascended and where he got upon the Ass when he rode into Jerusalem Perhaps it 's the same with 2 Sam. 15. 32. where David taking his leave of the Ark and Sanctuary looked back and Worshipped which place is called by the Greek Interpreters Ros. On this Mount was the Red Heifer burnt Num. 19. 2. directly before the East-gate of the Temple and from this to that was a Bridge made And upon it were two great Cedars under which in Shops were all things sold for Purification On the top of the Mount were the Signal Fires to give notice of the New Moon and which by several places was signified to the Captivity On the right hand as you stood in the East-gate of the Temple was the Mount of Corruption in the face of the Temple At the Foot of it toward the North was Gethsemane the place of Oyl-presses v. I. p. 65 262 349 740. Temple cap. 3. v. II. p. 37 39 40 304 305 485 486 636 637 Ono was three miles from Lydda and not as the Maps near Jordan not far from Jericho It had a Plain near it of the same name Neh. 6. 2. c. which was either the same with Saron or a part of it Betwixt this and Lydda or near to them was the Valley of Craftsmen Nehem. 11. 35. v. II. p. 18 325 Ophir A place in the East part of the World and for which they set out from Ezion Gebar a Port Town on the Red Sea 1 King 9. 26 28. v. I. p. 74 Opotos A City that is watered by the River Chrysorrhoas and which Pliny reckons amongst the Decapolitan v. I. p. 644. v. II. p. 314. Orbo Ezek. 27. 27. A City in the Borders of Bethshan whereabout Elijah was when sed by the Ravens v. II. p. 318 Ornithon or The City of Birds A little City betwixt Sarepta and Sidon v. II. p. 10 Oronas A City in Moab Joseph v. II. p. 316 Orontes formerly called Typhon a River springing between Libanus and Anti-Libanus near Heliopolis and so it should be raised higher in the Map It seems to derive its name from Hauran v. II. p. 365 Vid. Hauran There was another Orontes near Seleucia Pieriae Vid. Seleucia Ostracine Was from Rhinocorura 24 miles from Cassium 26 miles Antoninus v. II. p. 322 P. PAlaeo Biblus A City in the Mldland Phaenicia v. II. p. 312 Palae-Cyrus or old Tyrus is thirty Furlongs or three Miles three quarters beyond Tyre It was destroyed by Nebucbadnezzar v. I. p. 127. v. II. p. 10 Palestine was in length from the Confines of Arabia South to Phaenicia North which began at Ptolemais 139 miles saith Pliny Arabick was there the Mother Tongue Vol. II. p. 10 59 687 Palmyra Vid. Tadmor Paltathah A place not far from Tiberias v. II. p. 71 Paneas or Panium and by the Rabbins Pameas is the place whence arose the Springs of Jordan which Josephus thus describes Near Panjum is a most delightsom Cave in a Mountain c. and under the Cave rise the Springs of the River Jordan Sometimes the Fountain it self is called by that name and sometimes Caesarea Philippi is called also Paneas To this perhaps Acts 7. 43. may have a respect and Remphan may be no other than the Calf of Phan or Panias which is the same with Dan. Vol. II. Pag. 63 673. Vid. Caesarea Philippi Papath A place three miles from Sipporis v. II. p. 74 Paphos Acts 13. 6 13. Was a City in the South-west Angle of the Island Cyprus there was the old City and new and both Maritim places Here was a Temple of Venus v. I. p. 289 290. v. II. p. 688 Paran Numb 10. 12. and 12. 16. was the general name of the terrible Wilderness that lay on the South Point of the Land of Canaan It was from Libanus 100 miles v. I. p. 34. v. II. p. 8 Pareccho A Fortified Town in the Nether Galilee v. II. p. 57 Patmos An Island in the Iâ—arean Sea of about thirty miles compass where St. John had his Visions Vol. I. Pag. 341 Pella A City of Moab the furthest Northern Coast of Peraea and the South Coast of Trachonitis It was a Decapolitan City and rich in Waters It is commonly
to be known introductory to such a Work Where he purposed to treat largely and freely upon these five things Oh! that it had pleased God so to have disposed his future occasions and opportunities that he might have accomplished these his useful and brave Designs I. To fix the certain year of our Saviours birth II. To dispose in their proper places all the dislocations of Texts and Stories in the Old Testament which are exceeding many That such dislocations in the New Testament might be thought the less strange III. To make a Chorographical Description of the Land of Canaan and the places adjoyning Which would help to the clearer understanding of much of the Story of the Gospel And IV. A Topographical Description of Jerusalem and of the Fabrick of the Temple to facilitate divers passages in the Gospel of no small obscurity And V. To give some History of the State and Customs of the Jews in those times when the Gospel began and was first preached out of their own Authors What an excellent Book would this have been And this he set himself roundly and in good earnest about and had chosen him a Patron viz. A Noble Man of his own Country to whom to dedicate the whole For this Work he had laid in many materials and made a good progress in it in so much that he foresaw it was like to swell to a great Volume This began to discourage him not his own pains that he saw by what he had already done would be very great but the injurious Press that in those times refused any thing but what was very brief This put him upon a new labour namely to contrive how to Epitomize and Abbreviate what he had written and to send out his Studies piece-meal into the World as he did afterwards Whereby his Method was broken many of his useful Notions suppressed by studying brevity and all that after saw the Light but a kind of confused Harmony Whereas what a Noble and excellent Treatise would it have appeared if it had been digested according to the Authors first project into one just Volume Indeed had it pleased God to lengthen out his life sometime longer we might possibly have seen all his pieces compiled and digested into a Method by his own Hand and reduced probably in such an Order as he had originally designed them For upon the resort of some Booksellers to him and their desire that he would revise and prepare all his formerly published Works he gave them his promise that he would consider their proposal But his death prevented the bringing this to any effect But it may be some satisfaction to all those that value Doctor Lightfoot and his Learning that though the World enjoys not this Labour in the Method and Perfection it was at first intended yet he lived so long as to impart to us at several times the sum and substance of it For to look back upon the design of that Harmony and Preface before mentioned Of the four parts whereof the Harmony was to consist the two last namely the explaining of the difficulties of the Language and illustrating the sense are effected in part in his last and best Labours The Hebrew and Talmudical Exercitations and we lament only that his leisure or his Life permitted him not to have gone through all the Books of the New Testament in that Method as well as the Four Gospels the first Epistle to the Corinthians and some part of the Acts of the Apostles and a scrap of the Romans And the two former parts of the said Harmony namely the Order of the Texts and his Reasons for so ordering them we have in his Three Harmonies afterwards published and especially in his last published in the year 1655. The chief thing we want here is the full Text of the Four Evangelists laid down before us in its true Order of time And this he had transcribed curiously and exactly from end to end by his own Hand in that Order and Series as things occurred Whereby those four Divine Historians were reduced into one compleat Story and might have been read with far more ease and pleasure and understanding But he offered it to the Press and found its passage difficult because it would swell the Book too much as he tells us in his Epistle before that Book This M S. lyes in a private Hand and may hereafter if occasion serve see the Light As for the five Parts of the Preface designed the two first were compleated and published long since by him Annis 1644 1647. And for the two next the Land of Canaan is Chorographically described and the situation of Jerusalem and the Temple in some measure shewn in his Disquisitions prefixed before his several Horae Hebraicae and in his distinct Treatise of the Temple And this last Edition of his Works exhibits all this in three Maps one of Jerusalem another of the Holy Land drawn according to the Doctors own judgment and a third of the Temple it self accurately drawn by the Doctors own Hand upon Vellam and now Printed from that Original This Map he mentions in his Epistle before the Prospect of the Temple Which it seems he himself had a good conceit of athing he seldom had of his own performances so as he would fain for the excellent use of it have had it published with the Book but it would not then pass Hear his own commendation of it He calls it A full plain punctual and exact Prospect and Description of the Temple its Situation Dimension Platform Fabrick and Furniture both within and without the Walls Gates Courts Cloisters Chambers and Buildings that were about it the Altar Lavers Stations for Men Slaughter places for Beasts and all the Offices belonging to it A Delineation so copious and plain in all the particulars of that holy ground that had it had the hap to have come to the publick view I should not have feared to have made the Reader the Judge and Censor upon the nature and use of the thing He seldom speaks so confidently but the Hap of becoming publick is not happened unto it Though now at last by good hap it is But however the World has at length gained this Map so long suppressed yet his Chorographical Description of Canaan and the places adjoyning is irrecoverably lost You will be the more sensible of the loss of it if you will hear what the Design of it was and what pains he had taken about it Take it from his own pen in one of his Epistles He intended to describe the Land of Israel in a way somewhat new indeed and untrodden and as he believed unattempted he means out of the Writings of the Jews For he had observed three sorts of things that might be picked up out of the Talmuds and other Jewish Authors if dextrously managed in reference to the Land of Canaan I. In exceeding many passages when they come to speak of places of the Land that are mentioned in Scripture
very properly where it lieth because it was fit that the whole story which concerned the conquest and the possession of the land should be handled all together before any other particulars and emergencles should interpose and interrupt it World 2570 Ioshua 17 JOSHUA dieth one hundred and ten years old the age of his old father Joseph Gen. 50. 26. He had divided Jordan shouted down Jericho walls stopt the Sun conquered Canaan set up the Tabernacle settled the people buried the bones of the Patriarchs at Sichem the head City of the land ingaged the people to Religion and done gloriously in his generation A type of Christ in the most of these things With those Chapters of Joshua that do treat concerning the division of the land and setling of the Tribes in their several possessions it may not be unproper nor unprofitable to read those Chapters in the first Book of Chronicles that do mention the Fathers and chief men in every Tribe and who were planters and raisers of families in these several possessions as with Josh. 13. that relateth the inheritance of the two Tribes and half to read 1 Chron. 5. With Josh. 15. that describeth the possession of Judah to read 1 Chron. 2 3 4. to verse 24. With Josh. 16 17. that handleth the lot of Ehphraim and Manasseh to read 1 Chronicles 7. from verse 14. to verse 30. With Joshua 18. from verse 11. to the end about the possession of Benjamin to read 1 Chron. 7. from verse 6. to verse 13. and 8. all With Josh. 19. to verse 10. read 1 Chron. 4. from verse 24. to the end With Josh. 19. from verse 19. to verse 24. read 1 Chron. 7. to verse 6. With Josh. 19. from verse 24. to verse 31. read 1 Chron. 7. from verse 30. to the end With Josh. 19. verse 32. c. 1 Chron. 7. verse 13. With Josh. 21. read 1 Chron. 6. And with these Chapters of Joshua as an exposition of some of them read 1 Chronicles 9. But as for the casting the several Texts and parcels of these Chapters in the Book of Chronicles into their proper times and to take in every man named there and his story into the Chronicle in the age where he lived would not only be difficult if possible but would be confused in this Work we have in hand A close Commentary upon the first Book of Chronicles would be a matter of singular value and might be conducible for this and for other very material purposes The Book of JUDGES THE Book of Judges containeth an history of two hundred ninety and nine years from the death of Joshua to the death of Samson taken up in these sums and parcels Othniel of Judah 40 years Judg. 3. 11. Ehud of Benjamin 80 years Judg. 3. 15 20. Shamgar Barak of Naphtali 40 years Judg. 4. 6. 5. 31. Gideon of Manasseh 40 years Judg. 6. 15. 8. 28. Abimelech Gideons son 3 years Judg. 9. 22. Tola of Issachar 23 years Judg. 10. 1 2. Jair of Manasseh 22 years Judg. 10. 3. Jephtah of Manasseh 6 years Judg. 11. 1. 12. 7. Ibsan of Judah 7 years Judg. 12. 8 9. Elon of Zebulon 10 years Judg. 12. 11 12. Abdon of Ephraim 8 years Judg. 12. 13 14. Samson of Dan 20 years Judg. 13. 2. 15. 20. 16. 31. The total Sum 299. Now besides these years under these Rulers there is also mention of one hundred and eleven under oppressours as under Cushan Rishathaim 8 years Judg. 3. 