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. IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Village over against. Mark XI. 2.

I. A Sabbath days journey. II. Shops in Mount Olivet. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lavatory of Bethany. IV. Migdal Eder near Ierusalem. V. The LXX Interpreters noted. VI. The Pomp of those that offered the first fruits.

SECT. I. A Sabbath days journey.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As they came near to Jerusa∣lem, to Bethpage and Bethany. So also Luke: when according to the order of the story; one would think it should rather be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To Be∣thany and Bethphage. For Christ in his travailing came to Bethany, and there lodged, Joh. XII. and from that City went forward by the space almost of a mile, before he came as far as Bethphage. And yet it is named by them in this order, To Bethphage and Be∣thany; that it might be shewn that the story is to be understood of the place where Bethany and Bethphage touch upon one another: Matthew therefore names Bethphage alone.

We have elsewhere shewn more at large these two things out of the Talmudists, which do not a little tend to the clearing of this matter.

I. That a Tract, or one part of Mount Olivet was called Bethany, not from the Town of that name, where Lazarus dwelt, but the Town was so called from that Tract; and that Tract from the Dates or Palm trees growing there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Hene, The Pla••e of Dates.

II. That there was no Town at all named Bethphage, but another Tract of Olivet was so called, for Green figs growing there; that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth-phagi, The place of Green figs; and that the Village, or outmost steeet of Jerusalem, laying next it, was called by the same name.

We observed also that that place in mount Olivet, where these two Tracts Bethany and Bethphage touched on one another, was a Sabbath days journy from the City, or thereabouts. Which, how it may be applied to illustrate the present business, we are upon, let us say a few things concerning such a journey.

How far the bounds of a Sabbath days journy reached, every one knows: and every one knows, that that space was measured out every way without the Cities, that the certain bounds might be fixed, and that there might be no mistake, and that by some evident mark, the limits might be known, that they might not remain doubtful, in a thing wherein they placed so much religion.

These are the rules of the Masters concerning measuring two thousand Cubits from every side of the City.

a 1.1 A City, which is long or square, when it hath four just corners, they let be as it is, and they measure two-thousand cubits for it on every side. If it be round, they frame it into a square, and they measure, from the sides of that square, If it be triangular, they frame it into a square, and measure from the sides of the square, &c. And after, They measure only with a line of fifty cubits, and that of flax.

An intimation is given concerning the marks of those bounds by that Canon. b 1.2 They do not ride upon a beast (on the Sabbath, and on an holy day) that they go not forth beyond the bounds. Where the Gloss is, Because he that walketh not on foot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s••eth not the marks of the bounds.

It is said by St. Mark, that the two Disciples sent by Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, found the colt tyed where two ways met. Let me pass my conjecture, that it was in such a place, where a mark was set up of a Sabbath days journey from the City; where the Sabbath way from the City, and the common way thence into the Country touched on one another.

SECT. II. Shops in mount Olivet.

THE c 1.3 shops of the children of Chanan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were layd wast three years, before the destruction of the Temple. d 1.4 And why were the shops 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Beth Heno laid wast three years before the destruction of the Temple? Because they established their doings upon the words of the Law, &c. The Gloss is, That which was forbidden by the words of the wise men, they found allowed by the words of the Law.

The story is the same in both places. In the former place the shopkeepers are named, in the latter, the place of the Shops. The Shopkeepers were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sons of Chanan or Jochanan (for in the Jerusalem Language Chanan and Jochanan are the same.) The place was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Heno; which I fear not to assert to be the same with Bethany. The reason of my confidence is twofold. 1. Because the Talmudists call Bethany 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Hene to which how near does Beth Heno come? 2. Because in them there is open mention of Shops in Mount Olivet.

There e 1.5 were two Cedars, say they, in Mount Olivet: under one of them there were four Shops, where all things needful for purification were sold. From one of them they produ∣ced forty Seahs of Pigeons every month, whence women to be purified were supplyed. Four Shops were under one, and how many were there under another, whence so many Pi∣geons should come? Therefore either shew me some other Village between the Town of Bethany, and the first skirt of Bethphage, or else allow me to believe that this was that to which the two Disciples were sent, and which, then when they were sent was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Village over against you: namely either a Village consisting of those various Shops only, or a Village, a part of which those Shops were.

