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. IV.

VERS. I.

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

Was led by the Spirit.

IN St. Matthew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was led up of the Spirit. By which I would suppose our Saviour caught up the Holy Spirit into the air, and so carryed into the Wilderness. The reasons of this conjecture are, I. Because we read of the like thing done to Philip, Acts VIII. 39, 40. The same also is supposed concerning Eli∣jah, 1 Kings XVIII. 12. and 2 Kings II. 16. II. It is probable the Devil also might snatch Jesus up into the air, having this occasion, to pretend himself no other than the Holy Ghost who had caught him up and brought him already into the Wilderness: and un∣der

this notion he might require that worship from him, as if he himself was indeed the Holy Ghost. III. We must not pass by the method St. Luke takes in describing the or∣der of the temptations, somewhat different from that of St. Matthew. The temptation upon the pinnacle of the Temple is mentioned by St. Matthew, and that most truly, the second in order; but in St. Luke it is reckoned the third; adding, That when the Devil had ended all his temptation he departed from him for a season. But now, according to St. Luke, how did Christ get down from the pinnacle again? He tells us, That he was carried up thither by the Devil, and there (according to his method in the story) the temptation was ended; How then did Christ get down again? Observe but what follows; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus returned in the power of the Spirit into Galilee; and then joyn the stories, as they are joyned in St. Luke. The Devil set him on the pinnacle of the Temple, and there urgeth him to cast himself down; but when he could not perswade him, he leaves him standing on the pinnacle, and all the temptation was ended; Jesus by the power of the Spirit returning into Galilee. May we not suppose that the Evangelist would by this give us to understand that Christ, af∣ter the temptation was ended, was carried through the air by the Holy Ghost into Ga∣lilee, as he had been caught up before by him, and been brought into the Wilderness, yea and under that pretense, or upon that occasion, by the Devil himself had been snatcht up to the pinnacle of the Temple and to a very high Mountain?

VERS. II.

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

Forty days, &c.

MOSES in his dealings with God, fasted forty days, three times one after ano∣ther. It was sufficient for Christ, having withal so great a conflict with the De∣vil, to do it but once. Moses his first quadragesimal, was Exod. XXIV. 18. His second time was after he had destroyed the golden Calf, Deut. X. 10. The third was after the Tables of the Law had been made anew, Exod. XXXIV. 28. About that very time of the year wherein Moses ended his last forty-days Fast, Christ began his, viz. about the middle of the Month Tisri, and how long he continued it on in the Month Marhesh∣van, it is not difficult to apprehend.

VERS. V.

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

In a moment of time.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In momento. So the vulgar. Now what quantity of time a moment contains, if it be worth the while to enquire, the Doctors tell us.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How much is a moment? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 It is the fifty eight thousand, eight hundredth, eighty eighth part of an hour. Very ac∣curately calculated truly!

VERS. XIII.

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

He departed from him for a season.

THE Devil had now found by experience, how much in vain it was for him to attempt our Saviour by suggestions, or those kinds of allurements, by which he inveigles mankind, and therefore watches for an opportunity of trying his arts upon him some other way: which at last he doth, both by himself and by his instruments. And when that season drew near, and the Devil returned to his proper business, we find there is mention made of Satan entring into Judas, and that now the Prince of this world com∣eth, Joh. XIV. 30.

VERS. XVI.

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

He stood up to read.

THat we may frame the better judgment of this action of our Saviour's, let us a little look into the customs of the Synagogue.

I. They read standing up. Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Rabbenu Asher, b 1.2 They do not read in the Law, otherwise than standing up. Nay it is unlawful for him that readeth, to lean upon anything. Whence comes it that he that readeth in the Law is bound to stand up? Rabh Abhu saith, Because the Scripture saith, do thou stand by me. Nor ought any one to lean

any way, as it is in the Jerusalem. R. Samuel bar Isaac, going into a Synagogue he found one expounding, and leaning against a pillar. He saith to him, This is not lawful: For as the Law was given with reverence, so are we to handle it with reverence too.

They preferred the Law above the Prophets, and the Law and the Prophets above the Hagiographa, or Holy c 1.3 Writings. They yielded that honour to the Prophets, that even they should not be read but standing up. Whence that is particular, which they say concerning the Book of Esther. d 1.4 A man may read out of the Book of Esther, either standing or sitting. But not so out of the Law. Christ in this, followed the customs of the Synagogue, in that while he read the Law he stood up, while he taught it he sate down.

