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. XX. Of the Gate of Nicanor, or the East-Gate of the Court. (Book 20)

THE Court of the Women, which was of the platform that hath been described, was parted from the Court of Israel by a high Wall: namely of thirty two cubits and an half high from the floor of the Court of the Women, yet but only twenty five cubits high from the floor of the Court of Israel it self; for so much higher was the ground in that Court, than in the other.

Just in the middle of this Wall, was the Gate that conveyed out of the one Court in∣to the other: a 1.1 to which Gate there was a rising of fifteen steps, every step half a cubit high, the whole rising seven cubits and an half in all; so high was the Court of Israel above the Court of the Women.

b 1.2 These fifteen steps, (saith the Treatise Succah) were answerable to the fifteen Psalms of degrees in the book of Psalms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because upon these the Levites stood and sang: Not in the daily service, or in the ordinary course of the Temple musick, for their place of standing in that, was in the Court (as shall be shewed) but only on that solemn festivity at the feast of Tabernacles, which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The rejoycing at the drawing and pouring out of water: of which we give account in its due place.

c 1.3 These steps that rose up to the Gate, were not laid in a square, or streight, as steps are ordinarily laid, but they were laid in a semicircle: And one reason of that may be for the gaining of room on either side them: d 1.4 For on either side of the Gate and of the Steps, there were under-ground Chambers in the Wall, whose roof was even with the floor of the Court of Israel, the Doors opening into the Court of the Women; in which rooms the Levites used to lay up their musical instruments when they had done singing in the daily service in the Court of Israel: They came down the fifteen steps out of the Court; and at the bottom, stepping off either on the right hand or the left, there were Doors in the Wall into chambers where they laid their instruments up.

This Gate that we are now entring, or the Gate between the Court of the Women, and the Court of Israel e 1.5 is held by some of the Jews to have been called by seven seve∣ral names (besides the Gate of Nicanor, which in Herods Temple was the most common and known name of it) of some of which the matter indeed is clear, but of other there is doubting.

1. It was called The upper Gate of the Lords House, 2 King. XV. 35. 2 Chron. XXVII. 3. and so the Treatise Succah in the place cited before, doth expresly call it. f 1.6 The upper Gate that goeth down out of the Court of Israel, into the Court of the Women: and the East Gate that went out of the Court of the Women into the C••el, was called g 1.7 the lower. Now whereas it is said that Jothan built the upper Gate, it inferreth not, that there was no Gate before, but it meaneth that he repaired it, or that he added some buildings to it.

2. It is called the new Gate, Jer. XXVI. 10. & XXXVI. 10. in both which places the Chaldee Paraphrast expresly calleth it the East Gate of the Sanctuary of the Lord: It is ap∣parent by that later place in Jeremy, that it was the Gate that went into the upper Court, or the Court of Israel, and so it both appears that it was the Gate that we are about, and also the reason of the title of the new Gate, may be collected from what was spoken a little before, namely because it had been repaired by Jotham. h 1.8 Some give this reason of the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 namely, That it was called new, because the Scribes did there deliver new traditions; for there sate the Sanhedrin: but this derivation is far fetcht.

3. The Gate Harsith, Jer. XIX. 2. is understood by some to mean this East-Gate of the Court of Israel that we are upon, though both the very Text of Jeremy himself, and also the Chaldee Paraphrast and other Jews with him, do not clearly allow of such a constructi∣on, but place the Gate Harsith in another place.

