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HOR 4 HEBRAICH ET TALMUDICHA:
HEBREW AND TALMUDICAL EXERCITATIONS THE GOSPELS, THE ACTS, ST. PAUL'S EPISTLE TO THE ROMANS,
PE EIST EPISTLE TO THE CORINTHIANS:
BY
JOIN LIGHTFOOT ΤΣ
MASTER OF CATHARINE HALL, CAMBRIDGE.
A NEW EDITION,
BY
THE REV. ROBERT GANDELL, M.A,,
ASSISTANT TUTOR OF MAGDALEN HALL,
LATE MICHEL FELLOW OF QUEEN’S COLLEGE, OXFORD.
IN FOUR VOLUMES. VOL. I.
OXFORD:
AT THE UNIVERSITY PRESS. M.DCCC.LIX.
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ti nie”
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2°) FEO Pt)
Licutroots Hore Hebraice et Talmudice were originally written in Latin, and the several portions were published at intervals between 1658 and 1674. With the exception of those on the Acts and Romans, they appeared during his lifetime*. These last were printed after his death by Richard Kidder, after- wards bishop of Bath and Wells.
They were reprinted on the Continent by Carpzov, (Lips. 1675,) and in the Editions of his collected works by Texelius, (fol. Rotterdam, 1686,) and by Leusden, (fol. Franequer. 1699.)
They appeared for the first time in English in 1684, when Lightfoot’s entire works came out in two volumes, folio (London); the first volume, “ re- vised and corrected by George Bright, D. D.,” the second “ published by the care and industry of John Strype, M. A.”
It is not known by whom the translation was made. Strype in his Preface mentions “ the trans-
a A detailed bibliographical account of Lightfoot’s works will be found in the first volume of Pitman’s edition.
εἶ
lv
lators,” but as at the same time he speaks of “ our pains,” he seems to have had some share in it. The translation on the whole is carefully done, and de- serves the praise he bestows upon it.
This most valuable portion of Lightfoot’s writings was included in the new edition of his works (13 vols., 8vo. London, 1822-5), superintended by the Rev. John Rogers Pitman, M.A. That edition has now become scarce and expensive; and besides, contains much matter less interesting to modern readers. It seemed therefore desirable that the Hore Hebraice should be rendered accessible to theological students by being published alone.
The present edition has been printed from Mr. Pitman’s ; but wherever a passage seemed obscure, not only the folio edition, but the original Latin also has been consulted. Thus the text has been carefully revised throughout, and alterations made in many places. Upon the Hebrew quotations much attention has been bestowed. Very many correc- tions were required here, and though from the simi- larity of some Hebrew letters, and other causes, the Editor can hardly hope that he has overlooked no errors, yet he can say that he has spared no pains to secure accuracy.
For the more convenient distribution of the work, the Geographical matter, which the Author prefixed to each Gospel, has in this edition been brought together in one volume.
Lightfoot’s references have generally been found
V
to be very carefully made. Where they were imper- fect, what was wanting has been supplied, and the additions indicated by brackets.
Notes have occasionally been added, where the text seemed to require explanation. And the Reader has often been referred, for further infor- mation, to that great storehouse of Rabbinical learning —the result of thirty years’ assiduous
labour — Buxtorf’s Talmudical and Rabbinical Lexicon.
May these works of Lightfoot, written under many disadvantages, the fruit of untiring industry, and deep veneration for Holy Scripture, encourage and aid those who by devout and patient study endeavour to understand the words of our Divine Master, and the inspired writings of His Evangelists and Apostles!
R. G.
OXxForD, April 1, 1859.
b The references to Hudson’s edition of Josephus were made by Pitman.
Α
CHOROGRAPHICAL CENTURY: SEARCHING OUT, CHIEFLY BY THE LIGHT OF THE TALMUD, SOME
MORE MEMORABLE PLACES OF THE
LAND OF ISRAEL;
THOSE ESPECIALLY, WHEREOF MENTION IS MADE IN THE GOSPEL OF ST. MATTHEW.
LIGHTFOOT, VOL, I. B (.
THE PREFACE.
AMONG all those, who have either published their own cho- rographical tables of the land of Canaan, or have corrected others,—you can hardly find any, that have consulted with the writers of the Talmud in this matter: whereas, certainly, their consent is by no means in this case to be despised, if, indeed, it be not rather especially to be regarded.
For, besides that they, above all other men, do most curiously inquire of the affairs and of the places of that land, —all the doctors of the Misna, and the Gemarists also of Jerusalem, were inhabitants and dwellers there: and not a few also of those of Babylon well viewed it; eyewitnesses ; and who (any reader being judge) could not but have, beyond all others, a most familiar knowledge of that land, dwelling in it: and not only so, but being such as thought themselves bound, by a religious necessity, to inquire after the situation and nature of the places in that land, and to trace them out with an exact search and curiosity.
Let reason, therefore, determine, whether they, above all others, are, either justly or prudently, cast aside in the busi- ness of chorography? Whether, among all the means used for the correcting and polishing this, the means that the Talmud affords, should, with any merit or equity, be only refused? Why the Jewish chorography of the Jewish country should not be admitted? Certainly, it is unjust, out of pre- judice, to reject, or out of ignorance not to entertain, those things, which either might yield us the profit of the choro- graphy of that land, or stir up no unprofitable search into it. If a man would engrave maps of Palestine, surely it is very fit, that he should, together with others, consult those authors, as being the nearest witnesses, inhabiters of the country, and such as most studiously and most religiously describe it. And though you esteem them not worthy of credit, because
BZ
4 PREFACE.
they are Jews,—yet certainly they are worthy of examination, and may have leave to relate, as they are chorographers.
When, in the reading of these writers, I collected all those things, which I met with relating hitherto, and compared them with the maps and tracts already published, J plainly saw, if my eyes deceived me not, that very many things might be fetched and drawn out of these authors, which might correct the maps; very many things, which might discover places unknown; very many, which might fix those, that were uncertain; very many, which might illustrate those, that were certain; and infinite things, which might some way or other hold out a light to chorography. And if any dexterous and happy artist, versed in the Talmudic writings, and skilled in chorography, would undertake a task and work of this nature, I should expect from such a hand a more polite and correct map, and a more full, plain, and cer- tain description of the lands of Israel, than any the Christian world hath yet seen.
We are far from daring to enter upon such a thing: nor is our hand sufficiently taught for so great a work, or, indeed, teachable. That only, which we have attempted in the fol- lowing century, was this; that, by some instance, we might a little demonstrate those things, which we speak concerning the writers of the Talmud: and that some specimen might be set before our eyes, whereby the reader may judge of their study, style, use, benefit, in the thing propounded. Nor did we think it the part of modesty, to burden the reader with too much of those things, which perhaps are of dubious aeceptation with him; nor the part of prudence, to expose and commit, together at once, all that we have, to one wind and fortune.
From our Study, May 22, 1658.
*.* We have quoted Josephus according to the distinction of chapters in the Greek edition of Frobenius, anno 1544. [The references in brackets are to the edition of Tauchnitz—Leips. 1850. |
Α
CHOROGRAPHICAL CENTURY,
&e. ὅσο,
CHAP: The Division of the Land.
THE Jewish writers divide the whole world into ssw YAN “ The land of Israel,” and yand mrt “© Without the land:” that is, the countries of the heathen. Both which phrases the book of the gospel owns: “The land of Israel,” Matt. ii. 20: and it calls the heathens, τοὺς ἔξω, “ those that are without,” 1 Cor. v.13; 1 Tim. ili. 7, &c. And sometimes the unbelieving Jews themselves, as Mark iv. 11.
They distinguish all the people of the world into Ss “ Israelites,” and ohn MDW “ the nations of the world.” The book of the gospel owns that phrase also, Matt. vi. 32 ; Πάντα ταῦτα τὰ ἔθνη ἐπιζητεῖ, “ After all these things, do the Gentiles (or nations) seek :” which, in Luke xii. 30, is τὰ ἔθνη τοῦ xoopod, “The nations of the world.” Hence the word ‘world’ is most commonly used for the Gentiles ; John iii. τό, 17; 1 John uni. 2, &e.
Somewhere a distinction is made into YN “ The land [of Israel],” and [7 ΓΟ “The region of the sea;” by
pala alia) eae aen vale σ΄. And every foreign region is ealled the region of the sea, except Babylon :’—they are the words of Rabbi Solomon>. Which, nevertheless, fall under the censure of R. Nissim¢: ‘“ It is something hard (saith he) to reckon every country, which is out of the land, to be the
a English folio edition, vol. ii. b R. Sol. in Gittin, cap. 1. p. 1.—Leusden’s edition, vol. i. ς R, Nissim ibid. p. 169.
0 Chorographical century.
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, OW M271 ‘ 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,’ ὅσο. But it is spoken in relation to the western coast of the land of Israel ; on which side there are no [/eathen] cities near, and swallowed up by the land. But the sea sets the bounds ; but it doth not set the bounds on other sides, &e. 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 hike 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 alto- gether ‘without the limits.’ Those cities and that country, therefore, are called by a peculiar title, O37 M27 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. Exam- ples will not be wanting as we go along.
They4 commonly define the ‘land of Israel’ under a double notion: to wit, that Oz “yy ΓΔ iw « which they possessed, who went up out of Egypt ;” and that 72 INTWw 533 vay «which they possessed, who went up out of Baby- lon.” 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 itself; because they decreed, that very many mysteries
4 English folio edition, vol. ii. p. 2
Division of the land. 7
of their religion were to be handled nowhere but within these limits. 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 appointments of that nature (which are commonly, and not improperly, called Yo. ΠΝ muy (“Statutes ap- pendant to that land”), very many others also are circum- scribed within the same borders by the fathers of the tra- ditions.
‘The land of Israel (say they’), above all other 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.”
“ The law of beheading the cow doth not take place any where, but in the land of Israel, and beyond Jordan}.”
“They do not appoint or determine 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 Sioni.”
“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 landi.”
And that I heap not together more, they do, in a manner, eireumscribe the Holy Spirit himself within the limits of that land. For ‘‘Shechinah (say they‘) dwells not upon any out of the land.” Compare Acts x. 45.
The land, which the Jews, that came up out of Babylon, possess, they divide after this manner :—
“There! are three lands (or countries), MIAN που, -- Judea, the land beyond Jordan, and Galilee; and each of those have three countries :’—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, Matt. x. 5; which, according to the condition of the nation, was not merely
e Vid. R. Sol. in Num. xxxiv. i Idem in wom wip cap. 1.
f Leusden’s edition, vol.ii. p.170. Vid. Hieros. Nedarim, fol 36: 1.
& Kelim, cap. 1. hal. 6. Hieros. i Idem in Sanhedrim, cap. 4. Shekalim, fol. 47. 4. k Vid. R. Sol. in Jonah 1.
h Maimon. in Ay cap. 10. 1 Shevyiith, cap. 9. hal. 2.
8 Chorographical century.
heathen, nor was it truly Israel. It was not heathen; for™ a) oa mann MAPA MT OD YAU “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 countries in the place alleged, to the tradition and canon concerning Wy"; but yet they do every where retain the same, wheresoever they treat of the divi- sion of the land of Israel. What ΜΖ means, you may learn from the authors of the gloss upon the place. Briefly it was this:—In the seventh year they might eat of the fruits laid 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.
CELAP. ils:
The Talmudic Girdle of the Land under the second Temple, taken out of the Jerusalem Sheviith, fol. 36. 3. DAW DD} ibid. col. 4. b> 0s NNN Ke. unto γῦρον τ What αὐ these things
mean, I cannot so much as conjecture; yea, nor can I scarce
conjecture, what the meaning is of some of them. Neither is there any (idipus at hand, nor Sphinx herself, to explain and unriddle them. The Talmudists are silent from making any comments here, nor have we the advantage of any other com- mentator. We must, therefore, act here according to the uncertain instruction of nods and winks; and that either by saying nothing, or by mere conjecture, since that the mind of the authors is either altogether unknown, or it is wholly doubtful, whether it be known or no. Expect not, that I go from street to street to knock at all the gates of these places: it will be enough, if we can scrape out, in what regions these places lie, and are able to guess at what points of the heaven they are disposed. We will at present take in hand only the m Hieros. Avoda Zara, fol. 44. 4. ™ English folio edition, vol. ii. p. 3.
Girdle of the land. 9
first and last clause of this place quoted; which may have some tendency towards our entrance into our present busi- ness. The rest (if there be any we can attain unto) we shall handle in their proper places.
“These (say they) are the bounds of the land of Israel, which they possessed that came out of Babylon.”
TW TWD ΓΟ ΓΘ “ The division, or part, of the walls of the tower Sid.” Nor dare I confidently to assert, that this is spoken of the ‘ tower of Strato,’ or ‘ Ceesarea ;’ nor yet do I know to what it may more fitly be applied. We observe in its place, that that tower is called by the Tal- mudists, \"W ban “The tower Sir:” which, by how very little a point it differs from this word, and how very apt it is by want of care in writing to be confounded with it, the eye of any reader is witness. It may happily confirm this con- jecture, that 153 the name Aco®, so soon follows, ww only coming between. Concerning which we have nothing to say, if that, which we meet with in the writers of the Baby- lonian Talmud, may not have any place here. They sayP, NVI NPWS RM: which by the glosser is rendered, DTT OANA IT S12, &e. “Go in the lowest way, below the mountains,” and they will protect you from showers and rain. Hence, therefore, it may be supposed, that the word “31 doth denote some way at the foot of some mountainous place, which was, as it were, the dividing line between the ‘land of Israel, and ‘ without the land ;’ perhaps at the foot of mount Carmel :—but we do not assert it: we had rather profess silence or ignorance, than, by a light conjecture, either to deceive others or be deceived ourselves.
These places, concerning which the Talmudists here treat, are of a different condition from those, which were called ὈΞῪ ΓΟ “The region of the sea.” For those places were certain towns, here and there, on this sea-coast, and elsewhere ; which were, indeed, inhabited by heathens, and so could not properly be reckoned the ‘land of Israel ;’ yet they were such, as between which, and the outmost bounds of the land, was again the land of Israel. But these places, which we are now handling, are those, which were the utmost bounds, and beyond which were no places at all, but what
ο Leusden’s edition, vol. ii. p. 171. P Bab. Sanhedrim, fol. 96. 2.
10 Chorographical century.
was reckoned the ‘land of the heathen: the Phcenicians, Syrians, or other Gentiles, possessing all that coast thence forward unto the shore of the Mediterranean sea.
We cannot also pass by those things, that are said by the Gemarists in the very same page, from whence the scheme before-mentioned is taken. D'AW DOWN, &e. “ You see isles in the sea; and if a line were drawn from the mountains of Amana to the river of Egypt,—whatsoever is within the line, belongs to the land of Israel ; whatsoever is without the line, is without the land.” After the same manner speaks the Targum of Jerusalem upon Num. xxxiv. 4: “And their western bounds shall be the great sea, and the isles of 10. Isles? What isles? Let the authors of the maps well weigh these passages.
CHAP. 1116:
A great part of south Judea cut off under the second Temple. Jewish Idumea.
Tue Talmudic girdle ends, as you see, in RMI AYA OA Ὧ PUNT “ Kadesh, Barnea, and Asealon.” Hence it cannot but be observed, that these two places are placed, as it were, in parallel; and whatsoever space lies between Ascalon and the river of Egypt, is excluded,—to wit, fifty-four miles. And one might, indeed, almost see some footsteps of that exclusion under the first Temple, in that very common expression, “From Dan even to Beer-sheba.”
This country, that was excluded, was something barren. The Talmudists' speak thus of it; “ That tract, which lies in Gerariku [Gerar| is ill to dwell in. How far? To the river of Egypt.” And Strabos thus; “The country, which follows Gaza, is barren and sandy,” ὅσο.
It was anciently inhabited by the Avites,—namely, from Gaza to the river of Egypt. ‘The Avims dwelt in Hazerim,” Deut. 11.23. Hazar is a word of most frequent mention in that southern land, “ Hazar-Addar, Hazar-Gaddah, Hazar- Shua, Hazar-Susah,” &c. And it seems to denote some champaign plain and level, lying between the mountains. Hence the habitation of the Avites is called ‘ Hazerim ;’ who
4 English folio edition, vol. ii. p. 4.
τ Hlieros. in the place above. 8 Jib. τόν [e225
Jewish Idumea. 11
are numbered with the Philistines, but yet by themselves, Josh. xiii. 3:—for see there, how the holy text promising to number five nations only, numbers 812).
This excluded portion is passed into the name of Idumea. Hence Plinyt: * Presently from the rising up of the lake Sir- bon, begins Idumea and Palestine.” Nor that alone, but another very great part of Judea. Hence the sea of Sodom, is said, by Diodorus Siculus, to be κατὰ! μέσην ᾿Ιδουμαίαν, « about the middle of Idumea.” And in Josephus, and the Book of the Maccabees, we find very many places mentioned under the name of Idumea, which were almost in the very middle of Judea. For example’s sake ; Ἦλθεν" μέχρι Γαδάρων, καὶ τῶν πεδίων τῆς ᾿Ιδουμαίας, καὶ ᾿Αζώτου, καὶ ᾿Ιαμνείας" ““ He came even to the Gadari, and the plains of Idumea, and Azo- tus, and Jamnia.” And again; ‘OY δὲ ᾿Ιούδας καὶ οἱ ἀδελφοὶ αὐτοῦ πολεμοῦντες τοῖς ᾿Ιδουμαίοις οὐκ ἀνίεσαν" ἀλλ᾽ ἐνέκειντο πανταχόθεν αὐτοῖς. τήν τε Χεβρῶνα πόλιν καταλαβόμενοι, &e. καὶ Μάρισσαν πόλιν, &e. εἴς te ΓΑζωτον ἐλθόντες, &e. “ And Judas and his brethren left not off fighting with the Idu- means: but fell upon them everywhere: and taking the city Chebron, ὅσο. and the city Marissa, &e. And having come unto Azotus,” ὅθ. And more to this purpose may be read here and there. So that distinction may be made, between Idumea the Greater and the Less. Simon of Gerasa [τὰς 2 ἀνὰ τὴν ᾿Ορεινὴν κώμας κατέτρεχεν, &e. κατέτρεχε δὲ τὴν ᾿Ακρα- βατηνὴν, καὶ τὰ μέχρι τῆς μεγάλης ᾿Ιδουμαίας] overran the towns along the mountainous country, &e. And he overran Acra- batene, and the parts as far as Idumea the Great.” And there is mention of τὴνἃ ἄνω καλουμένην ᾿Ιδουμαίαν, “ Idumea, called the Upper.” With these passages, compare Mark 11. 8.
Whilst the Jews were absent from their own country, enduring the seventy years’ bondage in Babylon,—it is easy to be believed, that their ancient enemies, the Edomites, and that were so from the very first original of them, had invaded their possessions, as much as they could, and had fixed their roots in that country especially, which was nearest their own:
t Nat. Hist. lib. v. cap. 13. "8448 [π 8. 6.] u Diod. Sic. p. 734. [xix. 98. ] de Bello, lib. iv. cap. 30. x Jos. Antiq. [ΧΙ]. 7. 4.] 1 Macc. (Hudson, p-1197.] [iv. 9. 4.]
iv. 15. a Ibid. cap. 33. [iv. 9. 9-|
y Jos. ibid. cap. 12. [Hudson,
12 Chorographical century.
but at length, by the powerful arms of the Maccabees, and the Asmoneans, they were either rooted out, or constrained to embrace Judaism. So Josephus» speaks of Hyrcanus¢ : Ὑρκανὸς δὲ τῆς ᾿Ιδουμαίας αἱρεῖ πόλεις “Adwpa καὶ Μάρισσαν, &e. “ Hyreanus takes Ador and Marissa, cities of Idumea: and, having subdued all the Idumeans, suffered them to remain in the country, on condition they were willing to be circumcised, and to use the Jewish laws. And they, out of a desire of their own country, underwent circumcision, and conformed to the same course of life with the Jews.’ Hence there became a mingled generation in that country, between Jew and Edomite : and the name of the place was mingled also, and called both Idumea and Judea: “ And Palestine was divided into five countries,—Idumea, Judea, Samaria, Galilee, and the country beyond Jordan.”
CHAP ΤΥ: The seven Seas according to the Talmudists, and the four Rivers compassing the Land.
“Seven seas (say they‘) and four rivers compass the land of Israel. I. 839 NO The Great Sea, or the Mediterra- nean. IT. $° 2197 ΜΟῚ The sea of Tiberias. TIL. ΜΓ yo The sea of Sodom. IV. 15907 "1° The lake of Samocho. Vosnbint so ΟἹ. odo a VIL. S227 ND These four last are otherwise writ in the Jerusalem Talmud : to wit, thus, IV. ΣΙ No Ve anon VI am ΓΟ (VIL. SPST ND In the Babylonian Talmud, thus: TV. ool Sw oe Vv. non bw na VL ao snon Sw VIL. snes ΓΙΌΣ.
The three first named among the seven are sufficiently known, and there is no doubt of the fourth :—only the three names of it are not to be passed by.
IV. 1. \34D The Sibbichean. The word seems to be derived from Jad a bush. 2. (D395, which seems to sound the same thing: for O°) thorns, among the Targumists, are
Ὁ Antiq. lib. xiii. cap. 17. [Hud- © English folio edition, vol. ii. son, p. 584.] D5 © Leusden’s edition, vol. ii. p. 172. f Hieros. Kilaim, fol. 32. 1. et
4 Olivar. in Pompon. Melam, lib. Babyl. Bav. Bathra, fol. 72. 2. [1.7 cap. 11.
The seven seas, &e. 13
Υ̓ΞῚΘ ; because that lake, having no great depth, but very much dried in the summer-time, was grown over with thorns and bushes. 3. 13D, from whence the common name Samo- chonitis, the letters 3 and 3 being changed in 33D and 1370.
Vv. sndinst yo Perhaps the sandy sea. Which fits very well to the lake of Sirbon, joining the commentary of Dio- dorus Siculus». For he relates, that that lake, for the most part, is so covered with sand, that it hath often deceived and supplanted travellers, yea, whole armies, thinking it to be firm land.
VI. ΓΙ ΡΤ n° We have nothing to say of this, besides this observation,—that since it is also called by the same Gemarists θυ, the guttural M seems to be melted into 5; which is not unusual to the dialect of the nation, so to smooth and soften guttural letters. It is also called, by the Babylonians, ssnbon, which, among the Talmudists, does sometimes signify rushy or sedgy:—but what the sea is, we know not. However, we do not forget the Cendevian lake : but whether that be to be numbered among our catalogue, we doubt upon this reason,—because on the same coast lies the Great Sea. .
VII. S*OENT ΝΘ “ The sea of Apamia.” The Jerusalem writers, in both places, when they speak of that sea, add these words, N17 &c. The sea of Apamia is the same with the sea of Chamatz. pardon, &c., “ Dicletinus caused it to be made by rivers gathered together.” It was, therefore, of a later date. Concerning it, see the sixty-eighth chapter.
