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. VI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Coasts of Tyre and Sidon. Mark VII. 24.

I. The Maps too officious. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Coast. III. The Greek Interpreters noted. IV. Midland Phenicia. V. Of the Sabbatick River.

SECT. I. The Maps too officious.

YOU will see in some Maps, the Syrophenician woman pictured making her sup∣plication to our Saviour for her possessed daughter, almost at the Gates of Sidon. But by what right, I fear the Authors will not tell me with solidity enough.

In one of Adrichomius's, the woman is pictured and no inscription added: but in the Dutch one of Doet, she is pictured with this Inscription, Hier badt de Cananeische Uron voor s••ine dochter, Here the Canaanitish Woman prayed for her daughter, Matth. XV. In that of Geilkirch, with these words written at it, Porta Sidonis, ante quam mulier Canaanaea filiae suae Doemoniacae a Domino salutem obtinuit: The Gate of Sidon, before which the Ca∣naanitish Woman obtained health for her daughter possessed with a Devil, Matth. XV.

Before the gate of Sidon (saith Borchard the Monk) Eastward, there is a Chappel built in the place, where the Canaanitish Woman prayed our Saviour for her Demoniacal daughter: concerning whom we read thus, Matth. XV. that going out of the coasts of Tyre and Sidon, she came to Jesus.

There are two things, which plainly disagree with that situation, and opinion.

I. That it is not credible, that Christ ever passed the bounds of the Land of Israel. For when he said of himself, I am not sent but to the lost sheep of Israel only: and to his Disciples, Go not into the way of the Gentiles: and, If these wonderful works had been done

in Tyre and Sidon; you will never perswade me, that he ever went as far as the gates of Sidon.

II. It is said by S. Mark, that after that Maid was healed, Christ came from the coast of Tyre and Sidon to the Sea of Galilee, through the middle of the coasts of Decapolis. What? From the gate of Sidon to the Sea of Galilee through the midst of Decapolis? It would have been more properly said, Through the midst of Galilee: and hence, as it seems, some have been moved to place Decapolis within Galilee, with no reason at all. We shall meet with it in another place, in the following Chapter, and in such a place, that it is not easie to conceive how Christ could pass through it from the Gate of Sidon to the Sea of Galilee.

SECT. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Coast.

TO determine concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the coasts of Tyre and Sidon in this story, we first propound this to the Reader. It is said 1 King. IX. 11, 12. That Solomon gave to Chiram the King of the Tyrians twenty Cities in Galilee: which when he had seen, and liked them not, he called the Land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chabul unto this day. The LXX render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He called them the border, or coast. Now let any one, I beseech you, skilled in the Tongues, tell me what kin there is between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A bound, or coast, that moved the LXX so to render it.

The Talmudists speak various things of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chabul: but the sense and sig∣nification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A coast, is very far distant from their meaning. The Jerusalem Talmudists speak thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 Chabul signifies a Land, which bears not fruit: The Babylonian thus; b 1.2 What is the meaning of the Land Chabul? Rabh Honna saith, Because its Inhabitants 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were wrapped up in silver and gold. Abba saith to him, Is it so? Behold it is written, That the Cities pleased him not. Should they displease him, because they were wrapped up in silver and gold? He saith to him, Yea, because they were wealthy and delicate, they were not fit for the Kings works. Rabh Nachman bar Isaac saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It was a salt Land, and gaping with clefts. Why is it called Chabul? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because the Leg is plunged in it up to the garters. Josephus thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Outwards they called it the Land of Chabal: for this word Chabal being interpreted signifies in the Phenician Tongue, that which pleas∣eth not.

These things they speak, tracing the sense of the word, as well as they can; but of the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a bound, or coast, they did not so much as dream.

I cannot pass away without taking notice of the Glosser at the place, cited out of the Babylonian Talmudists, having these words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Text alledged speaks of twenty two Cities, which Solomon gave to Chiram: he reckons two and twenty, when in the Hebrew Original and in all Versions, twenty Cities only are mentioned. Whether it be a failing of the memory, or whether he speaks it on purpose, who is able to define? Much less are those words of the Holy Ghost to be passed over, 2 Chron. VIII. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Grammatical interpretation is very easie, And the Cities which Churam gave to Solomon, Solomon built them: but the historical interpretation is not so easie. For it is demanded, Whether did Chiram give those Cities of his own; or did he restore them, which Solomon gave to him, when they pleased him not? And there are some Versions, which render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not, he gave, but he re∣stored, or gave back again; and in this sense, Solomon built the Cities, which Chiram had restored back to Solomon. As if Hiram would not keep those twenty Cities in the Land Chabul, because they displeased him, but restored them back to Solomon in some in∣dignation.