II. He that read in the Prophets was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maphtir; and was appointed to that office by the ruler of the Synagogue.

e 1.5 Rabh Bibai was a great man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in taking care of the things of God. And Mar was a great man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in taking care of the things of the Town. The Gloss is: Of the things of God, that is, about the Collectors of the Alms, and the distribu∣tion of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the ordering of those that were to expound, and read the Prophets.

It is probable that Christ did at this time offer himself as a Maphtir, one that would read in the Prophets, and preach upon what he read; not before hand appointed to it by the Ruler of the Synagogue, but rather, approved on when he had offered himself. For those of Nazareth had heard of some miracles he had wrought at Capernaum, vers. 23. and therefore no wonder if they were very desirous to hear something from him answer∣able to those great things he had done.

III. Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.6 He that reads in the Prophets, ought not to read less than one and twenty verses. Here our Saviour doth not seem to have observed the custom of the Sy∣nagogue, for he read but two verses. And yet he did nothing but what was both al∣lowable and usual: that is worth our taking notice of, which we meet with, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.7 If any one expound or preach on the Sabbath day, they read out of the Prophets, three, or five, or seven verses, and are not so careful to read just one and twenty.

If there be an Interpreter or expounding on the Sabbath day: was there not always one on every Sabbath day? So that neither Moses nor the Prophets might be read, un∣less one stood by that could expound? It seems abundantly evident both from the Tradi∣tions and the rules that concerned such an one.

These words therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I would understand in such a sense; If either the Interpreter should in his Exposition, enlarge himself into a Sermon, or any other should preach, &c. For the Interpreter did sometimes Comment and Preach upon what they read. And probably Christ did at this time both read and pro∣perly interpreted.

h 1.8 Jose the Maonite expounded in the Synagogue of Maon. Hear O ye Priests, harken O House of Israel, and give ye ear O House of the King, Hos. V. 1. He said, The Holy blessed God, is about to snatch away the Priests and set them in judgment, saying unto them, Why have ye not laboured in the Law? Have you not had the use and enjoyment of four and twenty portions belonging to the Priests? They say unto him, They have not given us any thing. Harken O ye House of Israel, Why have you not given those four and twenty portions to the Priests, which I have commanded you in the Law? They answer him, Because of those who are of the house of the Prince, who devour all themselves. Give ear O house of the King, for judgment is toward you; For to you I have said, that this should be the rule concerning the Priests; To you therefore and over you is it turned a rule of judgment. Rabbi [the Prince] heard this and was displeased with it.

i 1.9 After these things did King Ahashuerus promote Hamon the Son of Hammadetha.

Rabh Joseph expounded it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After these things, the King promoted Hamon of Hammadetha the Agagite, the son of Cuza, the son of Aphlet, the son of Dio, the son of Diasot, the son Paros, the son of Nidan, the son of Baalkan, &c. See loc. and compare it with the Targumist upon Esther, Chap. III. 1.

k 1.10 A reader in the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enlargeth upon Shemaa [the manner and form of the thing we have l 1.11] he passeth before the Ark, and lifteth up his hands, (that is, in order to give him blessing) but if he be a child, his Father or his Master doth these things in his stead, &c. But the Gloss tells us, That these things are to be understood of an or∣dinary reader of the Prophets: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Now Christ was an extraordinary Reader. However, he read here, which he hid not do in any other Synagogue; for this was the Synagogue to which he belonged, and he read as a member of that Syna∣gogue.

VERS. XVII.

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

And there was delivered unto him the Book of Esaias.

I. THE Minister of the Church kept the sacred Books in his custody, and brought them out to be read, when they met together in the Synagogue.

m 1.12 The High-Priest came to read (on the day of expiation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Minister of the Synagogue, takes the Book of the Law, and giveth it to the Ruler of the Synagogue, &c. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chazan of the Synagogue, that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Minister. From him did our Saviour receive the Book, and to him he returned it again.

II. If it be askt whether he received the Book of the Prophet Isaiah by it self, or joyned with the other Prophets, it is not easie to determine it. We may gather some∣thing from what vulgarly obtained amongst them.

n 1.13 The Rabbins deliver; Let a man frame the Law, and the Prophets, and the Holy Writ∣ings into one volume. They are the words of R. Meir. But R. Judah saith, Let the Law be apart, by it self: the Book of the Prophets by it self: and the Book of the Holy Writings by it self. o 1.14 And the Wise-men say, Every Book by it self.