SECT. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lavatory of Bethany.

PARDON the word, which I am forced to frame, left if I had said The Bath, or the Laver, they might streighten the sense of the thing too much. That place where∣of we are now speaking, was a Pool, or a Collection of waters, where people were wont to wash; and it agreeth very well with those things, that were spoken before concerning Purifications. Here either unclean men or unclean women might wash them∣selves; and presently buying in the neighbouring Shops what was needful for Purifi∣cation, they betook themselves to Jerusalem, and were purified in the Temple.

Of this place of washing, whatsoever it was, the Gemarists speak in that story 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.6 A Fox rent a Sheep at the Lavatory of Beth Hene: and the cause was brought before the Wisemen, and they said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not a rending. We doubt not that Beth Hene is Bethany: and this cause was brought thence before the Wise men of Jerusalem, that they might instruct them, whether it were lawful to eat of the carcas of that sheep, when the eating of a beast that was torn was forbidden. See if you please, their distinction between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sna••ching away by a wild Beast, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tearing, in the place cited, where they discuss it at large.

Travailers speak of a Cistern near the Town of Bethany, neer which in a field is shewn the place where Martha met our Lord coming to Bethany. They are the words of Borchard the Monk. Whether the thing it self agrees with this, whereof we are speaking, must be left uncertain.

SECT. IV. Migal Eder. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

BY occasion of these places discovered to us by the Talmudists, I cannot but ob∣serve another also out of them, on another side of the City, not further distant from the City, than that whereof we now spake, if it were as far distant as that. That is Migdal Edar, or the Tower of the Flock, different from that mentioned, Gen. XXXV. 21. The Jerusalem Talmudists of this our place speak thus, g 1.7 The Cattle which are

found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From Jerusalem as far as Migdal Eder on every side, &c. The Babylonian Writers more fully, h 1.8 The Cattle which are found from Jerusalem as far as Migdal Eder, and in the same space on every side, being males are burnt offerings, fe∣males, are peace offerings.

In that place the Masters are treating and disputing, Whether it is lawful to espouse a Woman, by some consecrated thing given in pledg to assure the thing. And concer∣ning Cattle, found between Jerusalem and Migdal Eder, and the same space every where about Jerusalem, they conclude that they are to be reputed for consecrated. Because it may be supposed (as the Gloss speaks) that they were strayed out of Jerusalem; for very many Cattle going out thence were to be sacrificed.

They have a tradition not unlike this, as we said before, of mony found within Jerusalem. i 1.9 Monies which are found in Jerusalem, before those that buy Cattle, are always tithes, &c.

But to our business. From the words alledged we infer, that there was a Tower or a place, by name Migdal Eder, but a very little space from Jerusalem, and that it was situate on the South side of the City. I say, A little space from Jerusalem: for it had been a burthen to the Inhabitants dwelling about the City, not to be born, if their Oxen, or smaller Cattle, upon any occasion straying away and taken in stray, should imme∣diately become consecrated, and that the proper Owner should no longer have any right in them. But this Tower seems to be situate so near the City, that there was no Town round about within that space. We say also, that that Tower was on the South side of the City; and that upon the credit (shall I say?) or mistake of the LXX Inter∣preters.

SECT. V. The LXX Interpreters noted.

HERE, Reader, I will resolve you a riddle in the LXX in Gen. XXXV. In Moses the story of Jacob in that place is thus. They went from Bethel; and when it was but a little space to Ephratha, Rachel travailed, &c. And afterwards, Israel went on, and pitched his Tabernacle beyond the Tower Eder.

The LXX invert the order of the history, and they make the encamping of Jacob be∣yond Migdal Eder to be before his coming to the place where Rachel dyed. For thus they write: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And Jacob departing from Bethel, pitched his tent over against the Tower Gader. And it came to pass, when he approached to Chabratha to come to Ephratha, Rachel travailed, &c.

