The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. XVIII. The Court of the Women. (Book 18)

THE Courts of the Temple (to the surveying of which we are now come) were pro∣perly two, The Court of Israel and The Court of the Women: For though there was indeed a distinction between the Court of Israel, and the Court of the Priests, as that the one was not the other, and they that came into the one, might not come into the other, yet was the one so within the other, and the partition between the one and the other so small, and but one boundary that inclosed them both, that they were indeed not so very properly two Courts, as two several places for the Priests and for the Israelites to stand in, in one Court. But the Court of Israel, and the Court of the Women were so truly and apparently two different Courts, that they lay one before another: and they were parted and divided one from another, with a very high Wall.

The Court of the Women is not mentioned in Scripture by that express name and title in any place, but yet it is spoken of there under two or three other Epithets, or denomina∣tions. 1. It is called the New Court, 2 Chron. XX. 5. where it is said, that Jehoshaphat stood in the Congregation of Judah and Jerusalem in the house of the Lord before the new Court: that is, he and all the Congregation stood in the Mountain of the House Eastward before the Court of the Women. Now David Kimchi upon the place, though he speak not out so much, yet he concludeth indeed that that new Court meaneth the Court of the Women, and he giveth two reasons why it is called New: a 1.1 either because it had gone to decay, and they had newly repaired it, or because they had made some new Laws concerning it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and had appointed that none that were defiled, so as they needed to wash themselves the same day, should come within the Camp of Levi, which is a peculiar prohibition in the b 1.2 the Talmud as concerning this Court of the Women: c But rather it was called new, because it was not made when the other Court was by Solomon, but added in aftertime.

There is mention indeed of the Inner Court built by Solomon, 1 King. 36. 6. which inferreth an outer, but that outer meaneth the whole mountain of the House which lay without the Court of Israel, as is well observed by some of the Hebrew Doctors, and that is it which is also called the great Court, in contradistinction to the Court of the Priests, 2 Chron. IV. 9. And in that there is mention only of Solomons building the inner Court, it is an argument that he built but that Court, and that this that we are speaking of, was not extant in his time, but taken in and built afterward, either by Asa or by Jehosaphat, before that time and occasion that the text mentioned in the book of Chronicles speaketh of: and so there came to be two Courts in the House of the Lord, 2 King. XXI. 5.

2. It is called The outer Court, Ezek. XLVI. 21. d 1.3 as that Text is generally and truly understood by the Jewish Writers, which we shall have occasion to examine anon: and the reason of the name doth easily appear, namely because it lay on the outside of the Court of Israel, and further off from the Temple.

3. It is also called The Treasury, John VIII. 20. the reason of which name we shall ob∣serve before we have done with the survey of this Court.

But by the Jewish Writers it is generally and ordinarily called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Court of the Women; and the reason of that name was, because the Women might go no higher or further, than into this Court. e 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This being the proper place for them to worship in, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, further than this towards the Temple was unaccessible to them: only when a Woman brought a Sacrifice, she might go into the Court of Israel, as we have observed in another place.

This Court lay at the East end of the Court of Israel, and was parted from it by a high Wall, so that whosoever came to worship here, could see nothing of the service in the other Court, and indeed hear but little unless they went up the steps of the Gate and looked in: for till you came to the middle of the entry of the Gate that went up into the upper Court, it was but of the same holiness with the Court of the Women, but beyond the middle, it was holier.

The floor of this Court was even and level throughout, f 1.5 and it was a perfect square of 135 cubits long, and 135 cubits broad; and it was curiously flag'd with marble, as indeed was all the space, both Courts, Chel, and the other space that was within the Wall that incompassed the holy ground: And they have this Tradition about the pave∣ment of the Court, where the Altar stood, g 1.6 That all the Court was flag'd with fair stones, and if any flag were loosed, although it lay still in its place, yet was it not lawful to stand upon it to do any part of the service till it were fastned again.

The entring into the Court of the Women was by three Gates, one on the East, one on the North, and one on the South, and there was a fourth on the West, which went up out of this Court into the upper Court or that of Israel. All these Gates, as also all the other that went into the upper Court (of which hereafter) were h 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gilt all over both posts and lintels, one only excepted, of which instantly.