After these seas, mentioned by the Talmudists, hear also no lean story of theirs concerning the fish: ‘ R. Chaninah¢ Bar R. Abhu said, Seven hundred kinds of clean fish, and eight hundred kinds of clean locusts, and of birds an infinite number, travelled with Israel into Babylon, and returned when Israel returned, except the fish NIDW. But how did the fish travel? R. Houna Bar Joseph saith, aba IN 7 a they travelled by the way of the deep, and by the deep they came back.” Surely it requires a Jewish invention (which is able to frame any thing out of any thing), to trace a way, either by any sea, or by any river, through which fish might
b [Lib. i. 30.} © Hieros. Taanith, fol. 69. 2.
14 Choroqraphical century.
swim out of Palestine into Babylon. By the same art they bring Jonah in the belly of the whale, out of the Phoenician sea, into the Red sea‘.
That, indeed, is somewhat hard, yet not to be doubted of, what is said, 2 Chron. viii. 18, concerning Hiram sending ships to Solomon into the Red sea. What! ships to come from Tyre into the Red sea? Which way sailed they? It is answered, He sent such Tyrian ships, which had much and long traded before in the Red sea, to accompany Solomon’s fleet. To this belongs that, that it is said there likewise (and in 1 Kings ix. 27), that “he sent seamen, that had knowledge of the sea ;” that is, knowledge of that sea: and they proba- bly not such, who had never yet adventured themselves into the Red sea, but had experience of it before, and were not ignorant of the Ophir voyage.
The four rivers for the compassing of the land (they say) are,—I. }7 Jordan ; that is sufficiently known. I. Way Yarmoch. In Plinye, ‘Hieramax: “Gaddara (saith he), Hieramax flowing before it.” IIT. yay Kirmion. TV. 775 Pigah. Concerning which, thus the Aruchf: “ Kirmion is a river in the way& to Damascus, and is the same with Amanah. Pigah is Pharphar. And Jarmoch is also a river in the way to Damascus.” And the Talmudists®: “The waters of Kirmion and Pigah are not fit” (to sprinkle the unclean), “ because they are muddy waters. ‘The waters also of Jordan, and the waters of Jarmoch, are not fit, because they are mixed waters :”—that is, as the Gloss speaks, mixed with the waters of other rivers, which they receive within themselves.
To! the seven seas, concerning which we have spoken, those things which are said by Midras Tillim*, do refer: “TI have created seven seas, saith the Lord, but out of them all I have chosen none, but the sea of Gennesaret.”—And of the river of Amanah, of which the Aruch speaks, mention is made in the Targum upon Cant. iv. 8: “ They that dwell upon the river Amanah, shall offer thee a gift,” &c.
4 R. Sol. in Jon. ii. h Parah. cap. vii. hal. το. ς Nat. Hist. lib. v. cap. 18. i English folio edition, vol. ii. p.6. f Aruch in ἡ» k Midr. Tillim, fol. 4. 1.
& Leusden’s edition, vol. il. p.173-
The Sea of Sodom. 15
CH APY.
The Sea of Sodom, non D>.
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,—the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call noan f°, which you may not so properly in- terpret here, “the salt sea,” as “the bituminous sea.” In which sense ΤΥ non word for word, “Sodom’s salt,” but properly “‘Sodom’s bitumen,” doth very frequently occur among them. The use of it was in the holy incense. They mingled MDI nor‘ bitumenl, JT MHS ‘the amber of Jordan, and wy nbyn, an herb known to few, with the spices that made that incense.
᾿Ασφαλτίτιςτι λίμνη ἀπέχει τῶν ἱΙεροσολυμιτῶν ὅρων σταδίους 7: ‘The lake Asphaltitis is distant from Jerusalem three hundred furlongs :”"—about eight-and-thirty miles.
Ταύτης τῆς λίμνης μῆκος μὲν ὀγδοήκοντα Kal πεντακύσιοι στάδιοι : “It is extended in length five hundred and eighty furlongs ;” seventy-two miles.—Etpos δὲ πεντήκοντα καὶ ἑκατόν : ‘i breadth a hundred and fifty furlongs ;” eighteen miles.
Pliny® speaks thus of it: “In length it is more than a hundred miles: in its greatest breadth, it makes five-and- twenty,—in its least, six.” What agreement is there between these two? I suppose Josephus does not comprehend within his measure the tongue of the sea, of which mention is made, Josh. xv. 2.—and defines the breadth, as it was generally every where diffused. Concerning its distance from Jerusalem, SolinusP also speaks: “In a long retreat from Jerusalem (saith he) a sad bay openeth itself; which that it was struck from heaven, the ground, black and dissolved into ashes, testi- fies. There were two towns there, one named Sodom, the other Gomorrha.” But that distance was not directly south- ward, but by a very long declination eastward.
The Talmudists devote “to the sea of Sodom,” non od any thing, that is destined to rejection and cursing, and that by no means is to be used.
1 Maimon. in Kele Mikdash,cap.2._ [Hudson, p. 1195.] [iv. 8. 4.] m Jos. Antiq. lib. xv. 9. [xv. 6. 2.] © Nat. Hist. lib. v. cap. 16. n Id. de Bell. lib. iv. cap. 27. P Solin. Polyhist. cap. 38.
10 Chorographical century.
moan od pean pon “‘Letd him devote the use of such a thing to the bituminous sea.” “Τοῦτ the price of an obla- tion for sin, the owner whereof is dead, depart M77 od into the salt sea.”
san obspy® «The proselyte Aquila divided the inheritance with his brother a Gentile, and devoted the use and benefit of it to the salt sea. Of three doctors one saith, That he devoted the moneys of idolatry into the salt sea.” Hence is that allusion, Rev. xx. 14, “And death and hell were cast into the lake of fire.”
It doth not please me, that Sodom, in the maps, is placed in the northern bounds of the Asphaltites; when it seems rather to be placed in the southern extremity of it. For,
I. The bounds of the land are thus defined by Moses, Gen. x. 19: “The borders of the Canaanites were from Sidon” (on the north) ‘unto Gaza” (on the south), “as thou goest forward, or until thou comest to Sodom.” Are not the bounds here bent from Gaza to the farthest term opposite to it on the east ?
II. Josephus t, in the description of the Asphaltites, which we quoted a little above, hath these words: “ The length of it is five hundred and eighty furlongs, καθὸ δὴ μέχρι Ζοάρων τῆς ᾿Αραβίας ἐκτείνεται : and it is stretched out as far as Zoar of Arabia.” Note, that the farthest coast of the extension of it southward, is to Zoar. But now Zoar was not far distant from Sodom, when Lot, with his company, got thither before the rising of the sun, Gen. xix. 23. “It is written (say the Gemarists"), ‘The sun was risen upon the earth, when Lot entered into Sodom.’?— Now Sodom was four miles from Zoar.”
The maps show you Zoar and Lot’s Cave in Judea, at the northern coast almost of the Asphaltites :—by what authority, I do not apprehend. The Talmudists*, indeed, do mention a certain Zoar, which they also eall, “The City of Palms.”— ‘** There is a story (say they) of some Levites, who travelled to Zoar, the city of palms: and one of them fell sick, whom
4 Hieros. Avodah Zarah, fol. 39.2. t Jos. de Bell. [iv. 8. 4.]
r Hieros. Sotah, fol. 19.1. Nazir. ἃ Hieros. Berach. fol. 2. 3. cap. 4. hal. 4. x Jevamoth, cap. 16. hal. ult.
3. Hieros. Demai, fol. 25. 4.
Asphaltites. Essenes. En-gedi. 17
they brought to an inny, and there he died.” But I should sooner believe, that there were two Zoars, than I should be- lieve, that the father of the Moabites were not conceived and born near Zoar of the land of Moab. See Isa. xv. 5.
Concerning the age of Sodom, when it perished, see the places in the margin?, and weigh them well.
(CELA BP. Vie The Coast of the Asphaltites. The Essenes. En-gedt.
“On the western shore” (of the Asphaltites) “dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitful- ness, and groves of palm-trees, now another burying-place, From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites>.”
Solinus®, Pliny’s shadow, speaks the like things: ‘“ The Essenes possess the inner parts of Judea, which look to the west. The town Engadda lay beneath the Essenes; but it is now destroyed: but its glory for the famous groves, that are there, doth still endure: and in regard of its most lofty woods of palms, it hath received no disparagement either by age or war. ‘The castle Massada is the bounds of Judea.”
We are looking for the places, not the men:—we might otherwise begin the history of the Essenes from those words, Judg. 1. 16: ‘And the sons of the Kenite, Moses’s father-in- law, went out of the city of palms, with the sons of Judah, into the deserts of Judah.” From these we suppose came the Rechabites,—and from their stock, or example, the Es- senes. Which if it be true, we make this an argument of the ill placing of En-gedi in the maps, being set too much towards the north, when it ought to have been placed to- wards the utmost southern coasts.
If the Essenes were the same with the Kenites in seat and place, and the Kenites dwelt beyond Arad southward, or in-
y Leusden’s edition, vol. ii. p. 174. a English folio edition, vol.2.p.7. z Bab. Shab. fol. 10. 2. et 11. 1. b Plin. lib. v. cap. 17. et Juchas. fol. 8. 1. © Solin. cap. 38.
LIGHTFOOT, VOL. I. Cc
18 Asphaltites. HEssenes. Hngedi.
deed even with Arad, which is asserted in the text alleged,— and if below these were En-gedi, which is also asserted by the authors cited,—certainly, then, the maps have laid it a long way distant from its own proper place, too much north- ward. View them, and think of these things. To which we also add this :—
The southern borders of the land, Ezek. xlvii. 19 (the very same which are mentioned Num. xxxiv. and Josh. xv. 2), are thus declared; “* The southern coast southward from Tamar to the waters of Meribah in Cadesh,” &c. But now Tamar and En-gedi are the same, 2 Chron. xx. 2. Nor have we any reason why we should seek another Tamar elsewhere. Cer- tainly, the Chaldee paraphrast, and Rabbi Sol. Jarchi, and Kimchi following him, have rendered Tamar, in Ezekiel, Jericho. But upon what reason? For how, I beseech you, was it possible, that Jericho should be the bounds of the south land, when it was the utmost bounds of Judea north- ward? It was this, without all doubt, drove them to that version of the word, because Jericho is called the City of Palms,—and Tamar “3m signifies a palm; since En-gedi would not give place to Jericho, one inch in regard of the glory of palm-groves.
Whether Tadmor, 1 Kings ix. 18, be the same with this our Tamar,—and whether Tadmor in the Talmudists be the same with that Tadmor,—we leave to the reader to consider. We produce these few things concerning it, which are related by them,—for the sake of such consideration :—
“'They™ receive proselytes from those of Cardya and Tad- mor. Rab. Abhu, in the name of R. Jochanan, saith, The tradition asserts, that the proselytes of Tadmor are fit to enter into the congregation.” It was said a little before ; “Haggai the prophet taught these three lessons :—N37 My, The rival of a daughter” (of a priest) ‘‘ may be married by a priest. The Moabites and Ammonites ought to tithe the poor’s tithe the seventh year. And the proselytes of Tadmor are fit to enter into the congregation.”
This story is recited in the Jerusalem Misna": O79 mow, “ Mary, of Tadmor, having part of the blood
τὰ Hieros. Jevam. fol. 3. 2. n Nazir. cap. vi. hal. 13.
Double Rekam. 19
sprinkled upon her” (whereby she was to be purified), “ heard in that very juncture of time, that her daughter was dead,” &e. But the Babylonian calls her MAIN “ of Tarmod.” — From the place Tarmud,” saith the Gloss°.—The ‘ Tar- mudeans,’ "8'TYODAN, are said, by those of the Babylonian Talmud, to be certain poor people, who got themselves a livelihood by gathering up wood, and selling it.
R. JochananP said, “ Blessed is he, who shall see the de- struction of Tadmor: for she communicated in the destruc- tion of the first and second Temple. In the destruction of the first, she brought eighty thousand archers: and so she did, in the destruction of the second.”
CHAR. Vil.s
Kadesh. G97, and that double. Inquiry is made, Whether
the doubling it in the Maps is well done.
Tue readers of the eastern interpreters will observe, that wip Kadesh is rendered by all O24 Lekam, or in a sound very near it. In the Chaldee, it is ‘ Rekam:’ in the Syriac, ‘Rekem:’ in the Arabic, ‘Rakim.’ And Kadesh-barnea, in Onkelos, is TNA OP: in Jonathan, WY ὩΡ (from which words, compared, we may observe how the guttural ἃ) is melted): in the Targum of Jerusalem, RYAN 0/7: in the Gemarists, TY} Dj.
There are two places noted by the name DP 7 Rehkam in the very bounds’ of the land,—to wit, the southern and eastern: that is, a double Kadesh.
I. Of Kadesh, or Rekam, in the south part, there is no doubt.
11. Of it, in the eastern part, there is this mentions: mys oy mins Dw. “From Rekam to the east, and Rekam is as the east :” that is, R. Nissim interpreting, “ Rekam itself is reckoned for the east of the world” (that is, for the land of the heathen), ““ not for the land of Israel.” Behold! a Rekam, or a Kadesh, also, on the east. But the maps have feigned to themselves another Kadesh, besides Barnea, and this eastern Rekam; whither, they think, the people of Israel
© Bab. Schab. fol. 21, 2. and a English folio edition, vol.ii. p.8. Aruch in ΤΠ. r Leusden’s edition, vol. ii. p. 175. ® Hieros. Taanith, fol. 69. 2. 5. See R. Nissim in Gittin, cap. i.
Cc 2
20 Chorographical century.
came in the fortieth year of their travel, Num. xx. These, we suppose, were some of the reasons, whereby the authors of them were drawn to it.
I. Beeause Kadesh-barnea was in the desert of Paran, Num. xi. τό. xiv. τ. But the Kadesh, whither they came the fortieth year, was in the desert of Zin, Num. xx. 1.—I answer, The searchers of the land, departing from Kadesh- barnea, are said, also, to go out of the deserts of Zin, Num. xiii. 21. Paran was the general name of that dreadful desert ; Zin only one part of it.
II. In Kadesh-barnea they encamped many days, Deut. i. 46. But in that Kadesh, concerning which mention is made, Num. xx, there was not provision sufficient, whereby they might be sustained one day. For they complain, that it was a place altogether destitute of seed, figs, vines, and pomegranates, Num. xx. 5: which they did not at all com- plain of, while they remained in Kadesh-barnea.—I answer, Omitting, that wheresoever they encamped, they were fed by manna; the complaint arose among them, not so much of the place itself, as of the ill boding and prejudice, as I may so say, of the place; because, from the barrenness of this place, they prejudged of the like barrenness of that land, into which they were to enter,—and the porch, as it were, of which, was Kadesh-barnea. When they came hither first, now thirty-eight years before, ‘‘ Ye came to the moun- tain of the Amorites (saith Moses) which the Lord giveth you,” Deut. i.20, 21. ‘Is it so? (think they with them- selves) ‘ Does the first entrance of the land of promise, pro- mise no better? There is little hope of the land itself, if the beginnings of it are such. It is convenient, therefore, that we send before us spies, who may bring us word, whe- ther it is of so great account, that we should tire and hazard ourselves by going to that soil, whose first appearance is so horrid and desperate..—And hence was that unhappy argu- ment 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 Kadesh-barnea, they had a supply of water; in
Double Rekam. οΥ
Kadesh, whither they came the fortieth year, there was no water, Num. xx, &c.—I answer, They drank, when they first came to Kadesh-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 Kadesh- 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 Kadesh ?
IV. Concerning the Kadesh, whither they came the last year of their travel, 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, Num. xx. τό," 17.—I answer, Nothing at all hinders, but these things may be spoke of Kadesh-barnea, which lying contiguous to the mountain of the Amorites, that is, to mountainous Judea, showed 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. Perhapst that which chiefly moved them, was this; that supposing one Kadesh only, to wit, Barnea,—it will be searce 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 sense, and into agreement with Num. xxxiil. from ver. 31 to 41; which is not hard to do. But let these things suffice, for the present, to have spoke besides our scope. That that Kadesh, to which they came in the fortieth year (which is called Meribah, Num. xx. 13), is the same with Kadesh-barnea, is clear enough from hence,—that Meribah in Kadesh is assigned for the southern border of the land, Ezek. xlvii. 19; which border of old was Kadesh-barnea, Num. xxxiv. 4, Josh. xv. 3.
CHAP. VILL. The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pury" writes, “ From Pelusium are the intrenchments of
t English folio edition, vol. 11. p. 9. " Nat. Hist. lib. v. cap. 12. [13.]
22 Chorographical Century.
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.
Strbon (AWW) implies burning [2]: the name of the lake being derived from its nature, which is fiery and bituminous. It is described by Diodorus Siculus, Strabo, and others, whom you may look upon. A lake like to that of Sodom", and per- haps 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, Amos i. 1, Zech. xiv. 5? when God contended also in fire, Amos vil. 4: so that some cities perished after the manner of Sodom and Gomorrha, Amos iy. 11, Isa. i. 9.
omy br, The farthest border of the land of Israel southward is not Nile in Egypt, but Shihor in the way to Egypt, Josh. xiii. 3, Jer. 11.18. In the Seventy interpreters, it is Rhinocorura; for they render that in Isa. xxvii. 12, am )5 2) bm 7, “unto the stream of Egypt.” Ἕως ‘Pwoko- ρούρων, “ unto Rhinocorura.” Of which place and name, derived from the ‘cutting of nostrils,’ see Diodorus Siculus, lib. 1. [60.]
CHAP. EX. A Sight of Judea. “Ty Judea* is the mountainous country, the plain, and the vale. What is the mountainous country of Judea? ΓΤ M7}, bran It is the king’s mountain. ‘The plain of it is the plain of the south. The vale is from En-gedi to Jericho. The plain of Lydda is as the plain of the south: and its mountainous country is as the king’s mountainous country: PAT Ml, &e. From Beth-horon to the sea is one cireumjacent region. Rabbi Jochanan saith, Yet it hath a mountainous part, a plain, and a vale. From Beth-horon to Emmaus is moun-
ἃ Leusden’s edition, vol. ii. p. 176. x Hieros. Sheviith, fol. 38. 4.
A Sight of Judea. 23
tainous,—from Emmaus to Lydda is plainn—from Lydda to the sea is valley.”
Judea is not divided amiss into four parts:—namely, into the country, which formerly was the Philistines’, which takes up the western part. To this joins, on the east, the moun- tainous country of Judea, which is also called ‘‘ The king’s mount.” ΤῸ the mountainous country, on the east, joins a plain, a country more low and level than the mountains, which nevertheless here and there hath its hills. Hence is that, waw mb>pw, ὅσο. “Ay valley, lying between moun- tains, is reckoned with the mountains, and mountains in a valley are numbered with the valley.” To to the plain east- wardly joins a valley, 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 numbered with Judea, in respect of its superficies, was of the same nature; which, although στενότατος 6 κλῆρος οὗτος ἣν διὰ τὴν τῆς γῆς ἀρετὴν, “it? was a portion of the narrowest limits, by reason of the goodness of the soil,” yet had its mountainous 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 Je- rusalem, the metropolis of the whole nation, and in Jerusalem stood the Temple, and in the Temple sat the Sanhedrim ;— this was also peculiar to it out of the Canons, that “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, “‘ Because there dwelt the divine glory.”—*‘ Nor‘ was the sheaf of the first-fruits of the barley to be fetched else- where, than from Judea, and as near as might be to Jeru- salem.” Once€ it was fetched a great way off, ὅσο.
CHAP. X. A Description of the Sca-coast, out of Pliny and Strabo. ‘“Tpumeaf and Palestine begin from the rising up of the
y Idem ibid. ἐν τοῖς φαραγγώδεσι Ὁ Hieros. Nedarim, fol. 40. 1. τῶν ὀρῶν. Joseph.Antiq. lib. xili. cap. ¢ Maim. in Kiddush Hodesh, 13. [xiil. 7. 3. ] cap. 4.
Ζ English folio edition, vol.2.p.10. 4 Bab. Sanhedr. fol. τι. 2.
a Joseph. Antiq. lib. v. cap. 1. € Idem Menachoth, fol. 64. 2, &e. [ive τὸ 225] f Pliny, lib. v. cap. 13.
94 Chorographical Century.
Sirbon lake. The towns of Rhinocorura, and within Raphea. Gaza, and within Anthedon. Mount Angaris. The country along the coast, Samaria. The free town Ascalon, Azotus. The two Jamnes, the one a village” (otherwise Jamne within). “ Joppe of the Phoenicians, Thence Apollonia. The tower of Strato; the same is Ceesarea. The bounds of Palestine are a hundred and eighty-nine miles from the confines of Arabia. Then begins Pheenice.”
And ehap. xix: “ We must go back to the coast, and Pheenice. There was the town Crocodilon ; it is now a river. Ruins of some cities. Dorum. Sycaminum. The promontory Carmel: and, in the mountain, a town of the same name, heretofore called Eebatana. Near that, Getta, Lebba, the river Pagida or Belus, mingling glassy sand with its small shore: it flows from the lake Cendevia, at the root of Carmel. Next that is Ptolemais, a colony of Claudius Czesar, which heretofore was called Ace. The town Eedippa. The White Promontory. Tyrus, heretofore an island, &e. It is in com- pass nineteen miles, Pals-Tyre, lying within, being included. The town itself contains two-and-twenty furlongs. Then the towns, Enhydra, Sarepta, and Ornithon ; and Sidon, the artist of glass, and the mother of Thebes in Bceotia.”’
Strabos goes backward: Διέχει δὲ τῆς Σιδόνος ἡ Τύρος οὐ πλείους τῶν διακοσίων σταδίων" “'Tyrus is not distant from Sidon above two hundred furlongs :"—five-and-twenty miles.
The masters of the Jews have observed this neighbour- hood in that eanon, whereby provision is made, that nobody betake himself to sail in the Mediterranean sea within three days before the sabbath: “But if any (say they") will sail from Tyre to Sidon, he may, even on the eve of the sabbath: because it is welli known, that that space may be sailed, while it is yet day.”
"Ev τῷ μεταξὺ πολίχνιον, ὀρνίθων πόλις λεγομένη. ““ Between Tyre and Sidon there is the little city Ornithon” (the city of birds). ‘ At Tyre a river goes out.”
“Thirty furlongs beyond Tyre is Palee-Tyrus :” three miles three quarters. When, therefore, Pliny saith, the compass of Tyre is nineteen miles, “ Pale-Tyre, that lies within, being included,” he shows manifestly, that it is not to be understood
& Strabo, lib. xvi. [2.] h Tanchum, fol. 77, 1. “ = o,° ee id 1 Leusden’s edition, vol. il. p. 177.
Sea-coast of Juda. 25
of the compass of the city itself, since he saith, “The town itself held two-and-twenty furlongs : nor can it well be taken of the whole circumference of the Tyrian jurisdiction, but rather of the extent of the bounds of it that way, which he went.
Εἶθ᾽ ἡ Πτολεμαΐς ἐστι μεγάλη πόλις, ἣν ᾿Ακὴν ὠνόμαζον, &e. «ς Moreover, from Tyre” (southward) “is Ptolemais, formerly called Ace. And between Ace and Tyre, is a shore heaped with sands fit to make glass.”
Mera δὲ τὴν ᾿Ακὴν Στράτωνος πύργος, &e. “ Beyond Ace is the tower of Strato. The mountain Carmel lies between: and the names of some small cities, and nothing more. The cities of Syeamines, of Herdsmen, of Crocodiles, and others. And going thence, is a certain great wood.”
