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. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Treasury, Mark XII. 41.

I. Various Carbans. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Corban chests. III. The Corban 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cham∣ber. IV. Where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Treasury, was. V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gad Ia∣van in the Temple. VI. Ierusalem in Herodotus is Cadytis. VII. The streets of Ierusalem. VIII. The street leading from the Temple towards the Mount of Olivet.

THAT which the Talmudists say of some other things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 that they were two, which at last became four, may have place as to the Corbans, or holy treasuries. b 1.2 They were two as to their end, but four as to the dispatch of them to that end.

c 1.3 There was a Corban 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the repair of the building of the Temple; and there was a Corban 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the preparing such things, as were necessary for the Divine Service in the Temple. And both were two. The duplicity of the former you have in this tradition.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There were two chambers in the Temple. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The chamber of the silent, or, of the private; where pious men offered privately; whence the children of pious parents were nourished also privately. That is, they did their charity se∣cretly, for this pious use, that it might not be known, who did it. There are some, who think these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Silent ones, were the same with the Esseans; of which we will not dispute: nor do we number this charitable Treasury among the Corbans, concerning which we are now treating; because it conferred nothing to the business of the Temple. But the Tradition goes forward.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And there was the chamber of the Vessels, where whosoever offered any vessel, laid it. And after thirty days, the Treasurers opened the chambers, and whatsoever Vessel was found in it which was useful to the repairing of the building, was laid up for that use. And whatsoever was not useful was sold, and the price of it went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the chamber for the repairing of the House.

You observe, how there was a Corban of Vessels, or Instruments of Iron, Brass, Sil∣ver, &c. And a Corban of Mony: both for the same end, that is, for the repair of the building and structure of the Temple, and Courts, if by some means or other they might fall down, or might receive damage by the injury of time, of tempests, or rains.

Maimonides adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.4 The Vails of the Temple also come out of the chamber for the repair of the building; but the Vails of the doors out of the Corban 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the chamber. Of which afterwards.

SECT. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Corban chests.

THERE was also a double Corban, whence the charges of things necessary for the Divine Worship were defrayed. The first was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or certain Chests, of which thus the Masters.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.5 There were thirteen chests in the Temple, in which was written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 New Shekels, (that is, of the present year) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Old Shekels, (or, Shekels of the year past) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Turtles, &c.

f 1.6 Maimonides still more largely and plainly: In the Temple were thirteen chests formed like Trumpets; that is, narrower below, and more broad above.

The first was for the Shekels of the present year.

The second was for the Shekels of the year past.

The third, for those who were to bring an oblation of two Turtles, or Pigeons, one for a burnt Offering, the other for a Sacrifice for Sin; the price o•• it they cast into this chest.

The fourth, for him, who otherwise ought an oblation of birds. The price of it he cast into this chest.

The fift, for him who voluntarily offered mony to buy Wood for the Altar.

The sixt, for him who offered mony to buy Frankincense.

The seventh, for him who offered Gold for the Mercy-seat.

The eighth, for that which remained of the Sacrifice for sin. Namely, when one dedicated mony for the Sacrifice for sin, and bought a Sacrifice with it, and something remained over and above, let him cast that into this chest.

The ninth, for that which remained of the Sacrifice for transgression.

The tenth, for that which remained of the Pigeons for the Women that had Fluxes, and that were delivered from Child-birth.

The eleventh, for that which remained of the Oblations of the Nazirite.

The twelfth, for that which remained of the Sacrifice of the Leper.

The thirteenth, for him who offered monies for the burnt offering of cattel.

And upon each chest was written that for which the mony that was laid up in it, was appointed.

In one of these chests the Widdow, commended by our Saviour, cast in her two mites: but where they were placed we will enquire by and by.

SECT. III. The Corban 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chamber.

THERE was also a Chamber, in which whatsoever mony was collected in these chests, of which we have spoken, was emptied out into three other chests; which is called by the Talmudists emphatically, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or The Chamber.

g 1.7 There were three chests, each containing three Seahs, into which they empty the Corban, and on them were written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And why saith R. Jose, was Aleph, Beth, Gimel writ upon them? Namely that it might be known, which of them was filled first, that it might first be emptied. R. Ishmael saith, the inscription was in Greek, Alpha, Beta, Gamma.h 1.8

The chests, which are here spoken of, were those, into which the three greater were emptied, which always stood unmoveable in the Chamber. The manner of the empty∣ing of which take from the words of the Gloss in the place alledged. Those chests, in which the mony was laid up did contain twenty seven Seahs (each nine) and they were cove∣red with a linnin cloth. He, who was to empty, entred with three chests containing nine Seahs. He first filled the chest marked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the first of the three great chests, and then covered it with the linnin cloth. Then he uncovered the second of the great chests, and out of it he filled the second chest, marked with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and covered it again. Then he uncovered the third of the great chests, and filled the third chest marked ••: but covered not the other again, &c.