We will go up at the East Gate out of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chel, out of which there were five steps that rose up to the Gate to land you in it. The Gate it self was exceeding sumptuous and exceeding beautiful: and this was that which was called the beautiful Gate of the Temple, Acts III. 2. at which the Creeple lay begging of alms, both of men and women that went into the Temple; At this Gate began 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The inner Temple, as Josephus doth often call it, distinguishing between that space that was inclosed within the boundary Wall that incompassed the whole holy ground, and that space that was inclosed within the Wall that incompassed the Courts: the for∣mer of them was called the outer Temple, and the later was called the inner, and both of them bare the name of the Temple: and so in the Scripture, whosoever went but within the compass of the holy ground, is said to have gone into the Tem∣ple.

Now this Gate being the very front and entrance into the Inner Temple, or into that space, within which the choicest Sanctity and Bravery of the Temple was, it was built and decked with such sumptuousness and singular gallantry, as was fit∣ting for the Frontispice of so brave a place: And hence it came to bear the name of beautiful, and that the rather also, in comparison of the Gate Shushan, or the out∣most East Gate that entred into the mountain of the House, for that was but a low and homely Gate-house, for a reason that hath been observed heretofore: but this was goodly and lofty, and stood bravely mounted upon the far higher ground.

This Gate Josephus i 1.8 calleth the Corinthian Gate, because it was of Corinthian brass, whereas the rest of the Gares were gilt with gold. And here occurreth a difference betwixt him and the Talmudical Writers; for they do unanimously hold the brazen Gate to be the Gate of Nicanor (which we shall survey anon) which was the Gate that went out of the Court of the Women into the Court of Israel: but he doth as confidently affirm on the other hand, that it was that that went out of the Chel into the Court of the Women. His words are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There was one gate without the Temple of Corinthian brass, which exceeded in glory those of gold or silver: Now where this Gate stood, namely, in that place that we are upon, appeareth by this passage of his a little after. The Gate above the Corinthian Gate which opened East, over against the Gate of the Temple, &c.

It is not much material to determine whether of these Eastern Gates were of brass, it is only needful to be resolved which of them was that that was called the Gate of Nicanor, (because upon the knowledge of that there are divers things depending, and in the next Chapter but one, shall be shewed that it was that Gate that went out of the Court of the Women into the Court of Israel.) But if I were to moderate between the differing parties, I should say their difference in this matter is not real, but only apparent: Josephus calls the Gate that came into the Court of the Women, the brazen Gate, because it was all so, posts and lintel and all overlaid with brass, which shone above gold: but the Talmudists say, the doors of the Gate of Nicanor were only of brass, but the whole front of the Gate beside, all of gold: and so that was not the brazen Gate, but only brazen doors, but the other was properly the brazen Gate.

When Peter and John had healed the Creeple at this Gate, the Text saith, that he went with them into the Temple, that is, into the Court of the Women, which was the common and ordinary place of worship for those that brought not a Sacrifice, and from thence he went back again with them through this Gate into Solomons Porch or the Eastern cloister of the Mountain of the House, and there they preach and convert five thousand. And now let us go up through this Gate into the Court, and survey it it self.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.9 In the four corners of the Court of the women there were four rooms of forty cubits, and they were not floored over, and thus they shall be in time to come, say the Talmudicks from Ezek. XLVI. 21, 22. Now these four rooms were every one forty cubits long from East to West, and thirty cubits broad from North to South, for so may we best interpret it according to the place alledged in the Prophesie of Ezekiel, his words are these, Then he brought me forth to the utter Court, and caused me to pass by the four corners of the Court, and behold in every cor∣ner of the Court there was a Court. In the four corners of the Court were Courts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of forty cubits long, and thirty broad. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of doubtful signification, and di∣versly interpreted: The Seventy read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 little, for so they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A little Court, and it is easie to see how they mistook 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: some understand it according to the Chaldee transmutation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and think it meaneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned, and so our English hath it, and so k 1.10 Rabbi Nathan produceth some instances of the word in this sense, but concludeth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meaneth no∣thing but that these buildings were not floored over, and in the very same opinion doth the l 1.11 Talmud, m 1.12 Rabbi Solomon and David Kimchi joyn with him, and in the very same words; But how to understand this is somewhat difficult: If we should conceive that they were clearly open on the top without any covering at all, the constant works that were done in them, and the things that were laid up in them will deny that; and if we shall say they were roofed over, how shall we answer to the general testimony of the Hebrew Doctors which holdeth otherwise. We will therefore look first to what use these several rooms were constantly put, and then we shall be the better inabled to judge of this matter.

