city, just as in Homer he that stroke one on the shoul∣der
with his sword, is said to have cut off his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that
is, his arme doubtlesse. Agreeably to this notion the
word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Agones signifies to cuffe at
the armes end, as we call it, and is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
one of the five exercises in the Olympick games. Which
makes it clear, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is meant the hand with
the wrist (which Theophylact with lesse exactnesse ren∣ders
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 up to the elbow) for so 'tis the man∣ner
of the Jews to wash with their hands held up, that
the water may come down so farre, to such a part of
the wrist, which they call the elevation of their hands,
and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is clearly to wash with
this elevation, this rite or ceremony usual in their wa∣shings,
and to wash thus farre. So Maimonides, Yad.
tr.* Berachoth, where he asks the question, Quousque
pertingat manuum lotio, how farre the washing of the
hands reacheth, and answers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usque ad Perek.
by Perek understanding that joynt, which sets on the
arme to the hand. So Joseph Ben Levi, and R. Alphes,
that to wash the hands according to the rite of the San∣ctuary,
it must be ad eam compaginem, quae ad finem
manus est, to that joynt, which is at the end of the
hand, that is, to the wrist. So R. Solomo Bar Nathan,
before eating bread properly so called, requires washing
of the hands up to the wrists. See Mr. Po. Miscell. p. 367,
&c. Of this use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have a clear ex∣ample
in Palladius Lausiac. Hist. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. where Sal∣via
seeing Jubinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
take a laver and wash his hands and
his feet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) tels him, that she was now sixty years
old, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
and that for receiving the Communion,
neither her face, nor feet, nor any other part had ever
touched water, where though the interpreter Gentianus
Hervetus render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 palmis, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extre∣mis
manibus, yet the matter is clear, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies
the hands and wrists together, and, applied to the feet
also, the feet and ancles, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hands on∣ly,
which, as was said, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the extreme
parts of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that signifies armes.
[ b] V. 4. Market] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies any promiscuous or
popular assembly, These (setting aside the sacred assem∣blies,
which are otherwise express'd) are principally of
two sorts, either 1. to buy and sell, or 2dly, to resort for
justice, and the word here used commonly signifies both,
or either of these, 1. a fair or market, 2dly, a place
of judicature, an hall or court of judgement. From the first
is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to buy, most ordinarily used in that sense, and
rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Hesychius, but yet withall signifies to
that other sense, and is by him rendred not only in com∣mon
to both, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to spend ones time in
foro, but in particular, respecting these courts of justice,
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
where that of consulting and debating or plead∣ing,
belongs to the Courts not Markets; From this lat∣ter
notion of the word, comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
giving of justice, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Hesychius,
and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a court day (see Note on Acts 19. l.)
And so 'tis probable that Acts 17. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the
officers of their courts, serjeants, &c. and the Jewes ta∣king
to them some of the wickedest of those, and so rai∣sing
a tumult, will be parallel to our calling a Constable,
and raising the town, which by malitious men, by the
help of wicked officers, may be against Apostles, or any
the best of men, as there it was against S. Paul. Thus
the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clearly signifies, Acts 16. 19. where
at Philippi the owners or masters of the Pythoness,
conceiving themselves injured by S. Paul, apprehended
him, and drew him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the hall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
to the Roman magistrates there. The question
now being, [in which of these senses the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
should be taken in this place] cannot be decided from
the nature of the word, which beares both indifferently,
but from the businesse in hand which is the tradition of
washing among the Jewes. That, we know, was up∣on
any legal uncleannesse, or suspicion of having con∣tracted
any such. And to that all promiscuous assem∣blies
were lyable, where heathens were usually inter∣mix'd,
or possibly Jewes under some legal uncleannesse.
But at this time when the Jewes were under the Ro∣man
p••••urators, their courts of judicature were most
eminently so, the Procurator and his band or guard of
souldiers being alwayes there. On this ground it is di∣stinctly
said. Joh. 28. 28. that the Jews would not goe in
thither, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they might not be defiled,
which testimony makes it clear, that going in to the
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this sense, into the judgment hall, was by the
Jews resolved to be matter of defilement. And there
being not any so clear testimony in the Scripture for the
other, as it signifies a market, or place of buying and
selling, it may be thought remarkable to preferre this
interpretation of the word in this place, for a court hall,
from whence all Jews that came were obliged to wash
themselves, as from a legal pollution; But I now rather
adhere to that, which Mr. Poco••k hath conceived, in
reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it signifies a Market, interpreting
the place from a rule of the Rabbines set down by Mai∣monides
in these words, Tr. Berachoth, c. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
&c. A man
shall wash his hands in the morning so that it shall suf∣fice
him for the whole day, and he shall not need to wash
his hands as oft as he eates; which holds in case he doe
not avert his mind any other way (that is, goe abroad,
or meddle with businesse, goe to the Market &c.) but
if he doe so, he is bound to wash his hands as oft as there
is need of washing; that is, before he eat or pray; And
so that may well be the meaning of the place, that the
Pharisees eat no meat, before they have wash'd their
hands, and in case after the morning washing they goe to
the market, or fall to any worldly businesse, wherein
there may be very easily some legal pollution they must
wash their hands again before they dine.
[ c] Ib. Wash] The word here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it
differs from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 3.) signifies not only the wash∣ing
of the whole body, (as when 'tis said of Eupolis
(which wrote the Tragedy call'd Baptae against Alci∣biades)
that being taken and thrown into the sea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
he was immers'd all over, and so the baptismes of
cups &c. in the end of this verse, is putting into water all
over, rincing them) but washing any part, as the hands
here, by way of immersion in water, as that is opposed
to affusion, or powring water on them. For that is all
the difference, saith learned Mr. Pocock observable in
Hebrew betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & that the former notes
immersion, the other affusion of water, both indifferently
used of any part, and both sometimes for any kind of
washing that part. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke 11. 38. is
plainly used for the washing of hands before meat. What
is here affirm'd of the Pharisees washings is observed by
Epiphanius of the Essens, who yet seem tohave had it, as
they had much more, from the Pythagorean Philosophers,
whose doctrine it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
that purity was to be obtained by purga∣tions,
and irrigations and washings.
[ d] V. 22. Foolishnesse] Of the several notions that the
word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imprudence, or folly may be capable of,
that which seems most proper to this place, is that of
boasting, which is the most unseemly thing, and so the
most contrary to prudence, or wisdome of conversation.
In this sense the word is used 2 Cor. 11. 1, 19. (and
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 madnesse v. 23. (and ch. 12. 6, 11. where
he foresees that his speeches for the justifying of his
Apostleship against the seducers will by them be ac∣counted
boasting, and being so he knows it must goe for
folly. In this notion it will accord, and associate very well