Eira ᾿Ιόππη, &e. “After that, Joppa; next which, the shore of Egypt, which before had stretched out towards sun- rising, does remarkably bend towards the north. There some talk, that Andromeda was exposed to the whale. A place sufficiently high; so high, indeed, that from thence (they report) Jerusalem may be seen, the metropolis of the Jews. The Jews, also, that go down to the sea, use this port. But these ports are receptacles for robbers. And so was the wood and Carmel.”
Kaik δὲ καὶ εὐήνδρησεν οὗτος ὁ τόπος, &e. “ And this place was so well peopled, that, out of Jamnia, a near village, and the dwellings neighbouring about, might be armed forty thou- sand men.”
Εἰσὶ δὲ ἐντεῦθεν εἰς τὸν Κάσιον, &e. ‘ Thence to mount Casius towards Pelusium, the distance is a thousand fur- longs, and a little more. And three hundred more to Pe- lusium.”
Here we must stop, and see how these two authors do agree. For, according to Strabo’s account, one thousand three hundred furlongs, and a little more, run out from Pelu- sium to Joppa: that is, one hundred and sixty three miles, or thereabouts: but according to Pliny’s, at first sight, more by far. For “Arabia (saith he) is bounded sixty-five miles from Pelusium: and the end of Palestine is one hundred and eighty-nine miles from the confines of Arabia. And then
k English folio edition, vol. ii. p. 11.
νἅ 90 Chorographical century.
begins Pheenice.” The sum is two hundred and fifty-four miles. He had named Joppa before, ‘Joppa of the Phee- nicians.’? But now, supposing he makes Joppa the border of Palestine, and the beginning of Pheenice, there are from Pelusium to Joppa, himself reckoning, almost a hundred miles more than in Strabo. Nor is there any thing to answer from the difference of the measure of Strabo’s furlongs, and Pliny’s miles. For they go by the same measure, themselves being witnesses: for to Strabo, τὸ μίλιον ὀκτοστάδιον, “ Kight™ furlongs make a mile ;” and, to Pliny, ** A° furlong makes a hundred and twenty-five of our paces :"—which comes to the same thing.
We must therefore say, that by the ‘ end of Palestine,’ in Pliny®, is properly signified the end of it, touching upon Pheenicia properly so called ;—that is, upon the borders of Tyre and Sidon. For when he ealls Joppa, “ Joppa of the Pheenicians,’—he does not conclude Joppa within Pheenicia ; but because the sea, washing upon that shore of Palestine, was divided in common speeeh into the Pheenician and the Egyptian sea (so Strabo before, “ Afterward Joppe; after that, the shore of Egypt,” &c.) ; and because the Pheenicians were famous for navigation,—he ascribed their name to Joppa, a very eminent haven of that shore. But he stretched the borders of Palestine a great way farther ;—namely, so far till they meet with the borders of Tyre and Sidon. So far, therefore, doth Pliny’s measure extend itself; to wit,—that, from Idumea, and the rising of the Sirbon lake, to the borders of Tyre and Sidon, there be one hundred and eighty-nine miles. The place that divided these meeting-bounds to the Jews, was Acon, or Ptolemais; which we shall note, when we come thither :—but whether it was so to Pliny, remains obscure. But it is a more probable opinion, that he computed according to the vulgar and most known distinction.
Gulielmus TyriusP, measuring the borders of the Tyre of his time southward, extends them to four or five miles: ‘ For it is extended southward towards Ptolemais, as far as to that place, which, at this day, is called ‘the district of Seanda- rion,’ which is four or five miles.” If, therefore, it should be
ΕΣ
n Strabo, lib. vii. [p. 497. ] © Plin. lib. ii. c. 23. P G. 'Tyrius, De Bello Sacro, c. 3.
Mountainous country of Judea. 27
granted, that Pliny’s 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 Phcenice, one hundred and eighty-nine miles.— Pliny.
II. From the first borders of Phcenice to Tyre, five miles. —Gul. Tyrius.
III. From Tyre to Sidon, twenty-five miles.—Strabo.
Sum total is two hundred and nineteen miles.
CHAP. Xia The mountainous Country of Judea.
oy emia
“Wuart is the mountainous country of Judea? 7 7M qbon: It is the king’s 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 itself. Which the Holy Seripture calls ATW VW ὀρεινὴ ᾿Ιούδα, “ The hill- country of Judah,” Josh. xxi. 11, Luke i. 39.
Unless I am very much mistaken,—the maps of Adri- comus, Tirinius, 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 ANT VW T7, rendering it, “ in the way by” (or near) “the mountain ofs the Amor- ites,”—when it should be rendered, “in the way ¢o the mountain of the Amorites.” Let the reader consult Deut. 1.19, 20: “ We departed from Horeb, and went through all that great and terrible desert, which ye saw, WANT WT 7, in the way leading to the mountain of the Amorite, as our Lord commanded us, and came to Cadesh-barnea. Then I said unto you, You are now come to the mountain of the Amorites,” &e.
4 Leusden’s edition, vol. ii. p. 178. τ Hieros. Sheviith, fol. 38. 4. S English folio edition, vol. il. p. 12.
28 Chorographical century.
The mountain of the Amorites took its beginning from Cadesh-barnea, the southern border, of the land of Israel,—- and, by a hardened gibbosity, thrust forward itself into Judea beyond Hebron, the name only being changed into the “ Hill- country of Judea.” Whence is that of Samson to be under- stood, 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 mountainous country, which runs out to Hebron :—and so are the words to be rendered, Jud. xvi. 3, “He carried them to the top of a mountainous place, which is before Hebron.”
This mountainous country is called OWT V1, “ The mountainous desert,” Psal. Ixxv. 6, because it is not from the east, nor from the west, nor from the desert of the moun- tains. Where the Targum thus; “ Nor from the south, the mountainous place.”
It remains doubtful, why it is called by the Talmudists qban <7, “The King’s mountain.’ Whether because it was king among all the other mountains of Judea? or, be- cause the royal dignity of David’s house sprang hence,—to wit, from Hebron? There is much mention of it in the Jewish writers.
The Chaldee paraphrast upon Judg. iv. 5: ‘‘ Deborah had S79 Wor WN wy white dust in the King’s Mountain.” That is, as it seems, potter’s clay: for the Gemarists, speaking
somewhere concerning potters, say, ‘“thatt they work in black dust, or in white dust.”
“Inu the days of R. Hoshaia, some went about to get a freedom from some tithes for the Mount of the King.”
Rabbi Simeon* had vine-dressers J1377 ΓΞ in the Mount of the King. He was minded to let out his vineyard to heathens.
R. Chaijahy, Τὸ, Issai, and R. Immai, went up to the King’s Mountain. They saw a certain heathen, who was suspicious concerning their wine.
A myriad of cities stood in the Mountain-royal, of which R. Eliezer Ben Harsum possessed a thousand.” This moun-
t Hieros. Bava Mezia, fol. 11. 4. y Ibid. fol. 44. 4. " Idem Demai, fol. 24. 4. 2 Hieros. 'Taanith, fol. 69. 1. * Idem Avodah Zarah, fol. 42. 2.
Mountainous country of Judea. 29
tainous country is not, therefore, called OWI VT “ The mountainous desert,” because it was void of cities and towns, but because it was a more barren and rough country.
sndsaans shure ὅσο. “The Royal Mountain was laid waste by reason of a cock anda 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, Increase 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 thou- sand drew sword, and went up to the Royal Mountain, and there slew for three days and three nights,” ἕο.
Rabbi 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, wo 45, Caphar Bish” (that is, the Il] Town) ; “ therefore called so $77, &c. because it afforded not a house of hospi- tality. II. on Srey ἼΒΞ, a town, that had its name from a certain herb, because by that herb they were nourished. ILL. NDT AED, the town of males; so called, saith R. Jocha- nan, because their wives first brought forth males, and then females, and so left off.”
This story is recited by the Jerusalem Talmudists, who say, NIT ἼΞ2Ρ 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 "28 YON ‘ the land of a Kid but now s3% ‘a kid’ hath a skin, that does πούς contain his flesh: so the land of Israel, while it is inhabited, is spacious; but, when uninhabited, more contracted.”
a Bab. Gittin. fol. 57. 1. Ὁ Hieros. Taanith, fol. 69. τ. © Leusden’s edition, vol. 11. p. 179.
90 Chorographical century.
CHAP. XII.4
The South Country. FSM andy srt. Judea called D7 < the South,’ in respect of Galilee.
Ranpan Gamausiece, 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 inhabit- ants of Upper Galilee, and of Nether Galilee, health: we certify you, that the time is come of separating the tithes. Nyy NT a oNdy NT 3. sds And to our brethren, that inhabit the Upper South Country, and that inhabit the Nether South Country, health: we certify you,” &e.
The ‘ Upper South country’ consisted of that part of the country, which was hilly ; the ‘ Nether,’ of a plain, and valley sinking on both sides. Which country, although it were barren f above all other parts of the land, yet had its inhabit- ants, and those many, as well as other countries of the land.
He that turns over the Talmudical books, will meet very frequently with the name of the ‘South,’ taken for ‘ whole Judea’ in opposition to ‘Galilee.’ “ Those’ of Zippor en- joined a fast to obtain rain, but the rain came not down. Therefore, said they of Zippor, R. Joshua Ben Levi obtained rain for the southern people: but R. Chaninah hinders it from coming upon the people of Zippor. They were called, there- fore, together to a second fast. R. Chaninah sent to fetch R. Joshua Ben Levi. And both went out to the fast, and yet rain fell not. He stood forth, therefore, and said before them, Neither doth Joshua Ben Levi obtain rain for the southern people, nor does R. Chaninah restrain it from the people of Zippor: but the southern people have a soft heart, to hear the words of the law and be humbled: but the people of Zip- por have a hard heart.” But now R. Joshua Ben Levi, who was called SYD177 “ the southern,” was of Lydda: and those
4 English folio edition, vol. ii. p. f Tanch. et R. Solom. in Num. 135 Xiil.
ὁ Hieros. Maasar Sheni, fol. 56. 5 Hieros. 'l'aanith, fol. 66. 3. 3. and Sanhedr. fol. 8. 4. and Bab. h Tdem Chaltah, fol. 57. 2.
Sanhedr. fol. 11. 2.
Gaza. 91
southern people’, for whom he obtained rain, were of Lydda, and such as dwelt in that country.
«Ak devout disciple pn) ΤΩ, learned the intereala- tion of the year before his master, three years and a half: he came, and intercalated for Galilee: but he could not interca- late for the south,” that is, for Judea.
Hence you may understand, in what sense some Rabbins are called SAINT southern: as NNO Ay Ἰ. “ane ia- cob! of the south,” who is called also R. Jacob MIDI: alsom N WINNT syonw ~, “R. Samlai of the south" ;”? whom you have disputing with certain, whom the Gemarists call })2%%, that is, heretics: whom I think rather to have been ‘ Christ- ians.’ And it seems to be the disputation of a Christian pur- posed to assert a trinity of persons in the Deity, but never- theless a unity of the Deity. After you have heard the mat- ter, perhaps you will be of my judgment. View the place.
CHAP. XIII. Gaza.
Arrer very many histories of this place in the Holy Bible, which there is no need to repeat here,-—in® this city did Alexander the Great, at length, besiege Babemeses the Per- sian, by the space of two months. “EvéogdsP ποτε γενομένη κατεσπασμένη δ᾽ ὑπὸ ᾿Αλεξάνδρου, καὶ μένουσα ἔρημος" “And that city, which before-time was most famous, was laid waste by him, and rendered desert.” Not that he had destroyed the building of the city, or consumed it with fire; for presently after his death, Antigonus and Ptolemy, his captains, fighting, itd had walls, gates, and fortifications: but that he divested it of its ancient glory, so that it was at last melted into a new city of that name built nearer the sea, where formerly had been Γαζαίων λιμὴν, ‘the haven of the Gazeans. That is ealled by Diodorus, Γάζα παλαιὰ, “ old Gaza; and Γάζα ἔρημος, ‘Gaza desert,’ by Strabo, and the New Testament, Acts viii. 26. At last it was called ‘ New Maijuma,’ and after that
i Idem Trumoth, fol. 46. 2. © Joseph. Antiq. lib. xi. cap. 8. k Idem Erubhin, fol. 23. 3. fixis8. 33]
1 Idem Succah, fol. 53. 4. P Strabo, lib. xvi. [2.]
m Tdem Beracoth, fol. 2. 2. a Diod. Sicul. lib. το. [84.]
n Idem ibid. fol. 11. 4.
92 Ohorographical century.
‘ Constantia :—concerning which, see Eusebius, of ‘ the Life of Constantine, book iv. chap. 28; and Sozomen’s ‘ Keclesi- astical History,’ book ν. chap. 3.
my by» smbyyr is mentioned by the Talmudistss ; which, the Glosser interpreting, was a certain street without the city Gaza; where was ὦ shambles, and where there also was an idol-temple.
There t is mentioned, also, the ‘mart of Gaza,’ one of the three more famed marts,—to wit, that of Gaza, and of Aco, and of Botna, (ΤΙΣ ἽἼΖ.)
There® was a place also without the city, which was called, Δ ΓΖ ΓΤ ‘The waste (or desert) of the leper’s cloister.’
CHAP. XIV.* Ascalon. Gerar. The Story of the Eighty Witches.
‘ Ascaton,’ in the Samaritan interpreter, is the same with ‘Gerar, Gen. xxi.
The word Gerar, among the Talmudists, seems to have passed into ‘ Gerariku.’ ‘* Wherefore (say they Y) have they not determined yaw ΠῚῚ AMS boyy. of that country, which is in Gerariiu? Because it is ill to dwell in. How far ? To the river of Egypt. But behold, Gaza is pleasant to dwell in,” ὅσο.
In the author of Aruch it is, J, Gardiki. “ Bereshith Rabbah (saith he2) renders ΓΤ Δ, Gardiki” Ορυ του). Ἴ 37 ‘The king of Gerar, Gen. xx. 2, with the Jerusalem Targumist, is TT ΜΕΝΑ “The king of Arad.” Note the affinity of Arad, Gerar, and Asecalon; and thence, unless I am deceived, will grow some light, to illustrate those places in the Holy Bible, where we meet with these names.
Ascalon® was distant from Jerusalem five hundred and twenty furlongs: that is, sixty-five miles. Which is to be understood of the older Ascalon. For Benjamin Tudelensis® makes mention of a double Ascalon,—(this our) old, and the
τ English folio edition, vol. 11. p. x Leusden’s edition, vol. ii. p. 180. 14. Υ Hieros. Sheviith, fol. 36. 3. 5 Bab. Avodah Zarah, fol. 11. 2. Z Arnch in 9954).
t Hieros. Avodah Zarah, fol. 30. a Joseph. de Bell. Jud. [11]. 2. 1.] , ; b Benjamin. in Itinerario, pag. u Bab. Sanhedr. fol. 71.1. mihi 80. [p. 51. Ed. L’Empereur. ]
Ascalon. Gerar. 90
new. For thus he writes: “ Thence” (from Azotus) ‘‘is new Ascalon distant two parsze, or leagues” (that is, eight miles) ; “ which Ezra, the priest, of blessed memory, built at the sea- shore: and they called it, first, 7 °2°J2: now that is distant from old Ascalon, now destroyed, four leagues.”
So that, from Azotus to Ascalon, of which we are speaking, and of which alone the Holy Scripture speaks, were, by his computation, four-and-twenty miles ; and by the computation of Adrichomius, two hundred furlongs, that is, five-and-twenty miles.
“Ten miles from Gaza” (says our countryman Sandes [San- dys]°, an eyewitness), ‘“‘and near the sea, is placed Ascalon, now of no note, anciently a venerable place to the heathen for the temple of Dagon, and the festivals of Semiramis’s birthday.”
From Gaza to Azotus, Diodorus Siculus* being witness, are two-hundred and seventy furlongs: which amount to four- and-thirty miles: namely, from Gaza to Ascalon, ten miles, and thence to Azotus four-and-twenty.
That is a common saying, ont ΠΡΟΜ. &e. “ Frome Ascalon onward to the south, is the heathen country, and Ascalon itself is reputed for a heathen country.” And yet something of Ascalon was within the land of Israel. S733 ΠΡΟ Ἢ The apple-gardens or orchards, did bound the land of Ascalon on that coast, which we have observed be- fore. And yet, ‘“ when! R. Ismael Ben R. Josi, and Ben Hakkaphar, were set over popu ah by the space of Ascalon” (that is, when it was intrusted to them to judge concerning the spaces or parts of Ascalon,—namely, what were within the land, and what without, &ec.) “ they pro- nounced it clean from the authority of R. Phinchasi Ben Jair, who said, We went down to the corn-market of Ascalon, and thence we received wheat, and going up into our city we washed, and ate our Thruma;” i. 6. The portion of first-fruits belonging to the priests. The greatest part of the city, if not the whole, was esteemed, under the second Temple, to be without the limits of the land: but some part, or at least the apple-yards, and the places next adjacent, were within the land.
¢ Georg. Sandes’s [ Sandys’ | 4 Diod. Sicul. lib. xix. Bravels,.p.ct52. {ἘΠ᾿ ΟΡ 1621. € R. Nissim in Gittin, cap. 1. quoted loosely. | f Hieros. Sheviith, fol. 36. 2.
LIGHTFOOT, VOL. 1. D
94 Chorographical century.
Mention is made of a certain temple in Ascalon among the “fives more famous temples,—viz. the temple of Bel in Babylon, the temple of Nebo in Cursi, of Tiratha in Mapheg, of Zeripha in Ascalon, and of Nishra in Arabia.”
And there is a story of a fast enjoined, because some sign appeared of a blast of the corn in Asealon: ‘The elders went down from Jerusalem into their cities, and enjoined a fast, because so much of a blast was seen in Asealon, as the space of the mouth of an oven may contain.”
But most famous of all is the story of the eighty women, that were witches, hanged by Simeon Ben Shetach in one and the same day. We will not think much to relate the thing in the words of the Gemarists ':—‘* When as two dis- ciples of the wise men in Ascalon were*k intent upon the study of the law, one of them, at length dying, had no fune- rals performed for him,—when yet a publican, dying at that time, had. ‘To the student, that survived, are revealed the joys of his saved companion, and likewise the punishments of the damned publican.” yon 3 553 aby Ma - OD ΘΠ ΣΌΣ wi Let the learned reader turn this clause into English; unless my conjecture fail me, it savours of spite and poison.. I should thus render it: ‘“ He saw Mary, the daughter of Eh, in the shades, hung up by the kernels of the breasts; and when he inquired, How long she was to suffer those things? it was answered, Until Simon Ben Shetach eame to supply her place. But, said he, for what crime! It is answered, Therefore, because he sometime swore against his soul, and said, If I shall ever become a prince, I will de- stroy all wizards. But behold, he is become a prince, and yet he hath not done this: for eighty women, that are witches, lie hid in a cave at Asealon, and kill the world. Go, and tell him, &c. He went to him, therefore, and related these things, &e. Ona certain rainy day, therefore, having eighty young men in company with him, he goes to the cave, knocks, pro- fesses himself one of the bewitching society, and is let! in. He sees them exercising their art. For, muttering certain words together, one brings morsels of meat,—another, wine,
& Bab. Avodah Zarah, fol. 11.2. Sanhedr. fol. 44. 2. in Glossa. h 'Taanith, cap. 3. hal. 6. k English folio edition, vol.ii. p.15. i Mieros, Sanhedr. fol. 23. 3. Bab. 1 Leusden’s edition, vol, ii. p. 181.
Jabnek. Jamnia. 35
—another, boiled flesh, &c. But what can you do, say they ! Saith he, I will twice utter my voice, and I will bring in eighty youths handsomely habited, themselves merry, and shall make you so. They say to him, Such we would have. He utters his voice the first time, and the young men put on their clean clothes” (free from the rains, for they had carried them with them covered and safe in certain vessels for the same purpose). “Crying out the second time, in they all come: and a sign being given, that each man should lift up from the earth one woman (for so their magical power would perish), he said to her which had brought the morsels, Bring hither now the morsels ; but she brought them not. Therefore, said he, Carry her away to the gallows. Bring wine, but she brought it not; Carry her also away, saith he, to hanging. And so it was done with them all. Hence is the tradition, Simeon Ben Shetach hung eighty women in Ascalon. But they do not judge two persons in the same day: but this he did out of the necessity of the time.” Where the Gloss thus ; “ He was compelled to do this, because the women of Israel had very much broke out into witchcraft. Therefore, he made a hedge to the time, and hanged them, to expose the thing publicly. And this in one and the same day, that their kindred might no way conspire to deliver them.”
CHAP. XV. Jabneh. Jannia.
Tue word ‘Jabneh’ is passed into ‘ Jamnia’ by the same change of 1 (Mem) and 3 (Beth,) as the lake ‘Samochonitis,’ in the Jerusalem writers, is )3%90,—in the Babylonian, is \D1D.
Pliny doth dispose the towns here in this order ;—“* Azotus, the two Jamnes, Joppe.”—R. Benjamin, in the order back- ward, thus,—“ Joppah, Jabneh, Azotus.” That is Jabneh with this author, that is Jamnia with the other.
A remembrance of this place is in 2 Chron. xxvi.6: but the chief fame of it is for the Sanhedrim, that was placed there, both before the destruction of Jerusalem and after.
Rabban Gamaliel™, St. Paul’s master, first presided there. Under® whom came forth that cursed form of prayer, which
m Juchas. fol. 21.1. " Hieros. Taanith, fol. 65. 3.
D2
90 Chorographical century.
they called O° MIVA “ The prayer against heretics,” composed by Samuel the Little, who died before the destruc- tion of the city. Gamaliel died eighteen years before the Temple was destroyed; and his son Rabban Simeon suc- ceeded him °, who perished with the city.
Jerusalem being destroyed, Rabban JochananP Ben Zaceai obtained of Titus the conqueror, that he might still receive and retain the Sanhedrim of Jabneh: which being granted by him, Jochanan himself was first president there ; and after him, Rabban Gamaliel the second: and after him, R. Akibah. And this place was famous above all the other universities, except only the latest of all,—viz. Tiberias: so that O75 ma. “The vineyard of Jabneh” became a proverb. TW 33 Mw ΤΥ ΘΠ" “ Ford there they sat in order, as a vineyard.” And it is reported’, “ that there were there three hundred classes of scholars,—or, at least, eighty.” How long time Rabban Jochanan sat here, is doubted.
Theres are some, who attribute to him two years only ; and others" five: with whom we consent. This Rabban Jochanan I very much suspect to be the same with that John, mentioned Acts iv. 6. Omitting those things, which were done by him, while he remained at Jabneh,—let me produce his dying words, as they are recited by his friends : “ When* Rabban Jochanan Ben Zaccai now lay languishing, his scholars came to visit him: whom he seeing began to weep. To whom they said, ‘O thou light of Israel, thou right-hand pillar, thou strong hammer, whence are those tears?’ ‘To whom he replied, ‘ If men were about to carry me before a king of flesh and blood, who to-day is here, and to- morrow is in his grave,—if he were angry with me, his anger is not everlasting; if he should cast me into bonds, his bonds are not eternal; if he should kill me, his killing would not be eternal: and I might perhaps pacify him with words, or soften him with a gift. But they are ready to lead me before the King of kings, the Lord, holy and blessed, who lives and
n [See Buxtorf Lex. Talm., τ Hieros. Taanith, fol. 67. 4.
under τού. col. 2441 and jn. col. S English folio edition, vol. ii. 1201. ] p- τύ. o Juchas. fol. 57. 1. t See Juchasin, fol. 20, 21. «. 1" ~ τῇ P Avoth R. Nathan, cap. 4. * 'Tsemach David.