1. The Text of Jeremy doth place Tophet at the entry of that Gate Harsith, which how improper it is to apply to the East Gate of the Court of Israel is, easie enough for any one to judge, that doth but know that there were two Gates betwixt this Court Gate, and the valley that lay before the Temple, if that valley had been Tophet. But 2. To∣phet or the valley of the Sons of Hinnom, lay a good way upon the right hand as you stood in the East Gate of the Temple, as was observed before, and faced the City Jerusalem, and not the Temple; and so the Gate Harsith must be one of the Gates that went out of Jerusalem into that valley, and not out of the Temple. 3. The Chaldee Paraphrast doth call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which David Kimchi expoundeth, the Dung-port, and believeth it to be the same Dung-gate that is mentioned in Neh. II. 13. though I believe Nehemia••s

Dung-Port was in another quarter. The word Harsith is of a twofold construction: namely, either as derived from Heres 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth the Sun, and so our English in the margin hath rendred it the Sun Gate, having translated it the East Gate, in the Text: or from Heres 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth a Potsheard; for there (saith Rabbi Solomon) they cast out their broken Potsheards. We shall not need to be inquisitive from whence this Gate did bear its name (whether from the Sun rising upon it, or from some Idola∣try committed to the Sun near to it, or from the Potters house hereabout, or from cast∣ing out of broken pitchers at it) since it is not that Gate that we are about in the Tem∣ple, but a Gate of the City Jerusalem, which we have not now to do withall.

4. Some of the i 1.9 Hebrew Writers do understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Gate of entrance spoken of Ezek. XL. 15. to mean the Gate that we are about, namely the East Gate of the Court of Israel: for which reason it may be the Chaldee Paraphrast hath translated it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The middle Gate, as being between the Gate that cometh into the Court of the Women, and the Gate of the Porch of the Temple it self.

5. Among the seven names that are given by the Rabbins to this Gate, that name of the middle Gate was one, as appeareth by the Authors in the places alledged, and this was the reason of the name, and we need to seek no further for it.

6. They also conceive that it was called the Gate Sur, 2 King. XI. 6. k 1.10 or the Gate of departure, because there those those that had been unclean, were separated and put aside, and might go no further, till their attonement was made.

7. And likewise the Gate of the Foundation, 2 Chron. XXIII. 5. but of these two we shall have occasion to speak afterward, and shall there examine whether this Gate have those names or no.

8. But the name by which it was most famously known in the last daies of the Temple (and which it carried to its grave, or till the Temple and it were buried in ruine) was the Gate of Nicanor. l 1.11 The upper Gate (saith Maymony) is the Gate of Nicanor: And why is it called the upper Gate? Because it is above the Court of the Women: And to the same purpose, and in as plain terms speaketh the Gloss upon the treatise Sotah, m 1.12 The Gate of Nicanor was the upper Gate, which was between the Court of Israel, and the Court of the Wo∣men. n 1.13 And so the treatise Middoth, whensoever it reckoneth the Gates of the Court of Israel, it still maketh the Gate of Nicanor to be the East Gate: And that Maxim in the Jerusalem Talmud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.14 Every place where it is said, Be∣fore the Lord, it meaneth the Gate of Nicanor, confirmeth the same things, as appeareth by the cleansing of the Leper, and the trial of the suspected Wife, both which were set in this Gate, and are said to be set before the Lord, Lev. XIV. 11. Numb. V. 18.

And to take up, what is copiously said by the Talmudists concerning this Gate, and concerning the reason why it was so called, from the mouth of one man, to save more la∣bour let us hear the Author of Juchasin concerning this matter, speaking thus at large.

