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.

VERS. IV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

But they held their peace.

THIS reminds me of the like carriage of the Sanhedrin, in judging a Servant of King Janneus, a murtherer, when Janneus himself was present in the a 1.1 Sanhedrin. It was found sufficiently that he was guilty, but for fear they dared not to utter their opinion, when Simeon ben Sheta, President of the Sanhedrin required it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He looked on his right hand, and they fixed their eyes upon the earth, on his left hand, and they fixed their eyes upon the earth, &c.

VERS. XVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Boanerges.

• ...

  I. SEE what Beza saith here. To which our very learned Hugh Broughton, a man very well exercised in these studies, replies. The Jews to this very day pronounce Ceva by oa, as Noabhyim for Nebhyim. So Boanerges. When Theodore Beza will have it written Benerges, the very Jews themselves will defend our Gospel.

  Certainly it is somewhat hard, and bold to accuse the Scripture of St. Mark, as cor∣rupt, for this manner of pronunciation, when among the Jews, the pronouncing of some letters, vowels, words, was so different and indifferent, that they pronounced one way in Galilee, another way in Samaria, and another way in Judea. And I remember, saith the famous Ludouicus de Dieu, b 1.2 that I heard the excellent Expenius say, that he had it from the mouth of a very learned Maronite, that it could not be taught by any Grammatical rules, and hardly by word of mouth, what sound Scheva hath among the Syrians.

  That Castel of noted fame, which is called Masada in Josephus, Pliny, Solinus, and others (in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in Strabo is▪ Moasada, very agreeable to this our sound. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.3 Some scorched rocks about Moasada. Where without all controversie, he speaks of Masada.

• ...

  II. There is is a controversie also about the word Erges. It is obscure in what man∣ner it is applyed to Thunder. But give me your judgment, courteous Reader, what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in this story. d 1.4 The Father of Samuel sat in the Synagogue of Shaph, and Jathib, in Nehardea. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The divine Glory came, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He heard the voice of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and went not out: the Angels came, and he was affrighted.

  Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rigsha the Glossers say nothing. And we do not confidently ren∣der it Thunder, nor yet do we well know how to render it better: if so be it doth not

• ...

  denote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sound as of a mighty rushing wind, Act. II. 2. But let the Reader judg.

• III. As obscure is the reason of the name, imposed upon these two Disciples, as the derivation of the word. We have only this certain in this business, that we never find them called by this name elsewhere. Christ called Simon Peter, and likewise others called him Peter, and he calls himself so. But you never find James called Boanerges, or John so called, either by themselves or by others. We must trust conjecture for the rest.
• ...

  IV. It is well enough known, what the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bath Kol, the daughter of thun∣der, means among the Jews. Our Saviour using another word, seems to respect another Etymology of the name. But it is demanded, what that is. He calls Simon Peter with respect had to the work he was to ply, in building the Church of the Gentiles upon a rock. For he first opened the door to let in the Gospel among the Gentiles. Whether were James and John called Sons of thunder with respect had to their stout discoursing against the Jews, we neither dare to say, nor can we deny it. James did this, as it seems, to the loss of his life, Act. XII.

  But what if allusion be here made to the two Registers, or Scribes of the Sanhedrin? whereof one sat on the right hand, and the other on the left; one wrote the Votes of those that quitted, the other the Votes of those that condemned. e 1.5 Or to the Presi∣dent himself, and the Vice-President? Whose definitive sentence, summing up the Votes of the whole Sanhedrin, was like thunder and lightning to the condemned persons, and seemed to all like the Oracles given from Sinai out of lightning and thunder.

• V. But whatsoever that was in the mind of our Saviour, that moved him to imprint this name upon them, when these two Brethren, above all the other Disciples, would have fire fall from Heaven upon that Town of the Samaritans, which refused to give Christ entertainment, Luke, IX. 54. they seem to act according to the sense of this surname. And when the Mother of these desired a place for one of them on Christs right hand, and for the other on his left, she took the confidence of such a request probably from this, that Christ had set so honourable a name upon them above the other Disciples. And when John himself calls himself The Elder 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he was sufficiently known to those to whom he writ, under that bare title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Elder; I can∣not but suspect, this distinguishing Character arose hence. All the Apostles indeed were Elders, which Peter saith of himself, 1 Pet. V. 1. but I ask, whether any of the twelve, besides this our Apostle, (his Brother James being now dead) could be known to those that were absent under this title The Elder, by a proper, not additional name, as he is in his two latter Epistles.

VERS. XXI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

He is beside himself.

IN the Talmudists it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His judgment is gone, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His under∣standing is ceased. f 1.6 If any becomes mute, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and yet is of a sound mind, and they say to him, shall we write a bill of Divorce for thy wife? and he nods with his head, and they try him thrice, &c. And it is necessary, that they make trial of him more exactly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest perhaps he might be deprived of his senses. This is to be under∣stood of a dumb person, made so by some Paralytical or Apoplectical stroke, which sometimes wounds the understanding.

The g 1.7 Rabbins deliver: If any one is sick, and in the mean time any of his friends die, they do not make it known to him, that such a one is dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lest his un∣derstanding be disturbed. One h 1.8 thus lamented R. Simeon ben Lachish; Where art thou, O Bar Lachish? Where art thou, O bar Lachish? And so cryed out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Until his understanding perished. For so the Gloss renders it.

How fitly this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expresseth these Phrases, is readily observed by him, who understandeth both Languages. And a Jew reading these words in Mark, would pre∣sently have recourse to the sense of those phrases in his nation; which do not always sig∣nifie madness, or being bereft of ones wits, in the proper sense, but sometimes and very frequently some discomposure of the understanding for the present, from some too vehe∣ment passion. So say Christs friends, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His knowledg is snatched away. He hath forgotten himself, and his own health, he is so vehement and hot in discharging his office, and in preaching, that he is transported beyond himself, and his understan∣ding is disturbed, that he neither takes care of his necessary food, nor of his sleep. Those his friends indeed have need of an Apology, that they had no sounder, nor holier, nor wiser conceit of him: but it is scarcely credible, that they thought him to be fal∣len into plain and absolute madness, and pure distraction. For he had conversed among

the multitudes before, at all times, in all places, and yet his friends do not say this of him. But now he was retired to his own house at Capernaum, were he might justly ex∣spect rest and repose; yet the multitudes rush upon him there, so that he could not enjoy his table and his bed at his own home. Therefore his friends and kinsfolk of Nazareth (among whom was his Mother, vers. 31.) hearing this, unanimously run to him, to get him away from the multitude, for they said among themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is too much tran∣sported beyond himself, and is forgetful of himself.

Notes

• a 1.1

  Sanhedr. fol. 19. 1.
• b 1.2

  In his Pre∣face ad Apoc. Syriac.
• c 1.3

  Strab. Geo∣graph. lib. 16.
• d 1.4

  Megil. fol. 29. 1.
• e 1.5

  Sanhedr. fol. 35. 1. & Mai∣mon. in San∣hedr. cap. 1.
• f 1.6

  Maimon. G••∣resch. cap. 2.
• g 1.7

  Mo••d Katon, fol. 26. 2.
• h 1.8

  Bava Mezia, fol. 84. 1.