4 Jevamoth, cap. 8. and R. Sol. x Bab. Beracoth, fol. 28. 2. ibid.
Jabneh. Jamnia. on
lasts for ever, and for ever and ever; who if he be angry with me, his anger is eternal; if he bind me, his bond is eternal; if he kill me, his killing is eternal; and whom I cannot either appease with words, or soften with a gift. And moreover, there are two ways before me, one to paradise, another to hell; and I know not which way they will lead me. Should I not therefore weep?’” Ah! the miserable and fainting confidence of a Pharisee in death!
Rabban Gamaliel of Jabneh, a busy and severe man, suc- ceeded Jochanan. Beingy to be slain with his father, Rab- ban Simeon,—by the intercession of Rabban Jochanan he was delivered. Being” also sought for to be slain, when Turnus Rufus (in Josephus’, Τερέντιος Ῥοῦφος, Terentius Rufus) ploughed up the floor of the Temple, he was delivered by a way scarcely credible. Sitting in Jabneh he removed R. Akibah, head at that time of the school of Lydda, from his headship; and¢ he at last was removed from his, and over him was placed R. Eleazar Ben Azarias. R. Akibah succeeded him, and sat forty years, and died a fool, being deceived4 by Ben Cozba, and slain with him: and the univer- sity was removed from Jabneh to Usha.
“ Jabneh stands two parse” (that is, eight miles) “ from Azotus: and was at last called pores Ivelyn.’ They are the words of Benjamin, in his Itinerary. [p. 51.]
CHAP. XVI. Lydda. 95
Λύδδα κώμη, πόλεως TO μέγεθος οὐκ ἀποδέουσα' “ Lydda® was a village, not yielding to a city in greatness.”
Concerning its situation, and distance from Jerusalem, the Misna hath these words: “ ‘yay O73 The vineyard of four years” (that is, the fruit of a vineyard now of four years’ growth; for, for the first three years, they were trees, as it were, not circumcised) “was brought to Jerusalem, in the space of a day’s journcy’on every side. Now these were the bounds of it; DWI ta) nis Elath on the south; narpy
y Juchas. f. 53. 2. 4 Leusden’s edition, vol. ii. p. 182. Bab. Taanith, fol. 29. τ. e Joseph. Antiq. lib. xx. cap. 5. * Joseph. de Bell. [vii. 2. 2.] τ 2
> Rosh Hashanah, c. 1. hal. 7. Γ Maasar Sheni, cap. 5. hal, 2.
© Hieros. Taanith, fol. 67. 4.
98 Chorographical century.
PERT pd Acrabatta on the north ; Ay. PS ab Lydda on the west; and Jordan on the east.” The Gloss; ‘ The wise men appointed, that the second tenth of the fruits, growing within the space of a day’s journey from Jerusalem, should be carried thither to be eaten, and should not be redeemed: wy5 ID &e. That the streets of Jerusalem might be crowned with fruits.”
When you consider this distance, you may well wonder what that means, which is almost become a proverb, “ The 8 women of Lydda knead their dough, go up to the Temple, pray, and come back, before it be leavened.” Not that the distance of the places is made less; but that hence may be shewn, that no disadvantage accrued to these women, who paid their vows and performed their religion.
T very much wonder, that the authors of the maps have held Lod and Lydda for two towns; Lod not far from Jordan and Jericho; Lydda not far from the Mediterranean sea. A Jew, or one versed in Jewish affairs, will laugh at these things; when Lod and Lydda have no difference at all between them,—unless that that is Hebrew.—this, Greek.
When the Sanhedrim sat in Jabneh, there flourished emi- nent schools in Lydda. Yea, Lydda had her schools and her learned men, when the university was gone away into Galilee, and Jabneh lamented her loss of scholars.
There R. Akibah bore the headship of the school, removed, as I said before, from his government by Rabban Gamaliel, “ because he detained at Lydda more than forty pair of men travelling” (towards Jabneh) “ to give their testimony to the Sanhedrim concerning the new moon; and suffered them not to go forwards.”
Gamaliel being dead, or rather removed,—when R. Akibah was head in Jabneh, R. Tarphon was rector of the school of Lydda, whom you haye sometimes disputing with R. Aki- bah, but at last yielding to him with this commendation ; ‘He that separates himself from you, is as if he separated himself from his own life.”
We read* of five elders teaching and erring before Tar-
ξ Gemar. Hieros. in Maasar 1 English folio edition, vol. ii. Sheni, in the place above. oo ye
7 Rosh Hashanah, cap. 1. hal. 7. k Hieros, Jom Tobh, fol. 62. τ.
Lydda. 39
phon at Lydda. We read! also of a fast enjoined at Lydda for the obtaining of rain, and Tarphon the moderator of the solemnity. The stories of this place are infinite; we will gather a few.
Helena™ the queen celebrated the feast of tabernacles at Lydda.
R. Eliezar™ and R. Joshua were sometime present in the same place at the feast of dedication: but being not enough satisfied concerning the fast at that time enjoined, one went to the bath,—the other, to the barber’s shop.
Here°® it was, that Ben Satdah was surprised and taken, and brought before the Sanhedrim, and stoned.
There is also very frequent mention of Papus and Lulienus, brethren, slain at Lydda by the Roman kingdom: “'TheP day y7°U is the day wherein Lulienus and Papus were slain.” {714 with the Jerusalem writers is DJJ. VW with the Babylonian : who relate. that these brethren were slain ΝΕ) 1 72, “ind Lao- dicea,” as one would guess. But ΤῊ, saith the Gloss, “ is Lydda: fort ay5 7:77, the slain of Lydda are every where mentioned.—And these (saith the Gloss) were put to death for the king’s daughter, who was found slain; and there was a rumour the Jews had killed her. When, therefore, a sharp decree was decreed against the Jews, these two stood forth, and delivered Israel. For they said, We slew her; therefore, the king put them only to death.”
Sinces it was not lawful to intercalate the year any where but in Judea, “at great many went to Lydda out of the school of the Rabbi” (Judah Haccodesh, viz. out of Galilee), “ that they might intercalate: but a certain evil eye met them, and they all died together. After that, they removed the inter- calation of the year out of Judea into Galilee.” And a little after: “ R. Jeremiah asked before R. Zeira, Is not Lydda a part of Judea? Yes, saith he. Wherefore, then, do they not transact the intercalation of the year there!—Because they are obstinate, and unskilful in the law.”
1 Taanith, cap. 111. hal. 14. a Bab. Taanith, fol. 18. 2.
m Hieros. Succah, fol. 51. 4. r See Bab. in Bathra, fol. το. 2. n Td. Nedarim, fol. 40. 4. s Maim. in Kiddush. Hodesh, © Td. Sanhedr. fol. 52. 4. cap. il.
P Hieros. Taanith, fol. 66. 1. et t Heros, Sanhedr. fol. 18. 3.
Megil. fol. 70. 3.
40 Chorographical century.
« Lydda is a part of Judea.” Let some maps mark this, which have placed a certain Lod, which never was any where, not far from Jericho, as" was said before; because Lod, in the land of Benjamin, is brought in, Neh. xi. 35: but they set Lydda far beyond the bounds of Judea in the land of Kphraim.
“ Koshab Bar Ulla* sometime got away to Lydda to Rabbi Josua Ben Levi, dwelling there, when he fled from the Ro- mans. The Romans pursued him, and besieged the city. Unless you deliver him to us, say they, we will destroy the city. R. Josua Ben Levi persuaded him, and he was de- livered to the Romans.”
I might produce numberless things celebrating the name of Lydda; such as, ba ΘΝ I mo>y, “They chamber of Beth-Arum in Lydda.” ba mad roa ney “ 'Thez cham- ber of Beth-lebaza in Lydda.” nba In] ΤῚΣ nvby “'The® chamber of Beth-Nethaza in Lydda.”—We suppose these were schools.
I might mention very many names of Rabbins residing at Lydda, besides those whom I have remembered before: such are, R. Chama Bar Chanina», and R. Hoshaia with him. R. Ilai‘c, and R. Eliezer; and others, who are vulgarly called the Southern, in the sense we produced before. Concerning R. Josua Ben Levi, by name, the author of Juchasin hath these words, 1 8 OWI WNDw» “ His ἃ habitation, or college, was in the south of the land of Israel.””. He means Lydda.
R. Eliezer, dying at Czesarea, desired to be buried at Lydda, whom R. Akibah bewailed as well with blood as tears. ‘ Fore when he met his hearse betwixt Czesarea and Lydda, he beat himself in that manner, that blood flowed down upon the earth. Lamenting, thus he spoke,—O my father, my father, the chariot and horsemen of Israel. I have much money, but I want a moneyer, to change 10. The Gloss is this, “ I have very many questions; but now there is no man, to whom I may propound them.”
There is a place between Jamnia and Lydda, which was
u Leusden’s edition, vol. ii. p. 183. » Hieros. Shekalim, fol. 49. 2. x Id. Trumoth, fol. 46. 2. ¢ Td. Succah, fol. 53. 1.
y Id. Shekal. fol. 30. 2. 4 Juchas. fol. 92. 1.
4 Id. Sheviith, fol. 35.1. © Bab. Sanhedr. fol. 68. τ.
a Bab. Sanhedr. fol. 74.1.
Sharon. Caphar Lodim. 41
called pyya Bekiin; of which there is this mention: “ ἢ. Jochanan Ben Brucha, and R. Eliezer the blind, travelling from Jabneh to Lyddae, met R. Josua py. in Bekiin,” &e.
From Jamnia to Joppe (according to Benjamin, in his Itinerary [p. 51]) are MINOW Δ three leagues, or parse: ᾿Εγγὺς δὲ ἣν Λύδδη τῇ Ἰόππῃ, “ Now Lydda was nigh to Joppa,” Acts ix. 38.
CHAP. XV IEt
Sharon. Caphar Lodim. ond apo. The Village of those of Lydda.
Berween Lydda and the sea, a spacious valley runs out, here and there widely spreading itself, and sprinkled with villages. The holy page of the New Testament [Acts ix. 35.] ealls it Saron, τὸν Sdpwva: and that of the Old calls the whole, perhaps, or some part of it, ‘ the plain of Ono,’ Neh. vi. 2, xi. 35, 1 Chron. viii. 12.
The word yw denotes a champaign pasture country, from mw to send forth, sending forth cattles; one beyond Jordan, 1 Chron. v. 16; and this our Sharon.
The wine of Sharon is of great fame, with» which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. R. Lazar saithi, “ He that builds a brick house in Sharon, let him not return back :” which was allowed to others, Deut. xx. 5,—namely, that they should return back from the war, if they had built a new house, and it were not yet dedicated. ‘“ But * the men of Sharon withdrew not themselves back” (they are the words of the Jerusalem Gamara), “ because they repaired their houses within seven years: and the chief priest also prayed for them on the day of expiation, that their house might not become their graves.” The Gloss upon the Babylonian Tal- mud thus; ‘Sharon was the name of a place, whose ground was not fit for bricks: and therefore, they often repaired their houses within seven years.”
Among the villages, scattered up and down in this pleasant vale, we meet with Caphar Lodim, between Lydda and the sea. There is mention of it in the book Gittin, in the very
© Hieros. Chagigah, fol. 75. 4. from Ὁ».
f English folio edition, vol.i1. p.18 h Bale Shab. fol. 77.1.
& [Gesenius and First. consider i Sotah, cap. viii. hal. 7. }inw another form of ys1w, @ plain, k Hieros. ibid. fol. 23. 1.
42 Chorographical century.
beginning: ‘ He! that brings a bill of divorce from a heathen country is bound to witness thus,—This bill was written I being present, and was sealed I being present. R. Eleazar saith, Yea, he that brings it from Caphar Lodim to Lydda :” R. Nissim, explaining the place, saith thus ; ‘“ Caphar Lodim was without the land of Israel, neighbour to Lydda, which was within [the land], and partook of its name, because some people of Lydda were always present there.”
CHAP. XVIII.m Caphar Tebi. “Δ D5.
Awnp this village neighboured upon Lydda, situate on the east of it. ‘“ R. Eleazar™ had a vineyard of four years’ growth ; "1% 55 Iw. 35 ΓΞ on the east of Lydda, near Caphar Tebi.” Of it there is this mention also :—
“ They Ὁ sometime brought a chest full of bones from Caphar Tebi, and they placed it openly in the entrance to Lydda. Tudrus the physician and the rest of the physicians go forth’’—(namely, that they might judge, whether they were the bones of men or no; and thereby, whether they were to be esteemed clean or unclean). ‘ Tudrus said, Here is neither the backbone nor the skull of a man. They said, therefore, Since here are some, who reckon them clean, others that hold them unclean, let the matter be decided by votes. R. Akibah began, and he pronounced them clean, &e.”
The name 2%) Ζεδὲ, given to this village, seems to be de- rived from the Aids [92%, Heb.] skipping up and down in this fruitful vale. The word also gave name to men; and that, as it seems, with some delight. The woman Tabitha [Ταβιθὰ ἡ διερμηνευομένη λέγεται Aopxds] is of eternal memory, Acts ix. [36]; and, in the pages of the Talmudists, ‘“ TebiP the servant of Rabban Gamaliel; and ‘Tabitha’ his maid-servant. Yea, every maid-servant of his was called, ΣΙ NON, Mother Tabitha,—and every man-servant, "XY NIN Father
Tebi.” ! Gittin, cap. i. hal. 1. © Hieros. Berac. fol. 3. 1. m Leusden’s edition, vol.il. p. 184. P Berac. cap. ii. hal. 7.
n Bab. Rosh Hash. fol. 13. 2. 4 Hieros. Nidda, fol. 49. 4.
Yorthern coast of Judea. Beth-horon. 43
CHA P. axix.* The northern coast of Judea. Beth-horon.
Tuts coast is marked out Josh. xviii. 12; where, at ver. 14, are very many versions to be corrected, which render Ὁ the sea; such are, the Syriac, the Seventy, the Vulgar, the Italian, ours, &c.: whence ariseth a sense of insuperable difficulty to a chorographical eye: when it should, indeed, be rendered of the west, as the Chaldee, Arabic, R. Solomon, &e. rightly do.
We read of a double Beth-horon in the Old Testament, but one only under the second Temple. This in Josephus § is Βαιθωρὼ, and, according to himt, stood a hundred fur- longs, or thereabouts, from Jerusalem,—viz. twelve miles and a half.
At that place that great Canaanitish army perished, Josh. x. not with hail (the Jews being judges), which presently melted,—but with stones, which hardened, and lasted unto all following ages. Hence is that, ‘“‘ Whosoever" shall see the place, where the Israelites passed through the sea, where they passed through Jordan, where they passed by the rivers of Arnon, or those great stones qmaids 35), in the going down of Beth-horon,—is bound to bless.”
They believe, in the same place, also, the army of Senna- cherib fell. For so the Gloss upon the words before spoken, “The * going down of Beth-horon was the place where the army of Sennacherib fell.” e
This was a highway. Josephus, in the place above cited, relating a story of one Stephen, a servant of Cesar, who suffered hardly by robbers in this place, saith, that it was κατὰ τὴν Βαιθωρὼ δημοσίαν 6ddv, “in the public way of Beth- horon ,”—namely, in the king’s highway, which goes from Jerusalem to Czesarea.
Yet the passage and ascent here was very strait; which the Talmudists do thus describe: “ΠΥ two camels go up together in the ascent of Beth-horon, both fall.” The Gloss,
τ English folio edition, vol. ii. u Bab. Berae. fol. 54. 1. p. 19 x Gloss. ibid. fol. 2.
5 ΘΝ de Bell. [ii. 12. 2.] y Bab. Sanhedr. fol. 32. 2.
t Idem. Antiq. [xx. 5. 4.]
44 Chorographical century.
“The ascent of Beth-horon was a strait place ; nor was there room to bend to the right hand or to the left.”
The story of Cestius, the Roman captain, in Josephus, is sad, but not unseasonable in this place. Hez intrenched against Jerusalem, in a place called the Scope (ἐπὶ τοῦ καλου- μένου Σκοποῦ), on the north part of the city (which we shall show hereafter): and being at length forced by the Jews to retreat, μόγις εἰς Γαβαὼ κατήντησαν ἐπὶ τὸ πρότερον στρατόπε- δον, “he came near to Gabaon, to his former camp.” And being pressed farther by them, he betook himself to Beth- horon ; Προῆγε τὴν δύναμιν ἐπὶ Βαιθώρας, “ He led his forces to Beth-horon.”
“ But the Jews, whilst he marched along places where there was room, did not much press him; Συνειληθέντων δὲ εἰς κατὰ στενὰ κατάβασιν" but they getting before the Romans who were shut up within the straits of the descent (of Beth- horon), stopped them from going out: others thrust them that came in the rear down into the valley. And the whole multitude being spread ὑπὲρ τὸν αὐχένα τῆς 6d00, at the opening of the way, covered the army with their darts.”
Behold! the way leading from Jerusalem to Beth-horon:—
I. From the city to Seopo (D.D 1% of which we shall speak afterward), is seven furlongs. For so Josephus, Διέχει δὲ ἑπτὰ τῆς πόλεως σταδίους.
II. From Scopo to Gabao, or Geba, forty-three furlongs. For Gabao was distant from Jerusalem, the same J osephus relating it, fifty furlong’,—that is, six miles and more.
III. From Geba to Beth-horon fifty furlongs, or there- abouts. And about Beth-horon was a very great roughness of hills, and a very narrow passage.
CHAP. XXi Beth-el. Beth-aven.
Josrruus thus describes the land of Benjamin; Βενιαμίται Ὁ
SS Ν 7 Uae 9. , ~ ” , Ν Ν “ δ ὃε τὴν πὸ Ἰορδάνου ποταμοῦ ἔλαχον ἄχρι θαλάσσης μὲν τὸ μῆκος
* Joseph. de Bello, lib. ii. cap.19. Ρ. 20. [ Hudson, p. 1102. lin. 21.] fii. 10. > Antiq. lib. v. cap. τ. [ Hudson, » 5: p. 188. 1. 8.] [v. 1. 22.] a English folio edition, vol. ii.
Beth-el. Beth-aven. 45
τὸ δὲ πλάτος, Ἱεροσολύμοις ὁριζομένην, καὶ Βεθήλοις" “ The Benjamites’ portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and _ Beth-el.’’ Let these last words be marked, “‘ The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el.”. May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, and make them bend and slope from one another.
Beth-el heretofore was Luz: of which the Rabbins upon Judg. i. 23, &c. do not a little trifle. Sometimes it is called Beth-aven. So the Talmudists; “That town, which some- times was called Beth-el, afterward was called Beth-aven.” And the Chaldee upon Hos. iv.15: Sxmeab ppon sb “Go not up to Beth-el;” for the Hebrew, NS MA YA Ors “6 not up to Beth-aven.” So also chap. x. 5, 8. Not that there was not another town, named Beth-aven (see Josh. XVili.12, 13): but that Beth-el too deservedly bore the re- proach of that name, in the same manner as Jerusalem bore the name of Sodom, Isa. 1. 10.
It is said of Deborah, that she lived “ between Ramah and Beth-el in mount Ephraim,” Judg. iv. 5: where the Targum thus; “She had gardens in Ramatha, olive-trees making oil in the valley, a house of watering in Beth-el.” Not that Beth-el properly was in the hill-country of Ephraim, since that town stood upon the very boundaries of Judea; but that the dwelling of Deborah was at the beginning of that hill-country, a valley running between that hill-country and those boundaries. Beth-el itself was situate in a hilly country, Josh. xvi.1; which yet one would scarcely call the hill-country of Ephraim (since there was a time, when Beth-el and her towns belonged to Judea, 2 Chron. xiii. 19: hence the idolatry of those of Judah is sometimes mixed with the Ephraimites’, of which they hear often enough from the pro- phets) ; but it was a certain hilly place, running out between Judea and the land of Ephraim: see Josh. xviii. 12.
On the east of Beth-el heretofore was Hai, Gen. xii. 8,
¢ Hieros. Shab. fol. 11. 4. et Avod. Zar. fol. 43. 3.
40 Chorographical century.
Josh. viii. g, &e. But upon the very first entrance almost of Israel into the land of promise, it became thenceforth of no name, being reduced into eternal ashes by Joshua. The town Beth-aven was not far from it, Josh. vil. 2, which gave name to the wilderness adjacent, Josh. xvii. 12. In which we sup- pose Ephraim stood, 2 Chron. xiii. 1g. Which Ephraim, in the New Testament, is called χώρα ἐγγὺς τῆς ἐρήμου, “ the region near the wilderness,” John xi. 54; concerning which we shall speak afterward.
CHA: PP: ΧΙ. Jerusalem.
Tue first name of this city was Shalem, Gen. xiv. 18, Psalm Ixxvi. 2, and it is still retained in the writing DOW, however it is read Jerushalaim.
“ Thed name of that place is Jehovah-jireh. Abraham called the place Jireh ; Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Shem the Just; if I shall call it Shalem, it will displease Abraham the Just. I will therefore put that name upon it which was put upon it by both, pour oow meer Jireh, Shalem—Jerusalem.”— “ Wee do not, therefore, put in Jod between the letters Lamed and Mem in the word Jerusalem, that the word ob Shalem may be retained.”
By the computation of Aben Ezra, it is situate in the three-and-thirtieth degree of latitude. For so he speaks, paws amy ἄς. “ Thef latitude of Egypt is less than thirty degrees. pbuna ὩΠΠΥ &e. And the latitude of Jerusalem is three-and-thirty degrees.”
Jerusalemg was not divided among the tribes): for the tradition is, That houses are not hired out at Jerusalem, because they were no man’s own. R. Eleazar Bar Zadok said, Nor beds also. Therefore, the master of the family received the skins of the sacrifices from the guests. Abai saith, You may learn this from hence, That it is a custom, that a man leave his earthen jug, and also the skin of his
d Beresh. Rabba, sect. ix. See & English folio edition, vol. ii. Aruch in Ὁ 21:51." ἢ. 2 € Gloss. in Bab. T'aanith, fol. 16.1. h Bab. Joma, fol. 12. 1. et Me-
f Ab. Ezra in Num. ΧΙ. gillah, fol. 26. τ.
Jerusalem. 47
sacrifices, to his host.” The Gloss: ‘ The inhabitants of Jerusalem did not let out their houses at a price to those that came to the feasts, but granted them to them gratis.” Com- pare Matt. xxvi.17.
Nevertheless, the city was divided between the tribe of Judah and Benjamin, and the distinguishing line went through the very court of the Temple: “ Whati was in the lot of Judah? The mountain of the Temple, the Chambers of them that kept it, the Courts. And what in the lot of Ben- jamin? The Porch of the Temple, and the Temple, and the Holy of Holies. And a line went out of the lot of Judah, and passed on into the lot of Benjamin, and in it was the altar built.” The Gloss; ‘The whole breadth of the outmost Court, on the east part, the whole Court of the Women, the whole Court of Israel, eleven cubits of the Court of the Priests” (these were within the lot of Judah). “ From thence the altar, and thenceforward to the west, is within the lot of Benjamin.”