p 1.15 Nicanor was in the time of the second Temple: and I wonder at Rabh, that he did not mention him in the Catalogue of those men that are upon record for Religiousness: As he men∣tioneth Hananiah the Son of Ezekiah, the Son of Garon, in the beginning of the Treatise Shabbath, into whose chamber the Scholars of Shammai and Hillel came: And so Aba Saul ben Batuith, in the end of the Treatise Shabbath. Now this Nicanor that is often mentioned in the Mishneh was one of the Chasidim (or religious) but the common people are not so. He is mentioned in the first and second Chapters of Middoth, as that there is a Gate in the Court on the East, which is the Gate of Nicanor, and that it had two Wickets, one on the right hand, and another on the left. And so it is said in the sixth Chapter of Shekalim, and that is set over against the most holy place which was Westward where the Divine Glory dwelt: And therefore in the end of the Treatise Beracoth, it saith, Let not a man use irre∣verence before this Gate of Nicanor, or the East Gate: And so in the first Chapter of Sotah. In the Gate of Nicanor, they make the suspected wife drink the bitter water, and they purifie women after Childbirth, and Lepers. And in the end of the Chapter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or the seventh Chapter of the Treatise Pesachin) It is said, that the Gate of Nicanor was not holy (as the Court) because Lepers stood there, and put in their thumbs and great toes into the Court: And so in the third Chapter of Joma, and the second Chapter of Tosaphta, there it is said, there were wonders wrought with the doors of Nicanor, and they mention it renownedly: And if so, then had it been fit to have recorded him. The story is thus. This Nicanor was one of the Chasiddim, and he went to Alexandria in Egypt, and made there two brazen doors with much curiosity: intending to set them up in the Court of the Temple, and he brought them away by sea: Now a great storm happening, the mariners cast one of the doors over board to lighten the ship: and intended also to throw over the other also. Which when Nicanor perceived, he bound himself to the door with cords, and told them, that if they threw that in, they should throw him in too: And so the Sea ceased from her rage: And when he was landed at Ptolemais, and bemoaned the loss of his other door, and prayed to God about it, the Sea cast up the door, in that place where the holy man had landed. But some

say a great fish cast it up: And this was the miracle that was done about his doors, and they set them up on the East side of the Court, before the Temple. But in the books of Joseph ben Gorion, he saith, That the Gate of Nicanor was so called, because a wonder was done there, for there they slew Nicanor a Prince of the Grecians in the time of the Asmoneans, and so it seemeth in the later end of the second Chapter of the Treatise Taanith. Thus Jucasin.

I shall not insist upon it, to dispute it out, whether of these things alledged were the cause of the name of this Gate, or whether something else: Some other conjectures might be added, as whether Nicanor that sent the doors from Alexandria were not he that was the Kings Chief Master of the Ceremonies there, of whom Josephus maketh mention q 1.16 and relateth how he provided Chambers and Diet for the Septuagint Translaters: or whether this Gate were not so called in honour of Seleucus Nicanor the first King of Syria, who was a great favourer of the Jewish Nation r 1.17 as the same Josephus also relateth: But I shall leave the searching after the Etymology and original of the name to those that have mind and leasure thereunto: it sufficeth to know the Gate by its name which was so renowned and famous in all Jewish Writers: only as to the story about Nicanor a Grecian Prince being slain here, compare 1 Maccab. VII. 33, 34. &c. Joseph. Antiq. lib. 12. cap. 17.

Before we part from this Gate, we must remember to say something about the Gate Sur, and the Gate of the Foundation of which there is mention, 2 King. XI. 6. & 2 Chron. XXIII. 5. because that these are held by some, as was shewed before, to have been but names of this East-Gate of the Court that we are about.

The Texts where these names are mentioned do speak to this purpose in our English Translation.

2 King. XI.	2 Chron. XXIII.
Vers. 5. A third part of you that enter in on the Sabbath, shall even be keepers of the watch of the Kings house.	Vers. 4. A third part of you entring in on the Sabbath, of the Priests and of the Levites shall be porters of the doors.
6. And a third part shall be at the Gate Sur: and a third part at the Gate behind the guard, &c.	5. And a third part shall be at the Kings house, and a third part at the Gate of the foundation, &c.
7. And two parts of you that go forth on the Sabbath, even they shall keep the watch of the house of the Lord, about the King, &c.

The two Courses of the Priests and Levites now present, namely that course that came in on the Sabbath, and the other that had served their week and were now going out, Johoiada divides either of them into three parts, into six in all. They that came in on the Sabbath were to be: 1. A third part of them for the Altar and service, the Priests for the Sacrifices, and the Levites for Singers and Porters as in the constant duty and at∣tendance. For it was now the Sabbath day, and had it been any other day, it is not to be imagined, that Jehoiada would neglect the affairs of God though he went about the affairs of the King: But he provides for both, so that the Temple Service may have its due attendance, as well as the Kings coronation. And therefore vers. 5. of 2 King. XI. is necessarily to be rendred thus, A third part of you shall be those that come in on the Sabbath: that, is a third part of you shall be as those that come in on the Sabbath to attend the Service as at other times. And is so 2 Chron. XXIII. 4. to be translated, A third part of you shall be those that come in on the Sabbath, for Priests, and Levites, and Porters: that is, to attend the Altar, Song and Gates as in the constant service.