n 1.13 1. That in the South East corner was a room for Nazarites 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For there they boi∣led their peace-offerings, polled their hair and put it under the pot, according to the Law, Numb. VI. 18. o 1.14 Nazarism was most ordinarily for thirty days: though sometime it was for years and sometime for term of life. He whose vow was expired, was to bring three beasts, one for a burnt-offering, another for a sin-offering, and a third for a peace-offer∣ing: p 1.15 If he polled his head in the Country, as Paul did at Cenchrea, he was to bring his hair and burn it under the Caldron where his peace-offering was boiling, which was in this place that we are speaking of: And if he polled it here, it was the readier.

The Jews in the Treatise alledged in the Margine above, speak of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Samson Nazarite and an everlasting Nazarite, not but that Samson was a Nazarite always: but they use this distinction in reference to the manner of the Vow making. He that took on him to be a Nazarite like Samson, as saying, Behold I will be a Nazarite like Sam∣son, or like the Son of Manoah, or like the husband of Delilah, or like him that carried away the gates of Azzah, or like him whose eyes the Philistines put out: such an one might never cut his hair, but it must ever grow upon him: and such a Nazarite did Absalom take upon him to be, but he was forced to cut his hair once every year, it was so heavy: But he that was a Nazarite everlasting (that is, that took upon him Nazarism upon other terms, as he that said I will be a Nazarite according to the number of the hairs of my head, or the dust of the Earth, or sand of the Sea shore) he might poll his head once in thirty days: but his hair was not to be thus burnt, because his vow was not out. But he whose vow was expired, wheresoever he polled his head was to come to this place, and here to boyl his Peace-offeting and to burn his hair, and the Priest took the shoulder as it boiled, and a Cake and a Wafer of unleavened bread, and put all upon the hands of the Naza∣rite, and waved them, and then was the Nazarite at liberty to drink wine, and to be

defiled by the dead. But R. Simeon saith, that as soon as any of the blood of any of the Lambs was sprinkled on him, he was at this liberty: The same Tract also speaketh of women Nazarites as o 1.16 Queen Helena who was a Nazarite first by her own ingagement seven years, and by coming into the Land of Israel seven years more, and by a defilement, seven years more, one and twenty in all: p 1.17 And Mary of Tarmud, who whilst the blood of her of∣ferings was sprinkling on her, word was brought her that her daughter was in danger of death, and she went away, the sprinkling half done, and half undone, and found her daughter dead: and came again and was sprinkled out: Now to enquire whether these women cut their hair at the expiring of their vow, is not much to this place and purpose, and therefore we shall not trouble our selves at present to hearken after it. But me thinks that q 1.18 passage of Simeon the Just, was to purpose, who in all his life time would take a Sin∣offering but of one Nazarite only, and his reason was, because he thought they made their vows in some passion, and repented of it when they had done.

2. r 1.19 The North-East rooms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the place of the wood, where the Priests that had blemishes did search the wood for worms; for any wood that had worms in it was unclean for to burn upon the Altar. s 1.20 The great Sanhedrin sate in the building Gazith, and a main work of theirs con∣tinually, was that they judged of the Priesthood, and tryed the Priests as concerning their genealogy (whether they were truly of the Priestly line or no,) and concerning ble∣mishes (whether they were fit to serve or no) every one that was found failing of the right pedegree, was clothed with black, and vailed with black, and got him out of the Court. But whosoever was found right and perfect was clothed with white (compare Rev. III. 4. & VII. 9.) and went in and served with the Priests his brethren: Whosoever was found of the right blood of the Priests, but some blemish was found in him, he went and sate him down in the Wood-room, and wormed the wood for the Altar, and had his portion in the holy things, with the men of the house of his father, and eat with them. And when a Priest was found without blemish, they made holy day and great rejoycing, and blessed God for it, with a Solemn prayer.