In so exact distinction were these lots observed, that * the south-east corner of the altar had no foundation ; because that small part was! in the portion of Judah, when the whole altar ought to have been within the portion of Benjamin.
“ Jerusalem ™ was holy above other cities, girt with walls, because in it they ate the lighter holy things, and the second tithe. These also are those things which are spoken of Jerusalem. They do not permit a dead body to remain a night in it: they do not carry the bones of a dead body through it: they do not let out houses in it: in it they do not let out a place to a proselyte mhabitant (AWN Δ) : in it they do not allow a sepulchre, except the sepulchres of the house of David, and the sepulchre of Huldah the prophetess ; which were there from the days of the former prophets: nor in it do they suffer a dunghill by reason of creeping things ; nor do they bring out of it into the streets scaffolds set up against the walls by reason of defilement : nor in it do they make chimneys, by reason of the smoke: nor do they nourish cocks in it for the sake of the holy things: nor do the priests
i Bab. in the place above. 1 Leusden’s edition, vol. ii. p. 186. k Ibid. fol. 15. a. in Gloss. m Maimon. in Beth Habbech. c. 7.
48 Chorographical century.
nourish cocks throughout the whole land of Israel, for the sake of purity: nor is there in it a house for shutting out suspected of the leprosy: nor is it polluted with leprosy: nor is it become any way a city to be cursed for idolatry,” &e.
Ὁ Never® did serpent or scorpion harm any one within Jerusalem. Nor did ever any one say to his neighbour, ‘The place wherein I am entertained at Jerusalem is too strait for me.’”
“ There® is no anathema at Jerusalem, nor hath any man stumbled. Nor hath a fire or a ruin happened there: nor hath any one said to his neighbour, ‘ I found not a hearth to roast my passover, or ‘ I found not a bed to lie on’ In it they do not plant trees, except gardens of roses, which were there from the days of the former prophets: they do not nourish in it peacocks, or cocks, much less hogs,” Se.
The fathers of the traditionsP give this reason, why they do not allow gardens in the city: “ They make no gardens or paradises in Jerusalem, NTTD DOWD because of the stink.” The Gloss, “ Because of the stink from weeds, which are thrown out; and it is a custom to dung gardens, and from thence comes a stink.”
The same Gloss, in the same place, gives this reason also, why they might not keep cocks: “It is also forbidden the Israelites to keep cocks in Jerusalem” (the priests may no where do it), “ because of the holy things. For there they have eaten the flesh of the peace-offerings, and thank-offer- ings. And it is customary for dunghill cocks to serape dung- hills, and thence perhaps they might rake up the bones of creeping things; whence those holy things, which are to be eaten, might be polluted.”
Gardens without the city were very frequent, and they stretching out a good way from the very walls of the city. Hence that in Josephus 4, concerning the hazard Titus ran, whilst he rode about the city to spy it. To δὲ, πρόσω μὲν ἦν χωρεῖν ἀδύνατον, ἐκτετάφρευτο yap ἀπὸ τοῦ τείχους περὶ Tas κηπείας ἅπαντα, κήποις τε ἐπικαρσίοις καὶ πολλοῖς ἕρκεσι διειλημ- neva’ “ It was impossible for him to go forward; for all
n Avoth, cap. v. hal. 5. 4 De Bello, lib. v. cap. 7. [Hud- © Avoth, R. Nathan, fol. 9. 1. son, p. 1215. 1. 45.] [v. 2. 2.] P Bava Kama, cap. 7. hal. ult.
Jerusalem. 49
things from the walls were fenced up with deep ditches for the gardening, and gardens lay cross, and many walls, that parted them.”
The Talmudists* relate also these wonders of the Tem- ple: “ Ten miracles were done for our fathers in the sanc- tuary. No woman ever miscarried by the smell of the holy flesh; nor did the holy flesh ever stink, or breed worms; nor was there ever seen ἣν in the house for place] for slaugh- ter; nor did ever the gonorrhcea happen to the high-priest on the day of expiation; nor rains put out the fire of the altar; nor the wind prevail over the pillar of smoke; nor was any profane thing found in the sheaf of first-fruits, or the two loaves (of the high-prizst), or in the show-bread. MN ON Os OTM y They stood (in the Court) crowded” (the Gloss explains it thus, ‘ They did so press one another by reason of the multitude, that their feet scarcely touched the ground”); “but when they worshipped, they had room enough.” &e.
mbes ab: coo, « Allt Jerusalem was Carmelith, because it was like a common court.” What Carmdith is, the Lexicons will teach us. and the Gemarists in the tract Shabbath«; “ There are four capacities of the sabbath” (or respects of places, as to walking on the sabbath), “ public, private, Carmelith, and covered lobbies. R. Chaijah saith, Carmelith is a place, neither public nor private. R. Jissa, in the name of R. Jochanan, saith, Carmelith is as the shop of Bar Justini,” &e.
ὭΣΤ and sabiny are words opposed, as a ‘countryntan’ and a “ citizen. —“ R. Ismael saith*, 710 ΡΟ NAT SO 70ND A countryman, or a villager, who takes a field from a man of Jerusalem, the second tenth belongs to the Jerusalem man. But the wise men say, The countryman may go up to Jerusalem, and eat it there.” The Gloss, ΓΤ &e. “ΧΑ Kartani is one of those that dwell in villages.”
τ Avoth, in the place above. Ὁ Hieros. Shab. fol. 2. 4. 53 English folio edit. vol. ii. p. 22. = Demai, cap. vi. hal. a. £ Gloss. in Erubhin, f. ror. 1.
LIGHTFOOT, VOL. I. E
50 Chorographical century.
CHAP. ἈΟΌΙΤ'
The parts of the City. Sion. “Ave πόλις, the Upper City: which was on the north part.
Tuere is one who asserts Jerusalem to stand on seven hills ; but whether upon a reason more light, or more obscure, is not easy to say. “The whale showed Jonah (saith hey) the Temple of the Lord, as it is said, ‘I went down to the bottom of the mountains:’ whence we learn that Jerusalem was seated upon seven mountains.” One may sooner almost prove the thing itself, than approve of his argument. Let him enjoy his argument to himself; we must fetch the situa- tion elsewhere.
Πόλις μὲν ὑπὲρ δύο λόφων ἀντιπρόσωπος ἔκτιστο. “ The city 1056 18 (saith Josephus) was built upon two hills, divided with a valley between, whereby, in an opposite aspect, it viewed itself; in which valley the buildings, meeting, ended.”
Τῶν δὲ λόφων, ὁ μὲν THY ἄνω πόλιν ἔχων, &e. “ OF these hills, that, which contained the Upper City was by far the higher, and more stretched out in length: and because it was very well fortified, it was called by king David The Castle: ἡ δὲ ἄνω ἀγορὰ πρὸς ἡμῶν, but by us it is called ‘ the Upper Town.’”
“Atepos δὲ, 6 καλούμενος Ακρα, kal τὴν κάτω πόλιν ὑφεστὼς, &e. ‘“ But the other, which was called Acra, bearing on it the lower town, was steep on both sides.”
“ Against this was a third hill [J/Zoriah}, lower than Acra, and disjoined from it by a broad valley. But when the As- moneans reigned, they filled up the valley, desiring that the Temple might touch the city ; and they took the top of Acra lower, that the Temple might overlook it.”
Bezetha and Ophel were other little hills also: of which in their place, when we shall first have taken a view of these two, Sion and Acra, and the situation of each.
It is an old dispute, and lasts to this day, whether Sion or Jerusalem lay on the north part of the city. We place Sion on the north, convinced by these reasons :—
I. Psal. xlviii. 2: pp BBP) ws ὝΤ “The joy of the
Υ Tanch. fol. 52. 3. [Hudson, p. 1221, 1. 36.) _ z Joseph. de Bello, [v. 4. 1.] a Teusden’s edition, vol, ii, p. 187.
Eminent buildings in Sion. 51
whole earth is mount Sion, on the north side.” Where Aben Ezra hath this note ; obynsy Pos. ΠΕ “Mount Sion is on the north side of Jerusalem :” and Lyranus, “ Mount Sion is in the north part of Jerusalem.” The Seventy, “Opn Σιῶν τὰ πλευρὰ τοῦ βορρᾶ" ‘The mountains of Sion on the sides of the north.” Οὔρεά τοι Σιῶνος ἀπὸ πλευρῆς Bopedo. Sion’s fair hills stand on cold Boreas’ coast. Apollinar. [Metaphr. Ps. |
11. When the prophet Ezekiel takes a prospect of the new Jerusalem in a vision,—he saith, that he stood upon “ a very high mountain, near which was, as it were, the building of a city on the south,” Ezek. xl. 2. On which place Kimehi thus; “ He placed me upon a very lofty mountain. That mountain was the Mount of the Temple: for the Temple was to be built in a mountain, as before. And the city Jerusalem is near it on the south.” And Lyranus again, after the re- citing the explication of some upon that verse, and his re- jecting it; ‘‘ And therefore (saith he) the Hebrews say, and better, as it seems, that the prophet saw two things,—namely, the city and the Temple,—and that the Temple was in the north part,—but the city in the south part.”
Behold! reader, Zion on the north part in the Psalmist, and the city on the south part in the prophet !
Thee things which make for this in Josephus are various, and plain enough ; which nevertheless we cannot frame into arguments, before the buildings of better note in Sion, or in the Upper City, be viewed :—of which the reader must be mindful; namely, that the name of Sion, after the return out of Babylon, was grown into disuse,—but the more vulgar Was, τῆς ἄνω ἀγορᾶς, the Upper Town.
CHAP. XXII. The buildings of more eminent note in Sion. We shall first take knowledge of the buildings themselves, —and then, as much as we may, of their situation. I. The ‘ king’s court’ claims the first place in our view. Concerning which are those words¢, Ἔπειτα πρὸς τὴν ἄνω
ς English folio edit. vol. ii. p. 23. 4 Joseph. de Bell. lib. ii. cap. 39. [Hudson, p. 1102. 1. 33.] [1]. 19. 4.]
E 2
52 Chorographical century.
πόλιν ἐλθὼν, ἀντικρὺ τῆς βασιλικῆς αὐλῆς ἐστρατοπεδεύετο" “ Cestius’’ (having wasted the other places of the city) “ came at length into the Upper City [Ston], and encamped against the king’s court.”
When the Romans had fired Acra, and levelled it with the ground ®, ot στασιασταὶ ἐπὶ τὴν βασιλικὴν ὁρμήσαντες αὐλὴν, “ the seditious rushing into the court, into which, by reason of the strength of the place, they had conveyed their goods, call away the Romans thither.” And afterward’: Καῖσαρ δ᾽, ὡς ἀμήχανον, Χο. “ But, when it was in vain to assault the Upper City without ramparts, as being every where of steep access, Cesar applies his army to the work,” ἕο.
11. The House of the Asmoneans, and the Xystus, or open gallery. King Agrippa® calls the people of Jerusalem together into the Xystus, and sets his sister Berenice in their view, ἐπὶ τῆς ᾿Ασαμωναίων οἰκίας, &e., “ upon the House of the Asmoneans, which was above the Xystus, in the farther part of the Upper City.”
III. There was a bridge, leading from the Xystus unto the Temple, and joining the Temple to Sion. Γέφυρα ἢ τῷ Evot τὸ Ἱερὸν συνῆπτεν᾽ “ A bridge joined the Temple to the Xystus.” Wheni Pompey assaulted the city, the Jews took the Temple, καὶ τὴν τείνουσαν ἀπ᾽ αὐτοῦ γέφυραν εἰς τὴν πόλιν ἔκοψαν" “and broke down the bridge that led thence into the city. But others received the army, and delivered the city and the king’s court to Pompey.”
And* Titus, when he besieged the seditious in the court in the Upper City, raises the engines of four legions, κατὰ τὸ πρὸς δύσιν κλίμα τῆς πόλεως, ἀντικρὺς τῆς Βασιλικῆς αὐλῆς, &e., «ζ on the west side of the city, against the king’s court. But the associated multitude, and the rest of the people, were before the Xystus and the bridge.”
You see, these places were in the Upper City: and you learn from Josephus, that the Upper City was the same with the Castle of David, or Sion. But now, that these places
e Tbid. lib. vi. cap. 37. [Hudson, h Tdem ibid.
p. 1286. 1. 35.] [vi. 7. Ὁ i Idem Antiq. lib. xiv. cap. 8. f Ibid. cap. 40. [vi. 8. 1.] [ Hudson, 613. 1. 31.] [xiv. 4. 2.] & [Hudson, p. 1084. 1. 34.) [ii. k Idem de Bello, lib. vi. cap. 4o. τύ. 3.] [vi. Ser]
Eminent buildings in Sion. 53
were on the north side of the city, learn of the same author from these passages that follow :—
He saith plainly, that the towers! built by Herod,—-the Psephin tower, the Hippie tower, &c.—were on the north, “ Titus (saith he ™) intrenched two furlongs from the city on the angular part of the wall near the Psephin tower, where the circuit of the wall bends from the north towards the west.” And in the chapter next after; “'The Psephin tower lifted up itself at the corner of the north, and so westward.” And in the same chapter, describing the compass of the out- most wall, ᾿Αρχόμενον δὲ (saith he”) κατὰ βοῤῥᾶν ἀπὸ τοῦ ἹἹππικοῦ, &e., “ It began on the north at the Hippie tower, and went on to the Xystus.”—And when he had described those towers, he adds these words, Κειμένοις δὲ πρὸς ἄρκτον; &c., “To those towers, situate on the north, was joined, on the inside, the Court.” What can be clearer? The court was in the Upper City, or Sion; but the court was joined to the outmost northern wall: therefore, Sion was on the north.
Add to these, those things that follow in the story of Pompey, produced before. When the court was surrendered into Pompey’s hands, Πομπήϊος δὲ ἔσωθεν στρατοπεδεύεται κατὰ τὸ βόρειον τοῦ “Ἱεροῦ μέρος, “ he encamped on the north part of the Temple.” And of Cestius®, Πρὸς τὴν ἄνω πόλιν ἐλθὼν, ἀντικρὺ τῆς βασιλικῆς αὐλῆς ἐστρατοπεδεύετο" “ Being come to the Upper City, he pitched against the king’s court.” And a little afterP, Κατὰ τὸ προσάρκτιον ἐπιχειρεῖ κλίμα τῷ ‘Tepar “ He attempted the Temple on the north side.”
We shall not urge more at this time. There will occur here and there to us, as we proceed, such things as may defend this our opinion: against which what things are objected, we know well enough; which we leave to the reader to consider impartially. But these two we cannot pass over in silence, which seem, with an open face, to make against us:—
I. It may be objected, and that not without cause, that Sion was in the tribe of Judah, but Jerusalem in the tribe of Benjamin. But now, when the land of Judah was on the4
" Leusden’s edition, vol. ii. p. 188. ° Ibid. lib. ii. cap. 39. [ii. 19. 4.] Τα De: Bello, lib. v. cap.12° [ν-: P { Id. ide Belting τῶν ΠῚ]
4:3. 4 English folio edition, vol. ii. " τ Be 1252. 1 τὴ τ espe 21:
4.2:
δ4 Chorographical century.
south part of Jerusalem, and mount Sion is to be reckoned within the lot of Judah,—how could this be, when Jeru- salem, which was of the lot of Benjamin, lay between Judea and Sion ?
I answer, 1. No necessity compels us to cireumscribe Sion precisely within the portion of Judah ; when David conquered it, not as he was sprung of Judah, but as he was the king of the whole nation.
2. But let it be allowed, that Sion is to be aseribed to Judah,—that dividing line, between the portion of Judah and Benjamin, concerning which we made mention before, went not from the east to the west; for so, indeed, it had separated all Jerusalem from all Sion: but it went from south to north, and so it cut Jerusalem in two, and Sion in two: so that both were in both tribes,—and so also was mount Moriah.
II. It is objected, that, at this day, a hill and ruins are shown to travellers under the name of Sion, and the tower of David, on the south part of the city.
I answer, But let us have leave not to esteem all things for oracles, which they say, who now show those places; since it is plain enough that they mistake in many other things: and let it be without all controversy, that they study not so much truth in that affair, as their own gain. I wish less credit had been given to them, and more search had been made out of Scripture, and other writers, concerning the situation of the places.
CHEAP SOT). Some buildings in Acra. Bezetha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Jose- phus, to be ‘situate over-against Acra,” rather than over- against the Upper City: for, describing Acra thus, which we produced before, “Arepos™ δὲ [λόφος] ὁ καλούμενος “Axpa, &e., «There is another hill, called Acra, which bears the Lower City upon it, steep on both sides :” in the next words he sub- joins this, τούτου δὲ ἀντικρὺ τρίτος ἣν λόφος, “ Over-against this was a third hill,” speaking of Moriah.
r Joseph. de Bello, lib. v. c. 13. [Hudson, p. 1221. 1. 43.] [v. 4. 1-]
Bezetha. Maillo. 55
The same author thus describes the burning of the Lower City: Τό τεῦ ἀρχεῖον, καὶ τὴν “Axpav, καὶ τὸ βουλευτήριον, Kat τὴν φλᾶν ὑφῆψαν" καὶ προὔκοψε τὸ πῦρ μέχρι τῆς ᾿Ἑλένης βασιλείων, ἃ δὴ κατὰ μέσην τὴν “Axpav ἦν “ Then they fired the Archivum and Acra, and the council-house, and Ophla: and the fire destroyed unto the palaces of Helen, which were in the middle of Acra.”
-J. ’Apyeiov, the Archivum. Whether he means the ma- gistrates court, or the repository of the ancient records, according to the different signification of the word, we do not determine. There were certainly sacred records in the Temple, and civil records no doubt in the city, where writ- ings and memorials of sales, contracts, donations, and public acts, ὅσο. were laid up. I should more readily understand this of their repository, than of the magistrates’ court, because, presently after, the council-house is distinctly named.
11. Acra: that is, either the buildings, which were upon the very head and top of the mount, or some garrison or castle in the mount. In which sense that word doth not seldom occur in the history of the Maccabees, and in Josephus.
III. The Council-house. He mentions elsewhere βουλὴ the council, and that, as it seems, in the Upper City. For he saith, that ‘“ thet outmost wall on the north began at the Hippic tower, and went forward to the Xystus; ἔπειτα τῇ βουλῇ συνάπτον, and thence, touching upon the council” (or the court), “it went onward opposite" against the west walk of the Temple.” The council in the Upper City you may not improperly interpret the ‘Court of the King: the council- house in the Lower City, the council of the Sanhedrim, whi- ther it went, when it departed from the Taberne.
IV. Ophla. Ophel, Neh. iii. 26.
There* was also a fourth hill, saith the same Josephus, ὃς καλεῖται Βεζεθὰ, “ which was called Bezetha, situate over- against Antonia, and divided from it with a deep ditch. Now Bezetha, if you would render it in Greek, Καινὴ λέγοιτ᾽ ἂν
8 Ibid. lib. vi. cap. 35. [Hudson, ἃ Leusden’s edition, vol. ii. p. 189. Ῥ. = 1, 20.] [vi. 6. 3.] x Joseph. de Bello, lib. v. cap. 13. Ὁ Ibid. lib. v. cap. ie liver [»:.2:} 2
56 Chorographical century.
Πόλις, one might call it ‘The New City*.’” And yet there is a place where he seems to distinguish between Bezetha and the New City: for he saith concerning Cestius, KéoriosY δὲ παρελθὼν, &e., “ But Cestius, passing over, set fire upon Bezetha, so called, and the New City.”
Bezetha? was seated on the north part of Antonia, and that and Ceenopolis (or the New City) filled up that space, where Sion ended on the east, and was not stretched out so far as Acra was. Πλήθειδ ὑπερχεομένη (ἣ πόλις) κατὰ μικρὸν ἐξεῖρπε τῶν περιβόλων, &e., “(The city), abounding with people, crept, by little and little, out of the walls: and on the north side of the Temple, at the hill, making a city, went onward not a little; καὶ τέταρτον περιοικηθῆναι λόφον, ὃς καλεῖ- ται Βεζεθὰ, &e. and a fourth hill is inhabited, which is called Bezetha,” &e.
Interpreters differ about Millo. There is one», who sup- poses it to be a large place, appointed for public meetings and assemblies. Another‘ interprets it of heaps of earth, thrown up against the wall within, whence they might more easily get up upon the wall: and when David is said to build Millo, that he erected towers upon these heaps, and banks. Some others there are, who understand it of the valley or street that runs between Jerusalem and Sion; and so it is commonly marked out in the maps,—when, in truth, Millo was a part of Sion, or some hillock cast up against it on the west side.
Let that be observed, 2 Chron. xxxii. 5; sib “DS pin 71 Wy “And he restored, or fortified, Millo, of the city of David :” or, as our English reads, “ zn the city of David.” The Seventy read, τὸ ἀνάλημμα τῆς πόλεως Δαυὶδ, ““ the fortifi- cation of the city of David.’ When, therefore, David is said to build “ Millo, and more inwards,” it is all one as if he had said, ‘he built on the uttermost part of Sion, which was ealled Millo, more inwardly to his own castle.” And Joab repaired the rest, 1 Chron. x1. 8.
The4 street or valley, running between Sion and Acra, was
x Pxnon na] 41.] [v. 4. 2.] ¥ Ibid. lib. ii. cap. 39. [1]. 19. 4.) ἢ Kimchi in 2 Sam. v. z English folio edition, vol. ii. © R. Esaias, there.
p. 25. 4 Joseph. de Bell. lib. v. ¢. 13. a Joseph. [Hudson, p. 1222. 1. [v- 4. 1.]
Gihon. Siloam. 57
called Τυροποιῶν φάραγξ, as if one should say, The valley or street of cheesemongers. There was also Δοκῶν ἀγορὰ, The market of beams, which Josephus joins with Bezetha, and the New City. ‘ Cestius (saith hee) wasted Bezetha and Czeno- polis, kat τὸ καλούμενον Δοκῶν ἀγοράν" and that which is called the beam-market, with flames.”
CHAP. XXV.
Gihon, the same with the Fountain of Siloam.
I. In 1 Kings 1. 33, 38, that which is, in the Hebrew, “ Bring ye Solomon to Gihon: and they brought him to Gihon ;” is rendered by the Chaldee, “ Bring ye him to Siloam: and they brought him to Siloam.’ Where Kimchi thus ; “ Gihon is Siloam, and it is called by a double name, And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the foun- tain are everlasting, so might his kingdom be.” So also the Jerusalem writers; “They do not anoint the king, but at a fountain ; as it is said, ‘ Bring Solomon to Gihon.’ ”
The bubblings up of Siloam yielded a type of the kingdom of David, Isa. vilil.6. ‘ Forasmuch as this people refuseth the waters of Siloah that go softly,” &c. Where the Chaldee paraphrast thus; ‘“ Because this people are weary of the house of David, which deals gently with them, as the waters of Siloam slide away gently.” And R. Solomon; “Siloam is a fountain, whose name is Gihon and Siloam.” See also the Aruch in the word mbw.