Kimchi on the place more rightly, It is very well expounded, that Hiram gave Cities to Solomon in his own Land; and he placed Israelites there to strengthen himself. And he in like manner gave Cities to Hiram in Galilee; and that to strengthen the league between them. In the book of the Kings it is recorded, what Solomon gave to Hiram; and in this (of the Chronicles) what Hiram gave to Solomon. Most true indeed: for that Hiram gave to Solomon some Cities in his jurisdiction, appears beyond all controversie from thence, that Solomon is said to build Tadmor in the wilderness, 1 King. IX. 18. But what is that place Tadmor? Josephus will teach us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c 1.3 Thada∣mor, saith he, the Greeks call Palmyra. And the Vulgar Interpreters read, He built Pal∣mira. Therefore we must by no means think, that Hiram rejected the Cities that were given him by Solomon, however they pleased him not; but kept them for his own, which Solomon also did with them, which Hiram gave to him.

But whence should the Greek Interpreters render that place called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chabul by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a coast, when there is no affinity at all between the significations of the words?

SECT. III. The Greek Interpreters noted.

THE Greek Interpreters are not seldom wont to render the names of places, not by that name as they are called in the Hebrew Text, but as they were called in after times under the second Temple: which is also done often by the Chaldee Targumists. Of this sort are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cappadocians, for Caphtorim: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rhinocorura for the River of Egypt: of which we have spoke before; and among very many examples which might be produced, let us compare one place out of the Talmudists with them.

The Jerusalem Talmudists, calling some Cities, mentioned Jos. XIX. both by their an∣tient and present names, speak thus at vers. 15.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.4 Kattath is Katonith. The LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Katanath.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nahalal is Mahalol.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shimron is Simonia. The LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Symoon.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Irala is Chiriah. The LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jericho.

He that observes shall meet with very many such. And from this very thing you may perhaps suspect, that that Version savours not of the Antiquity of the times of Ptolomeus Philadelphius.

The same that they are wont to do elsewhere, we suppose, is done by them here; and rejecting the former name whereby that Region of Galilee was called in the more anti∣ent ages, namely Chabul, they gave it the name and title, whereby it now ordinarily went, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The bound, or, the Coast.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I suspect, denotes the very same thing, in that Tradition in the Jerusalem Wri∣ters; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.5 Those Cities are forbidden 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the border, or coast, Tsur, Shezeth, and Bezeth, &c. and those Cities 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are permitted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the border, or coast, Nebi, Tsur, Tsiiar, &c. The permission, or prohibi∣tion here spoke of, as much as we may by guess, fetch from the scope of the place, is in respect of tithing; and the determination is, from which of those Cities tithes were to be required and taken, and from which not. They were to be required of the Israelites, not from the Heathen: which thing agrees very well with the Land of Chabul, where Cities of this and that jurisdiction seem to have been mixed, and as it were interwoven.

SECT. IV. Midland Phenicia.

THERE was a Midland Phenicia, as well as a Phenicia on the Sea coast. That on the Sea coast all know; of the Midland thus Ptolomy. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The e 1.6 midland Cities of Phenicia are Arca, Paleobiblus, Gabala, Cesarea of Paneas.

Whether Midland Phenicia, and Syrophenicia be to be reckoned all one, I am in doubt. I had rather divide Phenicia into three parts, namely, into Phenicia on the Sea coast, Midland Phenicia, and Syrophenicia. And the reason is, because I ask whe∣ther all Midland Phenicia might be called Syrophenissian: and I ask moreover, whether all Syrophenicia were to be reckoned within the bounds of Tyre and Sidon. Certainly Nicetas Choniates mentions the Syrophenissian Cities, as far as Antioch. For he in the story of John Comnenus, hath these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He resolved to set upon the Syrophenissian Cities bordering upon Antioch, which were possessed by the Agarens. But now will you reckon those Cities as far as Antioch to be within the jurisdiction of Tyre and Sidon? But certainly there is nothing hinders, but you may reckon those to be so, which Ptolomey esteems to belong to Midland Phenicia, only the scruple is about Cesarea of Paneas, which is Cesarea Philippi: and that we shall see, belonged to the Decapolitan Cities, and may be determined without any absurdity to be within that jurisdiction of Tyre and Si∣don, as also Leshem of old, which was the same City, Judg. XVIII. 28.