8. Eglon of Moab 18 years Judg. 3. 14. Jabin of Canaan 20 years Judg. 4. 3. Midian 7 years Judg. 6. 1. Ammon 18 years Judg. 10. 8. Philiftims 40 years Judg. 13. 1. The total Sum 111. But these years of the oppressors are to be included in the years of the Judges and not to be reckoned as so many years apart by themselves as whereas it is said Chap. 3. Cushan Rishathaim oppressed eight years vers 8. And the land had rest forty years and Othniel died ver 11. those eight years of Cushans oppression are to be included in Othniels forty and we are not to reckon them forty eight And the eighteen of Eglon are to be included in Ehuds eighty and so of the rest Paul indeed reckoneth the years of the Judges so as that he counteth the years of the oppressions in a distinct sum from them Acts 13. 20. where he speaketh of Judges for the space of 450 years until Samuel but he uttereth it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a manner or in some kind of reckoning but not in exact propriety Again whereas it is said The land had rest forty years in the times of Othniel Chap. 3. 11. And the land had rest eighty years in the times of Ehud Chap. 3. 30. It is not to be so understood as if there were forty years or eighty years peace in the land uninterrupted for in Othniels time Israel was busling with the Canaanites as Chap. 1. and among themselves as Chap. 20. and in Ehuds time they were disquieted by Moab Chap. 3. 14. but it is thus to be understood that upon the delivery by Othniel the land had rest till forty years were up from the death of Joshua And upon the delivery by Ehud the land had rest till eighty years were up from the death of Othniel and so of the rest that carry that phrase And in the same sense and tenour is that phrase taken in Numb 14. 33. Your children shall wander in the wilderness forty years and ver 34. After the number of the days in which ye searched the land even forty days each day for a year shall you bear your iniquities even forty years Not that they were to wander in the wilderness full forty years from the time that this is spoken but to make up full forty years from the time of their coming out of Egypt and divers others of the same tenour may be observed in the Scripture The first forty years that followed after the year of Joshua's death are ascribed to the rule of Othniel Judg. 3. 11. not that Othniel was sole Ruler or Monarch in the land for the Sanhedrin or great councel bare the rule in their places and inferiour Magistrates in theirs but that Othniel was a valiant and fortunate commander in the wars and wrought special deliverance for the people The many occurrences that befel in his time are not pointed out to their exact and fixed years and therefore cannot Chronically be set down every thing in its very time more then by conjecture and probability but it will be enough for the right carrying of the Chronicle on if we reduce what was done in his forty years to those forty years in general though we cannot particularly give every occurrence to its very year CHAP. 1. World 2571 Othniel 1 ISrael being assured by Joshua before his death that the Canaanites that were Othniel 2 yet left in the land should and must be subdued Josh. 23. 5. they inquire
conceived in adultery His reconciliation is shewed in the Lords delighting in a child born in wedlock of the same woman His birth is mentioned before the taking of Rabbah though it were long after because the Text having Bathsheba's story David 31 in hand it would conclude it altogether Absalom in this year in exile at Geshur Absalom still at Geshur CHAP. XIV c. David 32 ABSALOM still at Geshur but this year begged home again by Joab and by a suborned woman Her speech to David is very obscure and intricate if not very well looked into and considered She first proposeth a story parable wise of one of her sons murdering another as Absalom had done Amnon and the danger of the slayer for the fact if the King should not remedy it To this the King answers her Go to thine house and I will give charge concerning thee ver 8. And the woman said unto the King The iniquity be on me and on my fathers house and the King and his throne be guiltless vers 9. Her meaning in plain terms was this Well thou givest me such an answer and dispatch as may possibly bring the blood upon thine own head and upon thy Throne for thou saist thou wilt give charge concerning me to prevent the mischief which may chance be done before thou prevent it And the King said Whosoever saith ought unto thee bring him to me and he shall not touch thee any more ver 10. She replies to this Let the King remember the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the multitude of avengers of blood to destroy and let them not destroy my Son That is Let the King for the Lords sake consider how many avengers of blood there are and whilest I am bringing one to thee another may chance kill him in the mean season Then the King swears her son shall not die And then she comes close up to her errand And why saith she hast thou such thoughts towards the people of thy Kingdom and thinkest not the like towards the people of thine own family so as to bring thine own banished back For we must indeed once die and when we are dead there is no recalling of us any more no more then spilt water can be gathered again off the ground But whilest the Lord doth not take away the life he hath contrived ways and thoughts that a banished man shall not be banished for ever from him c. David 33 Absalom is at Jerusalem but seeth not the Kings face He takes upon him to be a Nazarite for the present and under a vow that he may the better pretend the paying of a vow at Hebron yet is he forced to cut his hair before his vow David 34 be paid because it was a burden to him He brings Joab to him as God useth to bring men to him by affliction he fires his field and then comes Joab and brings him to the King CHAP. XV. David 35 ABSALOM rebels at the end of forty years after David was first anointed by Samuel at Bethlehem and puts David to flee for his life PSAL. III. WITH the thirty second verse of this chapter even with these words of it And when David came to the top of the Mount where he worshipped God read the third Psalm made as the title telleth by David when he fled from his son Absalom and poured out as may well be supposed in this Prayer that he made on the top of Mount Olivet where he worshipped God He complaineth sadly in it of the multitude of his enemies that were against him and of the multitude of his false friends that durst not be for him but yet assures himself of deliverance and of his enemies destruction and prophesieth of the very manner of the end of Absalom and Achitophel if you will take these words in the very letter Thou hast smitten mine enemies on the cheek bone Achitophel with the knot of the rope and Absalom with the bough of the Oak unless he allude to Samsons Victory with the jaw bone and foresee that by small means as that was the Lord will bring him a great deliverance Compare Christs going up to mount Olivet and there praying in the day of his bitterness with this type of David CHAP. XVI DAVID gives away and disposeth of Mephibosheths Land when he hath not power to dispose of his own Shimei flings curses and stones at David and barks like a living Dog though Abishai call him a dead one The only unjust act that ever David had done against the house of Saul he had but newly done that was giving away Mephibosheths Land and here a man of the house of Saul is soon upon him PSAL. VII BEtwixt the thirteenth and fourteenth Verses of this Chapter cometh in the seventh Psalm made by David upon these words of Shimei and sung by him even in this extremity He calleth him Cush by way of derision as alluding to Kish the father of Sauls family for Shimei was of the Family of Saul but turning it into Cush upon Shimei an accursed name Gen. 10. and a Black-moor Nation and of such a colour were Shimeis conditions CHAP. XVII AHitophels cursed spleen against David yet he as it is probable was Bathshebaes Grand-father Hushai foileth his counsel PSAL. XLII XLIII DAVID in his slight from Absalom stays not till he come close to Jordan and there he rests that if there be any necessity or danger he is ready to get over the water and be gone and so is that to be understood in 2 Sam. 16. 14. And the King and all the people that were with him came weary and refreshed themselves there that is a little beyond Bahurim which was close by Jordan and they had not staid nor refreshed themselves till they came there As David lies thus upon Jordan banks he makes the forty second Psalm and from the land of Jordan remembers the Lord ver 6. and by the observing of the waters of Jordan he remembers his own misery There he observeth the waves rolling one in the neck of another and the deep making a noise here and there in its channels and in its falls And so saith he all thy billows and all waves tumble over me one after another vers 7. c. The forty third Psalm seemeth also to have been made by him about the same time compare the last Verses of the two Psalms together PSAL. LV. BEtwixt the one and twenty and two and twenty Verses of this 17 Chapter of the second of Samuel upon the relation how tidings came to David of Ahitophels counsel against him take in the five and fiftieth Psalm in which David deploreth his misery caused by one of his guides and acquaintance and Counsellors ver 13 14. and prayeth bitterly against him His prayer took effect instantly in Ahitophels death CHAP. XVIII XIX ABSALOM hanged by the neck in the forked bough of an Oak His high head is now in its proper exaltation and his proud heart
is darted through David mourneth sadly for him because of the desperate condition in which he died Shimei is pardoned He came down first of all the house of Joseph to meet the King chap. 19. vers 20. Here the house of Joseph is used for all Israel except Judah and set in opposition to Judah Joseph had been the prime family while the Ark was in Shiloh and all Israel were named after it as Psal. 80. 1. but then God refused Joseph and chose Judah for the chief Psal. 78. 68 69. And there began and continued the difference and distinction betwixt Israel and Judah Joseph and Judah Ephraim and Judah for by all these names are the rest of the Tribes stiled in opposition to the Tribe of Judah CHAP. XX. SHEBA the Son of Bichri rebelleth a man of Benjamin by descent ver 1. but of the hill country of Ephraim by residence ver 21. PSAL. XXX WITH the third Verse of this Chapter read the 30 Psalm which seemeth to be made by David when upon his return to Jerusalem after his flight he purgeth and halloweth his own house which had been made a Stews by Absalom PSAL. IV. VVITH this Chapter also read the fourth Psalm made as the stile of it argueth upon this rebellion of Sheba as the third Psalm was made upon the rebellion of Absalom He checketh the people for despising his Kingdom and hearkning after a Kingdom that was but vanity as first Absaloms and now Shebas ver 2. He adviseth Israel and Judah not to sin in their anger 2 Sam. 19. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry but sin not ver 4. He professeth in ver 7. that since the time that corn and wine and other provision increased to him from Barzillai Shobi and Nahash 2 Sam. 17. 27. c. that his heart had received comfortable confidence and assurance of his restoring again and therefore he would still trust and depend upon that goodness and providence that had delivered him out of the other trouble and wrought those good beginnings towards him CHAP. XXI to Vers. 15. David 36 THree years famine lye upon the Land for the offence of Saul He in a David 37 zeal to Israel and Judah would expel the Amorites and destroy them and David 38 with them all Wizards and Witches and with them he also falls upon the Gibeonites and destroyeth them though Joshua had made a Covenant with them That these three years famine began the next year after the year of Absaloms rebellion the Text seemeth to hint in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 1. The year after that year for in all the Scripture wherein mention of famine is made it only saith There were seven years famine or ten years famine c. and that is enough and is used constantly to denote that there was famine so many years together and it never telleth that there was famine so many years year after year And therefore this expression here seemeth rather to joyn the three years of famine to the story before then to one another However we shall find a passage in the story of Davids numbring the people that directs us very well about the time of these years CHAP. XXI Vers. 15. to end I CHRON. XX. Vers. 4. to end THose Battels are of an uncertain date and therefore since there is no direction where to place them it is the safest way to take them in the order where they lye especially since both the Books of Samuel and the Chronicles have laid them in this place The Book of Samuel reckons four Battels and the Chronicles but three for that wherein David was in danger and could not come off with honour and safety is omitted The Book of Chronicles concealeth sometimes the dishonour of the Saints of God as it mentioneth not the fact of David with Uriah and his wife nor the Idolatry of Salomon c. The Book of Samuel calleth Elhanan the Son of Jaare Oregim a Bethlehemite and the Book of Chronicles calleth him the Son of Jair Now there is mention of Elhanan a Bethlehemite the Son of Dodo 1 Chron. 