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.

VERS. V.

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

Of the course of Abiah.

THEY are very little versed in the Holy Scriptures, and less in the Jewish learning▪ that could imagine this Zachary to have been the High-Priest, when he is said to have been but of the eight course, and to have attained this turn of attendance by lot.

As to the institution of the Courses under the first Temple, there is no need to say any thing, because every one hath it before him 1 Chron. XXIV. But under the second Tem∣ple there was indeed some difference, not as to the order of their courses, but as to their Heads and Families. Of which thing the Talmudists treat largely, and indeed not alto∣gether from the purpose: Let them comment in my stead.

I. d 1.1 Four 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or courses of Priests went up out of Babylon, Jedaiah, Harim, Pashur, and Immer. [Ezr. II. 36, &c.] The Prophets who were conversant amongst them at that time, obliged them, that if Johojarib himself should come up from the captivity, that he should not thrust out the course that preceded him, but be, as it were, an appendix to it. The Prophets come forth and cast in four and twenty lots into the Urne; Jedaiah comes and ha∣ving drawn five, himself was the sixth. Harim comes, and having drawn five, himself was the sixth. Pashur comes, and having drawn five, himself was the sixth. Immer comes, and having drawn five, himself was the sixth. It was agreed amongst them, that if Jehojarib himself should return out of Captivity, he should not exclude the foregoing course, but be, as it were, an Appendix to it. The heads of the courses stand forth, and divide themselves into the Houses of their Fathers, &c. We have the same thing in Bab. Erachin e 1.2.

If these things be true (and indeed by comparing them with the place in Ezra, be∣fore quoted, we may believe they are not much amiss) then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the course of Abiah, both here and Nehem. XII. 17. must not so much be understood of the Stock or Race of Abijah, as, that that course, retained the name of Abijah still: For though there were four and twenty Classes made up of the four only named, yet did they retain both their antient order, and antient names too. If therefore Jehojarib, i. e. his course should come up out of Babylon (which however did not happen) it was provided, that he should not disturb the fixt and stated order, by intruding into the first place; but retaining the name of Jehojarib in the first Classe, which consisted now of those of Jeda∣iah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his course, should be distributed amongst those orders.

II. f 1.3 The Rabbins have a tradition: there were XXIV courses of Priests in the Land of Israel, and XII courses in Jericho. What? XII in Jericho? This would encrease the num∣ber too much. No, but there were twelve of those in Jericho; that when the time came a∣bout, that any Course should go up to Jerusalem, half a Course went up from the Land of Israel, and half a course from Jericho, that by them might come a supply both of water, and food to their brethren that were at Jerusalem.

Glosse. When the time came that any Course should go up to Jerusalem, it divided it self, that half of it should go to Jerusalem, and half of it to Jericho, that they might supply their brethren with water and food, &c.

III. As to the circulation of these courses or turns, we may guess something of it from Gloss. in Midras Coheleth g 1.4. The Midras it self hath these words. It is R. Chija's Tradition: It is written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seven Weeks, shall be compleat, i. e. between the Passover and Pentecost, Levit. XXIII. 15. But when are they so? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when Joshuah and Shecaniah do not interfere.

Where the Glosse from another Author hath it thus: When the Calends of the Month Nisan fall in with the Sabbath, then does the Passover fallin with the Sabbath too; and then let them begin to number from the going out of the Sabbath, and the weeks will be compleat accor∣ding to the days of the Creation. He takes an instance from Joshua and Shecaniah. For there were XXIV Courses, which took their turns alternately every Sabbath: Amongst which Joshua was the ninth, and Shecaniah the tenth. On the first week of the Month Nisan, Jehojarib was the first Course, on the second week, Jedaiah. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the Paschal week,

all the Courses attended together. The six weeks to that Sabbath, that immediately preceded the Pentecost, there ministred six Courses, Harim, Seorim, Malchijah, Mijamin, Hakkos, Abiah. In the Sabbath that precedes the Pentecost, Josua enters, but does not attend till af∣ter Pentecost. Behold Josua and Shechaniah come not between the Passover and Pentecost: for if Josua was between the Passover and Pentecost, the weeks would not be compleat accord∣ing to the days of the Creation.

He adds a great deal more, but I confess it is beyond my reach: Such is that that im∣mediately follows: They are not compleat as the days of the Creation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for we may number from three to three, or from five to five, and so Josua and She∣chaniah will enter [upon their course] before the Pentecost. For behold, the Sabbath be∣fore Nisan let it be Jehojarib's turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and let there be seven weeks to the Passover, &c. which must either be some fault in the Printer, or a riddle to me, that I cannot tell what to make of.