t 1.21 3. The North-West room 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the room of the Lepers: After the many rites for the cleansing of the Leper abroad in the Country, at his own house, u 1.22 as killing a Sparrow and besprinkling him with the bloud mingled with water, sending another sparrow flying in the open air, shaving himself with a razor every hair off, &c. On the seventh day he was to shave himself again, and to wash himself in water, and then he was clean from defiling and might come within Jerusalem. On the eighth day he brought three Lambs, for a Sin-offering, Trespass-offering, and Burnt-offer∣ing w 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He bathed himself in the Lepers room, and went and stood in the gate of Nicanor, and there the Priests besprinkled him, &c. The manner of which we have observed elsewhere.

x 1.24 4. The South-West room was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The house of the oyl. y 1.25 For there they laid up the wine and the oyl, whereof there was so frequent and constant use by the appointment of the Law in their meat and drink offerings, see Numb. XV.

And now that we have seen the use and imployment to which these rooms were put, it is the more seasonable to consider of that which we mentioned before, namely whether these four rooms in the four corners of the Court of the women, were quite open to the skies, or roofed over, and in what sense to take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Two things do here meet us which are considerable. 1. That these places in Ezekiel are called Courts. 2. That he saith in every one of them there were boyling ranges, to boyl the Sacrifices of the people, Ezek. XLVI. 21, 22. And yet doth the Talmud alot them to these particular uses. All which, and what is said moreover, that they were not roofed over, may very well consist together. For grant every one of these spaces to be built within with chambers round about: there might be very fair chambers and yet a good handsome open Court in the middle: At either end chambers of ten cubits broad, and yet an open space of twenty cubits between: And on either side chambers of seven or eight cubits broad: and yet an open space of fourteen or sixteen cubits between: Thus therefore doth the building in these places seem to be; that there were fair cham∣bers round about which were roofed over as other buildings, and in the middle was an open Court, round about which were boyling ranges, whose chimneys went up in the inner walls of the chambers or the walls to the open place: And so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be rendred Caminata, as it is by some, and as by our English Bibles margin made with Chimneys. And thus were these places roofed, but not as the rest of the buildings about the Temple, with a continued roof, for here was a void place or even quadrangle in the middle, and thus did the inner Court serve for boyling places, and the rooms round about for other uses.

Such was the Platform of the Court of the Women, it was a perfect square: in the midst of every one of the Walls of it was a Gate: in every corner of it, was one of these buildings: and now what was between these buildings along the Wall till it came to the

Gate? was it cloistered all along, as were the other Walls about the Temple? The Tal∣mud answers that at first it was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 z 1.26 The Court of the Women was not cloistered about: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.27 It was all plain at first, and nothing but pavement and bare Walls, but upon some experience of inconveniences that they found they made Cloisters, and Balcones or Galleries within the Cloisters upon three sides of it, East, North and South, all about: The inconvenience R. Nathan tells us was this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.28 That Men and Women being pro∣miscuously mingled together, it was occasion of lightness and irreverence. Therefore they made a Balcone (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Nathan & Maymony, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Talmud) round about the Court, which came out from the Wall and was roofed over head. And so the Women stood in those Galleries, and Men stood in the Court below: And it is a Tradition, that at the first when they looked on the festivity of pouring out of water, the Men were within, and the Women without, which caused some irreverence: whereupon they made three Galle∣ries in the Court, upon three sides of it, that they might behold from above.