12. 26. and whether these were two men or only one and the same may well be questioned He is said to have slain Goliah 2 Sam. 21. 19. that is Lahmi Goliaths brother as the Book of Chronicles expounds it as by Michal is meant Michals Sister in the same Chapter of Samuel ver 8. CHAP. XXII PSAL. XVIII THere are two things that may seem to argue this not to be the proper place of this Psalm and Chapter 1. Because it was most especially composed upon Davids delivery from the hand of Saul as the title sheweth In the day that the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul that is especially out of the hand of Saul as Josh. 2. 1. Go view the land and Jericho that is Jericho chiefly 2. Because the next Chapter in Samuel beginning thus And these are the latter words of David shewing that these of Chap. 22. were uttered a good while before them But howsoever this Song of deliverance might be penned by David many years a go upon his clear deliverance from all trouble by Saul and his Family yet is it most properly laid here and repeated by David at this time when now all his enemies had spit their venom and he was delivered from them all and now we hear of no more enemies of his stirring but himself an enemy to himself in numbring the people If any one will be so curious he may read Psal. 18. at the end of 2 Sam. 4. when David is quit from the trouble of Sauls house and he may read this 2 Sam. 22. which is the same thing again here CHAP. XXIII HEre are some words of David of a latter date 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Verba posteriora as well as Postrema The reason of the recital of his Worthies in this place was observed before CHAP. XXIV I CHRON. XXI David 39 DAVID numbreth the people by the provoking of Satan 1 Chron. 21. 1. and by the provoking of God 1 Sam. 24. 1. the former tending to a sin in David the latter tending to a punishment of Israel the Lord was displeased at them for so little regarding Davids Kingdom as he had been at David for the matter of Uriah and as he had been at Sauls house for the slaughter of the Gibeonites and therefore he giveth up David to a covetous thought to number the people that he might lay a tax upon every Poll. Joab hath here more piety at the least more policy then David and declines the business till master'd by Davids importunity He is nine moneths and twenty days upon his counting much near the counting-time of a woman with child and at last he bringeth in the number but here the account in the Book of Samuel doth differ exceedingly from the account in the Book of the Chronicles
the Gentiles A mission that might not be granted but by such a divine warrant considering how the Gentiles had always lain behind a partition wall to the Jews For although Peter in the case of Cornelius had opened the door of the Gospel to the Heathen yet was this a far greater breaking down of the partition wall when the Gospel was to be brought into their own Lands and to their own doors When God saith Separate them to the work whereunto I have called them it further confirmeth that it was and had been known before that they should be Ministers of the uncircumcision The Romish glossaries would fain strain the Mass out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rhemists think they have done us a courtesie that they have not translated it to that sense whereas besides that the word naturally signifieth any publick ministration the Holy Ghost by the use of it seemeth to have a special aim naimely to intimate to us that this was a publick fast as well as another publick ministration Publick fasts were not ordinary services and they were not taken up but upon extraordinary occasions and what the present occasion might be had been a great deal better worth studying upon then how to make the Greek word speak the Mass which it never meant How publick fastings and days of humiliation were used by the Jews and upon what occasions there is a special Treatise in the Talmud upon that subject called Taanith and the like in Maymony that beareth witness and it was no whit unsuitable to the Gospel upon the like exigencies to use the like kind of service and devotion And the present famine that was upon all Countries might very well minister occasion to this Church at Antioch at this present for such a work for we cannot but suppose that the famine was now in being Whatsoever the occasion was the Lord in the midst of their humiliation pointeth out Paul and Barnabas for an imployment of his own who were but a while ago returned from an imployment of the Churches And so the other three Simeon Lucius and Menaen understanding what the Lord meant and having used another solemn day in fasting in prayer lay their hands upon them and set them apart by Ordination According as the ordaining of Elders among the Jews was by a Triumvirate or by three Elders Sanhedr per. 1. halac 3. This is the second Imposition of hands since the Gospel began which did not confer the Holy Ghost with it for these two were full of the Holy Ghost before and this is the first Ordination of Elders since the Gospel that was used out of the Land of Israel Which rite the Jewish Canons would confine only to that Land Maym. Sanhedr per. 4. Which circumstances well considered with the imployment that these two were to go about and this manner of their sending forth no better reason I suppose can be given of this present action then that the Lord hereby did set down a platform of ordaining Ministers in the Church of the Gentiles to future times Paul and Barnabas thus designed by the Lord and ordained and sent forth by this Triumvirate and guided by the Holy Ghost they first go to Seleucia most likely Seleucia Pieriae of which Strabo saith that it is the first City of Syria from Cilicia Geogr. lib. 14. to which Pliny assenteth when he measureth the breadth of Syria from Seleucia Pieriae to Zeugma upon Euphrates Nat. hist. lib. 5. cap. 12. The reason of their going thither may be judged to be that they might take ship for Cyprus whither they intended for that this was a Port appeareth by what follows in Strabo when he saith That from Seleucia to Soli is about a thousand furlongs sail and so it is plain in Lukes Text when he saith they departed unto Seleucia and from thence they sailed to Cyprus where let us now follow them Cyprus was a Country so exceeding full of Jews that it comes in for one in that strange story that Dion Cassius relates in the life of Trajan The Jews saith he that dwelt about Cyrene choosing one Andrew for their Captain slew the Greeks and Romans and eat their flesh and devoured their inwards and besmeared themselves with their blood and wore their skins Many they sawed asunder from the head downward others they cast to wild beasts many they made to slay one another so that there were two hundred and twenty thousand destroyed in this manner There was the like slaughter made in Egypt and Cyprus where there also perished two hundred and fourty thousand From whence it is that a Jew may not since come into Cyprus and if any by storms at Sea be driven in thither they are slain But the Jews were subdued by others but especially by Lucius whom Trojan sent thither This was the native Country of Barnabas Act. 4. 36. Although these two Apostles were sent to the Gentiles yet was it so far from excluding their preaching to the Jews that they constantly began with them first in all places where they came They begin at Salamis the place next their landing and there they preached in the Synagogues of the Jews having John Mark for their Minister From thence they travailed preaching up and down in the Iland till they come to Paphos which was at the very further part of it toward the Southwest Angle There they meet with a Magical Jew called Barjesus and commonly titled Elymas which is the same in sense with Magus Such Jewish deceivers as this went up and down the Countries to oppose the Gospel and to shew Magical tricks and wonders for the stronger confirming of their opposition Such were the vagabond Jews exorcists Act. 19. 13. and of such our Saviour spake Matth. 24. 24. and of some such we may give examples out of their own Talmudical Writers And here we may take notice of a threefold practice of opposition that the Jews used in these times and forward against the Gospel and the spreading of it besides open persecution unto blood 1. Much about these times was made the prayer that hath been mentioned which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer against Hereticks which became by injunction one of their daily prayers Maymony speaketh the matter and intent of it in his Treatise Tephillah in these words In the days of Rabban Gamaliel Hereticks increased in Israel by Hereticks he meaneth those that turned from Judaism to Christianity and they troubled Israel and perswaded them to turn from their Religion He seeing this to be a matter of exceeding great consequence more then any thing else stood up he and his Sanhedrin and appointed a prayer in which there was a petition to God to destroy those Hereticks and this he set among the common prayers and appointed it to be in every mans mouth and so their daily prayers became nineteen in number Perek 2. So that they daily prayed against Christians and Christianity 2. The Jews had
continued Schools when it was removed there were divers other places that were great Schools and copiously furnished with Learned men both in Galilee and Judea and hence that distinction that the reader of the Jerusalem Talmud will meet with of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Southern man and a Galilean Chagig fol. 79. col 3. that is a Scholar of the one or of the other Hence there is mention of R. Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Southern man Erubh. fol. 24. col 2. and the Elders of the South ibid. col 3. R. Joshuah of the South Challah fol. 57. col 2. Of all the places in Judea next Jabneh and Bitter Lydda was most eminent where R. Akibah sate as President of a School before he was of the Sanhedrin at Jabneh Rosh hashanah per halac 7. and this continued a School all along to these times of Rabbi Judah In Galilee there was Mugdala Chammath and Caesarea if you will reckon that in Galilee besides others R. Judah left two sons behind him Rabban Gamaliel and Rabbi Simeon Rabban Gamaliel was promoted in his fathers life time but after R. Judah was dead Rab. Chaninah sate chief and that by R. Judahs appointment and with him were R. Chaiia R. Hoshaiah Rabba R. Joshua ben Levi Kaphra Bar Kaphra Rabh and Samuel which two last went away to the University in Babylonia This generation is the first of the Gemarists explaining the Mishnah and producing the opinions of the Ancients upon it After R. Chaninah who sate ten years R. Jochanan was President eighty years He compiled the Jerusalem Talmud as is generally held in the year of Christ two hundred and thirty or thereabout which was about the middle of the reign of Alexander Mammaeae yet there is that in the Talmud it self that would make you believe that you meet with the name of the Emperour Dioclesian there Beracoth fol. 6. col 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When King Docletinus to speak it according to the letters came hither R. Chaiia bar Abba was seen getting upon a grave to see him Sheviith fol. 38. col 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicletianus afflicted the men of Paneas c. In Kilaim fol. 38. col 3. and Chetuboth fol. 35. col 2. They say the Land of Israel was incompassed with seven Seas and the last of them they name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia The Samaritan version on Numb 34. 