But we may ask, if every Prophet was by himself? Isaiah by himself, Jeremiah by himself, &c. It is probable they were: For so they sometimes divided the Law into single Quintanes, or fifth parts.

All know what title the Books of the Law do bear in the front of the Hebrew Bibles, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The five Quintanes of the Law. Genesis is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first Quintane: Exodus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second Quintane; and so of the rest. Concerning the dividing of every of these quintanes into particular Volumes, consult the Tract Sopherim, in the place already quoted.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.15 They fold up the Book of the Law in the cloth of the Quintanes, and the Quintanes in the cloth of the Prophets and Hagiographa; but they do not fold up the Prophets and Hagiographa in the cloth of the Quintanes, nor the Quintanes in the cloth of the Law. And a little after, They lay the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the Quin∣tanes, and the Quintanes upon the Prophets and Hagiographa, but not the Prophets and Ha∣giographa upon the Quintanes, nor the Quintanes upon the Law. That is, not any one single Quintane, upon all the Quintanes made up into one Volume. So the Gloss hath it; A Quintane, that is, A Book of the Law, in which there is only one Quintane.

Seeing therefore that the Book of the Law was sometimes divided in this manner into distinct Books, we may judge as well, that the greater Prophets might be thus divided al∣so, and the twelve lesser made up into one Volume. Hence perhaps that passage: q 1.16 The Reader of the Prophet might skip from one Text to another; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but he might not skip from Prophet to Prophet: but in the twelve Prophets it was lawful. For they were all made up in one Volume ready to his hand; and so were not the greater Prophets.

Give me leave therefore to conjecture that on that Sabbath wherein these things were transacted in the Synagogue at Nazareth, that Section which was to be read in the Pro∣phets, was according to the Rubrick in the Prophet Isaiah; and upon that account the Mi∣nister of the Synagogue, delivered that Book to our Saviour when he stood up to read.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And when he had opened the Book he found the place, &c.

In the Talmudick Language I would render it thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, unroling the Book. But then how should we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vers. 20? Even in the very same words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 roling up the Book.

r 1.17 The High-Priest after the reading of the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, roling, or folding up the Book, puts it into his bosom: And yet

s 1.18 It is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which we must not render they do not fold up, but) they do not unfold, or unrol the Book of the Law in the Synagogue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.19 They unrol a Prophet in the Congregation, but they do not unrol the Law in the Congregation. That is, as the Gloss hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.20 They unrol from one place or passage, to another passage in another place. So they were wont to do in the Prophets but not in the Law. And upon this account was it permitted for the Reader to skip in the Prophet from one place to another, because it was permitted them to unrol the Prophet, either a single Prophet, or the twelve lesser, in the Synagogue; but as to the Law, it was not allowed them so to do.

And they put the question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 x 1.21 How far may he skip? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So that he that Interprets do not break off. The Gloss is, Let him not skip from the place he reads, unless that he may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unrol the Book, and be ready to read the place to which he skips, when the Interpreter ceaseth.

And because it was not lawful for him so to unrol the Law in the Synagogue. On the Kalends of the month Tebeth, if it proved to be the Sabbath day, they brought three Books of the Law and read in one of them, the place for the Sabbath, in another, that for the Ka∣lends, in the third, that for the Feast of dedication y 1.22.

The words therefore of our Evangelist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me seem not barely to mean, that that he unfolded, or opened the Book, but that, being opened he unrolled it from folio to folio, till he had found the place he designed to Read and Expound. Which, though it was not the Section appointed by the Rubrick for the day: yet did not Christ much recede from the custom of the Synagogue, which allowed the Reader to skip from one place to another.

VERS. XXIII.

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

Physician, heal thy self.

YOU will say unto me this Proverb: Physician, heal thy self. I would express it thus in the Jerusalem language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

z 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Physician, heal thine own lameness.

VERS. XXV.

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

When the heavens were shut up three years and six months.

THIS number of three years and six months is much used both in the Holy Scriptures, and in Jewish Writings; concerning which, we have more largely discoursed in another place. And although both in the one and the other, it is not seldom used allu∣sively only, yet in this place I can see nothing hinder why it should not be taken accor∣ding to the letter in its proper number, however indeed there will be no small diffi∣culty to reduce it to its just account. That there was no rain for three years together is evident enough from 1 Kings XVII. &c. But whence comes this addition of six months?

Elijah said to Ahab, as the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If there shall be these years. These words include three years at the least, because he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Years, in the plural, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Years, in the Dual.