2. Another third part, for Keepers of the Watch at the Kings House.

3. And another third part at the Gate Sur, which is also called the Gate of the Foun∣dation.

Thus the Text in the two Books laid together do plainly distribute the course that was to come in on the Sabbath, as he will see that will carefully compare them together in the original.

The course that was going out on the Sabbath was disposed, 1. One third part of them to the Gate behind the Guard. 2. Two third parts to keep the watch of the House of the Lord for the safety of the King.

Now the very disposal of these Guards will help us to judge concerning the Gates that we have in mention, and will resolve us that they were not any Gates of the Temple at all, but that they stood in some place else. For the Gates of the Temple were guar∣ded by the Porters of the course that came in as in the ordinary manner: and there was an extraordinary Guard added besides throughout all the Mountain of the House, and in the Court, of that course that was going out, 2 King. XI. 7, 8. 11. Therefore the Gate Sur or the Gate of the Foundation, which was guarded by a third part of those that come in on the Sabbath, cannot be supposed for any Gate of the Temple, since the Temple was

guarded by two parts of those that went out. So that were I to describe the City as I am now about describing the Temple, I should place the Gate Sur somewhere in Sion, and there also should I place the Gate behind the Guard: and it would not be very hard to gather up fair probability of their situation there. Now though so strong Guards were set both in the Temple and in Zion, yet Athaliah for whom all this ado is made, comes up into the Temple, so far as to see the young King at his Pillar in the Court before the East-Gate, and no man interrupts her, partly because she was Queen, partly because she came alone, and chiefly because they knew not Jehoiadas mind concerning her. But when he bids have her out of the ranges, they laid hold upon her, and spared her till she was down the Causey Shallecheth, and then they slew her.

If by the ranges, the ranks of men that stood round about the Mountain of the House, be not to be understood, I should then think they mean either the ranks of Trees that grew on either side that Causey, or the Rails that were set on either side it for the stay and safety of those that passed upon it. And to this sense Levi Gershom doth not unproperly expound those words in 1 King. X. 12. Of the Almug Trees the King made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the house of the Lord and for the Kings house. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly signifie a Prop or Support: yet is expressed in 2 Chron. IX. 11. The King made of the Almug Trees 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 high ways to the house of the Lord: And q 1.18 I think (saith the Rabbin) that in the ascent that he made to go up to the house of the Lord from the Kings house, he made as it were battlements (that is Rails on either side) of the Almug Trees, that a man might stay himself by them, as he went along the highway of that ascent. And so in other ascents of the house of the Lord or of the Kings house, where there were not steps, as the rise of the Altar, &c.

SECT. I. A credible wonder of the brazen Gate.

WE will leave the belief of that wonder that hath been mentioned about the bra∣zen Door of Nicanor in its shipwrack, to those that record it: but we may not pass over another wondrous occurrence related by Josephus, of the brazen Gate (whether this of Nicanor, or the other which he calleth the brazen Gate, as by its proper name, we will not be curious to examine) which is a great deal more worthy of belief, and very well deserving consideration: He treating of the Prodigies and wonders that presaged the de∣struction of Jerusalem, amongst others he relateth this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The East-Gate of the inner Temple, being of brass and* 1.19 extream heavy, and which could hardly be shut by twenty men; being barred and bolted ex∣ceeding strong and sure, yet was it seen by night to open of its own accord: which the simpler and more foolish people did interpret as a very good Omen, as if it denoted to them, that God would open to them the Gate of all good things: But those of a deeper reach and sounder judgment, did suspect that it presaged the decay and ruine of the strength of the Temple.