10 11. renders Stepham Apamia Now this they say is the Sea or lake Mahaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicletianus gathered the Rivers and made it And it might very well be that Rabbi Jochanan that compiled the Talmud might live beyond the times of Diocletian but in Trumoth fol. 46. col 3. this Dicletianus they speak of is plainly asserted to be in the days of Rabbi Judah haccadosh in this story The sons of Rabbi Judah princeps beat Diclot the swine-herd who afterward was made a King He comes to Paneas and sends letters to the Rabbins See ye be with me at the going forth of the Sabbath c. When they come to him he says to them You despise the Kingdom They answer him Diclot the Swine-herd we despise but Diocletianus the King we despise not which is far from meaning Dioclesian the Emperour If this were a place to dispute about the exact time of writing this Talmud we might also take into examination the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of in Chagigah fol. 79. col 4. whether it mean Denarius Gordiani or no but we shall not insist upon that here After the compiling of this Talmud there is little further mention of the Schools or Scholars of Judea or Galilee the Universities in Babylonia from henceforward bearing all the renown yet were they not utterly extinct and out of them at last ariseth the famous R. Hillel grandchild of R. Judah who stated the Jews Almanack into that posture in which it stands at this day And Hierom had for his help in the Hebrew Tongue a learned man of Tiberias SECTION IX The posture and temper of the People HAVING taken this brief account of their Scholastick and Magistratick History as also of some general occurrences that befel the Nation in these times let us a little observe the carriage and temper of the men for the better discerning of the Lords dispensing in reference to them as a people of his curse rejection and abhorring They themselves little thought it but were yet as proud and self-confident of their being the only people of God as ever and unless it were in their plague by Ben Coziba a stander by would hardly think they lay under those curses that had been so oft and so terribly denounced against them and it may yet appear the more strange when we do consider the setled way of their Religion in which they walked with as much confidence and security as ever The Land full of Synagogues these frequented every Sabbath and the second and fifth days of the week their paying Tithes observing purifyings clean and unclean meats and drinks and in a word all their Rites but what unseparably belonged to the Temple in as setled a course as they had done before the Temple fell But in this very thing was their misery and the vengeance upon them and that which they accounted was their happiness and with which they sweetned their Captivity and desolation of their City was that very thing that was their unhappiness and undoing A double badge of reprobation they visibly carried though themselves could not see it namely their doting upon their wretched Traditions and their rancour and enmity against the Gospel besides what other brands of a curse may be read upon them He that reads their Talmuds may observe this mark of perdition upon them in every page that the generations after the destruction of Jerusalem were more mad if possible after their foolish and wicked Rites and Traditions that made Faith and the Word of God of no effect then the generations before had been A man that reads there may stand amazed to see a people of a lost and languishing condition yet building up of those toies and trifles an airy structure as if they were building an everlasting Kingdom It speaks a palpable blindness upon them that they took so little advertisement by the fall of their City of the fall of their carnal and beggerly Rites that they set them up more zealously then ever before Let any man observe who they are that make the greatest noise in the Talmuds and they will see this plain This minds me of a fancy of the great women among them a ridiculous way that they used for the remembrance and mourning for Jerusalem namely by wearing a golden Crown upon their heads wrought in the fashion of a City they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The golden City It is spoken of in Jerus Shabb. fol. 7. col 4. where they are disputing
they have an undeniable groundwork for this their Doctrine from the prophecying of Caiaphas Joh. 11. 51. as their notes plead there ascribing that his prophecying to his Priesthood and order whereas the Text ascribeth it to the year and season This he spake not of himself but being High Priest that year he prophesied where the emphasis lieth not in the words being High Priest but in the words that year which was the year of sending down of the gifts of the Spirit in a measure and manner never known before or after Vers. 6. And thou Bethlehem in the land of Iuda c. There is no small difference in this quotation of the Scribes or of the Evangelist or indeed of both from the letter of the Text of the Prophet from whom they cite it nor doth this difference rise by the Evangelists following the translation of the LXX as oft there doth for it differeth much from the letter of the LXX also but it is upon some special reason Which disagreement that we may reconcile and the reason of which that we may see the better we will take up the verse verbatim and the differences as they come to hand one by one First then whereas Saint Matthew readeth Thou Bethlehem in the land of Juda the Hebrew hath it only Thou Bethlehem Ephrata without any mention of the land of Juda at all and so the Chaldee and so the LXX but only with the addition of one word Thou Bethlehem the house of Ephrata art the least c. Answ. First There are that give this general answer to all the differences in this quotation that the Scribes and the Evangelist tye not themselves to the very words of the Prophet but only think it enough to render his sense And this answer might be very well entertained and give good satisfaction especially since that in allegations from the Old Testament it is usual with the New so to do but that the difference between the Text and the quotation is so great that it is not only diverse but even contrary Some therefore Secondly Conceive that the Scribes could alledge the Text no better without the book and that the Evangelist hath set it down in their own words for the just shame of those great Doctors that were no better versed in the Scripture then to alledge a place in words so very far different from the Text. But he that hath been any whit versed in the writings of the Jews will find their Rabbins or Doctors to be too nimble textualists to miss in a Text of so great use and import especially if he shall but consider to what an height of learning they were now come by the tutorage and pains of the two great Doctors of the Chair Shammai and Hillel who had filled all the Nation with learned men the like had not been before Thirdly Whereas some talk of a Syriack Edition which the Jews used at that time more then the Hebrew and which had this Text of Micah as the Evangelist hath cited it and that he cited it according to that Edition which was most in use here are two things presumed upon which it is impossible ever to make good For who ever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast Who we are sure readeth not thus or what Christian ever saw such an Edition that he could tell that it did so read For this particular therefore in hand it is to be answered that the Scribes or the Evangelists or both did thus differently quote the Prophet neither through forgetfulness nor through the misleading of an erroneous Edition but purposely and upon a rational intent For first though Ephratah had been the surname of Bethlehem in ancient time as Gen. 35. 19. Ruth 4. 11. and in the times of the Prophet Micah yet it is no wonder if that title of it were now out of use and especially out of the knowledge of this irreligious King For the seventy years captivity and the alterations of the State did alter the face of the Country and might easily blot out of use and remembrance such an additional title of a Town as this Secondly This surname of the Town was taken up in memorial of a woman as appeareth 1 Chron. 2. 19. and when the discourse concerning Christ and where he should be born was in hand and agitation it was more pregnant to bring his birth-place to have reference to Juda from whom Herod though he were ignorant in other particulars concerning his birth knew he should descend then to a woman and a title which it is like that he had never heard of before So that this that in the Scribes might at the first seem to be a mis-allegation of the Prophet through some mistake being precisely looked upon with respect had to the times when the Prophesie was given and when it is now cited and to the several persons to whom it will shew to be so quoted upon very sound wisdom and profound reason these words in the land of Juda being used by them for necessary illustration in stead of the word Ephrata not as proposing it for the purer Text of the Prophet but as more sutable by way of Exposition for the capacity and apprehension of Herod In Micahs time the name Ephratah was common but in after times it may be it was disused Howsoever Micah prophesied to the Jews to whom this title Ephratah was familiar and it is like had the Scribes spoken to Jews too they would have retained that title but to Herod who was not so punctually acquainted with it it was not proper to bring a phrase that he could not understand or that was uncouth to him therefore they explain it by one that was familiar both to him and the whole Nation Bethlehem in the Land of Juda. §. Art not the least This clause is far further from Micahs Text then the other for whereas here is a very strong and Emphatical negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet there is none at all either in the Hebrew in the LXX or in the Chaldee Paraphrast And indeed the Text and the quotation are one clean contrary to another in Micah Though thou be little but in Matthew Thou art not the least Towards the reconciling of which difference it will be necessary in the first place to take a serious survey of the Prophets Text and then upon the true interpretation of it to lay this allegation to it and to see how they do agree The words in the Hebrew whereupon the main doubt riseth are but these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English rendreth Though thou be little The Septuagint Thou art the least to be among the thousands but using a differing word to signifie the least from that used here Some books saith Nobilius and the other Scholiast upon the LXX read Art not the least as Hierome Tertullian and Cyprian but this their reading I suspect rather to be taken
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
a distinction is made into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land of Israel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The region of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a R. Sol. in Gittin Cap. 1. And every forreign Region is called the Region of the Sea except Babylon They are the words of Rabbi Solomon Which nevertheless fall under the censure of R. Nissin b b b b b b R. Nissin Ibid. It is something hard saith he to reckon every country which is out of the land to be the Region of the Sea for then under that name would be included all the neighbouring places and which are as it were swallowed up by the land They say therefore that the more remote places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region of the Sea But neither does this please me For there is no need of so great a distance to make any place to be called The Region of the Sea c. But it is spoken in relation to the Western coast of the land of Israel On which side there are no Heathen Cities near and swallowed up by the Land But the Sea sets the bounds but it doth not set the bounds on other sides c. The sense therefore of R. Solomon when he saith that every Region without the Land is the Region of the Sea comes to this that Every Region which is like to that Region is so called Heathen Cities were on that Western Coast but seeing they lay within the ancient bounds of the Land namely the Lip of the Mediterranean Sea they could not so properly be said to be Without the Land as those which were altogether Without the limits Those Cities and that Country therfore are called by a peculiar title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Coast or Country by the Mediterranean Sea Which title all other Cities of the like condition underwent also wheresoever seated within the bounds of the land Examples will not be wanting as we go along They commonly define the Land of Israel under a double notion to wit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they possessed who went up out of Egypt and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they possessed who went up out of Babylon This was in very many places circumscribed within narrower limits than that not only by reason Samaria was rejected and shut out but also because certain portions were cut off and they neither a few nor small which became the Possessions of those that went up out of Egypt but under the second Temple had passed into the possessions of the Heathen Now they were upon this account the more exact in observing their bounds distinguishing this Land by known bounds both from all others and in some places as it were from it self because they decreed that very many mysteries of their religion were to be handled no where but within these limits c c c c c c Vid. R. Sol. in Num. 34. For besides the rites of that Dispensation which the holy Scripture doth openly and evidently fix to that land such as Sacrifices Passovers the Priesthood and other appoyntments of that nature which are commonly and not improperly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes appendant to that Land very many others also are circumscribed within the same borders by the Fathers of the Traditions d d d d d d Kelim Cap. 1. hal 6. Hieros Shâ—kalim fol. 47. 4. The Land of Israel say they above all others lands is sanctified by ten holinesses And what is the holiness of it Out of it they bring the Sheaf and the first fruits and the two Loaves And they do not so out of any other Land e e e e e e Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 10. The Law of beheading the Cow doth not take place any where but in the Land of Israel and beyond Jordan f f f f f f Idem in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 1. Vid. Hieros Nedarim fol. 40. 