And Chap. XVIII. The word of the Lord came to Elijah in the third year, saying, Go shew thy self unto Ahab, and I will send rain upon the earth. In the third year, where then shall we find the six Months?

I. Doubtless both our Saviour, and his Apostle St. James, Chap. V. vers. 17. in adding six months, do speak according to the known and received opinion of that Nation; which is also done elsewhere sometimes, in Historical matters in the New Testament.

St. Stephen tells us, Acts VII. 16. that the bones of the twelve Patriarchs were carried over from Egypt, and buried in Sichem, when Holy Writ mentions only the bones and burial of Joseph. Wherein he speaks according to the vulgar opinion of the Nation a 1.24.

Again Vers. 30. he tells us, That Moses was forty years old when he fled into the Land of Midian, and that he tarried there forty years more, when Moses himself mentions nothing of this circumstance: This he speaks agreeably to the opinion of that people b 1.25.

II. Neither our Saviour, nor St. James say that Elijah shut up the Heavens three years and six months; but Christ tells us, That the Heaven was shut up, in the days of Elias, three years and six months. And St. James, That Elias prayed that it might not rain, and it rained not upon the Earth by the space of three years and six months.

May I therefore have leave to distinguish in this manner. Elijah shut up the Hea∣ven for three years, that there might be no rain, as in the Book of Kings. And there was no rain for three years and a half, as our Saviour and St. James relate.

III. The words of Menander in Josephus, may help a little toward the untying this knot. c 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menander also makes mention of this drought in the acts of lihobalus King of Tyre, saying: There was no rain from the month of October, to the month of October the year following.

It is true, he shortens the space of this drought, by making it continue but one year; but however, having placed the beginning of it in the Month of October, gives us a key, that opens us a way into things more inward and secret.

IV. Consider the distinction of the former and the latter rain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. XI. 14. Jerem. V. 24. Joel II. 23.

d 1.27 The Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The former is in the Month Marhesh∣van, the latter, in the Month Nisan.

The Targumist in Joel II. 23. Who hath given you the first rain in season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the latter, in the month Nisan. See also our Note upon Chap. II. vers. 8.

R. Solomon upon Deut. XI. differs a little, but we are not solicitous above the order, which should be the first either that in the Month Marheshvan, or that in the Month Ni∣san; that which makes to our purpose is, that rains were at those stated times, and for the rest of the year generally there was no rain.

V. Those six Months mentioned by our Saviour and St. James must be accounted be∣fore the beginning of the three years, and not tackt to the end of them, as is very evi∣dent from this, that it is said, The third year, Elijah shewed himself to Ahab, &c.

In the beginning therefore of those three years, we believe Elijah shut up Heaven, up∣on the approach of that time wherein the rains were wont to fall in the Month of Mar∣heshvan, and opened Heaven again the same Month at the end of three years. Nor is it nothing that Menander speaks of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the drought, taking its beginning in the Month October, which in part answers to the Jews Marheshvan; For consult that passage Chap. XVIII. Ahab said unto Obadiah, Go into the land unto all the fountains and all the vallies, perhaps we may find grass to save the Horses alive. No one will say this search was made in Winter but in the Summer: not before, or in the Month Nisan, when the rains were wont to fall, for what hay or grass could be expected at that time? but when the year grew on to the Summer, then was it a seasonable time to enquire after hay and grass. Reckon therefore the time of Ahab's and Obadiah's progress in this search: the time, wherein Elijah and Obadiah meeting together, Ahab fell in with them: the time, wherein the Israelites and the Prophets of Baal were gathered together at Mount Carmel; when Elijah sacrificed there, and the followers of Baal were killed; and cer∣tainly it will be more probable that the unlocking of the Heavens, and the fall of the rains happened in that usual and ordinary season, the Month Marheshvan than any other part of the year. Three years agone, in that month when the rains were expected, ac∣cording to the common season of the year, Elijah shut Heaven up, that it should not rain; and now at the close of three years, when the season for those rains recurred, he unlocks the Heavens, and the rains fall abundantly.

VI. Now, go back from Marheshvan, the Month wherein the Prophet lockt up Hea∣ven, to the Month Nisan preceeding, and those six Months between they were also with∣out rain according to the ordinary course of the year and climate. In the Month Nisan it rained, the rest of the year to Marheshvan, it was fair and held up: when that Month came, the rains were expected, but Elijah had shut the Heavens up, and they remained shut up for the space of three years ensuing. So that, though he did not shut up Hea∣ven above the space of three years, yet there was no rain for three years and six months.