II. That fountain was situate on the west part of the city, but not far from the south-west corner.
Josephus, speaking of that deep valley which runs between Sion and Acra, saith’, καθήκει μέχρι Σιλωὰμ, “it is extended to Siloam; for so we eall the sweet and large fountain.” But now the mounts Sion and Acra, and likewise the valley that cut between them, did run out from east to west. And the same author, in the same place, speaking of the compass of the outermost wall, saith these things among others, καὶ
e Td. ibid. lib. ii. cap. 39. [Hud- & Jos. de Bell. lib. v. cap. 13. son, p. 1102. 1. 33.] [1|- 19. 4.] [ Hudson, p. 1222. 1. 8.] [v. 4. 1.] f Hieros. Sotah, fol. 22. 3.
58 Chorographical century.
ἔπειτα πρὸς νότον ὑπὲρ τὴν Σιλωὰμ ἐπιστρέφον πηγὴν, &e. ““Απα thence it bends to the south behind the fountain Siloam.” After the tumult raised at Jerusalem by the Jews under Florus,—the Neapolitan tribune, coming thither with king Agrippa, is besought by the Jews, σὺν! ἑνὶ θεράποντι περιελθεῖν μέχρι τοῦ Σιλοᾶ τὴν πόλιν, “that taking only one servant, he would go about through the city as far as Siloam” (that is, from the east to the west, through the whole city) : and that thence, from the peaceable and quiet behaviour of the people towards him, he might perceive, that the people were not in a heat against all the Romans, but against Florus only.
III. Siloam was on the back of Jerusalem, not of Sion. Let that of Josephus be noted*; ωμαῖοι, τρεψάμενοι τοὺς λῃστὰς, &e., “The Romans, when they had drove out the seditious from the Lower City, burnt it all to Siloam.” This we therefore observe, because we may see some maps, which, placing Siloam behind Sion, do deceive here, and are deceived: when! in truth it ought to be placed™ behind Acra. The pool, indeed, of Siloam was behind some part of Sion, west- ward ; but the fountain of Siloam was behind Acra.
IV. It emptied itself, by a double rivulet, into a double pool, to wit, the upper and the lower, 2 Kings xviii. 17, Isa. vil.3. ‘The lower was on the west, and is called ‘ The pool of Siloam,’ John ix. 7, Neh. Π|. 15. The upper, perhaps, was that which is called by Josephus, ‘ the pool of Solomon,’ in the place lately quoted. ‘And thence (saith he) the outermost wall bends to the south behind the fountain of Siloam: ἔνθέν τε πάλιν ἐκκλίνον πρὸς ἀνατολὴν ἐπὶ τὴν Σολο- μῶνος κολυμβήθραν, &e.: and thence again bends to the east at the pool of Solomon.” See 2 Chron. xxxii. 30. Isa. xxii. O,a0.
V. They drew waters out of the fountain of Siloam, in that solemn festivity of the feast of Tabernacles, which they called, ONT TID} “ The pouring out of water :” concerning which the fathers" of the traditions thus; “ The pouring out
i Jos. de Bell. [Hudson, p. 1084. 1 English folio edition, vol. ii. Tare.) [π|- τό. 1.} Ρ. 26.
k Idem ibid. lib. vi. cap. 36. m Leusden’s edition, vol. ii. p.190. [ vi. '6.-2.] n Succah, cap. 4. hal. 7.
Girdle of the city. 59
of water, in what manner was it? There was a golden cup, containing three logs, which one filled out of Siloam,” ὅσο. The Gemarists® inquire, “Whence was this custom? From thence, that it is said, ‘ And ye shall draw waters with joy out of the wells of salvation.’” R. Levi saithp, “ Why is it called τυ Ὁ Ma The place of a draught ?—Because thence they draw out the Holy Spirit.”
Thence4, also, they drew the water that was to be mingled with the ashes of the red cow, when any unclean person was to be sprinkled.
The’ priests, eating more liberally of the holy things, drank the waters of Siloam for digestion’s sake.
Lets us also add these things; but let the reader unriddle them :—-“ He that is unclean by a dead carcass entereth not into the Mountain of the Temple. It is said, That they that should appear should appear in the court. Whence do you measure? From the wall, or from the houses? Samuel delivers it, From Siloam, M7 mow &e. And Siloam was in the middle of the city.”
ΘΑ ΒΟ OCy I: The Girdle of the City. Neh. iii.
Tue beginning of the cireumference was from {NIT AW ‘the sheep-gate.? That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings.
Going forward, on the south part, was the tower Meah: and beyond that, “the tower of Hananeel:” in the Chaldee paraphrast it is, DY ban, ‘The tower Piccus,’ Zech. xiv.10; DH, Piccus, Jer. xxxi. 38.—I should suspect that to be Ἱππικὸν, the Hippie tower, were not that placed on the north side, this on the south. The words of Jeremiah are well to be weighed ; “ The city shall be built to the Lord, from the tower of Hananeel to the gate of the corner. And a line shall go out thence, measuring near it to the hill of Gareb,
© Bab. ibid. fol. 48. 2. τ Avoth R. Nathan, fol. 9. 1. P HMieros. ibid. fol. 55. 1. 5. Hieros. Chagigah, fol. 76. τ. 4 Parah, cap. iii. hal. 2.
60 Chorographical century.
and it shall go about to Goath. And all the valley of dead carcasses, and of ashes, and all the fields to the brook Kidron, even to the corner of the horse-gate on the east, shall be Holiness to the Lord,” &e.
Δ My The hill of Gareb :—not that Gareb certainly, where the idol of Micah was, [Judg. xvii.] concerning which the Talmudists thust; “ R. Nathan saith, From Gareb to Shiloh were three miles, and the smoke of the altar was mixed with the smoke of Micah’s idol :’—but, as Lyranus, not amiss, “ The mount of Calvary.”
MMmy 3} Goathah: the Chaldee, sony ΓΖ ‘the calves’ pool,’ following the etymology of the word, from My) bellow- ing. luyranus, Golgotha.
JOWM OD pray The valley of carcasses and ashes. The Chaldee paraphrast and the Rabbins understand this of the place where the army of the Assyrians perished: nor very subtilly ; for they seem to have perished, if so be they perished near Jerusalem, in the valley of Tophet, or Ben- Hinnom, Isa. xxx. 33. And Jeremiah speaks of that valley, namely, the sink and burying-place of the city,—a place, above all others that compassed the city, the most foul and abominable: foretelling that that valley, which now was so detestable, should hereafter be clean, and taken into the com- pass of the city: but this mystically, and in a more spiritual sense. Hence we argue, that “ the tower of Hananeel’’ was on the south side of the city: on which side also was the valley of Ben-Hinnom; yet bending also towards the east: as the valley of Kidron bent from the east also towards the north. It will be impossible, unless [ am very much mistaken, if you take" the beginning of that circumference in Nehemiah, for the corner looking north-east, which some do,—to in- terpret these words of Jeremiah in any plain or probable sense; unless you imagine that which is most false,—that the Valley of Hinnom was situate northwardly.
Ver. 3: DAWT Ww. The Seventy render it by Τὴν πύλην τὴν ἰχθυρὰν, The fish-gate. ‘That was also southward. Of it mention is made, Zeph. 1. 10; where the Seventy have Πύλη
Ὁ Bab. Sanhedr. fol. 103. 2. See word by. [col. 1198.] also Midr. Til. in Psal. exxxii. and ἃ English folio edition, vol. ii. p. Buxt. in Lexic: Talmudic. in the 9
by ie
a ee —————
Girdle of the city. 61
ἀποκεντούντων" something obscure. Many conjecture this gate was called the ‘ Fish-gate, because fish were carried into the city through it: I rather, because it was the “ fish- market: as the Sheep-gate was the market for sheep. Ze- phaniah addeth, mpwrar yr m>b- « And he shall howl from
the second.” The Chaldee ἜΗΙ ROW 10; R. Solomon, MH wr Www ‘from the Bird-gate ’ perhaps the gate, near unto which fowls were sold. Kimchi reads, δὲ ΣΌΣ 4 ‘ from Ophel ;’ more plain indeed,—but I ask, whether more true? This* Bird-gate perhaps was that which is called the Old- gate, Neh. iii. 6.
Near the corner, looking south-west, we suppose, the fountain of Siloam was; and that, partly, being persuaded by the words of Josephus before alleged,—partly, being in- duced to it by reason itself. For hence flowed that fountain by the south wall eastwardly to the Sheep-gate, as we sup- pose; thence the river, somewhat sloping, bends towards the north into the valley, and ends, at length, in the pool of Siloam, at the foot of mount Sion.
On the west was, 1. SAT yw “ The gate of the valley,” ver. 13, being now gotten to the foot of mount Acra. And, 2. A thousand cubits thence, MSWNNM aww “ The Esquiline, or Dung-gate,” ver. 14. And, 3. Py ἜΜ « The Fountain- gate,” ver.15; not that of Siloam, nor of Draco; but an- other.
And now we are come to the pool of Siloam, and to the foot of Sion, whither they went up by certain steps, ver. 15. The pool of Siloam was first a fountain, and a river, on the west, without the walls: but at last, Manasseh the king en- closed all, 2 Chron, xxxili. 14, that the city might be more secured of water, in case of a siege: taught it by the ex- ample of his grandfather Hezekiah, but more incommodious, 2 Chron. xxxii. 3.
The wall went forward along “ burying-places of David, another pool, and the House of the strong,” ver. 16. And, not much after it, bended eastwardly.—And now we are come to the north side. See ver. 19, 20.
At the turning of this corner, Herod built the most famous
x Leusden’s edition, vol. ii. p. 191.
62 Chorographical century.
Psephin tower, of which Josephus Υ thus ; Θαυμασιώτερος ἀνεῖχε κατὰ γωνίαν βόρειός τε Kal πρὸς δύσιν 6 Ψήφινος, &e., ““ On the north-west corner, the admired Psephin tower lifts up itself, near which Titus encamped,” Ge.
There was no gate on this north side. The buildings, which were inward, are mentioned, Neh. iii. 20—24; and the Hippie tower is mentioned by Josephus.
On the east were, 1. A tower, advancing itself in the very bending of the north-east corner. Within was the ‘ King’s House,’ and the court of the prison, ver. 25. 2. The Water- gate, of which is mention, Neh. xii. 47. 3. Ophel, and the Horse-gate, Neh. 111. 27, 28 ; of which mention is also made, Jer. xxxi. 40. Whence was the beginning of the valley of Ben-Hinnom: which, running out below the city southward, at last bent into the west. Therefore, the Water-gate led into the valley of Kedron: but the Horse-gate into the valley of Hinnom, at that place touching on the valley of Kedron. 4. The Gate Miphkad: the Vulgar calls it, The Gate of Judgment. 5. Not far distant thence was the south- east corner. And thence a little on the south side was the Sheep-gate, whence we first set out.
Let us add the words of Josephus, describing how the outmost wall went. “Apyopévov2 δὲ κατὰ βορρᾶν, &e. “1 began on the north at the Hippie (or horse) tower, and ex- tended to the Xystus (or open gallery); then touching upon the Council-house, it ended at the east walk of the Temple. On the other side, westwardly, beginning from the same tower, it stretched along by a place called Bethso, to the gate of the Essenes ; and thence it inclined to the south be- hind the fountain Siloam: and hence it bowed again east- wardly unto Solomon’s pool, and passed on to a certain place, which they call Ophla, and joined to the east walk of the Temple.”
In which words let us observe two things for the asserting the procession that we have gone :—1. That this description proceeds from the north to the west, the south, and the east. 2. That Ophla, or Ophel, lay between the south-east corner and the porch of the Temple; which cannot at all be con-
Y Joseph. de Bell. lib. v. cap. 13. [Hudson. p. 1223. 1. 35.] [v. 4. 3.] 2 Josephus, in the place above.
Girdle of the city. 63
ceived, if you begin Nehemiah’s delineation at any other place than where we have. To these may be added, the situation of Siloam, of which those things, spoken in Josephus and the Scripture, can in no manner be said, if you reckon it to be near Sion.
Let us add also the processions of the choir, Neh. xii. 31. They went up upon the wall, and went forward on the right hand to the Dung-gate, the Fountain-gate, the city of David, &e. ver. 27. Let those words, “They went forward on the right hand,” ver. 31, be observed: which could not be, unless according to the procession which we have laid down,—if so be they went up on the wall on the inside of the wall, which it is rough and strange not to think,
The other part of the choir went on the left hand, towards the south west, and to the gate of Ephraim, and the Old- gate, and the Fish-gate, ὅσο. ver.29. Of the gate of Ephraim nothing was said in the delineation given chap. ii. Men- tion also is made of it, 2 Kings xiv. 13; where the Corner- gate is also spoken of ; concerning which, also, here is nothing said.
In Nehemiah, seems to be understood that place, where formerly was a gate of that name,—but now, under the second Temple, was vanished.
CHAP. XXVII. Mount Moriah.
‘‘Wnuererorre? is it called mount Moriah? R. Levi Bar Chama and R. Chaninah differ about this matter. One saith, SN TWD τ, Because thence énstruction should go forth to Israel. The other saith, opr mond ΝΠ, Because thence should go forth fear to the nations of the world.”
“Tte is a tradition? received by all, that the place, where David built an altar in the threshing-floor of Araunah, was the place where Abraham built his, upon which he bound Isaac ; where Noah built his, when he went out of the ark :
a English folio edit. vol. ii. p. 28. oe ii. Juchas. fol. 9. 1. Midr. Till. b> Bab. Taanith, fol. 16. 1. © Maiinon, in Beth Habbechir. τὶ “Tretiadeais SGI το ἢ ll. p. 192.
64 Chorographical century.
that in the same place was the altar, upon which Cain and Abel offered: that Adam offered there, when he was created ; and that he was ereated from thence. The wise men say, He had the same place of expiation as he had of creation.”
Mount Moriah was so seated, that ἀντικρὺ ἡ πόλις ἔκειτο τοῦ Ἱεροῦ θεατροειδὴς οὖσα, “ thee city, in the manner of a theatre, lay about the Temple :” on this side Sion, then Acra, and a little on the back of Bezetha.
Thef mount of the Temple (that is, the place where the buildings of the Temple were) was a square of five hundred cubits (see Ezek. xlii. 16, 17), compassed with a most noble wall,—and that fortified (shall I say‘) with double galleries or halls, or adorned with them, or both. It went out beyond this wall, towards the north-west corner, to such a dimen- sion,—that there the tower Antonio was built, of most re- nowned workmanship and story.
The whole space of the courts was hollow under-ground : Wit Pd, &e. “ Andg the whole platform stood upon arches and pillars,’ that so no sepulchre might be made within this sacred space, whereby either the holy things or the people might gather pollution.
CHAP. XXVIII.
The Court of the Gentiles. MAT VT The Mountain of the House, in the Rabbins.
In the Jewish writers, it is ordinarily called MAN W «The Mountain of the house ;” sometimes 7, or the «Common Court.” Hence is it, that a gate, descending hither from the Court of the Women, is called NYY AWW bans ow muy “The gate whence they go out from the Court of the Women into the Common Court.” Hence the author of Tosaphtoth®, “They go out by the gate leading from the Court of the Women into the Common Court. ( sm) And some vessels of stone were fastened to the wall of the steps going up into the Women’s Court, and their covers are seen in the Common Court.” ( sm)
And that, because hither the heathen might come: “ Rabban
e Joseph. Antiq. lib. [xv. 11. 5.] _ the place above. 5 Ibid. f Middoth, cap. ii. hal. 1. and in h Tosapht. in Parah, cap. 2.
Court of the Gentiles. 65
Gamaliel ', walking in the Court of the Gentiles (M937 aye saw a heathen woman, and blessed concerning her.”
And* those that were excommunicated and lamented. * All! that entered into the mount of the Temple, enter the right-hand way, and go about: but they go out the left-hand way: except him, to whom any accident happens: for he goes about to the left hand. To him that asks, ‘What is the matter with you, that you go about to the left hand? —he answers, ‘ Because I lament:’ and he replies to him, ‘ He that dwells in this temple comfort thee.? Or, “ Because I am excommunicated :’ and to him he replies, ‘ He that dwells in this house, put it into their heart to receive thee.’ ”
And not seldom those that are unclean. Yea, he that earries away the scape-goat might enter into the very court, although he were then unclean. “Is™ he polluted, who is to take away the goat? He entereth unclean even into the court, and takes him away.”
“The” greatest space of the Court of the Gentiles was on the south; the next to it, on the east; the third, on the north; but the least space was on the west. Of that place, where the space was greater, the use was greater also.”
In° the wall compassing this space were five gates: and within, joining to the wall, were PWD ja DIN? YO “double galleries” or “halls,” which yielded delightful walks, and defence also from rains.
There P was only one gate eastward, and that was called, the Gate of Shushan; because the figure of Shushan, the metropolis of Persia, was engraven in it, ind token of sub- jection. In® this gate sat a council of three and twenty. At the gate, on both sides, were MIN shops ; and the whole gallery-walk, on this east side, was called ‘‘ Solomon’s porch.”
On the south were two gates, both called the Gate of Huldah: of the reason of the name we are not solicitous. These looked towards Jerusalem, or Acra. The hall or gallery, gracing this south side, was called’ Στοὰ Βασιλικὴ,
i Hieros. Avodah Zarah, fol. 40. 1. © Ibid. c. x. hal. 3. k English folio edition, vol. ii. P Ibid.
Ρ- 29. 4 Glossa, ibid. 1 Middoth, cap. 2. hal. 2. τ Sanhed. cap. ΤΙ. hal. 2. m Bab. Joma, fol. 66. 2. S Joseph. Antiq. lib. xv. cap. 14. n Middoth, cap. 2. hal. 2. βρης
LIGHTFOOT, VOL, I. F
00 Chorographical century.
«The king’s walk,” which was trebled, and of stately building.
On the west was the gate DID} Kiponus; haply so named from ‘Coponiust,’ governor of Judea. By this gate they went down into Sion, the bridge and way bending thither.
On the north was the gate "1 (Tedi) or Ww (Teri), of no use: for so is the tradition ἃ, “The gate of Tedi on the north was of no use.” On this side was the castle Antonia, where the Romans kept guard; and from hence perhaps might be the reason the gate was deserted.
CHAP. XXIX.*
ow muy = on Chel. The Court of the Women.
Tuer Court of the Gentiles compassed the Temple and the courts on every side. The same also did bin Chel, or the Ante-murale. “ThatY space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appoited thirteen adorations answering to them.
Maimonides? writes: “ Inwards” (from the Court of the Gentiles) “was a fence, that encompassed on every side, ten hand-breadths in height, and within the fence Che/, or the Ante-murale: of which it is said, in the Lamentations, ~ a8"
maim bn: ‘ And he caused Chel and the Wall to lament, τ Lam. ii. 8. ἤ
Josephus writes ἃ, [Περίβολος] δεύτερος προσβατὸς βαθμῖσιν . ὀλίγαις, ὃν περιεῖχε ἕρκιον λιθίνου δρυφάκτου, &e. ““ΤΠΘ second circuit was gone up to by a few steps: which the partition of a stone wall surrounded: where was an inscription, forbidding any of another nation to enter, upon pain of death.” Hence
happened that danger to Paul because of Trophimus the Ephesian, Acts xxi. 29.
Ὁ Joseph. Antiq. lib. xviii. cap. 1. y Middoth, cap. 2. ag Lom. τ. 1.2] 2 Beth Habbechir. cap. 5 « Middoth, in the place above. a Antiq. lib. xv. cap. ae Hud- x Leusden’s edition, vol. ii. p.193. son, p. 704. 1. 1.] [xv. 11.
Court of the Women. 67
“ The> Chel [on] or Ante-murale” (or second enclosure about the Temple), “ was more sacred than the Court of the Gentiles: for hither no heathen, nor any unclean by that which died of itself, nor who lay with a menstruous woman, might come.”
“From hence they ascended into the Court of the Women by twelve steps.”
On‘ the east it had only one gate, called in the Holy Scripture, ‘Qpafa, ‘ Beautiful,’ Acts iii. 2. In Josephus¢, the ‘Corinthian’ gate: Τῶν δὲ πυλῶν, &e. saith he; “Of the gates, nine of them were every where overlaid with gold and silver, likewise the posts, and the lintels. But one, without the Temple, made of Corinthian brass, did much exceed, in glory, those, that were overlaid with silver and gold. And two gates of every court were each thirty cubits high, and fifteen broad.”
On the south was only one gate also, and one on the north: and galleries, or court-walks within, joining to the wall, in the same manner as in the outer court, but not double. Before which were the treasuries placed, or thirteen chests 8, called by the Talmudists, MIADW Shopharoth ; in which was put the money offered for the various services of the Temple; and, according to that variety, the chests had various titles written on them: whence the offerer might know into which to put his offering, according to his quality.
Upon? one was inscribed, ΤΠ roan «The new she- kels;” into which were cast the shekels of that year. Upon another, pany popn “The old shekels ;”” into which were gathered the shekels owing the last year. Upon another, ὙΌΣ D2) “pigeons and turtles.” Upon another, πον “The burnt sacrifice.’ Upon another, Dy “The wood.” Upon another, 72129 “ Frankincense.” Upon another, nes> am “ Gold for the propitiation.”” And six chests had written on them, ΓΤ ΤΩ “ Voluntary sacrifice.”
“ The! length of the Women’s Court was a hundred thirty-
> Maimon. in the place before, son, p. 1226. 1. 44.] [v. 5. 3.] cap. 7. f Id. ibidem. © Middoth, in the place above. & Shekalim, cap. 6. hal. 1. 4 English folio edition, vol. ii. h Jbid. hal. 5. = 30: i Middoth, in the place above, © De Bello, lib. v. cap. 14. [Hud- hal. 5. Bab. Joma, fol. τό. 1.
ΕἼ
a
p
68 Chorographical century.
five cubits, and the breadth a hundred thirty-five cubits. And there were four chambers in the four corners of it, each forty cubits, but not roofed.” See Ezek. xlvi. 21, 22.
“At the south-east was the court of the Nazarites: because there the Nazarites boiled their thank-offerings, and cut their hair, and put it under the pot.”
“ At the north-east was the chamber of wood: where the priests, defiled with any spot, searched the wood, whether it was unclean by worms. And all wood in which a worm was found was not fit for the altar.”
“ At the north-west was the chamber of the Leprous.”
“ At the south-west was the chamber of wine and oil.”
“On the highest sides” (we follow the version of the famous Constantine L’Empereur), “was the smooth and plain Court of the Women; but they bounded it round about with an inward gallery, that the women might see from above, and the men from below, that they might not be mingled.”
In this Court of the Women was celebrated the sacred and festival dance, in the feast of Tabernacles, called the “ Pouring out of Water :” the ritual of which you have in the place k cited in the margin.
“The! Court of the Women was more sacred than the Chel (nr) ; because any, who had contracted such an unclear- ness that was to be cleansed the same day, (OV Sov) might not enter into it.”
CHAP. XOX. The Gate of Nicanor, or the East Gate of the Court of Israel.
From hence they went up from the Court of the Women fifteen steps. Βαθμοὶ δὲ δεκαπέντε, ἕο. “ There were fifteen steps (saith Josephus™) ascending from the partition-wall of the women to the greater gate.’ Concerning these steps, the Talmudists®, relating the custom of the dance just now mentioned, speak thus: “ The religious men, and the men of good works, holding torches in their hands, danced and sang.
k Succah, cap. v. hal. 2, ἄς. ™ Joseph. de Bello, lib. v. cap. 14. 1 Maimon. in Beth. Habbech. in [Huds. 1227.1. 14. [v. 5. 3-] the place above. n Succah, cap. v. hal. 4.