1. They do not appoint or determin concerning the New Moons nor do they intercalate the year any where but in the Land of Israel as it is said The Law shall go forth out of Sion g g g g g g Idem in Sanhedrin Cap. 4. They do not prefer to Eldership out of the Land of Israel no not although they that do prefer have themselves been preferred within the Land And that I heap not together more they do in a manner circumscribe the Holy Spirit himself within the limits of that Land For h h h h h h Vid. R. Sol. in Jonab 1. Shechina say they dwells not upon any out of the Land Compare Act. X 45. The Land which the Jews that came up out of Babylon possess They divide after this manner i i i i i i Sheviith cap. 9. hal 2. There are three Lands or Countries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaea the Land beyond Jordan and Gallilee And each of those have three Countreys Those we shall take notice of in their places To this received division our Saviour hath respect when sending his Disciples to preach to the lost Sheep of Israel he excludes Samaria Mat. X. 5. Which according to the Condition of the Nation was not merely Heathen nor was it truly Israel It was not Heathen For k k k k k k Hieros Avod Zara. fol. 44. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Land of Samaria is reckoned clean and the gathering together of its Waters clean and its dwellings clean and its paths clean Which the Jewish curiosity would by no means pronounce of a Heathen Land But as to many other things they made no difference between them and the Gentiles The Jewish Doctors do indeed particularly apply that Division of the three Countreys in the place alledged to the tradition and Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet they do every where retain the same wheresoever they treat of the Division of the Land of Israel What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means you may learn from the Authors of the Gloss upon the place Breifly it was this In the seventh year they might eat of the fruits layd up in their storehouses so long as some fruit of that kind hung upon the tree in that Country But when they could no more find them upon the trees they were to cast out those which they had gathered and laid up at home and not to eat of them as they did before CHAP. II. The Talmudic girdle of the Land under the second Temple taken out of the Hierusalem Sheviith fol. 36. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Col. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What all these things mean I cannot so much as conjecture yea nor can I scarce conjecture what the meanings is of some of them Neither is there any Oedipus at hand nor Shinx her self to explain and unriddle them The Talmudists are
better There is little hope of the land it self if the beginnings of it are such It is convenient therefore that we send before us spies who may bring us word whether it is of so great account that we should tyre and hazzard our selves by going to that soil whose first appearance is so horrid and desperate And hence was that unhappy argument before their eyes by the inducement of which the whole multitude by so unanimous a Vote concluded and resolved against the land And since now after so much time passed they are come back to the same place they think distrust and complain of the same things III. In Cadesh Barnea they had a supply of water in Cadesh whether they came the fortieth year there was no water Numb XX. c. I answer They drunk when they first came to Cadesh Barnea of the Rock which followed them 1 Cor. X. 2. which dried up when they were now ready to enter into the land If you ask why had those rivers that followed them dried up as soon as they came at Cadesh Barnea which before had not dried up when they came thither then I ask also why had they dried up when they came to another Cadesh IV. Concerning the Cadesh whither they came the last year of their travail it is said that the City was in the utmost bounds of the land of Edom and therefore they desire leave of the King to pass through the land of Edom Numb XX. 16 17. I answer Nothing at all hinders but these things may be spoke of Cadesh Barnea which laying contiguous to the Mountain of the Amorites that is to Mountanous Judea shewed so great an Army an access and promised it only that access was winding and very difficult to be passed They desire therefore a more level way of the King of Edom but obtain it not V. Perhaps that which chiefly moved them was this that supposing one Cadesh only to wit Barnea it will be scarce possible not to confound the Encampings of Israel in the wilderness and their movings from place to place I answer There will be the same easiness of ordering them if you do but reduce the sixth and seventh verses of Deut. X. into a true sence and into agreement with Numb XXXIII from vers 31. to vers 41. which is not hard to do But let these things suffice for the present to have spoke besides our scope That that Cadesh to which they came in the fortieth year which is called Meribah Numb XX. 13. is the same with Cadesh Barnea is clear enough from hence that Meribah in Cadesh is assigned for the Southern border of the land Ezek. XLVII 19. Which border of old was Cadesh Barnea Numb XXXIV 4. Jos. XV. 3. CHAP. VIII The River of Egypt Rhinocorura The lake of Sirbon PLINY writes a a a a a a Nat. Hist. lib. 5. cap. 12. From Pelusium are the Intrenchments of Chabrias Mount Casius The Temple of Jupiter Casius The Tomb of Pompey the great Ostracine Arabia is bounded sixty five miles from Pelusium Soon after begins Idumea and Palestine from the rising up of the Sirbon lake Either my eyes deceive me while I read these things or Mount Casius lies nearer Pelusium than the lake of Sirbon The Maps have ill placed the Sirbon between Mount Casius and Pelusium Sirbon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies Burning the name of the lake being derived from its nature which is firy and bituminous It is described by Diodorus Siculus Strabo and others whom you may look upon A lake like to that of Sodome and perhaps was of the like fate and original to wit an Example of divine indignation What if it be the monument of that dreadful Earthquake in the days of Uzziah Amoz I. 1. Zech. XIV 5 When God contended also in fire Amoz VII 4. So that some Cities perished after the manner of Sodome and Gomorrha Amos IV. 11. Esa. I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The furthest border of the land of Israel Southward is not Nile in Egypt but Shihor in the way to Egypt Jos. XIII 3. Jer. II. 18. In the seventy Interpreters it is Rhinocorura for they render that in Esa. XXVII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the stream of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Rhinocorura Of which place and name derived from the cutting of nosthrils see Diodorus Siculus lib. I. CHAP. IX A sight of Iudea IN a a a a a a Hieros Sheviith fol. 38. 4. Judea is the Mountanous Country the Plain and the Vale. What is the mountanous Country of Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Kings mountain The Plain of it is the Plain of the South The Vale is from Engedi to Jericho The Plain of Lydda is as the Plain of the South and its mountanous Country is as the Kings mountanous Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From Beth-horon to the Sea is one circumjacent region Rabbi Jochanan saith Yet it hath a mountanous part a plain and a vale From Beth-horon to Emmaus is mountanous from Emmaus to Lydda is plain from Lydda to the Sea is vally Judea is not divided amiss into four parts Namely Into the Country which formerly was the Philistins which takes up the Western part To this joyns on the East the mountanous Country of Judea which is also called The Kings mount To the mountanous Country on the East joyns a plain a Country more low and level than the mountains which nevertheless here and there hath its hills Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b b b b b b Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Antiq. lib. 13. cap. 13. A vally lying between mountains is reckoned with the mountains and mountains in a vally are numbred with the vally To the plain Eastwardly joyns a vally lower than the plain namely the coast of the Sea of Sodom and at length of Jordan The land of Benjamin in like manner which is numbred with Judea in respect of its superficies was of the same nature which although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Joseph Antiq. lib. 5. cap. 1. it was a portion of the narrowest limits by reason of the goodness of the soil yet had its mountanous part its plain and vale and that not only towards Lydda and the great Sea but towards Jericho and Jordan Judea did excel all the other parts of the land of Israel in very many privileges For besides that in it was seated Jerusalem the Metropolis of the whole Nation and in Jerusalem stood the Temple and in the Temple sat the Sanhedrin this was also peculiar to it out of the Canons That d d d d d d Hieros Nedarim fol. 40. 1. it was not lawful to intercalate the year out of Judea while they might do it in Judea Maimonides gives the reason of the thing e e e e e e Maimon in Kiddush Hodesh cap. 4 Because there dwelt
therefore it should be granted that Plinies measure extended so far we might compute the length of the land from the Sirbon where also is the River of Egypt to Sidon by this account I. From the Sirbon to the borders of Phenice CLXXXIX miles Pliny II. From the first borders of Phenice to Tyre V miles Gul. Tyrius III. From Tyre to Sidon XXV miles Strabo Sum total is CCXIX. CHAP. XI The mountanous Country of Iudea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WHat a a a a a a Hieros Sbeviith fol. 38. 4. is the mountanous Country of Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Kings mountain However Judea here and there doth swell out much with mountains yet its chief swelling appears in that broad back of mountains that runs from the utmost Southern coast as far as Hebron and almost as Jerusalem it self Which the Holy Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hill-country of Judah Jos. XXI 11. Luk. I. 39. Unless I am very much mistaken the Maps of Adricomius Tirinus and others ought to be corrected which have feigned to themselves a very long back of mountains beginning almost at the Red Sea and reaching almost to the land of Canaan and that with this Inscription The Amorrhean Mountain Those Authors are mistaken by an ill interpretation of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring it in the way by or near the mountain of the Amorrhites when it should be rendred in the way to the mountain of the Amorrhites Let the Reader consult Deut. I. 19 20. We departed from Horeb and went through all that great and terrible desert which ye saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way leading to the mountain of the Amorrhite as our Lord commanded us and came to Cadesh Barnea Then I said unto you You are now come to the mountain of the Amorrhite c. The mountain of the Amorrhites took its beginning from Cadesh Barnea the Southern border of the land of Israel and by a hardened gibbosity thrust forward it self into Judea beyond Hebron the name only changed into the Hil-country of Judea Whence is that of Samson to be understood that he carried not the gates of Gaza near to Hebron or to the mountain whence Hebron might be seen but to the top of this mountanous Country which runs out to Hebron and so are the words to be rendred Judg. XVI 3. He carried them to the top of a mountanous place which is before Hebron This mountanous Country is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountanous desert Psal. LXXV 6. Because it is not from the East nor from the West nor from the desert of the mountains Where the Targum thus Nor from the South the mountanous place It remains doubtful why it is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings mountain Whether because it was King among all the other mountains of Judea Or because the royal dignity of Davids house sprange hence to wit from Hebron There is much mention of it in the Jewish writers The Chaldee Paraphrast upon Judg. IV. 5. Deborah had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white dust in the Kings mountain That is as it seems Potters clay For the Gemarists speaking somewhere concerning Potters say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that b b b b b b Hieros Bava Mezia fol. 11. 4. they work in black dust or in white dust c c c c c c Idem Demai fol. 24. 4. In the days of R. Hoshaia some went about to get a freedom from some tithes for the mount of the King d d d d d d Idem Avodah Zara fol. 42. 2. Rabbi Simeon had vine-dressers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mount of the King He was minded to let out his Vineyard to Heathens e e e e e e Ibid. fol. 44. 4 R. Chaijah R. Issai and R. Immai went up to the Kings mountain They saw a certain Heathen who was suspicious concerning their wine f f f f f f Hieros Taanitb fol. 69. 1. A myriad of Cities stood in the mountain Royal of which R. Eliezer ben Harsum possessed a thousand This mountanous Country is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountanous Desert because it was void of Cities and Towns but because it was a more barren and rough Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. g g g g g g Bab. Gittin fol. 57. 1. The Royal mountain was laid waste by reason of a Cock and a Hen. It was the custom when they brought forth the Bridegroom and the Bride to lead before them a Cock and a Hen as if they should say Encrease and multiply as they On a certain day a Regiment of Romans passed by and wrested the Cock and the Hen from them these therefore rose up against them and beat them Away therefore they go to Cesar and told him The Jews rebel against thee c. R. Asai saith Three hundred thousand drew sword and went up to the Royal mountain and there slew for three days and three nights c. Rabh Asai saith Janneus the King had sixty myriads of Cities in the Royal mountain and in each the number was equal to them that went out of Egypt excepting three Cities in which that number was doubted And these were I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Bish that is the ill Town therefore called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because it afforded not an house of hospitaltity II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Town that had its name from a certain herb because by that herb they were nourished III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town of males so called saith R. Jocanan because their wives first brought forth males and then females and so left off This story is recited by the Hierusalems Talmudist who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Taanith fol. 69. 1. is so called because unless the women departed thence somewhere else they could not bring forth male children But saith Ulla I saw that place and it is not able to contain even sixty myriads of nests Therefore said a certain Sectary of R. Chaninah Ye lie Ye lie To whom he replied that land is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kid hath a skin that does not contain his flesh so the land of Israel while it is inhabited is spacious but when unâ—nhabited more contracted CHAP. XII The South Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudea called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the South in respect of Galilee RAbban a a a a a a Hieros Maasar Sheni fol. 56. 3. And Sanhedr fol. 8. 4. And Bab. Sanhedr fol. 11. 2. Gamaliel and the Elders sitting together at the Ascent into the Gallery in the mount of the Temple had Jochanan the Priest and the Amanuensis sitting with them They said to him Go to Write To our brethren the Inhabitants of upper Galilee and of