Moreover of the manner and time of this emptying thus the Masters speak. i 1.9 Thrice in a year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They take care about the Chamber (for let me render it thus in this place) that is, as the Gloss writes. Out of the thirteen chests they transferred whatsoever had been collected in them, into these three great ones, which were in this chamber, and in like manner they emptied them into three less, (of which before) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 About the space of half a month before Passover, before Pentecost, and before the Feast of Tabernacles: or, in the beginning of the month Nisan, and of the month Tisri, and fifteen days before Pentecost.

And here I cannot but transcribe the words of the Glosser in that place of the Tal∣mud, which we are now upon, as not a little illustrating the place in the Evangelists.

They published, saith he, and made known, that they should bring the oblation of the Lord (the half Shekel) they that were near (to Jerusalem) at the Passover; and they that were further off, at Pentecost; and they that were most remote, at the Feast of Tabernacles :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These words serve for a light to the story in S. Matthew, Chap. XVII. of the Collectors of the Didra••hm, or half Shekel, requiring it of Christ at Capernaum, when the Feast of the Passover was now past a great while ago. But we go on.

He who went into the Chamber, to empty the chests, went not in with a folded garment nor with shoes, nor with Sandals, nor with Phylacteries, nor with charms, &c. And the reason was, that there might be no opportunity, and all suspicion might be removed, of steal∣ing, and hiding any of the mony under them.

The money taken thence served to buy the daily Sacrifice, and the drink-offerings, salt, wood, frankincense, the shew-bread, the garments of the Priests, and in a word, whatsoever was needful for the Worship and service of the Temple.

Yea, l 1.10 Rabh Asa saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Judges of things stolen, who were at Je∣rusalem, received as their stipend ninety nine Mana's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of the rent of the Chamber.

SECT. IV. Where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Treasury was.

WE have searched out the things, now let us enquire after the places.

I. Those thirteen Chests which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Trumpets, we have fix∣ed without all doubt in the Court of the Women; and that upon the credit of Josephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i 1.11 The Walks (saith he, speaking of that Court) running along between the Gates, extended inwardly from the Wall before the Treasuries, were born up with fair and great Columns. To this let us add the words of the Evangelist, Joh. VIII. 20. These words spake Jesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Treasury: if it had been said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, over against the Treasury, which Mark saith, it might be understood of one of the Chambers, of which we have spoken: which sense the Arabick Interpreter seems to follow; who renders it, that Jesus s••t 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the Gate of the Treasury. But when it is said, that he spake those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Treasury, those Cham∣bers are wholly excluded, into which it would be ridiculous to think that they permitted Christ to enter.

But note, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Treasuries, in Josephus is the Plural Number, and that he speaks of the Court of the Women, and you will be past doubting that he respected these Chests under the word Treasuries; and you will doubt as little that Mark looked the same way, when you shall have observed that his speech is of the woman, how both she and others cast money 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the Treasury, which as appears from those things we have produced out of the Talmudists, was neither customary nor allowed to do into other Corbans.

This Court indeed is commonly called in the Jewish Writers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Court of the Women; not that women only entred in there, but because women might not go fur∣ther; in the same sense as the outward Court is called the Court of the Gentiles, not that Heathens only might enter there, but because they might not go further. That Court was also most ordinarily called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Mountain of the Temple; so this also whereof we are treating, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Treasury.

When therefore it is said by St. Mark, that Jesus sat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Over against the Treasury, it comes to this, that he sat under the Walk, before which those Chests were placed. And when John saith, Jesus spake these words in the Treasury, it is all one as if he had said, He spake these words in the Court of the Women; yea, in that place where those Chests were, that that place might be distinguished from others which were in that Court; for in every corner of that Court there was a little Court, each one call∣ed by its own name, as appears in the places written in the Margin m 1.12.