And with this relation of his do other writers of his own nation concurr, who report, b 1.20 That forty years before the destruction of the City, the doors of the Temple opened of their own accord: Whereupon Rabban Jochanan ben Zaccai (after chief of the Sanhedrin) cryed out, Open thy doors O Lebanon that the fire may devour, And from that time the great Sanhe∣drin flitted from the room Gazith, and so removed from place to place. The like saith Rabbi Solomon on Zech. XI. 1. Open thy doors O Lebanon: c 1.21 He prophecieth (saith he) of the de∣struction of the second Temple: and forty years before the destruction, the Temple doors opened of their own accord: Rabban Jochanan ben Zaccai rebuked them: and said, O Temple, Tem∣ple, how long wilt thou trouble thy self? I know thy best is to be destroyed, for Zechariah the Son of Iddo prophecied thus of thee, Open thy doors O Lebanon that the fire may devour thy Cedars, &c.

There are three remarkable things which the Jews do date from forty years before the destruction of the Temple: namely this of the Temple doors opening of themselves, and the Sanhedrins flitting from the room Gazith, and the Scarlet List on the Scape-goates head not turning white, that are as Testimonies against themselves about the death of Christ, which occurred exactly forty years before the Temple was destroyed: Then the Lord shewed them by the Temple doors opening, the shaking of their Ecclesiastical glory, and by the flitting of the Sanhedrin, the shaking of their civil, and by the not whitening of their Scarlet list which had denoted pardon of sin, their deep die of sin and guilt for the death of Christ. Compare this self-opening of the Temple doors with the renting of the Veil of the Temple of its own accord, and they may help the one to illustrate the other. And methinks the words of Rabban Jocanan upon the opening of the doors, O Temple how long wilt thou disquiet thy self? do seem to argue that before that opening there had been some other such strange trouble in the Temple at that was, which might be the renting of the Veil.

SECT. II. A Sanhedrin sitting in this Gate.

THIS Gate of Nicanor or the East-Gate of the Court, was the place where the suspected Wife was tried by drinking of the bitter waters, and where the Leper cleansed stood to have his attonement made, and to have his cleansing wholly perfected, the rites of both which things we have described in their places. In this Gate also did Women after child-birth appear for their purification; here it was that the Virgin Mary presented her Child Jesus to the Lord, Luke II. 22.

a 1.22 In this Gate of Nicanor (not in the very passage through it, but in some room above or by it) there sate a Sanhedrin of three and twenty Judges: Now there were three ranks of Judicatories among the Jews. A Judicatory or Consistory of three: A Judicatory of three and twenty: and the great Sanhedrin of seventy one. In smaller Towns there was a Triumvirate or a Consistory set up consisting only of three Judges: b 1.23 these judged and determined about mony matters, about borrowing, filching, damages, restitutions, the forcing or inticing of a maid, pulling off the shoe, and divers other things that were not capital, nor concerned life and death, but were of an inferiour concernment and condition. In greater Cites there were Sanhedrins of three and twenty, which judged in matters of life and death in some cases; but raught not to all: And there was the great Sanhedrin at Jerusalem which was to judge of the greatest matters. Now a Sanhedrin of three and twenty was not set up in any great City, but only in such a one as in which were 120 men fit to bear office. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How many are to be in a City that it may be fit to have a Sanhedrin set up in it? It is a question of the Talmuds own proposing, and it giveth this answer, That there are to be 120. compare Act. I. 15. And into what offices or places these are to be distributed, might be alledged out of the Gemarists and Maymony, if it were pertinent to this place: Only these many let us name of them. c 1.24 Every Sanhedrin of three and twenty, had three sorms of Probationers of three and twenty in every form: and when there was need of a man in the Sanhedrin, the hihgest in the first form was fetched in, and made Judge: and the highest in the second form came in and sate lowest in the first form: and the highest in the third form came up and sate lowest in the second: and some other man was found out from abroad, to sit lowest in the third form: and so the Sanhedrins and the forms were still kept full.