XLVI The Country of Iericho and the situation of the City HERE we will borrow Josephus his Pensil a a a a a a Joseph de Bello lib. ◠cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jericho is seated in a Plain yet a certain barren Mountain hangs over it narrow indeed but long for it runs out Northward to the Country of Scythopolis and Southward to the Country of Sodome and the utmost coast of the Asphaltites Of this Mountain mention is made Jos. II. 22. where the two Spies sent by Josua and received by Rahab are said to conceal themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Opposite against this lyes a Mountain on the other side Jordan beginning from Julias on the North and stretched Southward as far as Somorrha which bounds the Rock of Arabia In this is a Mountain which is called the Iron Mountain reaching out as far as the land of Moab But the Country which lies between these two Mount anous places is called The Great Plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended from the Village Ginnaber to the lake Asphaltites in length a thousand two hundred furlongs an hundred and fifty miles in bredth an hundred and twenty furlongs fifteen miles and Jordan cuts it in the middle Hence you may understand more plainly those things that are related of the Plains of Jericho 2 Kings XXV 5. and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Region about Jordan means Matth. III. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jericho is distant from Jerusalem an hundred and fifty furlongs eighteen miles and three quarters and from Jordan sixty furlongs seven miles and an half The space from thence to Jerusalem is desert and rocky but to Jordan and the Asphaltites more plain indeed but alike desert and barren This our Author asserts the same distance between Jericho and Jordan elsewhere in these words b b b b b b Antiq. lib. 5. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Israelites travailing forward fifty furlongs from Jordan encamped the distance of ten furlongs from Jericho that is in Gilgal in the East coast of Jericho Jos. IV. 19. But concerning the distance between Jericho and Jerusalem he does not seem to agree with his Country-men For however they according to their Hyperbolical style feign very many things to be heard from Jerusalem as far as Jericho to wit c c c c c c Tamid cap. 3 hal 8. the sound of the gate of the Temple when it was opened the sound of Migrepha or the little bell c. yet there are some of them who make it to be the distance of Ten Parsae d d d d d d Bab. Joma fol. 20. 2. 39. 2. Rabbath bar Bar Channah saith Rabbi Jochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Jericho were ten Parsae and yet from thence thither the voice of the high Priest in the day of expiation pronouncing the name Jehovah was heard c. The hinges of the gates of the Temple are heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as the eighth bound of the Sabbath that is as far as a Sabbaths days journey eight times numbred The Gloss hath these words The hinges indeed not further but the gates themselves are heard to Jericho There is an Hyperbole in their measuring of the space as well as in the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that Plain burns in the Summer and by too much heat renders the air unhealthful for it is all without water except Jordan the Palms that grow in whose banks are more flourishing and more fruitful than those that grow more remote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Near Jericho is a very plentiful spring and very rich for watering and moistening the ground it riseth near the old City and Jesus the Son of Nave took it Of which Spring there is a report that in former times it did not only make the fruits of the Earth and of the Trees to decay but also the offspring of women and was universally unwholsom and harmful to all but it was changed into a better condition by Elizeus c. See 2 King II. 21. So that those waters which before were the cause of barrenness and famine did thenceforth produce fruitfulness and abundance and they have so great a vertue in their watering that whatsoever place they touch they bring on to a very speedy ripeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they overflow the Plain seventy furlongs in length and twenty in bredth and there they nourish very fair and thick gardens of Palm-trees of divers kinds c. That place also feeds Bees and produceth Opobalsamum and Cyprinum and Myrobalanum so that one might not call it amiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A divine Country c. Strabo speaks like things e e e e e e Strabo Geogr. lib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jericho is a plain cirrounded with Mountains which in some places bends to it after the manner of a Theatre A grove of Palmtrees is there with which are mixed also other garden plants a fruitful place abounding with Palmtrees for the space of an hundred furlongs all well watered and full of habitations The Royal Court and Paradice of Balsom is there c. And Pliny f f f f f f Plin. lib. 5. cap. 14. Jericho planted with Groves of Palms and well watered with springs c. Hence the City is called the City of Palmtrees Deut. XXXIV 3. and Judg. I. 16. where for that which in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the City of Palmtrees the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the City Jericho which nevertheless Kimchi approves not of reckoning the City of Palmtrees to be near Hebron whom see See also the Targum upon Judg. III. 13. and Kimchi there and the Targum upon Judg. IV. 5. When you take a view of that famous fountain as it is described by Josephus thence you understand what waters of Jericho the Holy Ghost points out in Jos. XVI 1. And when you think of that most pleasant Country watered from thence let that Rabbinical story come into your mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of Jericho of five hundred cubits square granted to the sons of Hobab Moses father in Law of which see Baal Turim upon Numb X. 29. and the Rabbins upon Judg. I. CHAP. XLVII Iericho it self WE read that this City was not only wasted by Josua with fire and sword but cursed also Cursed be he before the Lord who shall rise up and build that City Jericho Jos. VI. 26. a a a a a a Hieros Sanhedr fol 29. 4. Nor was another City to be built say the Talmudists which was to be called by the name of Jericho nor was Jericho it self to be built although to be called by another name And yet I know not by what chance this City crept out of dust and rubbish lived again and
apprehend it to be a Latine name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if Orontes were the same with Orientalis The Eastern But what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should mean is a little difficult Orontes was of old called Typhon as Strabo c c c c c c Lib. 16. tells us SECT VI. ITUREA THE Reader must excuse me if I make a narrower search into the situation of Iturea although Barradius may confidently enough have told him upon his own trust meerly as far as I can learn That the Country is in the Tribe of Nepthali at the foot of Mount Libanus Perhaps he hath followed Borchard who himself writes only upon the credit of Jacobus de Vitriaco Scias regionem Decapolin quà m variè in Scripturis denominari c. You must know the Region of Decapolis hath several names in Scripture Sometimes it is called Iturea sometimes Trachonitis sometimes the plain of Libanus sometimes the Land of Moab in one place Gabul in another place Galilee of the Gentiles and the upper Galilee but every where it is all one and the same Country Thus he confusedly enough a a a a a a Lib. 5. 23. Pliny places some Nation or other called by the name of the Itureans in Cyrristica of Syria Et inde Cyrristica c. Next that is Cyrristica the Irneates the Gindarèni the Gabeni two Tetrarchies which are called Granii Comâ—titae the Emisenes the Hylatae a Nation of the Itureans and those of them also called the Betarreni the Mariamitani c. b b b b b b Strabo lib. 16. After Macra is Marsyas wherein are some hilly places on one of which stands Chalcis a Garrison of Marsyas The beginning of it is Laodicea about Libanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Itureans and Arabs hold all the Mountanous places a very mischievous sort of people all of them c c c c c c Eupolemus in Euseb. Praepar Evangel lib. 9. cap. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David made war with the Edomites the Ammonites the Moabites the Itureans the Nabbathites and Nabdites He had said before That he had subdued the Syrians dwelling by Euphrates and Commagene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assyrians and Phenicians that were in Galladene d d d d d d Gal. Tyr. de bell Sacro lib. 9. cap. 15. Secus Mare Galilaeae viam carpentes c. Taking the way by the Sea of Galilee we entred Phenice and leaving Paneas which is Cesarea Philippi on the right hand we came to Iturea e e e e e e Ibid. lib. 2â— cap. 11. Rex pertransiens agrum Sydonensem c. The King passing through the Country of Sidon and going up some hilly places which lay between ours and the enemies borders he came to a place every way accomodated with all necessaries a fruitful soil and well watered the name of it Messahara Going thence into the Valley called Bacar he found the Land which hath been said to flow with Milk and Honey Some are of opinion that this Country was of old called Iturea But long before that viz. in the days of the Kings of Israel it was called the Grove of Libanus Where at length shall find this Iturea Had Philip any part of his Tetrarchy within Cyrristica Chalcidice of Syria And yet if you believe either Pliny or Strabo there were the Itureans I suspect there is something coucht in the Etymology of the word that may as much puzzle as the situation of the place If Bacar as it is described by Tyrius be indeed Iturea it may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hittur which signifies wealth or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes crowning especially when the Country its self is crowned with so much plenty It is a notion familiar enough amongst the Talmudick Authors Indeed if I could believe that Iturea were the same with Decapolis then I would suppose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten might have been altered by the change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau according to the Syriack manner but I neither can believe that nor have I ever met with such a change made in that word but rather that it would go into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech May it not therefore be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitture diggings because of the Caves and hollows under-ground So that the Iturei might signifie the same with Troglodyte those that dwell in Caverns and holes And so the Troglodytes which were on the North of Israel are distinguisht from those that were on the South viz. the Horites in Edom. Now that these Countries of which we are treating were peculiarly noted for Caves and Dens and they not only numerous but some very strange and wonderful Strabo Josephus Tyrius and others do abundantly testifie f f f f f f Strab. lib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are beyond Damascus two Mountains called Trachones Afterward Toward Arabia and Iturea there are some cragged Hills famous for large and deep Caves one of which was capable of receiving four thousand men in it But that was a prodigious Cave of Zedechiah's whereever it was that was XVIII miles space at least if those things be true which are related concerning it g g g g g g Bemidbar rab fol. 21 1. 2. There was a Cave beyond Jordan about XVI miles from Tiberias that was three stories high had a lower a middle and an upper Dining-room h h h h h h Gul. Tyr. lib. 22. 15. Which indeed was fortified and held a Garrison of Souldiers in it So that we may not without reason conjecture the Iturea of which we now speak might be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chitture such kind of diggings under ground And that Pliny and Strabo when the talk of the Nation of the Itureans in Cyrristica and Chalcis do not place the Country of Iturea there only hinted that the Troglodytes who dwelt in Dens and Caves were there Iturea therefore mentioned by our Evangelist was in the Country beyond Jordan viz. Batanea and Auranitis or Auranitis alone as may appear out of Josephus compared with this our Evangelist For St. Luke saith That Philip was Tetrarch of Iturea and Trachonitis Josephus That he was Tetrarch of Trachonitis Batanea and Auranitis Either therefore Auranitis and Batanea in Josephus is the Iturea in St. Luke or else Batanea in Josephus is confounded with Trachonitis mentioned in St. Luke and Auranitis alone is Iturea For that passage in Josephus i i i i i i Antiqu. lib. 20. cap. 5. ought to be taken notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar invests Agrippa with the Tetrarchy that Philip had and Batanea adding moreover Trachonitis with Abella Where it is observable that there is mention of the Tetrachy of Philip distinct from Batanea and Trachonitis And