II. To trace the situation of the rest of the Corbans, concerning which we have made mention, is not now the business before us; for that which was propounded as our task, we have dispatched. But this we cannot but advise for the Readers sake, that on the North-side of the Court of Israel, was a Gate which was called the Corban-gate; n 1.13 yea by comparing the words of the Masters, there seem to be two Gates of the same name, one of which if you make to belong to that Corban Chamber, into which the money out of the thirteen Chests was emptied, and the other to belong 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to that Corban,

that was appoynted for the repair and amending of the building it self, perhaps you will not mistake. Certainly you will not find any place more probable in those Writers.

SECT. V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gad Javan in the Temple.

IN the Talmudic Book Zavim these words occur, obscure enough :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saw one (woman) multiplied (or, con∣tinued) like three, which are as from Gad Javan to Siloah. The thing discoursed of, is of the discovery of some profluvious issue. For example, one discovers such a profluvious issue in himself, now one, by and by another, presently after a third; it is disputed, how great or how little distance of time is to be assigned, to make it one or two pro∣fluviums; and consequently to how great or how small an oblation the party is bound for his purification. The Tradition, which we have produced comes to this: namely, if one sees such an issue at one time, which is so continued, that it contains the space of three discoveries; that is, so much time as one might walk from Gad Javan to Si∣loam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold! such a man is compleatly Profluvious.

The Glossers, and the Aruch teach us what was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gad Javan. Hear themselves, Gad Javan is a phrase drawn from those words : 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That prepare a Table for that Troop (Esai. LXV. 11. Where the LXX read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Preparing a Table for the Devil. The Vulgar reads, Qui ponitis fortunae mensam, Who set a Table for fortune. The Interlinear, Jovi mensam, a Table for Jupiter.) And it is a place where the Kings of Grecia erected an Idol: as it is said in the book Avodah Zarah, In the corner looking North-East, the Asmoneans hid the stones of the Altar, which the Greeks had profaned with their Idols.

But whether these our Interpreters suppose Gad Javan to be that chamber, where those stones lay hid, laid up there, by the Asmoneans when they repaired the Altar, concerning which place see, if you please, the place in the Margin; o 1.14 or whether they suppose it to be the place it self where the Idol stood, enquire. But how much space it was thence, and what way they went from thence to Siloam, I heartily wish, they had told us. They say only thus much of that matter, That it was so much space as one might walk while a man twice bathed, and twice dryed himself.

Being now in the Temple we cannot but take notice of a name of it, usual among the Masters, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birah, that is, as the Aruch explains it, A Palace. p 1.15 If a mischance in the night (or a Gonorrhea) happened to any Levite, going forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he went down into a secret walk, which led away under Birah, or the Sanctuary, to a Bath, &c. These things are related of the second Temple. But elsewhere, when it is disputed, Whether men were better under the first Temple, or the second, Rabba determins it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birah may teach this, which they had, that lived before; but they had not, that lived after. If by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birah, is to be understood the Temple it self, both they that lived before, and they that lived after, had it; if some particular part of the Temple, they that lived after had that also, as appears from the places alledged. But by the thread of the Discourse in the place quoted, it seems, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birah, Rabbah understood not the Temple it self, but the Glory of the Temple, and those divine endowments of it, The Heavenly fire, The Ark, Urim, &c. Which were present to the first Temple, but ab∣sent from the second. For presently they slip into discourse concerning the ceasing of Prophesie under the second Temple, and the Bath Kol succeeding in its places. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in Davids mouth, 1 Chron. XXIX. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to build the Palace for which I have made provision.

SECT. VI. Ierusalem in Herodotus is Cadytis.

LET us also salute Jerusalem, and that under its most glorious name, The Holy City. Herodotus points it out, if we are not much mistaken, under the name of Cady∣tis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From q 1.16 Phenice unto the mountains of Cadytis, which is the City of those Syrians, who are called Palestins. That Jerusalem is pointed out by him under this name, these things following perswade me.

I. It was commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedoshah, Holy. The Jewish mony wheresoever dispersed, spake out this title of the City. But now when it was very common in the Syrian Dialect to change 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schin into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thau, how easy was it among them, and among other nations imitating them, that Cadysha should pass into Cadyta, and Cadytis; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chedasha, New, passed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chadatha.

II. He compareth Cadytis to the great City of Sardis. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the City Cadytis, as he goes on, not much less than Sardis, as I think. But now there was no City at all with∣in Palestine, worthy to be compared with Sardis, a most famous Metropolis in times past, except Jerusalem.