I suspect, unless I fail in my conjecture, that they inverted the order of the history, fixing their eyes upon that Migdal Eder, which was very near Jerusalem. For when Jacob travailed from Bethel, to the place of Rachels Sepulchre, that Tower was first to be passed by, before one could come to the place; and when Jacob in his journey tra∣vailed Southward, it is very probable that Tower was on that quarter of the City.

There was indeed a Migdal Eder near Bethlehem, and this was near Jerusalem; and perhaps there were more places of that name in the Land of Israel. For as that word denotes, The Tower of a Flock, so those Towers seem to have been built for the keeping of Flocks; that Shepherds might be there ready also anights; and that they might have weapons in a readiness, to defend their Flocks, not only from wild beasts, but from robbers also. And to this sense we suppose that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Tower of the Keepers, is to be taken in that saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the Tower of the Keepers to the strong City, 2. King. XVII. 9. & XVIII. 8.

Hence the Targumist Jonathan, to distinguish Migdal Eder of Bethlehem from all others, thus paraphraseth Moses words. And Israel went forward, and pitched his Ta∣bernacle beyond Migdal Eder, the place whence the Messias is to be revealed in the end of days. Which very well agree with the history, Luke II. 8. Whether Micha, Chap. IV. 8. speak of the same, enquire.

SECT. VI. The Pomp of those that offered the first fruits.

WE have spoken of the places nearest the City, the mention of them taking its rise from the Triumph of Christ sitting upon the Ass, and the people making their acclamations: and this awakens the remembrance of that Pomp, which accompained the bringing of the first fruits, from places also near the City. Take it in the words of the Masters in the place cited in the Margin.

After l 1.10 what manner did they bring their first fruits? All the Cities 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which were of one station (that is, out of which one Course of Priests proceeded) were gathered to∣gether into a stationary City, and lodged in the Streets. In the morning he who was the first among them, said, Arise, Let us go up to Zion, to the house of the Lord our God.

An Ox went before them, with gilded horns, and an Olive crown upon his head, (The Gloss is, That Ox was for a Peace-offering) and the Pipe played before them, until they approach∣ed near to Jerusalem. When then they came to Jerusalem, they crowned their first fruits, (that is, they exposed them to sight in as much glory as they could) and the chief men, and the high Officers, and Treasurers of the Temple came to meet them, and that to do the more honour to them, that were coming; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And all the workmen in Jerusalem rose up to them (as they were in their shops) and saluted them in this manner, O our brethren, In∣habitants of the City N. ye are welcome.

The Pipe played before them till they came to the Mount of the Temple: When they came to the Mount of the Temple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Even King Agrippa himself, took the basket up∣on his shoulder, and went forward, till he came to the Court, the Levites sung, I will exalt thee, O Lord, because thou hast exalted me, and hast not made mine enemies to rejoyce over me (Psal. XXX. 1.) While the basket is yet upon his shoulder, he recites that passage, (Deut. XXVI. 3.) I profess this day to the Lord my God, &c. R. Judah saith, when he recites these words, A Syrian ready to perish was my Father, &c. vers. 5. he casts down the basket from his shoulders, and holds his lips, while the Priest waves it hither and thither. The whole passage being recited to vers. 10. he placeth the basket before the Altar, and adores, and goes out.

Notes

• a 1.1

  Maimon. in S••bab. cap. 28.
• b 1.2

  Biza, f. 36. 2.
• c 1.3

  Hieros. Berac. fol. 16. 1.
• d 1.4

  Bab. Mezia▪ fol. 88. 1.
• e 1.5

  Hieros. T••••. fol. 69. 2.
• f 1.6

  Bab. Cholin▪ fol. 53. 1.
• g 1.7

  Hieros. Kidd. fol. 63. 1.
• h 1.8

  Bab. Kidd. fol. 55. 1.
• i 1.9

  Bava Mezia, fol. 26. 1.
• l 1.10

  Biccurim, c. 3.