killed by a Lion V. That this poor man should suffer so severely for violating but one command of God Eat not and Jeroboam should escape so secure that had violated the greatest command in the two Tables Thou shalt have none other Gods but me and Thou shalt not make unto thy self any graven Image This poor man is induced to sin by another and that by ignorance and he speeds so sore and Jeroboam induceth all Israel to sin and that wilfully and yet he is Jovial and feels and fears no dangers VI. It is something obscure what this old Prophet of Bethel was a true Prophet or a false a good or a bad If a true Prophet why did he lie to him If a false how could he foretel him of his end He was a true Prophet and this poor good man knew that he was a true Prophet and the lie that he told was not with intention of any hurt to him but an officious lie to perswade him to go home with him He desired to have the company of this good man and to give him some entertainment at his house He sees no arguments will perswade him therefore he minteth that lie that an Angel had spoken to him and commanded him to bring him back and so is the poor man deceived and undone In this story of his fatal end we may first consider a little upon the instrument of his death a Lion and then concerning his death and fate it self I. A Lion met him and slew him How much praise have you in Scripture of the Land I. of Canaan that it was the pleasant Land the glory of all Lands Ezek. XX. 15. The Land flowing with milk and honey in multiudes of places A Land upon which the eye of the Lord was from one end of the year to the other A Land of Vineyards and Olive-yards c. And yet how sadly and dangerously was that Land infested with ravenous cruel wild beasts Where almost might a man be safe Samson walking by the vineyard of Timnah a Lion sets upon him and had served him as this Lion served this poor man if he had not met with his match and Samson had been too hard for him And a Lion and a Bear ravin upon Davids flock and had rob'd him of a Lamb and Kid had not he also been too strong for them But every one was not so As Jacob doubted concerning Joseph Certainly an evil beast hath devoured him undoubtedly my son Joseph is so dead What a sad havock was it when about this very place Bethel where the Lion destroys this Peophet two she-Bears at one clap tear in pieces two and forty Children And that passage is very remarkable in the story concerning the battel betwixt Davids men and Absaloms in the wood of Ephraim 2 Sam. XVIII 8. The battel was scattered over the face of all the Country and the wood devoured more people that day than the sword devoured The wood devoured How Why the Lions and Bears and ravenous beasts that were in the wood they pickt the men up as they were scattered up and down and made a greater slaughter than the sword It is something obscure that which is said Deut. VII 22. The Lord thy God will put out these Nations before thee by little and little thou mayst not consume them at once lest the beasts of the field increase upon thee And among other things that might be inquired upon it this might be one why God did not drive out the wild beasts out of the Land as well as he drove the Canaanites out And the answer might be various I. That he might shew that there is no absolute quiet and happiness and security to be expected here Canaan the choice Country upon Earth the only paradise on this side Heaven and yet even Canaan is not without its inconvenience and molestation There were Gardens and Orchards and Vine-yards and Olive-yards but it may be a Lion or Bear lurking in them there was all pleasure and plenty but there were wild and ravenous beasts ranging abroad that one could never say I will walk without danger So would God teach them that it was not their earthly Canaan that they were to look after but they must look higher if they would look for rest and quiet and secure habitation A man sat under his Vine or under his Fig-tree it may be on a suddain a wild beast rusheth upon him and he scapes narrowly if he scape devouring A man is binding sheaves in the field or a woman gleaning and suddainly a Lion or Bear is at their back that there is but a span betwixt them and death if there proved so much This was a very evincing lesson that absolute quiet and safety was not to be had there for all the bravery of the Land but that they must look for another Land of promise if they would be perfectly safe quiet and free from danger II. These wild and ravenous beasts in the Land were as it were a rod or scourge ready in the hand of God to whip transgressors withal as he saw cause as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious Ezek. XIV 15. If I cause noisom beasts to pass through the Land and they spoil it so that it be desolate that no man may pass through because of the noisom beasts And vers 21. How much more when I send my four sore iudgments upon Jerusalem the sword and the famine and the noisom beast and the pestilence You have some emblem of a man persecuted with noisom beasts Amos V. 19. A man flees from a Lion and a Bear meets him and he gets home and leans his head upon the wall and a Serpent bites him And you have a real example of it 2 King XVII 25. They feared not the Lord therefore the Lord sent Lions among them which slew some of them And God doth give this as a promise of a singular blessing Levit. XXVI 6. I will give peace in the land and ye shall lie down and none shall make you afraid and I will rid evil beasts out of the land And how can we choose but remember the mercy of God to this our Land in this particular That no such ravenous dangerous beasts do range in our Nation if men themselves would not be Wolves and Bears and Lions one to another A man may take his journey and never fear being set upon by any wild beast No father sending out his son needs to fear any evil beast devouring him and no mother hath cause to weep with the women of Bethel for their children torn in pieces by he or she-Bears God hath so blessed our Land that such dangers are least feared of us We see no Lions or bears unless it be under grates and bars It is to be bemoaned with tears that we are such Lions and Bears and brute beasts one to another
the son of Zerviah when he urged him for revenge upon Shimei but puts him back with what have I to do with you ye sons of Zerviah vers 22. Certainly he would not be so harsh and inexorable to Mephibosheths fair and just Apology and vindication of himself Upon these reasons that I have mentioned to spare more I must crave leave to refuse the common and very generally received exposition and interpretation of these words of David that tends not a little to his crimination and reproach And let me crave your patience and pardon if I take the humble boldness to construe his words to a clear contrary sense and a construction that tends to his honour and vindication When David takes Mephibosheth first to his notice friendship and Table 2 Sam. IX He hath these words first to Mephibosheth at vers 7. Fear not Mephibosheth for I will surely shew thee kindness for Jonathan thy fathers sake And this at vers 3. he Phraseth shewing the kindness of God But surely it was neither kindness of God nor kindness of man if he should so unkindly at last take his land from him and be so kind as give it to his servant At vers 10. he hath these words to Ziba I have given to thy masters son all that partained to Saul and all his house Thou therefore and thy sons and thy servants shall till the land for him and thou shalt bring in the fruits that thy masters son may have food to eat but Mephibosheth thy masters son shall eat bread alway at my table A piece of a riddle and who can unriddle it Thy masters son shall always have food at my table and yet thou must till the land that thy masters son may have his food to eat We must plow with Samsons heifer to find out the riddle and the twelfth verse is that that will help us And Mephibosheth had a young son whose name was Micha And all that dwelt in the house of Ziba were servants to Mephibosheth And now upon this Text and this case let me ask these two questions First Who was it that Ziba must till the land for that he might have food It was for Micha for Mephibosheth himself had food at the Kings Table But Secondly Whence must Mephibosheth have to maintain himself in clothes and to maintain his port and retinue at the Court according to his place and rank and quality Did David find him these as he did find him meat and drink Certainly when he took him to his Table upon the restoring of Sauls land to him we can little think that he did it because he would have him to live of mear alms but he did it out of pure respect to him for his fathers sake Not so much as if Mephibosheth had need to be at the Kings finding when he had now all his grandfathers land but that the King would honour him with the participation of his own table and friendship and because he would injoy his company So in this Chapter out of which the Text is taken the King invites Barzillai to go and live with him at Jerusalem and he would feed him at his own table vers 33. What Would he have Barzillai to live purely upon his alms No that he knew he needed not for the verse before tells that Barzillai was a very great man and that he had provided the King sustenance whilst he lay at Mahanaim And because he had done so the King invites him to his own table not out of mear alms but out of kindness and gratitude and because he would injoy his good society Do you not by this time see how Mephibosheths land is divided twixt him and Ziba Not to make Ziba a Proprietor but a Tenant or rather a Bailiff or Steward He to till the land and to bring in the profits and the one part to go to find Micha food and maintenance and Zibas house and the other part to go for Mephibosheths maintenance and the maintaining his retinue at the Court. And thus he and Ziba divide the land from the very first and it was Davids own project from the very first that it should be thus divided Ziba to injoy half for the maintenance of Micha and to pay rent for the other half for the maintenance of Mephibosheth And to this purpose is observable that it is said That all that dwelt in Ziba's house were servants to Mephibosheth And how could they be so when Mephibosheth and they lived so far a sunder as he at the Court in Jerusalem and Zibas house in the land of Benjamin's but that they were all servants to him in this sense that they were all under him as chief Landlord that they were Bailiffs for him upon his land and demesnes for the maintenances of his son who was with them in the house and Mephibosheth himself who was at the Kings table When David was surprized with Ziba's lie then he said Behold thine is all that partaineth to Mephibosheth Chap. XVI 4. But did he mean withal behold thine is all that partaineth to Micha That had been yet a more unjust act than giving away Mephibosheths land for he had no accusation against Micha though he had against Mephibosheth So that then it was at this point Ziba and Micha divide the land for poor Mephibosheth was clean shut out But when David was come again to Jerusalem and come again to himself then it is at this Now Mephibosheth and Ziba divide the land as it was in the first contrival and disposal Ziba to have one part for Micha's maintenance and Mephibosheth the other for his And to this sense may his saying I have said be very well applied to Davids first determination about the land though I know it may also be applicable to his present saying why speakest thou any more of thy matters I said fom the very first when I gave thee thy fathers land and took thee to mine own table that the land should be so divided twixt thee and Ziba for the use of thy self and thy son Micha and I hold to the same determination and I say so still Thus have I laid before you with all humble submission to better Judgments my thoughts and conceptions upon these words And now what can I say more upon this Text To take up from it any observation or doctrine either dogmatical or practical I know not how For I must either frame it according to the common sense given upon the words which I refuse and then I should lay the foundation of my building upon ground I like not Or I must frame it according to mine own sense that I have given and then I shall lay the foundation of my building upon a ground which it may be you like not Therefore I shall to avoid these rocks on either hand steer a middle course and speak to that which the very ambiguity of the Text and the dislocation of the story out of which it is taken may justly call