VERS. XXVII.

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

Naaman the Syrian.

THese instances galled those of Nazareth upon a twofold account.

I. That they looked upon themselves as vilified by these examples; especially if we consider the occasion upon which our Saviour brought them. Thou hast wrought miracles in Capernaum, do something also here, in thine own City. No, you are unwor∣thy of it, as Israel of old was unworthy of the Prophets Elijah and Elisha, who were therefore sent amongst the Gentiles.

II. That by these instances he plainly intimated the calling of the Gentiles, than which nothing could be more grating in the year of the Jews. Elijah was sent to a Heathen Wo∣man, and an Heathen Man was sent to Elisha: and both of them were turned from Hea∣thenism to the true Religion. Those words therefore of Naaman, 2 Kings V. 17, 18. I would thus render, Thy servant will henceforth offer neither Burnt-offering, nor Sacrifice to strange Gods, but unto Jehovah. And concerning this thing the Lord pardon thy servant (viz. con∣cerning my former Idolatry) that when my Master went into the house of Rimmon to wor∣ship there, and leaned on my hand, I also bowed my self in the house of Rimmon; for that I bowed my self in the house of Rimmon the Lord pardon thy servant concerning this thing.

VERS. XXIX.

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

That they might cast him down headlong.

BY what authority, or by what legal process could those of Nazareth do this? There was indeed a Court of Judicature consisting of three men, because there was a Synagogue, but it was not in the power of that Court to decree any thing in ca∣pital matters. It may be askt whether that license that was permitted the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ze∣lots, extended thus far: e 1.28 He that steals the consecrated dishes, and curseth by a Conjurer, (that is curseth God in the name of an Idol) and goes in to an Heathen Woman (that is, openly, as Zimri, Numb. XXV. 6.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Zelots stay him. And the Priest that ministers in his uncleanness, his brethren the Priests beat out his brains with clubs. But doth this license of the Zelot belong to all persons upon all occasions? When Na∣thaniel said, Can there any good thing come out of Nazareth? He does not seem there to reflect so much upon the smallness and insignificancy of the Town, as the looseness and pravity of its manners.

VERS. XXXIII.

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

Who had a spirit of an unclean Devil.

AN expression something unusual. Perhaps it points toward the Pythonick, or Necromantick Spirit; how these are distinguisht amongst the Doctors, we may see f 1.29 Both of them (though in a different manner) invited and desired the inspirations of the Devil. But of this thing I shall treat more largely, at Chap. XIII. 11.

Notes

• a 1.1

  Beracoth, fol. 7. 1.
• b 1.2

  In Megillah, cap. 3.
• c 1.3

  See Gloss. in Schabb. 115. 1.
• d 1.4

  Megill, fol. 21. 1.
• e 1.5

  Kiddushin, fol. 76. 2.
• f 1.6

  In Megillah, Artic. 22.
• g 1.7

  Massecheth Sopherim, cap. 12.
• h 1.8

  Beresh. rabb. Sect. 80.
• i 1.9

  Massech. So∣pherim, cap. 13.
• k 1.10

  Megil. fol. 2••. 1.
• l 1.11

  In Massech. Soph. cap. 14.
• m 1.12

  Joma, fol. 68. 2.
• n 1.13

  Bava bathr•• fol. 13. 2.
• o 1.14

  See the Tract Sopherim, cap. 3.
• p 1.15

  Megill. fol. 27. 1.
• q 1.16

  Megill. fol. 24. 1.
• r 1.17

  Joma, cap. 7. hal. 1.
• s 1.18

  Fol. 70. 1.
• t 1.19

  Massech. So∣pherim. cap. 11.
• u 1.20

  Megill. fol. 32. 1.
• x 1.21

  Megil. fol. 24. 1.
• y 1.22

  Joma, fol. 70. 1.
• z 1.23

  Beresh. rab. sect. 23. & Tan∣chum, fol. 4. 2.
• a 1.24

  See Hieros•…•… Sotah, fol. 18▪ 3. and Bab. Bava. kama, fol. 92. 1.
• b 1.25

  See Beresh. rab. sect. 100.
• c 1.26

  Antiq••. lib. 8. cap. 7.
• d 1.27

  Taanith, fol. 6. 1.
• e 1.28

  Sanhedr. fol. 81. 2.
• f 1.29

  In Ramban in Sanbedr. cap. 7. hal. 4.