The East Gate of the Court. 69
The Levites °, with harps, lyres, cymbals, trumpets, and in- finite other musical instruments, stood upon the fifteen steps going down out of the Court of Israel into the Women’s Court, singing according to the number of the fifteen psalms of degrees, &c.
The east gate of the Court of Israel was called the “ gate of Nicanor.”’—“ Allp the gates were changed to be of gold, except the gate of Nicanor; because concerning that a mi- racle was shown: others say, because the brass of it did ex- ceedingly shine.”
In4 the gate of Nicanor, they made the suspected wife drink the bitter waters ; they purified the woman after child- birth, and the leper.
Of the miracle, done about the folding-doors of this gate, see Constantine L’Empereur, Middoth, p. 57, and Juchasin, fol. 65. 2, &c.; who also produceth another reason of the name, in these words: “ In the book of Josephus Ben Gorion it is said, that the gate of Nicanor’ was so called, because a miracle was there shown, namely, that there they slew Nica- nor, a captain of the Grecians, in the days of the Asmoneans : which may also be seen in the end of the second chapter of the tract Taanith.”
The history alleged is thus :—Nicanors was one of the captains of the Greeks; and every day he wagged his hand towards Judea and Jerusalem, and said, “ Oh! when will it be in my power, to lay them waste!” But when the As- monean family prevailed, they subdued them, and slew him, and hung up his thumbs and great toes upon the gates of Jerusalem. Hence ‘ Nicanor’s day’ is in the Jewish ca- lendar.
Thist gate was πεντήκοντα πηχῶν τὴν ἀνάστασιν, &e., “ fifty cubits in height ;’ the doors contained forty cubits, and very richly adorned with silver and gold, laid on to a great thickness.”
In that gate sat a council of three and twenty; as there was another in the gate of Susan.
© Leusden’s edition, vol.ii. p.194. Joseph. Antiq. lib. τ cap. 17.
P Middoth, cap. ii. hal. 3. ce p- 549: |) {{π| ρ΄ τῷ:
4 Sotah, cap. 1. hal. 5. t Joseph. de Bello, ΠΕ Ὁ i227
r English folio edit., vol. il. cl 31. 10.) [v.5.3 S Bab. Taanith, fol. 18, Vid. u Ἐπ τς cap. xi. hal. 2.
το Chorographical century.
None" of the gates had 7D*, (a small scroll of paper fixed to the posts,) but the gate of Nieanor.
CHAP. SAAT Concerning the Gates and Chambers lying on the South Side of the Court.
Herre, concerning the chambers, they differ. The tract Middoth assigns these to the south side; “ The ¥ chamber of wood, the chamber of the spring water, the chamber Ga- zith.’—The Babylonian Gemara? and Maimonides* assign them to the north side. In Middoth, “ the chamber of salt, the chamber of Happarva, the chamber of them that wash,” were on the north side: in those, they are said to be on the south. The matter is hardly of so great moment, that we should weary ourselves in deciding this controversy. We enter not into disputes, but follow those things that are more probable, the Middoth being our guide.
I. Therefore we suppose, first, that the chamber Gazith was on the south side of the court, near the east corner: and that upon this reason,—that since, according to all the Jews (howsoever differing on what side it was placed), this cham- ber was not in the middle of the three chambers before named, but on the outside, either on the one hand or on the other,—the council could not sit in the lot of Judah, if Gazith were not seated about that place which we assign.
saya mova pos pao mon nsw « The? chamber Gazith was in the form of a great court walk, And half of it was in the Holy Place, and the other half in that which was common: and it had two doors; whereof one opened to- wards the Holy Place,—the other towards that which was common :”—that is, one into the court, the other to the Chel. The great Sanhedrim sat in that part, which was in Chel ; for “none might sit in the court, unless kings only of the stock of David.”
“Inc the chamber Gazith sat the council of Israel, and judged concerning the priests. Whosoever was found touched with any spot was clothed in black, and was veiled in black,
u Bab. Joma, fol. 11. Zz Joma, f. 19.1. * [See Buxtorf Lex. sub y. col. a Beth Habbechir. cap. 5. 654.| Ὁ Joma, fol. 25.1.
y Midd. cap. v. hal. 3. ς Τυϊά. fol. 19. 1.
South Side of the Court. 71
and went away. Whoever was without spot, being clothed and veiled in white, went into the court, and ministered with his brethren.”
: MAW AW yt “ The president sat in the west part of the chamber;” and “ Ab Beth Dine pat inaleslty the next in rank to the president], on his right hand, and the elders on both sides, in a half circle.” ~ How the Sanhedrim was driven from this chamber, and when and why, we observe elsewhere.
I. mba mows «Thef chamber of the spring” was next to this, westwardly: “ where was a well, and a pulley: whence water was supplied to the whole court.”
III. Contiguous to this was the “ gate of waters ;” 50 called, either because the water, to be poured out upon the altar, on the feast of Tabernacles, was brought in through this gate; or because the water-course, conveyed into the Temple from the fountain Etam, went along through this gate into the chamber of the spring. “ Abai saith’, That fountain was deeper than the pavement of the court three and twenty enbits.”’—“ And I think (saith the author of the Gloss), that the fountain Etam was the same with the waters of Nephtoah, of which mention is made in the book of Joshua, xv. 9; from thence it descends and slopes into the east and west, and that place was the highest in the land of Israel.”
IV.i After‘ this gate was the ‘ chamber of wood ;’ and above that, PYM now> “the chamber παρέδρων, of the magistrates ;” or, as it was commonly called, "WI Naw “the chamber of the counsellors :’ where there was a ses- sions of the priests, consulting about the affairs of the Tem- ple and Service. The ‘wood-chamber’ seems to be called so upon this account, because the wood was conveyed hither, after the search about it was made in the ‘ chamber of wood’ (which was in the corner of the Women’s Court,) whether there were any worms in it: that which was found fit for the altar was laid-up here, that it might be more in readiness.
V. Beyond that was JApr Ayw “ the gate of offering :” and, after that, spot “yw “the gate of kindling.”
d Joma, fol. 25.1. & Bab. Joma, fol. 31.
€ Maimon. in Sanhedr. cap. 1. h Leusden’s edition, vol. ii. p. 195.
f Midd. cap. v. hal. 3. et Joma, i English folio edition, vol. il. p.32. fol. 19. 1. k See Midd. in the place above.
72 Chorographical century.
CHAP. XXXfil. The Gates and Doors on the North Side.
I. Fresv, we meet with the “ gate! and chamber Nitsots ;”’ where the priests and Levites watched. This was also called “ the gate of a song.”
II. The “ chamber of them that wash” was next to that : and the “ chamber of Happarva,” joining to that. In that, they washed the inwards of the sacrifices; in this, they salted
39
the skins of the sacrifices. Some πὶ believe one Parva, a magician, built this chamber; others, that that magician, Parva, made a secret hole in the wall of this chamber, that through that he might see what was here done by the high- priest: “ For™ in a covered place of this chamber there was a bath for the great priest, in the day of expiation.”
111. Thence was the ‘ gate of offering,’ or of ‘ Corban :’ this was also ealled ‘ the gate of the women.’ The reason rendered of the former name is, “ that by this gate they brought in the Most Holy sacrifices, which were slain on the north.” But the reason of the latter is more obscure: per- haps before that gate the women delivered their sacrifices into the hands of the priests.
IV. After that gate, westward, was the “ chamber of salt :” where°® salt was laid up for the offerings.
V. Following that was the ‘ gate Beth Mokadh,” or the “gate of burning :” so called from a chamber adjoining, where a fire continually burnt for the use of the priests. This also was ealled the “ gate Corban :” for, between: this and the gate last named was the chamber, where the public treasure of the Temple was laid up. In ‘ Beth-Mokadh’ were four chambers :—1!. oxby nows ‘The chamber of lambs 2 where they were kept for the use of the altar. 2. ‘ The chamber of the show-bread. 3. The chamber, where the stones of the altar were laid up by the Asmoneans, when the kings of Greece had profaned the altar. 4. The chamber, whence they went down into the bath.
1 Midd. cap. tr. hal. 5. n Midd. cap. v. hal. 2. ™ Bab. Joma, fol. 35. 1. ο Tbid.
The Court itself. 73
CHAP exe: The Court itself.
« The floor? of the whole sacred earth was not level, but rising : when any went on, from the east gate of the Court of the Gentiles, to the farthest part of the Che/,—he went all in a level. From the Chel, he went up into the Court of the Women, twelve steps,—whereof every step was half a cubit in height. Along the whole Court of the Women he went in a level; and thence went up into the Court of Israel fif- teen steps, every step half a cubit in height.”
The 4 Court of Israel was a hundred and thirty-five cubits in length, eleven in breadth.
Through all this court one went in a level; and thence went up into the Court of the Priests by one step of a cubit high: on which was set a pulpit (where the choir of the Le- vites that sang stood), and in it were three steps, each half acubit. Therefore, the Court of the Priests is found to be two cubits and a half higher than the Court of Israel.
The Court of the Priests was a hundred thirty-five cubits in length, eleven in breadth. And they divided the heads of the beams between the Court of Israel and the Court of the Priests.
They went through the Court of the Priests in a level ; and the same they did along the space by the altar, and along the space between the altar and the Pronaon, or the ‘ Porch of the Temple.” Thither they ascended by twelve steps, each half a cubit high. The floor of the Pronaon and the Temple was all level : and was higher than the floor of the east gate of the Court of the Gentiles, two and twenty cubits.
The length of the whole court was a hundred eighty-seven cubits, that is, from east to west. To wit,
The breadth of the Court of Israel . . . - Τὶ
The breadth of the Court of the Priests . . . 11 ‘Rhe;breadthtofthetaltar 7.045 40...) -<) τον) The space between the altar and the Pronaon . 22 The length of the Pronaon and the Temple . . 100 Behind the Temple to the west wall. . . . . 11 187
P Maim. Beth Habbech. cap. 6. ¥ English folio edition, vol. ii. p.
1 Midd. cap. 2. hal. 6. 22.
74 Chorographical century.
CHAP. XXXIV. The Altar. The Rings. The Laver.
The t altar was, on every side, two-and-thirty cubits; after the ascent of one cubit, it was so straitened, that it was less by one cubit in the whole square,—that is, on every side thirty cubits. It went up five cubits, and again was straitened a cubit; so that there it was eight and twenty cubits on every side. The place of the horns on every part was the space of one cubit; so that now it was six and twenty cubits every way. The place of the priests’ walk, hither and thither, was one cubit; so that the place of burning extended four and twenty cubits round about.
A scarlet thread begirt the middle of the altar, to discern between the upper bloods and the lower.
The basis of the altar towards the south-east had no corner, because that part was not within the portion of Judah.
At the horn between the west and the south were two holes, like nostrils, through which the sprinkled blood de- scended, and flowed into the brook Kedron.
The ascent to the altar was, on the south, two and thirty cubits, and the breadth sixteen cubits. There" was a time, when, upon this ascent, one priest stabbed another priest with his knife, while they strove who should first get up to the altar.
On the north were six orders of rings, each of which con- tained four. There are some who assert there were four orders, and each contained six, at which they killed the sacrifices : there, therefore, was the place of slaughter. Near by were low pillars set up, upon which were laid, overthwart, beams of cedar: in these were fastened iron hooks, on which the sacrifices were hung; and they were flayed on marble tables, which were between those pillars.
There was a laver or cistern between the porch and the altar, and it lay a little to the south. “ Ben Kattin* made twelve cocks for it, which before had but two. He also made V3 “22 the machine of the cistern:” that is, as the Gloss explains it, ‘ Ben Kattin, when he was the chief
5 Leusden’s edition, vol. ii. p. 196. ἃ Bab. Joma, 23.1. t Middoth, cap. 3. Ibid. fol. 37. 1.
Memorable places of the City. 75
priest, made those cocks for the cistern, that the waters might flow out of them; he made also a pulley, or a wheel, whereby water might be drawn for the use of the cistern.’
Between the altar and the πρόναον (or porch) was the space of two and twenty cubits. They went up thither by twelve steps, each half a eubit in height.
They Temple was strait on the hinder part, but broad on the fore part; and resembled the figure of a lion, because it is said, “ Woe to Ariel” (the lion of the Lord), “ to Ariel, the city where David encamped.” As the lion is narrower behind, and broader before, so also was the Temple. For the porch was broader than the Temple fifteen cubits on the north, and fifteen cubits on the south; and that space, jetting out on both sides, was called mann ms “ The place of knives,’”’—namely, where the holy knives, used in killing of the saerifices, were laid up.
The length of the Temple contained a hundred eubits,— the breadth seventy: including within this measure the porch, the chambers, and the thickness of the outward wall ; to trace all which would be too much. And these things, which we have said, we have, therefore, run through with the more haste, both because the famous Constantine L’Em- pereur? hath, very learnedly and largely, treated of them ; and because we ourselves largely enough, though much more unlearnedly, have heretofore done these things in a just vo- lume, in our English tongue 8,
CHAP. Xo VP Some other memorable Places of the City.
I. Tuere was a street leading from the Gate of Waters to the mount of the Temple, which seems to be called “ the street of the Temple,” Ezra x. 9. This way they went from the Temple to mount Olivet.
IJ. The ascent to the mount of the Temple was not sc difficult but cattle and oxen might be driven thither; nor so easy, but that it required some pains of those that went up. “Ac child was free from presenting himself in the
y Midd. cap. 4. a [**The Temple Service,” vol. z [Talmudis Bab. Codex Mid- _ ix. of his works in Pitman’s ed.] doth. Heb. Lat. cum Comment. 4to. Ὁ English folio edit., vol. il. p. 34-
Lugd. Bat. 1630. ] © Chagig. cap. il. hal. 1.
76 Chorographical century.
Temple at the three feasts, until” (according to the school of Hillel) “ he was able, his father taking him by the hand, to go up with him into the mount of the Temple.”
IIL. Ἣ ὃ τῶν Τυροποιῶν [zpocayopevopevn| φάραγξ, [ἣν ἔφα- μεν] τόν τε τῆς ἄνω πόλεως, καὶ τὸν κάτω λόφον διαστέλλων, καθήκει μέχρι Σιλωάμ. “ The vale of the Tyropei” (or the cheesemongers), “ that divided between the hill of the Upper City and the Lower, went down unto Siloam.” The entrance into this vale, probably, was eastward by the Horse-gate, and the street (the most noted of the whole city) went onward to the west.
TV oy Ww The Upper Street.—“ Any° spittle, found in the city, was clean, except that which was found in the upper street.” The Gloss thus; “ The spittle of any unclean person is unclean, and defiles. But strangers of another country are as unclean among us, as those that have a flux. Now the strangers dwelt in the upper street.” Here I re- member the story of Ismael Ben Camithi, the high-priest ; who4 when he went out on the day of expiation to speak with a certain (heathen) captain, some spittle was sprinkled upon his clothes¢ from the other’s mouth: whereby being defiled, he could not perform the service of that day: his brother therefore officiated for him.
V. onus bw pw “The street of the butchers.” [Sagi- natorum, Buxtorf. |
VI. omar bu Ww “ The street of those that dealt in wool.”
“Inf the butchers’ street, which was at Jerusalem, they locked the door” (on the sabbath), “ and laid the key in the window which was above the door. R. Jose saith, That this was in the street of those that dealt in wool.”
Josephus hath these words, Ka00% καὶ τῆς Καινῆς πόλεως, ἐριοπώλιά TE ἣν καὶ χαλκεῖα, καὶ ἱματίων ἀγορά. “ In the new city there was a wool-market, and braziers’ shops, and a market of garments.”
VII. «“ At Jerusalem was a great court, called Pip) Ma Beth Jaazek, where the cities were gathered together,”—
Ὁ Jos. de Bello, lib. v. cap. 13. f Erubhin, cap. x. hal. 9. [Hudson, p. 1222. 1. 6.] [v. 4. 1.] & De Bello, lib. v. cap. 24. feet
¢ Shekalim, cap. viii. hal. 1. son, p. 1237. 1. 26. [viil. 1. I.
4 Avoth R. Nathan, fol. 9. 1. h Rosh hashanah, cap. 11, hal. 5.
© Leusden’s edition, vol. ii. p. 197.
Memorable places of the city. 77
namely, that they might testify concerning the new moon: ‘‘and there the Sanhedrim took them into examination ; and delicious feasts were made ready for them there, that they might the more willingly come thither for the sake thereof.”
VIII. Some: courts also were built upon a rock, under which there was made a hollow, that by no means any se- pulchre might be there. Hither they brought some teeming women, that they might be delivered there, and might there also bring up their children. And the reason of that cu- riosity was, that those children, there born and brought up, where they were so secure from being touched by a sepulchre, might be clean without doubt, and fit to sprinkle, with puri- fying water, such as were polluted with a dead carcass. The children were shut up in those courts, until they became seven or eight years old. (So R. Solomon, who also cites Tosaph- toth, where nevertheless it is, “ until they are eighteen years of age.”) And when the sprinkling of any one is to be per- formed, they are brought with the like care and curiosity to the place, where the thing is to be done, riding upon oxen, because their bellies, being so thick, might defend them the more securely from the defilement of any sepulchre in the way.
IX. There were not a few caves in the city, hollowed out of the rock, which we observed concerning the hollowed floor of the Temple. Into* one of these Simon the tyrant! betook himself with his accomplices, when he despaired of his af- fairs. Of whom you have a memorable story in the place quoted.
X. Besides the pool of Siloam, of Bethesda, of Solomon, (if that were not the same with Bethesda,) there ™ was Στρου- θίου κολυμβήθρα, “the Sparrow-pool,” before Antonia; and κολυμβήθρα ᾿Αμύγδαλος, “the Almond-pool,” on the north side of the city.
XI. We cannot also pass over DUYWT {AN “The” stone of things lost :’ where publication was made concerning any thing lost or missing.
i Parah, cap. iil. hal. 2 m Jos. de Bell. lib. v. cap. 30. k Se: de Bell. lib. ei. 7. [Huds. [Hudson, p. 1248. 1. 45. [v. 11. 4.] Π. τ20η.. 1.535. [[vili. 2.22] n Taanith, cap. il. hal. 8.
: English folio edition, vol.il. p.35-
78 Chorographical century.
XII. We conclude with the trench brought round the city by ‘Titus, wherein he shut it up in the siege. “ Begin- ning® from the tents of the Assyrians, where he encamped, he brought a trench ἐπὶ τὴν κατωτέρω Καινόπολιν, to the nether new city” (the Upper was the hill Bezetha, the Nether was a place somewhat lower on the east of Sion), ‘“ and thence along Kedron to mount Olivet. Thence bending to the south, he shut up the mountain round, to the rock called περιστερεῶνος, the Dove-cote,—and the hill beyond, which lies over the valley of Siloam. From thence bending on the west, he came even into the vale of the fountain. After which, ascending along the sepulchre of Anan the chief priest, and enclosing the mountain where Pompey pitched his tents, he bended to the north side, and going forward as far as the village, which is called, ‘ the house, or place of tur- pentine’”’ (perhaps tos moa); “and after that, taking in the sepulchre of Herod, he came eastwardly to his own intrenchment.”
CHAP... XXXVI. Synagogues in the City ; and Schools.
« R. PrinenasP, in the name of R. Hoshaia, saith, There were four hundred and sixty synagogues in Jerusalem : every one of which had a house of the book, and a house of doe- trine,” mwas trabn may saps reo ma: “A house of the book for the Scripture,” that is, where the Scripture might be read: “and a house of doetrine for traditions,” that is, the Beth Midrash, where traditions might be taught. These things are recited elsewhere, and there the number ariseth to four hundred and eighty. “ R. Phinehas4, in the name of R. Hoshaia, saith, There were four hundred and eighty synagogues in Jerusalem,” ὅθ. We do not make inquiry here concerning the numbers being varied : the latter is more received: and it is made out by gematry', as they eall it, out of the word ΝΡ ‘full,’ Isa. i. 51. “ Wes find
© Joseph. de Bello, lib. v. cap.13. quali numero, eundem sensum (Hudson, p. 1251.1. 31.] [v.12.3.] colligunt. Ortum videtur esse ex P Hieros. Chetub. fol. 35. 3. Greco γεωμετρία. Buxtorf Lex. 4 Idem, Megillah, fol. 73. 4. Chald. Talm. et Rabb. sub v. 2.5. τ [ΝΥ ῸΣ Rabbinis est Kabbale 60]. 446.] species, qua ex diversarum yocum s R.Sol. in Isa. ii. 1.
Synagogues and schools. 79
in Pesikta: R. Menahem, from R. Hoshaia, saith, Four hun- dred and eighty synagogues were in Jerusalem, according to the arithmetical value of the word sandy.” Note, that the letter δὲ 1s not computed. [= 40. b— 40. M=400. "=10.]
ὈΥ ὩΌΣΟΝ Sw noi “The synagogue of the Alexan- drians,” is mentioned by the Talmudists: concerning which also the Holy Scripture speaks, Acts vi. 9. ᾿ς “#leazart Ben R. Zadok received (for a price) the syna- gogue of the Alexandrians, and did his necessary works in it. The Alexandrians had built it at their own charge.” This story is recited by the Babylonian Talmudists, and they for Alexandrians have OVO WW The Bramers. For so they® write: “ The* synagogue of the Braziers, which was at Jerusalem, they themselves sold to R. Eleazar,” ὅθ. The Gloss renders DVD by NWWI “HNL “ workmen in brass.’ —The reason why the Alexandrians were so called, you may fetch, perhaps, from this story: “Therey was a brass cymbal in the Temple; and there being a crack in it, the wise men brought artificers from Alexandria to mend it, &c. There was also a brass mortar in the Temple, in which they beat their spices; and there being a crack in it, the wise men brought artificers in brass from Alexandria to mend it,” &e.
Consider well, what "D710 wd “ The language of Tursi,” means in that legend. “ Bigthan? and Teresh DMO WW IW ὙΠ (perhaps) were two Tarsians:” or, if you will, ‘two arti- ficers :’ “and they talked together SD" nwa in the lan- guage of Tursi” (where the Gloss, ‘Tursi is the name of a place’); ‘“‘ and they knew not that Mordecai was one of the elders in the chamber Gazith, and that he understood seventy languages,” &c.
In@ the place noted in the margin, these words are related concerning the sending away the goat Azazel, or the scape- goat: “ The chief priests permitted not an Israelite to lead away the scape-goat into the wilderness: but once, one Ar- sela, who was an Israelite, led him away: and they made him a footstool because of the Babylonians, who used to pull off his hair, and to say, Take it, and go.” The Gemara thus;
t Hieros. in Megill. in the place y Bab. Erachin, fol. ro. 2. cited above: and Juchas. fol. 26. 2. 2 Bab. Megill. fol. 13. 2.
u Leusden’s edition, vol. ii. p. 198. a Bab. Joma, fol. 66. x Bab. Megill. fol. 26. τ.