However, by the whole series of the discourse it appears, that the beginning of the double circulation of the Courses, was with the twofold beginning of the year, Nisan and Tisri: as also that all the Courses performed their ministry together in the Feasts. As to the Passover indeed here is mention only, but we do not want for authorities to make it out, that as they did so then, so also at the Feasts of Pentecost, and Tabernacles. Let Jehojarib therefore begin the first Course in the beginning of the month Nisan; and (remembring, that all the Courses together performed their Service at the Passover and Pentecost) the Courses will all have run out in half the year; for so (taking in those two Feasts) six and twenty weeks are spent off. Then let Jehojarib begin again with the Month Tisri, and suppose all the Courses jointly ministring at the Feast of Tabernacles, and they will have finisht their round (excepting one week over) by the Month Nisan again: which gap of that one week how it is filled up, as also the intercalar Month when it happened, would be too much for us to discuss in this place.

IV. The Course of Bilgah is put out of its just order, and thrown into the last place, if that be true which we meet with in Jerusalem Succah h 1.5. They say, All that went into the Mountain of the Temple, made their entry on the right hand, and went out at the left; but Biljah went toward the South, because of the apostacy of his Daughter Mary: for she went and married a certain Souldier of the Kingdom of the Grecians. He came and struck the top of the Altar, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Wolf, Wolf, thou that devourest all the good things of Israel, and yet in a time of streights helpest them not. There are also that say, that the reason why this was thus ordered, was because Bilgah's Course was once neglected, when it came about to them to have gone up to have performed their ministry: Bilgah therefore was al∣ways amongst those that went out, as Isbab was amongst those that came in; having cast that Course out of their order.

V. i 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For every Course, there was a Stationary Assembly of Priests, Levites, and Israelites at Jerusalem. When the time came wherein the Course must go up, the Priests and the Levites went up to Jerusalem; but the Israelites that were within that Course, all met within their own Cities, and read the History of the Creation, Gen. I. The Stationary men fasting four days in that week; viz. from the second to the fifth.

Glosse. There was a Stationary Assembly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for every Course stated and placed in Je∣rusalem, who should assist in the Sacrifices of their brethren: besides these that were stated in Jerusalem, there was a Stationary Assembly in every City: All Israel was divided into Twenty four Stations, according to the Twenty four Courses. There was the station of Priests, Levites and Israelites at Jerusalem; the Priests of the Course, went up to Jerusalem to their Service, the Levites to their Singing; and of all the Stations there were some appointed and settled at Jerusalem, that were to assist at the Sacrifices of their Brethren. The rest assembled in their own Cities, poured out Prayers that the Sacrifices of their Brethren might be accepted; Fast∣ing, and bringing forth the Book of the Law on their Fast-day, &c. So the glosse hath it.

The reason of this Institution, as to Stationary Men, is given us in the Mishnah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For how could every mans offering be made, if he himself were not present? Now whereas the daily sacrifice, and some other offerings were made for all Israel, and it was not possible that all Israel should be present, these Stationaries were instituted, who in the stead of all Israel should put their hands upon the daily Sacrifice, and should be present at the other Offerings that were offered for all Israel. And while these were performing this at Jerusalem, there were other Stationa∣ries in every Course, who by Prayers and Fasting in their own Cities, helpt forward, as much as they could, the Services of their Brethren that were at Jerusalem.

k 1.7 The Children of Israel lay on their hands, but the Gentiles do not. The Men of Israel lay on their hands, but the Women do not. R. Jose saith, Abba Eliezer said to me, we had once a Calf for a Peace-offering: and bringing it into the Court of the Women, the Women put their hands upon it: not that this belonged to the Women so to do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but that the Womens spirits might be appeased. A remarkable thing.

The Priests throughout all the Courses, grew into a prodigious number, if that be true in Jerusalem Taanith l 1.8. R. Zeora in the name of Rabh Honnah said, that the least of all the Courses brought forth Eighty five thousand branches of Priests. A thing not to be credited.

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And his Wife was of the Daughters of Aaron.

In the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Priestess, viz. one born of the lineage of Priests. It was lawful for a Priest to marry a Levitess, or indeed a Daughter of Israel m 1.9. But it was most commendable of all, to marry one of the Priests line. Hence that Story in Taa∣nith ubi supr. Fouscore pair of Brethren-Priests, took to Wife fourscore pair of Sister-Pristesses in Gophne, all in one night.

There was hardly any thing among the Jews, with greater care and caution lookt after, than the marrying of their Priests, viz. that the Wives they took, should not by any means stain and defile their Priestly blood: and that all things which were fit for their eating should be hallowed. Hence that usual phrase for an excellent Woman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She deserves to marry with a Priest.

n 1.10 Josephus speaks much of this care 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the whole priestly Generation might be preserved pure and unblended.

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Elizabeth.

The Seventy give this name to Aarons Wife, Exod. VI. 23.

Notes

• d 1.1

  Hieros. Taa∣nith, fol. 68. 1.
• e 1.2

  Fol. 12. ••.
• f 1.3

  Bab. Taanith, fol. 27. 1.
• g 1.4

  Fol. 82. ••.
• h 1.5

  Fol. 51. 4.
• i 1.6

  Taanith, cap. 4. hal. 2.
• k 1.7

  Sip••ra, sol. 3. 2.
• l 1.8

  Fol. 69. 1.
• m 1.9

  Kiddushin, cap. 4. hal. 1.
• n 1.10

  Joseph. cont. Appion. lib. 1. pag. mihi 918.