Now as the great Sanhedrin sate in the Temple, so also did two lesser Sanhedrins of three and twenty a piece, the one in the Gate Shushan, or the Gate of the Mountain of the House, and the other in this Gate of Nicanor, or the Gate of the Court: And their rising to be Judges in the highest Court of Seventy one, was first by degrees through these two. d 1.25 Whosoever was found a man of fit and competent qualifications, he was first made a Judge in his own City: and thence he was promoted into the Judicatory in the Gate of the Mountain of the House, and from thence into the Judicatory in the Gate of the Court, and so at last into the great Sanhedrin. In some of these Judicatories in the Temple our Saviour shewed his wisdom at twelve years old, Luke II. 46. And some of these Judges were they that tempted him with the question about the Woman taken in Adultery, which was brought to be judged before them, John VIII. 4, 5.

In the times before the captivity into Babylon the great Sanhedrin it self sate in these two Gates, sometimes in the one, and sometimes in the other, as they thought good, Jer. XXXIV. 4. & XXVI. 10. & XXXVI. 10. but in after times when the room Gazith was built, and the great Sanhedrin of Seventy one betook it self thither, these two Gates were furnished, either of them with a lesser Sanhedrin of three and twenty: The place of their sitting was in some room over the Gate: for as it was not possible for them to sit in the very passage through which people went and came, so was it not lawful for them to sit in the Gate of Nicanor, in that part of the Gate that was within the Court; for within the Court might no man sit but the King only. Yet might they sit in the upper rooms though they were within the compass of the Courts, for they held them not of so great a holiness as was the space below.

This is the Gate of which Ezekiel speaketh, Chap. XLVI. 1, 2. The Gate of the inner Court that looked toward the East, shall be shut for the six working days: but on the Sab∣bath it shall be opened, and in the day of the New Moon it shall be opened: And the Prince shall come by the way of the porch of that Gate without, and shall stand by the post of the Gate, &c. Before this Gate within had Solomon pitched his brazen Scaffold, on which he kneeled and prayed at the Consecration of the House, 2 Chron. VI. 13. compared with 1 King. VIII. 22. and in after times the Kings entring in at this Gate had their station within it, as he had given them example, and there stood the Kings Pillar as it is called,

2 Chron. XXIII. 13. that is, his seat was set within this Gate in the Court by one of the Pillars that bare up the Cloister: For as this East quarter of the Court was the most proper place for the people to worship in, so most especially in that place of it which did most directly face the door of the Temple and the Altar before it, and that was in the very entrance up from this Gate it self, and here was the King seated by one of the Pillars. Something according to this disposal of the King in his place in the Court doth Ezekiel speak, though in his description there is some kind of difference for miste∣ry sake. You may observe in him, that the East-Gate of the outer Sanctuary was continually shut, and the East-Gate of the inner was shut all the six days of the week, which were not indeed so in the common use of the Temple as it stood, for both the Gates were daily opened, but he hath so charactered them for the higher magnifying of that glory which he saith was now entred into the Temple: And whereas indeed the King in his worshipping did go within the Court, or within the Gate and there worship, and there sit down in the time of Divine Service, he hath brought in the Prince but to the posts of the Gate, and there standing whilest his Sacrifice was offering: By his description every one that came up to this Gate, must either enter at the North-Gate or South-Gate of the Court of the Women, because the East-Gate was shut, Chap. XLIV. 1. and hereupon is that Injunction, that when the people of the land come before the Lord in the Solemn Feasts, he that entreth in by the way of the North-Gate to worship, must go out by the way of the South-Gate, and he that entreth by the way of the South-Gate, must go forth by the way of the North-Gate: he must not return by the way of the Gate whereby he came in. Chap. XLVI. 9. Whereas in the common access to the Tem∣ple, as it stood either before or after the captivity, the East-Gate of the Court of the Women was constantly open, and their most ordinary coming in was at that Gate, and so they went up through the Court of the Women to the Gate of Nicanor, yea and oftentimes within it into the Court: Yet did they imitate and follow this prescript of the Prophet, under the second Temple, in not returning and going out at the same Gate at which they had come in; The Talmudists have this Tradition about this mat∣ter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.26 All that come to the Temple according to the custom of the place, come in at the right hand, and fetch a compass and go out at the left, which meaneth not (as the Glossaries do explain it) that a man was always to go out at the Gate opposite to that Gate at which he came in, but that he may not go out at the same Gate at which he came in, but at some other: as came he in at the East-Gate, he must not go out at the East-Gate again, but at the North or South: Only they give exception in two sorts of persons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to whom particular occurrences had befallen, for they went about still to the left hand. What is the matter with thee that thou goest that way? Because I am a mourner. Now he that dwelleth in this house comfort thee. Or because I am an excommunicate: Now he that dwelleth in this house put into thy heart that thou mayest hearken to the words of thy fel∣lows, and they may receive thee.