III. These things also he speaks of Necho King of Egypt: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.17 But Necus joyning in a foot battle with the Syrians in Magdalus, obtained the victory: and after that took Cadytis the great City of Syria.

Which passage, if it be compared with the holy story of Pharaoh Necho overcoming Josiah in the battel in the vale of Megiddo, and disposing of the Jewish throne, 2 King. XXIII. 33, 34. it fixeth the thing beyond all controversy.

Herodotus goes forward, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From Cadytis the Sea Mart towns, as far as Jenysus belong to Arabia. From Jenysus on∣ward to the Serbon Lake belong to the Syrians, Words obscure enough, especially which was the City Jenysus: the Talmudists indeed mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jenush among the Towns, which they say are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Consines, s 1.18 but the situation does not agree. But we will not pursue the matter in this place.

SECT. VII. The Streets of Ierusalem.

t 1.19 THE Streets of Jerusalem were swept every day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hence The monies that were found in Jerusalem before those that bought Cattel, are always tenths. The monies found in the Mount of the Temple are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prophane, or common. In Jerusalem on other days of the year they are common, but in the time of the Feasts, they are all Tenths. But saith R. Shemaia, Upon what reason is this? When the Streets of Jerusalem are swept every day.

The Gloss writes thus, They are always tenths: both in the time of the feasts, and in the time when there are no feals. But monies found in the mount of the Temple were com∣mon, even in the time of the feasts. For it is supposed, those monies fell from them, (or were lost) in the mount of the Temple, and thereupon they are common. But why were they tenths in Jerusalem in the time of the Feasts? And why is it not said, that they had fallen from them there before the Feast, as we say of the mount of the Temple? Because the streets of Jerusalem were swept every day; and if monies had been lost there before the Feast, they who swept the streets, had found them before. But the mount of the Temple had no need to be swept every day: for dirt and dust remained not there, because the mount was shelving: and moreover it was not lawful for any to enter there with his shoes, or with dust on his feet.

I cannot omit what he saith besides. Much of the flesh which was eaten at Jerusalem (in the time of the Feasts) was of (the second) tithes. For scarce any one tarried there until he had eaten all his tithes; but he gave the monies of the tithes either to the poor, or to his friends in the City. And for the most part with the monies of the Tithes they bought their thank▪ offerings.

SECT. VIII. The street leading from the Temple towards Olivet.

u 1.20 RAbban Jochanan ben Zaccai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sat under the shaddow of the Temple, and taught the people the whole day. The Gloss, when the Temple was an hundred Cubits high, it cast its shaddow a great way in length, unto that street which was before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Mountain of the House. And because that Street was spacious, and might contain a great multitude of men, Jochanan taught there by reason of the heat. For no Synagogue could contain his hearers.

That street which was before the Mount of the Temple, according to the accustomed form of speech, was that by which they went to the Temple, at the East gate; concerning which Street, and the people convened thither by Hezechia, mention is made 2 Chron.

XXIX. 4. This Street went out into the Vally of Kidron by the Water gate. And this way the Priest went out, that was to burn the Red Cow in Olivet. And this way our great High Priest entred with Palms and Hosanna. This was called the Street of the Temple, Ezra. X. 9.

Notes

• a 1.1

  Shevuoth, cap. 1. hal. 1.
• b 1.2

  Zevachin, fol. 54. 2.
• c 1.3

  Shekalim, cap. 5. hal. 6.
• d 1.4

  In Shekalim, cap. 4.
• e 1.5

  Shekalim, cap. 6. hal. 5. Joma, fol. 55. 2
• f 1.6

  In the place above, cap. 2.
• g 1.7

  Joma, f. 64. 1.
• h 1.8

  Shekalim, c. 3
• i 1.9

  Ibid.
• l 1.10

  Chetubh. fol. 105. 1.
• i 1.11

  De Bell. lib. 5. cap. 14.
• m 1.12

  Middoth. cap. 7. hal. 5. Joma. fol. 16. 1.
• n 1.13

  Middoth. in the place a∣bove, Hal. 6.
• o 1.14

  Middoth, c. 1. hal. 6.
• p 1.15

  Ibid. hal. 8.
• q 1.16

  Herodot. in Thalia, cap. 5.
• r 1.17

  Id. In Euterpe, cap. 159.
• s 1.18

  Hieros. De∣mai, fol. 22. 4.
• t 1.19

  Pesachin, fol. 7. 1. & Mezia, fol. 26. 1.
• u 1.20

  Pesach. fol. 26. 1.