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. L.

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

As far as Bethany.

HOW many difficulties arise here?

I. This very Evangelist (Acts I. 12.) tells us that when the Disciples came back from the place where our Lord ascended, they returned from Mount Olivet, distant from Jerusalem a Sabbath days journey. But now the Town of Bethany was about fifteen furlongs from Jerusalem, Joh. XI. 18. and that is double a Sabbath days journey.

II. Josephus tells us that the Mount of Olives was but five furlongs from the City, and a Sabbath days journey, was seven furlongs and an half. q 1.1 About that time there came to Jerusalem a certain Egyptian, pretending himself a Prophet, and perswading the people that they would go out with him to the Mount of Olives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which being situated on the front of the City, is distant five furlongs. These things are all true: 1. That the Mount of Olives lay but five furlongs distance from Jerusalem. 2. That the Town of Bethany was fifteen furlongs. 3. That the Disciples were brought by Christ as far as Bethany. 4. That when they returned from the Mount of Olives, that they travelled more than five furlongs. And, 5. Returning from Bethany they travelled but a Sabbath days journey. All which may be easily reconciled, if we would observe; That the first space from the City toward this Mount was called Bethphage, which I have cleared elsewhere from Talmudick Authors, the Evangelists themselves also confirming it. That part of that Mount was known by that name to the length of about a Sabbath days journey, till it come to that part which was called Bethany. For there was Bethany, a tract of the Mount, and the Town of Bethany. The Town was distant from the City about fifteen furlongs, i. e. two miles, or a double Sabbath days journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath days journey only.

Our Saviour led out his Disciples, when he was about to ascend, to the very first brink of that Region or tract of Mount Olivet which was called Bethany, and was distant from the City, a Sabbath days journey. And so far from the City it self did that tract extend it self which was called Bethphage: and when he was come to that place where the bounds of Bethphage and Bethany met and toucht one another, he there ascended: in that very place where he got upon the Ass, when he rode into Jerusalem, Mark XI. 1. whereas therefore Josephus saith, that Mount Olivet was but five furlongs from the City, he means the first brink and border of it. But our Evangelist must be understood of the place where Christ Ascended, where the name of Olivet began, as it was distinguished from Bethphage.

And since we have so frequent mention of a Sabbath days Journey, and it is not very forreign from our present purpose to observe something concerning it, let me take notice of these few things:

I. The space 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a Sabbath days bounds was two thousand cubits. r 1.2 Naomi said to Ruth, we are commanded to observe the Sabbaths, and the Feasts: But we are not to go beyond 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thousand cubits. s 1.3 It is ordained by the Scribes that no Man go out of the City beyond two thousand cubits. Instances of this kind are endless. But it

is disputed upon what foundation this constitution of theirs is built. t 1.4 Whence comes it to be thus ordained concerning the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thousand cubits? it is founded upon this, Let no man go out of his place on the seventh day, Exod. XVI. 29. u 1.5 Where are these two thousand cubits mentioned? they have their Tradition from hence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abide ye every man in his place, Exod. XVI. 29. These are four cubits. Let no man go out of his place. These are two thousand cubits. It is true indeed we cannot gain so much as one cubit out of any of these Scriptures, much less two thousand; however, we may learn from hence the pleasant art they have of working, any thing out of any thing.

Asai ben Akibah saith, they are fetcht from hence in that it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 place, place. Here place is said [Let no man go out of his place] and it is said elsewhere, I will appoint thee a place, Exod. XXI. 13. As the place that is said elsewhere, is two thousand cubits, so the place, that is spoken of here, is two thousand cubits. But how do they prove that the place mentioned elsewhere, is two thousand cubits? x 1.6 I will appoint thee a place whither he shall flee that kills a man unawares: This teacheth us that the Israelites in the Wilderness (i. e. those that had slain any one) betook themselves to a place of refuge. And whether did they flee? To the Camp of the Levites.

Now therefore, when the Israelites▪ Camp in the Wilderness were distant from the Tabernacle and from the Levite's Camp that was pitcht about the Tabernacle, two thou∣sand cubits, which thing they gather from Jos. III. 4. and whereas it was lawful for them at that distance to approach the Tabernacle on the Sabbath day, hence they argue for the two thousand cubits, as the Sabbath days journey which we are now enquiring in∣to. But by the way let us take notice of the four cubits which they gathered from those words, abide ye every man in his place. Which must be thus understood: If any person through ignorance, or by any accident, had gone beyond the limits of the Sabbath, and afterward came to know his transgression, he was confined within four cubits, so that he must not stir beyond them, till the Sabbath was done and over.

They further instance in another foundation for the two thousand cubits: y 1.7 ye shall mea∣sure from without the City on the East side two thousand cubits, Numb. XXXV. 5. But another Scripture saith, from the wall of the City and outward, ye shall measure a thousand cubits [vers. 4.] the thousand cubits are the suburbs of the City, and the two thousand cubits are the Sabbatical limits. Maimonides z 1.8 very largely discourseth in what manner and by what lines they measured these two thousand cubits from each City: but it makes very little to our purpose. Only let me add this one thing, that if any one was over-taken in his journeying, in the fields, or wilderness, by the night when the Sabbath was coming in, and did not exactly know the space of two thousand cubits, then he might walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thousand ordinary paces: and these were accounted the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sabbatical bounds a 1.9

So far from the City was that place of Mount Olivet where Christ Ascended, viz. that part of the Mount where Bethphage ended, and Bethany began. Perhaps the very same place mentioned 2 Sam. XV. 32. or certainly not far off where David in his flight taking leave of the Ark and Sanctuary, looked back, and worshipped God. Where if any one would be at the pains to enquire why the Greek Interpreters retain the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ros, both here and in Chap. XVI. I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And David came unto Ros. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And David passed on a little way from Ros: He will find a knot not easie to be untied. The Talmudists would have it a place of Idolatry, but by a reason very far fetcht indeed b 1.10. The Jewish Commenta∣tors with a some more probability conceive, that it was a place from whence David when he went toward Jerusalem, looking toward the place where the Tabernacle was seated, was wont to worship God.

Notes

• q 1.1

  Antiq. lib. 20. cap. 6.
• r 1.2

  Targ. in Ruth▪ cap. 1. 16.
• s 1.3

  Maimon. Schab. cap. 27.
• t 1.4

  Hieros. Erub∣hin, fol. 21. 4.
• u 1.5

  Bab. Erubhin, fol. 51. 1.
• x 1.6

  Maccoth. fol. 12. 2. & Zeva∣chin. fol. 117. 1.
• y 1.7

  Sotah. fol. 27. 2.
• z 1.8

  Schabb. 28. and Erubhin. cap. 8.
• a 1.9

  Erubh. fol. 42. 1.
• b 1.10

  Sa••••ed. fol. 107. 1