80 Chorographical century.
“ Rabba Bar Bar Channah saith, They were not Babylo- nians, but Alexandrians; but, because they hated the Baby- lonians, therefore they called them by their name. ‘Take it, and go. Why does this goat tarry, when the » sins of this generation are so many?” Where the Gloss thus; ‘ They made him a footstool, or something to put under his feet, that he might be higher: and upon this he went out of the court, and out of the city: and this, lest the Babylonians should touch the goat: for they used to pull off his hair, and to say, Go, make haste, begone, delay not, our sins are yet upon us.” And after; “ The inhabitants of the land of Israel hated the Babylonians; every one, therefore, carrying himself irreverently and indecently, they called by their name.”
Συναγωγὴ Λιβερτίνων, ‘ The synagogue of the Libertines,’ Acts vi.g: DOM WNWAN NID “ The synagogue of those, that are made free:” of whom the Talmudists speak infi- nitely.
CHAP ΧΧ Χ Ἢ: Bethphage. “Δ ΓΔ.
Tuere is very frequent mention of this place in the Tal- mudists: and, certainly, a more careful comparison of the maps with those things which are said by them of the situa- tion of this place is worthy to be made; when they place it in mount Olivet, tlese make it contiguous to the buildings of Jerusalem.
I. Ine the place cited in the margin, the case NV22 }/73 “of a stubborn judge” (or elder) is handling. For when, by the prescript of the law, difficult matters, and such things as concerning which the lower councils could not judge, were to be brought unto the chief council, unto the place which God should choose, Deut. xvii. 8 ;—-and when that judge of the lower council, who, after the determination and sentence pronounced in that cause, which he propounded, shall refuse to obey, and shall deny to behave himself according to their sentence,—is guilty of death, ver. 12, inquiry is made, “ Whe- ther, "25 MAN Ww», &c. if he shall find the Sanhedrim sit- ting in Bethphage, and shall rebel against the sentence pro-
b English folio edition, vol. ii. p. 36. © Bab. Sanhedr. fol. 14. 2.
Bethphage. 81
nounced by them there, that stubbornness be to be judged for rebellion,” which, according to the law, is to be punished with death: and it is answered, “The text saith, ‘ Thou shalt arise, and go up to the place, &. Whence it is taught, that the place itself” (the chamber Gazith only) “ adds force to the sentence.”"—The Gloss writes thus, ops Dip "AND ma (2 &e. <‘‘ Bethphage was a place within the walls of the city, and was reckoned as Jerusalem itself, in respect of all things.” Observe, ‘ Bethphage was within the walls of Jerusalem :’ so that if the sentence of the Sanhedrim, pronounced at Jeru- salem (out of the chamber Gazith), obtained in the case pro- pounded,—it had obtained, when pronounced in Bethphage.
II. “ He‘ that kills a sacrifice of thanksgiving within the wall, and the bread of it is without the wall, the bread is not holy. What is without the wall? R. Jochanan saith, Without the wall of Bethphage; but without the wall of the court, it is holy.”—The Gloss thus; [YT OWO WT UND mI poumpaw “ Bethphage is the outmost place in Jerusalem: and whosoever is without the walls of Bethphage, is without Jerusalem, where is no place to eat the holy things.”
ΠῚ. Ite is disputed, whether the passover be to be slain in the name of a person in prison singly; and, among other things, it is thus determined: “If he be within the walls of Bethphage, let them kill it for him singly. Why? Because it is possible, to come to him, and he may eat it.”—The Gloss ; ‘‘ Bethphage is the outmost.place in Jerusalem: and thither they carry the passover to the person imprisoned, that he may eat it, because he is there within Jerusalem.” For it was by no means lawful to eat the passover without Jerusalem.
IV. « Thef two loaves” (daily offered by the chief priest) ‘and the show-bread are baked aright either in the court or in Bethphage.
VY. That’ which we produced first concerning the cause δ [pT “ of the stubborn elder,” is recited also elsewhere ; and these words are added, ‘‘ He» found the council sitting in Bethphage : for example’s sake, if he betook himself thither
4 Idem, Pesachin, fol. 63. 2. & Leusden’s edition, vol. il. p. 199. © Bab. Pesachin, fol. g1. 1. h Bab. Sotah, fol. 45. 1. f Menacoth, cap. 11. hal. 2.
LIGHTFOOT, VOL. I, G
82 Chorographical century.
to measure for the beheading of the cow, or to add to the space of the city, or the courts.”
VI. “θ᾽ thrashes within the walls of Bethphage.”—The Gloss; ‘“ Bethphage is the outmost cireuit of Jerusalem.” The Aruch ;—* The wall of Bethphage is the wall of Jeru- salem.”
Now consult the maps and the commentaries of Christ- ians, and you have Bethphage seated far from the walls of the city, not very far from the top of mount Olivet: where, also, the footsteps of it (even at this day) are falsely shown to travellers. So our countryman Sandys", an eyewitness, writes concerning it: ‘“ We now ascend mount Olivet (saith * he), another way bending more northwards” (for before, he had described the ascent to Bethany). “On the right hand, not far from the top, was Bethphage seated, whose very foun- dations are confounded ; from-whence Christ, sitting upon the foal of an ass, went in triumph to Jerusalem: the father- guardian every Palm Sunday now superstitiously imitating him.”
They took their resolutions concerning the situation of this place not elsewhere certainly than from the gospel his- tory, which seems openly to delineate Bethphage at the mount Olivet. True, indeed; and yet nothing hinders, but we may believe the Jews, asserting it to be within the walls of Jerusalem, since they illustrate the thing with so many examples ; nor is there any reason, why they should either feign or dissemble any thing in this matter.
To the determining, therefore, of the business, we must have recourse, first, to the derivation of the word: Beth- phage is rendered by some a‘ house or place of a fountain,’ from the Greek Πηγὴ, ““ ἃ fountain :” but this is something hard: by the Glosser in Bava Mezia, in the place last cited, it is rendered, a paved ‘ causeway ;’ ‘‘ The outmost compass of Jerusalem (saith he), which they added to it, is called Beth- phage, and seems to me to denote a beaten way.” To which that of the Targumists seems to agree, who render poy Os Tw “ At the valley of Shaveh,” Gen. xiv. 17, N35 seine. [ Zn valle expedita, Buxt.| But what need is there of wan-
h [Travels, p. 197. i Id. Bava Mezia, fol. go. 1. k English folio edition, vol. 11. p. 37.
en
Kedron. 83
dering abroad either into a strange or more unusual dialect,— when the word "35 Phagi most vulgarly, and in all men’s mouths, denotes “green figs,” which mount Olivet was not a little famous for? For although it took its name from ‘ Olives’ yet it produced both ‘fig’ trees and ‘ palms;’ and according to the variety of these, growing in divers tracts of the mount, 80 various names were imposed upon those tracts, which we note elsewhere. That lowest part, therefore, of the moun- tain, which runs out next the city, is called, from the green figs, ‘“‘ Bethphage:” by which name also that part of Jeru- salem, next adjacent, is called, by reason of the vicinity of that place. And from these things, well regarded, one may, more rightly and plainly, understand the story of Christ coming this way.
He had lodged in Bethany, the town of Lazarus, John xli.I. From thence, in the morning, going onward, he is said to come to Bethphage, and Bethany, Mark xi.1; that is, to that place, where those tracts of the mountain, known by those names, did touch upon one another. And when he was about to ascend into heaven, he is said to lead out his disciples, Ἕως εἰς Βηθανίαν, “as far as Bethany,” Luke xxiv. 50; but not farther than a sabbath-day’s journey, Acts i. (2; whereas the town, where Lazarus dwelt, was almost twice as far, John xi. 18. He went, therefore, out of Jerusalem through Bethphage within the walls, and Beth- phage without the walls,—and measuring a sabbath-day’s journey, or thereabouts, arrived at that place and tract of Olivet, where the name of Bethphage ceased, and the name of Bethany began; and there he ascended. I doubt, there- fore, whether there was any town in Olivet called Bethphage ; but rather a great tract of the mountain was so called ; and the outermost street of Jerusalem within the walls was called by the same name, by reason of its nearness to that tract.
CHAP. XXXVIII. Kedron.
To! ᾿Ελαιῶν καλούμενον ὄρος, ὃ τῇ πόλει πρὸς ἀνατολὴν ἀντί- κειται, μέσῃ φάραγξ βαθεῖα διείργει, ἣ Κεδρὼν ὠνόμασται: “A ἱ Joseph. de Bell. lib. v. cap. 8. [Hudson, p. 1216. ]. 45.1 [v. 2. 3.]
«9
~
84 Chorographical century.
deep bottom, called Kedron, bounds the mount of Olives, which lies against the city eastward.” 77) fra WT wa5 man “ 'They™ built a foot-causeway, or a foot-bridge, upheld with arches, from the mount of the Temple to the mount of Olives, upon which they led away the red cow (to be burned). In like manner, such a foot-causeway they made, upon which they led away the scape-goat : both were built at the charges of the public treasure, which was in the Temple.” ‘The reason of that curiosity concerning the red cow was this :—when the ashes of that cow were especially purifying above all other things (for they cleansed from the uncleanness contracted by the touch of a dead person), they thought no caution enough to keep him safe from uncleanness, who was to burn the cow. When, therefore, there might be, perhaps, some sepul- chres not seen, in the way he was to go, whereby he might be defiled, and so the whole action be rendered useless,— they made him a path, at no small cost, all the way, upon arches joining to one another, where it was not possible to touch a place of burial. The like care and curiosity was used in leading away the scape-goat.
The” sheaf of first-fruits® was reaped from the Ashes’-valley of the brook Kedron. The first day? of the feast of the Passover, certain persons, deputed from the Sanhedrim, went forth into that valley. a great company attending them; and very many out of the neighbouring towns flocked together, that the thing might be done, a great multitude being pre- sent. And the reason of the pomp was fetched thence, because the Baithuseans, or Sadducees, did not think well of doing that action on that day: therefore, that they might cross that crossing opinion, they performed the business with as much show as could be. “ When it was now even, he, on whom the office of reaping laid, saith, ‘The sun is set ;’ and they answered, ‘ Well.’—‘ The sun is set; and they answered, ‘ Well.’-—‘ With this reaping-hook ;/ and they answered, ‘ Well..—* With this reaping-hook ;*° and they answered, ‘ Well.—‘ In this basket ;’ and they answered, ‘ Well.—* In this basket ;? and they answered, ‘ Well’—
τὰ Maimon. in Shekalim, cap. 4. 8. ο Menachoth, cap. το. et ‘Tosapht. n English folio edition, vol. 11. ibid. p. 38. P Leusden’s edition, vol. ii. p. 200.
The valley of Hinnom. 85
If it were the sabbath, he said, ‘On this sabbath ; and they answered, ‘ Well.—‘ On this sabbath ;’ and they answered, ‘ Well. —I will reap ;’ and they answered, ‘ Reap’—‘I will reap ;’ and they answered, ‘ Reap.’ This he said thrice ; and they answered thrice, ‘ Well.’ ”
Inq the place, marked in the margin, they are treating concerning removing a sepulchre, seated in an inconvenient place, that it might not pollute any man. Examples are brought-in of the sepulehres of the house of David, which were moved out of their places,—and of the sepulchres of the sons of Huldah, which were within Jerusalem, and were not moved out of their places. ‘“ Hence it appears (saith R. Akibah), that there was a certain cave, whereby filth and uncleanness was carried down into the valley of Kedron.”
By such a pipe and evacuation under-ground, did the filth of the Court of the Temple run into the valley of Kedron. ‘“ The* blood poured at the foot of the altar MAND PAWN flowed into a pipe, and emptied itself into the valley of Kedron: and it was sold to the gardeners to dung their gardens.”
CHAP XX XX: The Valley of Hinnom, DIF δ,
A erear part of the valley of Kedron was called also the ‘ Valley of Hinnom. Jeremiah, going forth into the valley of Hinnom, went out by the gate MoO INT “ Hacharsith, the Sun-gate,” Jer. xix. 2; that is, the Rabbinss and others being interpreters, ‘ by the Hast-gate.’? For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city.
There is no need to repeat those very many things, which are related of this place in the Old Testament ; they are his- torical. The mention of it in the New is only mystical and metaphorical, and is transferred to denote the place of the damned. Under the second Temple, when those things were vanished, which had set an eternal mark of infamy upon this
4 Hieros. Nazir, fol. 57. 4. τ Bab. Joma, fol. 58. 2. 5. See Kimchi upon the place.
86 Chorographical century.
place, to wit, idolatry, and the howlings of infants roasted to Moloch,—yet so much of the filthiness, and of the abomin- able name remained, that even now it did as much bear to the life the representation of hell, as it had done before.
It was the common sink of the whole city; whither all filth, and all kind of nastiness, met. It was, probably, the common burying-place of the city (if so be, they did now bury within sd small a distance from the city). ‘They shall bury in Tophet, until there be no more any place,” Jer. vil. 32. And there was there also a continual fire, whereby bones, and other filthy things, were consumed, lest they might offend or infect the city. “ There was a tradition according to the school of Rabban Jochanan Ben Zaccai. There’ are two palm-trees in the valley of Ben-Hinnom, between which a smoke arises: and this is that we learn, ‘The palms of the mountain are fit for iron.’ And,‘ This is the door of Ge- henna.’”
Some of the Rabbins apply that of Isaiah hither, chap. Ixvi, verse the last : ‘‘ They shall go out, and see the dead careases of the men, that rebel against me; for their worm shall not die, and their fire shall not be quenched.”—“ Those Gentiles (saith Kimehi upon the place) who come to worship from month to month, and from sabbath to sabbath, shall go out without Jerusalem into the valley of Jehoshaphat, and shall see the carcases of Gog and Magog,” &e. And a little after ; ‘The just shall go out without Jerusalem into the valley of Hinnom, and shall see those that rebel,” ἕο.
What" is to be resolved concerning the ‘ valley of Jeho- shaphat,’ he himself doubts, and leaves undetermined : “ For either Jehoshaphat (saith he*) here erected some building, or did some work, or it is called ‘ the valley of Jehoshaphat’ be- cause of judgment.” So also Jarchi [on Joel iil. 2.); YW mp ΒΦ “Jehoshaphat means all one with the ‘ judgments of the Lord.’” Chald. 83°54 pin, « distributionem Judicii.”
t Bab. Erubhin, fol. 19. 1. u English folio edit. vol. ii. p. 30. * Kimchi upon Joel ii.
Mount Olivet. 87
CHAP. XL.
Mount Olivet. OOS IT The Mount of Olives, 2 Sam. xv. 30.
Zech. xiv. 4. In the Rabbins commonly, MBDA AW The
Mount of Oil.
“Ὄρος Υ τὸ προσαγορευόμενον ᾿Ελαιῶν, ὃ καὶ τῆς πόλεως ἀντι- κρὺς κείμενον, ἀπέχει στάδια πέντε. The mount called the mount of Olives, lying over against the city, is distant five furlongs.” But Luke saith, Acts i.12, “Then they returned from the mount called Olivet, ὅ ἐστιν ἐγγὺς Ἱερουσαλὴμ σαβ- βάτου ἔχον ὁδόν" “ which is near Jerusalem, a sabbath-day’s journey.” But now a sabbath-day’s journey contained eight furlongs, or a whole mile. Neither yet, for all this, doth Luke fight against Josephus. For this last measures the space to the first foundation of Olivet; the other, to that place of Olivet, where our Saviour ascended. The first foot of the mount was distant five furlongs from the city; but Christ, being about to ascend, went up the mountain three furlongs farther.
The mount had its name from the Olive-trees, however other trees grew in it; and that, because the number of these perhaps was greater, and the fruit better. Among other trees, two cedars are mentioned, or rather two mon- sters of cedars. “ Two# cedars (they say) were in the mount of Olivet, under one of which were four shops, where all things needful for purifications were sold: out of the other, they fetched, every month, forty seahs” (certain measures) “ οὗ pigeons, whence all the women to be purified were sup- plied.”
It is a dream like that story, that, beneath this mountain, all the dead are to be raised. ‘“ When the dead shall live again (say they>), mount Olivet is to be rent in two, and all the dead of Israel shall come out thence; yea, those right- eous persons, who died in captivity, shall be rolled under the earth, and shall come forth under the mount of Olivet.”
There was a place in the mount, directly opposite against
y Joseph. Antiq. lib. xx. cap. 6. ἃ Hieros. Taanith, fol. 69. τ. [ Hudson, p. 893. 1. 40.] [xx. 8. 6.] > Targum upon Cant. viil. 1. 2 Leusden’s edition, vol. ii. p. 201.
88 Chorographical century.
the east gate of the Temple, to® which the priest, that was to burn the red cow, went along a foot-bridge laid upon arches, as it was said before. And4 when he sprinkled its blood there, he directly levelled his eyes at the Holy of Holies.
Those signal flames also, accustomed to be waved up and down on the top of this mount in token of the new moon now stated, are worthy of mention. The custom and man- ner is thus described : “ Formerly®, they held up flames ; but when the Cutheans spoiled this, it was decreed, that they should send messengers.” The Gloss is this; ‘‘ They held up the flames presently after the time of the new moon was stated: and there was no need to send messengers to those, that were afar off in captivity, to give them notice of the time; for those flames gave notice: and the Cutheans sometime held up flames in an undue time, and so deceived Israel.”
The text goes forward: “ον did they hold up the flames? They took long staves of cedar, and canes, and fat- wood, and the coarse part of the flax, and bound these to- gether with a thread. And one, going up to the mount, put fire to it, and shakes the flame up and down, this way and that way, until he sees another doing so in a second moun- tain, and another so in a third mountain. But whence did they lift up these flames first ¢ namno> amon ama From the mount of Olivet to Sartaba ; from Sartaba to Gryphena ; from Gryphena to Hauran; from Hauran to Beth Baltin. And he who held up the flame in Beth Baltin, departed not thence, but waved his flame up and down, this way and that way, until he saw the whole captivity abounding in flames, WNT MAW. The Gemarists inquire, what ‘from Beth Baltin’ means? This is Biram. What the captivity means ? Rabh Joseph saith, This is Pombeditha. What means WNT ΓΛ 29 % There is a tradition, that every one taking a torch in his hand, goes up upon his house,” &e.
The Jews believe, the Messias shall converse very much in this mountain: which is agreeable to truth and reason. For when they think his primary seat shall be at Jerusalem,
© See Middoth, cap. i. hal. 2. a Parah, cap. 111. hal. 9. © Rosh Hashanah, cap. ii. hal. 2. 3, &e.
Mount Olivet. 89
they cannot but believe some such thing of that mount. ΤῸ. Janna saith f, ΓῺ “ The Divine ὃ Majesty stood three years and a half in mount Olivet, and preached, saying, ‘ Seek ye the Lord, while he may be found; call upon him, while he is near.’”
And now let us from this mountain look back upon the city. Imagine yourself sitting in that place, where the priest stood, efile he burnt the red cow, directly over against the east gate of the Temple. Between the mount and the city you might see a valley running between, compassing Sion on the right hand, and Jerusalem on the left: the Gate of Waters against you, leading to the Temple ; on the left hand, Ophla and the Horse-gate. From thence, as we have said, was the beginning of the valley of Hinnom, which, at length, bowed towards the south side of the city. In that place, near the wall, was the Fullers’ field ; which whether it was so called from wood framed together, where fullers dried their cloth; or ἀπὸ κναφέως μνήματος, ‘from a fuller’s monument,’ of which Josephus writes,—we do not dispute.
From the Horse-gate, westward, runs out the valley Ke- dron, in which is a brook, whence the valley takes its name —embracing Sion also on the north, and spreading abroad itself in a more spacious breadth.
“ Below! the city, there was a place” (we do not dare to mark it out) “which was called NYY Motza: hither they came down” (in the feast of Tabernacles) “ and cropped off thence long boughs of willow” (it may be, from the banks of the brook Kedron) ; “ and, going away, placed them near the sides of the altar,—bended after that manner, that their heads might bow over the top of the altar,” &e.
It is no marvel, if there were a multitude of gardens without the city, when there were none within. Among them ‘“‘ak garden of Jerusalem is famed, wherein figs grew, which were sold for three or four assarii each: and yet neither the Truma, nor the Tenth, was ever taken of them.”
Josephus hath these words, ’Exrerappevto! ἀπὸ τοῦ τείχους
f Midras Tillin. k Maasaroth, cap. ii. hal. 5.
& English folio edit. vol. ii. p. 40. ! De Bello. (Hudson, peer2ens. I. Ὦ De Bello, lib. v. cap. 13. [v.4.2.] 45.] [v. 2. 2.]
1 Succah, cap. iv. hal. 5.
90 Chorographical century.
περὶ τὰς κηπείας, ἄς. ‘“ The gardening was all compassed about from the wall with trenches; and every thing was di- vided with crooked gardens, and many walls.”
CHAP. XLI™. Bethany. 9271 TA: Beth-hene.
Brruany seems to be the same with ὙΓΤ M1 among the Talmudists. Of which they write thus. They” treat in the place, noted in the margin, concerning eating of fruits the seventh year, and concerning \{y7. Beor, of which we have spoke before®. They inquire, How long one may eat of these or the other fruits?—And they state the business thus: «“ They eat Olives (say they) until the last ceases in Tekoa. R. Eleazar saith, Until the last ceases in Gush Chalab” (in the tribe of Asher). ‘‘ They eat dry figs, until green figs cease ΓΙ M52 in Beth-hene. Τὰ. Judah saith, The green figs of Beth-hene are not mentioned; unless in respect of the tenths; as the tradition is, DWT ΠΝ WT md UD &e. The figs of Beth-hene, and the dates of Tubni, are bound to be tithed.” The Gloss is this; “They are not mentioned in the schools among fruits, unless in respect of tithing.” These words are recited in Erubhin: whereP the word ΣΤ M2 Beth-hene is writ, “YN Beth-jone, and aw Tubni is writ SHDw Tubina.
Beth-hene certainly seems to be the same altogether with our Bethany; and the name to be drawn from the word 338 Ahene, which signifies the “ dates of palm-trees,” not come to ripeness: as the 535 also signifies “ green-figs,” that is, such figs as are not yet ripe.
And now take a prospect a little of mount Olivet. Here you may see olive-trees; and in that place is Gethsemane, “The place of oil-presses.” There you may see palm-trees growing; and that place is called Bethany, 57 M1 “The place of dates.” And we may observe in the gospel-history, how those that met Christ, as he was going forward from Bethany, had branches of palm-trees ready at hand. ‘There you may see fig-trees growing; and that place was called Bethphage, “ The place of green-figs.”
m Leusden’s edition, vol. ii. p. 202. ο Chap. i. n Bab. Pesachin, fol. 53. 1. P Erubhin, fol. 28. 2.
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Scopo. 91
Therefore, some part of Olivet was called Bethany from the palm-trees; there was a town also, called of the same name, over-against it. ‘The town was fifteen furlongs distant from Jerusalem. And the coast of that name went on, till it reached the distance of a sabbath-day’s journey only from the city.
CHAP. XLII)!
MDW. Σκοπός. Scopo.
In that manner as mount Olivet lay over-against the city on the east, the valley of Kedron running between,—so, on the north, behind a valley somewhat broader, stretched out from Sion northward, the land swelled into a hill, at the place which from thence was called Zophim ; because thence there was a prospect on all sides, but especially towards the city.
Concerning it Josephus’ thus: “ Cesar, when he had received a legion by night from