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
River Arnon v. I. p. 36 Arabia is of large extent reaching from Euphrates to Egypt and is divided into three parts viz. Arabia Deserta Petraea and Foelix Arabia Deserta is full East of Judea and the Inhabitants thereof are in Scripture constantly called Men of the East Gen. 25. 6. Judg. 6. 3 c. Petraea so called from the City Petra or the rockiness of it reaches from thence to Egypt dividing Judea from Egypt saith Pliny Foelix is contained betwixt the Persian Gulph and the Red Sea and is divided from Petraea by the Black Mountains Ptol. v. I. p. 437. v. II. p. 9 352 501 Arad Vid. Ascalon Aram. Vid. Syria Ararat Mountains in Armenia Hieron upon one of which the Ark rested v. I. p. 8 Arbel A City of Galilee betwixt Zipporis and Tiberias It is also the name of a Valley perhaps adjoyning thereunto Joseph v. II. p. 77 80 Arca A Town in the Midland Phaenicia that gave name to a Tetrarchy saith Pliny at Libanus Borcard saith That the strong Hold Arachus built by Aracheus Son of Canaan is on or rather between the Borders of Libanus and Anti-Libanus From hence were the People called Arkites v. II. p. 312 314 328 Argob Vid. Trachone Arimathea Vid. Ramah Arnon Was a River or several Streams that divided the Land of Israel from Moab It was a Watry Country v. I. p. 36. v. II. p. 501 Arvadites A People in the North part of Canaan seated in Arad and Antarad call'd by Jonathan Lutasites perhaps from Latavin a place in Phaenicia mentioned in the Notitia v. II. p. 328 Arumah A City of which there is frequent mention in the Talmudical Writers distant from Caphar Shichin Four thousand Cubits and not far from Caphar Hananiah Vol. II. Pag. 58. Asamon A mountain in the middle of Galilee over against Sippor Joseph v. II. p. 76 Ascalon Gerar or Arad stood in the Country that was from thence called Gerariku and was in the Tribe of Judah though possess'd by the Philistines It was from Jerusalem 520 Furlongs or 65 Miles from Azotus 24 or 25 Miles from Gaza ten saith Mr. Sandys or as Antoninus 16 Miles from the River of Egypt 54 Miles from Eleutheropolis 24 Miles from Jamnia 20 Miles It was a place say the Jews much given to poysoning and South from thence was accounted Ethnick Land Vol. I. Pag. 44. V. II. P. 4 14 322. 681. There was also another Ascalon called The New which was built by Ezra and was 4 Parsae or 16 Miles from the Old and sixteen nearer Jerusalem than the Old saith Benjam Tudelensis v. II. p. 14 322 Asher Tribe was in Galilee and did extend it self from North to South even from Carmel to Sidon and Lebanon and lay betwixt Nephtoli running along with it in length and the Coasts of Tyre and Sydon or the Great Sea It abounded in Corn and Metallick Mines v. I. p. 21 431. v. II. p. 21 59 60 88 Ashteroth Karnaim called in the Samaritan Copy Aphinith Karaniah was in the Kingdom of Bashan the larger Region being called Astaroth and Karnaaim is added in a distinguishing sence Deut. 1. 4. The Jews say Ashtaroth Karnaim were two great Mountains with a Vally between by reason of the height of which the Sun never shone upon the Vally v. II. p. 363 Assyria or Kir divided from Mesopotamia by the River Tigris is improperly made the first of the four Monarchies v. I. p. 108 114 Athens the Metropolis of Attica where was a famous University a Synagogue of the Jews and the great Court of Areopagus v. I. p. 295 Athone in Joseph A City belonging to Aretas the Arabian King and seems to be the same with Thoana in Ptolomy which he placeth in Long. 67 30. Lat. 30 30. v. II. p. 502 Atolin or Hatolin famous in the Gemarists for the best Wine v. II. p. 50 Avites Region called in Scripture Hazerim Deut. 2. 23. and sometimes Shur and in the Eastern Interpreters Raphia This Country lay betwixt the River of Egypt and Gaza 44 Miles was part of New Idumea v. II. p. 4 292 Aulon A City of Moab Joseph v. II. p. 316 Auranitis or Abranitis is in the extreme Parts of the Land North and is so called from the Mountain Hauran there situated also vid. Hauran II. 361 365 366 Azem A Town whose Houses were in Judah but the Fields in Dan. v. II. p. 42 Azotus or Ashdod was taken from Judah and given to Dan. Bonfrer It was 270 Furlongs or 34 Miles from Gaza 24 Miles from Ascalon and two Miles from Jamnia Probably the Language there spoke was Arabick v. I. p. 108. v. II. p. 14 504 681. B. BAale Vid. Kiriath Jearim Baal-Shalishah 1 Sam. 9. 4. The Targum reads it The Land of the South the reason of which is given by the Gemarists because there was no Country throughout the Land of Israel where the Fruits of the Earth were so forward as in Baal-Shalishah Now such a Country they call Southern Fields It was not far from Mount Tabor Vol. II. Pag. 498 Babylon or Babel so called from the Confusion of Tongues It s also called The Desert of the Sea Isa. 21. 1. and in the Samaritan Version Lilâ—k It s in Scripture said to lye North of Canaan and was situated on Euphrates Vol. I Pag. 9 112 11â— Babylon was also say the Jews the name of a Region that extended it self from the River Azek or perhaps Azochis in Pliny to the River Juani or Joani perhaps Oenania in Amm. Marcellinus and above Diglath or Tigris unto Bagdaal and Avana and the lower Apamia and unto Acra Tulbankâ—na or Thelbelcane which Ptol. placeth Long. 78 30. Lat. 35. 30 Indeed by babylon the Jews understand all those Countries unto which the Babylonian Captivity was carried not only Chaldea but Mesopotamia also and Assyria and do say of them Whâ—â— soever dwells in Babylon is as though he dwelt in the Land of Israel and is reputed as clean There and in Egypt was in after-times the greatest number of Jews and it had of them three famous Academies viz. Nehardea Soâ—iah and Pombeditha v. I. p. 874. v. II. p. 365 505 681 798 800 874 Bahurim called also Alemeth and Almon both Bahurim and Alemeth sound as much as young Men was a Levitical Town in the Tribe of Benjamin and close by Jordan v. I. p. 66. v. II. p. 42 Bambyce called also Hierapâ—lis and by the Syrians Magog in the Tetrarchy of the Nazarins in Coelo-Syria Plin. v. II. p. 496 Bamoth-baal A City in the Plain of Peraea v. II. p. 81 Barchaim A place famous for Wheat near Jerusalem say the Jews v. II. p. 50 Basan Was first inhabited by the Rephaim and afterward was the Kingdom of Og. The name was afterward changed into Batanaea the Syrians changing S into T. It formerly contained Gamalis Gaulonis Batanaea and Trachonitis but afterward it was more especially applied to the South part of it and so it lay betwixt Galilee West and Trachonitis
the River Nile Westward and the River Astabora Eastward From whence perhaps the Eunuch came Acts 8. 27. which may call to mind Zeph. 3. 10. v. II. p. 679 Merom-waters Vid. Samachonitis Meroz A Town in Galilee that lay very near the place where the Battle was fought betwixt Israel and Sisera v. II. p. 49 Mesopotamia or Aram Naharaim Geographers distinguish betwixt Mesopotamia and Babylon or Chaldaea So Ptolomy Mesopotamia lyeth South of the Country of Babylon And yet Babylon may be said in some measure to be in Mesopotamia because it lay between Tigris and Euphrates but especially in Scripture-Language for it was beyond the River Chaldeans are therefore said to be of Mesopotamia and Strabo saith that Mesopotamia with the Country of Babylon is contained in the great compass from Euphrates to Tigris The Mesopotamian or Chaldaee Language was spoken in Assyria Chaldaea Mesopopotamia Syria Coelo-Syria c. v. I. p. 46. 752. v. II. p. 665 Metheg Ammah or the bridle of Ammah 2 Sam. 8. 1. because there was a continual Garrison of the Philistines in the Hill Ammah 2 Sam. 2. 25. which the Philistines of Gath used as a bridle to curb those parts v. I. p. 63 Michmash was Eastward from Bethaven 1 Sam. 13. 5. and seemed to be upon the Confines of Ephraim and Benjamin Isa. 10. 28. v. I. p. 104 Middin A Town in the Wilderness of Juda Josh. 15. 61. The Greek puts Aenon for Middin Aenon being in signification A place of Springs and Middin A place of those that draw waters So in the Hebrew we find Middin Judg. 5. 10. which if rendred Ye that dwell by Middin Kimchi will warrant it who in his Notes upon the place saith Middin is a City mentioned in Joshua and it follows vers 11. among the places of drawing waters as explaining the other v. II. p. 499 Midian was twofold the one South of Canaan toward the Red Sea and near to Amalek whither Moses fled and where Jethro lived Exod. 2. 11. the other was Eastward betwixt Moab and Syria v. I. p. 33. 37 Migdal Edar or the Tower of the Flock there was one of that name Gen. 35. 21. about a mile from Bethlehem and whereabout it hath been held that the Shepherds were unto whom the Angels appeared at the Birth of our Saviour Luke 2. 8. There was also another place of that name spoken of in the Rabbins situated on the South side of Jerusalem and so near the City that there was no Town round about within that space or betwixt that and the City v. I. p. 423. v. II. p. 305. Migdal zabaaia or the Town of Dyers that was destroyed for Fornication say the Jews v. II. p. 51 Migron A Town in Benjamin Isai. 10. 28. v. I. p. 104 Miletum Acts 20. 17. A Port Town to Ephesus and near to it v. I. p. 317 325 Mithcah The five and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Mizaar or Missaar Psal. 42. 6. seems to be the Hilly part of Zoar whither Lot would have fled Gen. 19. 20. O let me escape to this City is it not Mizaar or a little one So that the Hill Misaar may be the same as if it had been said the hilly part of the little Hill Zoar. The reasons of which are two 1. As Hermon was near the Springs of Jordan so the hilly part of Zoar lay hard by the extreme parts of Jordan in the Dead Sea and the Psalmist seems to measure out Jordan from one end to the other 2. As David betook himself towards Hermon in his flight from Absalom so when flying from Saul he betook himself to Zoar in the Land of Moab 1 Sam. 22. 3. and so bewails his condition as banished to the utmost Countries North and South that Jordan washed v. II. p. 501 502 Mizgah A place near Tiberias of an unwholsom Air. v. II. p. 310 Mizpeh There were several places of this name in Scripture 1. One in Gad called Ramath-Mizpeh Josh. 13. 26. 2. In the North part of Manasseh beyond Jordan near Hermon Josh 11. 3 8. 3. In Moab 1 Sam. 22. 3. 4. Not far from Jerusalem in the confines its likely of Judah and Benjamin Josh. 15. 38. and 18. 26. Here the Sanhedrim sat in the time of Samuel and Saul was proclaimed King 1 Sam. 10. 17. v. I. p. 55 Moab called Arabia of the Nomades situated on the East of the Dead Sea v. II. p. 501. Modin 1 Macab 2. 1. the Sepulchre of the Macabees fifteen miles from Jerusalem v. II. p. 319 Moseroth the seven and twentieth Mansion of the Israelites in the Wilderness and the same place or Country with Hor Gudgodah and Horagidgad v. I. p. 35 39 Mountains The Black Mountains run from the Bay which is near Pharan to Judea Ptolomy v. II. p. 501 Mountain of Iron in the South in the Desert of Sin another of that name was also in Peraea v. II. p. 43 88 Mountain where Christ was tempted was probably beyond Jordan Eastward because his first appearing afterward was at Bethabara on that side Joh. 1. 28. But whether Pisgah Nebo Horeb or what else is uncertain v. I. p. 507. Mount of Transfiguration not Tabor but some Mountain near Caesarea Philippi perhaps that which Josephus saith was the highest and hung over the very Fountains of Jordan It being improbable Christ should go from Caesarea Philippi where he was immediately before his Transfiguration through the length of almost whole Galilee and from thence back again by a Course to Capernaum where he immediately afterward was v. II. p. 346. N. NAbathaeans inhabited in and about the Town Petra in Arabia Plin. With whom David had War saith Jos. Vol. II. Pag. 321 365. Nain Luke 7. 11. so called from the pleasantness of its situation and probably as it s of the like signification so was the same with Engannim It was in the extreme Borders of Issachar toward Samaria opposite to Genta the extreme of Samaria toward Issachar if not the same with it and in the way from Galilee to Jerusalem It is two Leagues from Nazareth and not much above one from Tabor saith Borchard v. II. p. 369 370 Naveh A Town three miles from Chalamish the former inhabited by the Jews and the latter by the Gentiles of Moab and Ammon its uncertain where they were Vol. II. Pag. 515 Nazareth See 2 Kings 17. 9. the Tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a Watch-Tower on the top of a steep Hill Luke 4. 29. Nazaret in the Arabick Tongue signifieth help in the Hebrew a Branch by which name our Saviour is called Isa. 11. 1. It is in the lower Galilee two leagues West from Tabor in the Bounds of Issachar and Zebulun but within Zebulun and sixteen miles from Capernaum v. I. p. 411 v. II. p. 495 496 Nazarens A Tetrarchy in Caelo-Syria near to Hierapolis v. II. p. 496 Neapolis Vid. Sichem Neardaa