So that at first there were neither Cloisters nor Balcones in this Court, till this incon∣venience put them upon making of such: and then they were but Galleries or Balcones, without any cloistering with the support of Pillars, as there was in the other Court: But in the sumptuous buildings that Herod made of and about the Temple, this Court was cloistered with as much state and bravery as was the other, or as was the mountain of the House which we have surveyed, only whereas that was a double Cloister all about, but on the South, where it was treble, the Cloisters of both the Courts were only single: Take the Testimony of Josephus about this matter. * 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: He had been speaking immedi∣ately before concerning the Gates and passages into both the Courts, and it may not be amiss for the better understanding of the passage before us, to take up his words a little at large. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From thence (out of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chel) five steps brought you up unto the Gates, which on the North and South were eight in number, namely four on either side: and two necessarily on the East, for the Court appropriated to the Women to worship in being walled on that quarter, there must needs be a second Gate, which opened just opposite to this first. And as for the other sides (of the Court of the Women) there was one Gate on the South and another on the North by which they entred into the Womens Court: For through the other Gates (of the Court of Israel) Women might not enter, nor go beyond the inclosure of their own Court. And that place was permitted for the Jews that dwelt in the Land, and that dwelt in foreign Coun∣treys to worship in: Now the West quarter had no Gate at all, but the Wall there was built continued (without any opening of a Gate in it) And then he comes on with this say∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Now the Cloisters which ran between the Gates along by the Wall, turning inward before the Treasuries, were born up with exceeding fair and great pillars: But they were single and they wanted nothing in their exceeding greatness of those that were below.

Now in that he saith these Cloisters were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 along by the Wall turning inward, his meaning is, that they were joyning to the Wall, and stood with∣in the Courts and not without, and so they ran along the Courts within from Gate to Gate: And they wanted nothing of the greatness of the Pillars and Cloisters that were below along the Wall of the mountain of the House, but only that those were double and these single; And as for the Cloister in the Court of the Women, it had this dif∣ference, both from those in the mountain of the House, and those in the Court of Israel, that this had a Gallery made in it for Women to stand in and to look down into the Court, whereas the others had no interposition, but were uninterrupted to the roof.

This Court of the Women was the place, where both Men and Women did ordina∣rily worship, that either came to pray at other times than the hours of prayer, or that at the hours of prayer came and brought no Sacrifice with them. In this Court it was, where Paul was laid hold upon, as a violater of the Sanctity of the place in the peoples repute, who thought he had brought Gentiles in hither, Act. XXI. 26, 27, &c. who might not go so much as into the Chel. In this Court did the High-Priest once a year, namely at the Feast of Expiation read a portion of the Law, and the King once in seven years, namely at the Feast of Tabernacles in the year of Release: and here every year at the Feast of Tabernacles was the great dancing, singing and rejoycing, for the drawing and pouring out of water, of which and of the other particulars named, I have given the full account, in the treatise of the Temple Service.

Notes

• a 1.1

  Kimchi in 2 Chron. XX.
• b 1.2

  Kelim. per. 1. c▪ c. Lemper. in Midd. fol. 62.
• d 1.3

  Mid. per. 2. & Kimch. in loc.
• e 1.4

  Ioseph. de Bell. l. 5. c. 14. & Antiq. l. 15. c. 14.
• f 1.5

  Mid. ubi ant.
• g 1.6

  Maym in beth habbech. per. 1.
• h 1.7

  Ioseph. de Bell. ubi. supr.
• i 1.8

  Ioseph. ubi supr.
• i 1.9

  Mid. ubi supr.
• k 1.10

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.11

  Mid. ubi supr.
• m 1.12

  R. Sol. & Kimch. in Ezek. XLVI.
• n 1.13

  Mid. ubi supr.
• o 1.14

  Nazir. per. 1.
• p 1.15

  Ibid. per. 6.
• o 1.16

  Ibid. per. 3.
• p 1.17

  Ibid. per. 6.
• q 1.18

  Iuchasin, fol. 15. trac. 1.
• r 1.19

  Mid. ubi supr.
• s 1.20

  Maym. in bi∣ath hami••dash per. 6. Mid. per. 5
• t 1.21

  Mid. ubi sup.
• u 1.22

  Maym. in T••∣m••ach tsoreah, per. 11.
• w 1.23

  Talm. in Ne∣gain, per. 11.
• x 1.24

  Mid. ubi sup▪
• y 1.25

  Ibid. & Maym. in Beth. ••abb••••h, per. 5.
• z 1.26

  Plsk•• Tosaph. ad Mid.
• a 1.27

  Mid. ubi sup.
• b 1.28

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talm. in Succah. per. 5
• * 1.29

  Ios. de Bell. lib. 5. cap. 14.