So that the common and ordinary way of coming into the Temple to worship, was to come in at the East▪Gate of the Court of the Women, and up to the Gate of Ni∣canor, and there to worship and so back again, and out at the North or South door of that Court: The Pharisee in the Parable went up to this Gate as far as he could go, because he would put his seeming devotion to the farthest, but the poor Publican stood a far off. Luke XVIII. 13. Even the King himself, though he came in on the West∣quarter of the Mountain of the House, yet came he down hither to go into the Court of the Women, and so up through the East▪Gate of the Court, to his seat which was before that Gate. The stationary men, of whom we have spoken in due place, they went within the Gate into the Court of Israel, and so did other Israelites at the So∣lemn Festivals when there were abundance of Sacrifices, especially at the Passover, and he that brought a single Sacrifice, went into the Court at one of the North-Gates of it, of which we shall speak when its course comes: but ordinarily a man that came into the Temple to pray or to worship, and brought not a Sacrifice, he worshipped be∣fore the Gate of Nicanor which faced the Gate of the Temple, and so returned.

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Notes

• a 1.1

  Mid. per. ••2. Iosephus de Bel. lib. 8. cap. 14.
• b 1.2

  Succah per. 5.
• c 1.3

  Mid. ubi supr.
• d 1.4

  Ibid.
• e 1.5

  Vid. Kimchi in Jer. XIX. 2. & in 2 King. XI. & R. Sol. in 2 Chron. XXIII.
• f 1.6

  Succah ubi supr.
• g 1.7

  Maim. in kel. Mikdash per. 7.
• h 1.8

  Kimch. in loc.
• i 1.9

  Kimch. in Jer. XIX. R. Sol. in Ezek. XL.
• k 1.10

  Id. in 2 Chr. XXIII. ex Je∣ruselami.
• l 1.11

  Maim. in kell Mikdash per. 7.
• m 1.12

  Sotah per. 1. glosse. Ibid.
• n 1.13

  Mid. per. 1. & per. 6.
• o 1.14

  Talm. Ierus. in Sotah per. 1.
• p 1.15

  Iuchasin ••. 65 vid. etiam Talm. Ierus. in Ioma per. 3. Tosaptha ibid. per. 2. & Mid. per. 2. Aruch in voce Nicanor.
• q 1.16

  Ios. Antiq. lib. 12. cap. 2.
• r 1.17

  Ibid. cap. 3.
• q 1.18

  Ralbag i•• 1 King. X▪
• * 1.19

  a Ios. de bell. lib. 6. cap. 31.
• b 1.20

  Iuchasin. s. 10▪
• c 1.21

  R Sol. in Zech. XI.
• a 1.22

  Talm. in San∣hedr. per. 11.
• b 1.23

  Ibid. per. 1.
• c 1.24

  Maym. in San∣hedr. per. 1.
• d 1.25

  Id. ibid. per. 2.
• e 1.26

  Mid. per. 2▪