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. XLIII.

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

And when they had fulfilled the days.

HEre ariseth a question, whether it was lawful to depart from Jerusalem, before the seven days were ended. If not, why did Peter and Cleophas go away on the third day? if they might, how then is that precept to be understood, about eating the unleavened bread throughout the whole seven days.

I. It is controverted amongst the Doctors about that passage, Deut. XVI. 6, 7. thou shalt sacrifice the Passover at the even, at the going down of the Son,—and thou shalt turn in the morning, and go into thy tents. Whether it be lawful, after they had eaten the Lamb, to go every one to his own House. This is denied, and that not without rea∣son. For as it is in the Gloss a 1.1, On the day of the Feast (that is, the first day of the se∣ven) the sabbatical limits forbad it. For on the Feast day, no man ought to exceed the bounds of a Sabbath days journey. That therefore (say they) that is said, thou shalt go

into thy tents, is to be thus understood, thou shalt go into thy tents that are without the walls of Jerusalem; but, by no means, into thine own house.

II. Was it lawful then, to return home on the second day of the Feast? No it was not. For on that day was the general appearance in the Court, and presentment of their offerings. And this seems hinted by R. Elhanani in another Gloss upon the place newly cited. There were two reasons (saith he) of their lodging in Jerusalem, the one because of the Feast day, the other because of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Offering.

III. It was not unlawful to depart on the third day, if necessity of affairs required it. But as in many other cases the Doctors were wont to speak, so might it be said in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it was much more commendable for them to abide in Jerusalem, till all the seven days were ended; and that especially because of the last day, which was a Festi∣val or Holy-day.

b 1.2 R. Jose the Galilean saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There are three things comman∣ded to be done in the Feast: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chagigah. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The appearance in the Court. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The rejoycing. The Chagigah, or the Peace-offerings were on the first day: The appearance in the Court, was on the second day: The rejoycing might be on any day.

IV. In Moed Katon, a Treatise that discourseth on things lawful, or not lawful to be done in the intermedials of the Feast, or in those days of the Feast that were not kept holy; in the very entrance of that Discourse, there are several things allowed, which plainly argue absence and distance from Jerusalem.

As to eating unleavened bread, the precept indeed was indispensible, neither that any thing leavened should be eaten, nor that any leaven should be found in their Houses, for seven days together; but no one would say that this command was restrain∣ed only to Jerusalem. It is said in Jerusalem Kiddushin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.3 The Womens Passover is arbitrary. That is, the Womens appearance at Jerusalem at the Pass∣over was at pleasure. But let them not say that eating unleavened bread was arbitra∣ry, or at the Womens pleasure: for although they sate at home, and did not go to Je∣rusalem to the Passover, yet did they abstain from leven in their own Houses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.4 The unleavened bread was eaten in every house.

VI. It seems from the very phraseology 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Joseph and Mary continued at Jerusalem all the seven days; which was indeed generally done by others, for devotion's sake. And then think what numerous companies of people must be go∣ing away to this or that Country, yea particularly how great a crowd might be jour∣neying together with Joseph and Mary toward Galilee. So that it may be less strange, if Jesus had not been within his Parents sight, though he had been among the crowd; nor that though they did not see him, yet that they should not suspect his abscence.

Notes

• a 1.1

  In Chagigah, fol. 1••. 2.
• b 1.2

  Pesikta, fol. 75. 3.
• c 1.3

  Fol. 61. 3.
• * 1.4

  d Hieros. Me∣gillah, fol. 74. 5