Let one clause of the Talmudists be added, and then those things which are spoken may be reduced into a narrower compass. They, reducing the bounds of the Land under the second Temple, fix for a bound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.7 Tarnegola the Up∣per which is above Cesarea. Observe that Cesarea is a City of Midland Phenicia accor∣ding to Ptolomey; and yet Tarnegola which bends more Northward is within the Land of Israel according to the Hebrews.

So that in this sense, Christ might be within the coasts of Tyre and Sidon, and yet be within the limits of the Land of Israel. We must therefore suppose, and that not with∣out reason, that he when he healed the possessed Maid was, 1. In that Country, in the outermost coasts of Galilee, which formerly was called Chabul, in the Seventy called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Coast; in the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The border; which antiently was given by Solomon to the King of Tyre; and from that grant in the following ages it belonged to the right and jurisdiction of Tyre and Sidon; however it were within those boundaries, wherein the Land of Israel was circumscribed from the beginning; yea wherein it was circumscribed under the second Temple. 2. We suppose him to have been not far from the spring, or stream of Jordan, which being passed over he could not come to the Sea of Galilee, but by the Country of Decapolis.

SECT. V. Of the Sabbatic River.

WHEN we are speaking of Syro-Phenicia, we are not far off from a place, where the Sabbatic River either was, or was feigned to be: and I hope the Reader will pardon me, if I now wander a little out of my bounds, going to see a River that kept the Sabbath: for who would not go out of his way to see so astonishing a thing?

And yet if we believe Pliny, we are not without our bounds, for he fixeth this River within Judea. g 1.8 In Judea, saith he, a River every Sabbath day is dry. Josephus other∣wise, h 1.9 Titus, saith he, (going to Antioch) saw in the way a River very well worthy to be taken notice of, between the Cities of Arca and Raphana, Cities of the Kingdom of Agrippa. Now it hath a peculiar nature. For when it is of that nature, that it flows freely, and does not sluggishly glide away; yet it wholly fails from its springs for six days, and the place of it appears dry. And then, as if no change at all were made, on the seventh day the like River ariseth. And it is by certain experience found that it always keeps this order. Whence it is called the Sabbatic River, from the holy Seventh day of the Jews.

Whether of the two do you believe, Reader? Pliny saith, That River is in Judea: Josephus saith, No. Pliny saith, It is dry on Sabbath days: Josephus saith, It flows then. The Talmudists agree with Pliny, and Josephus agrees not with his own Coun∣try men.

In the Babylonian Tract Sanhedrin, Turnus Rufus is brought in, asking this of R. Aki∣bah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.10 Who will prove that this is the Sabbath day? (The Gloss, For perhaps one of the other days is the Sabbath) R. Akibah answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sabbatic River will prove this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that hath a Python, or, a familiar spirit will prove this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the Sepulchre of his father will prove this. The Gloss writes thus: The Sabbatic River will prove this. That is a rocky River, which flows and glides all the days of the week, but ceaseth and resteth on the Sabbath. He that hath a Python, or, a familiar spirit will prove this. For a Python ascendeth not on the Sabbath day. And the Sepulchre of Turnus Rusus all the days of the year sent forth a smoke; because he was judged and delivered to fire. But Transgressors in Hell rest on the Sab∣bath day. Therefore his Sepulchre sent not forth a smoke on the Sabbath day.

Do you not suspect, Reader, whence and wherefore this fable was invented? Namely, when the brightness of the Christian Sabbath was now risen, and encreased every day, they had recourse to these Monsters either of Magick, or of Fables, whereby the glory of our Sabbath might be obscured, and that of the Jews exalted. The various, and indeed contrary relations of Historians, bring the truth of the story into suspicion.

Notes

• a 1.1

  Hieros. Schab. fol. 7.
• b 1.2

  Bab. Schab••. fol. 54. 1.
• c 1.3

  Jos. Antiq. lib. 8. cap. 2. ••
• d 1.4

  Hieros. Megill. sol. 70. 1.
• * 1.5

  Hieros. Demai, sol. 22. 4.
• e 1.6

  Tabb. Asiae, p. 139.
• f 1.7

  Hieros. She∣viith, sol. 36. 3.
• g 1.8

  Nat. Hist. lib. 31. cap. 2.
• h 1.9

  Jos. de hell. lib. 7. cap. 13.
• i 1.10

  Fol. 56. 2.