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.

A CHOROGRAPHICAL ENQUIRY Into some places of the Land of ISRAEL, PARTICULARLY Those which we find mentioned in the Evangelist St. JOHN.

CHAP. I. BETHABARA. Joh. I.

I. Different Readings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. II. The noted passages over Iordan. III. The Scythopolitan Country. IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The great Plain: The Scythopolitan passage there. V. Beth-barah, Judg. VII. 24.

SECT. I. Different Readings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

IT is observed by all that treat upon this Evangelist, that the reading doth vary in some Copies, and this instance is alledged for one.

a 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These things were done in Bethabarah, but in other Copies it is, in Be∣thany.

But Drusius, Vulgati codices, &c. The vulgar hath it, in Bethabarah. which Epiphanius in the place above mentioned calls Bethamarah. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this reading Petavius is silent.

It might easily happen that Bethabarah should change into Bethamarah, partly consider∣ing the affinity of the characters, which (saith he) tanta est in antiqua Scripturâ, ut vix discerni possit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & contra, is so great in antient writings, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can hardly be distinguished; partly that the alternate use of Mem and Beth is so very common in those Countries.

Nor indeed is it much wonder that Bathamara should change into Bethania, since Bethamara being writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a place of Wool; and Bethania being writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a place of Sheep.

But it seems very strange how Bethabarah should ever change into Bethany unless upon some such occasion as these:

Either that Bethabarah might be taken for the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. the House of Exposition or the School (in which sense we meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whence for Explication it is annexed by some hand or other in the Margine * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the House of Tradition, or Doctrine: as if the Evangelist were to be understood in this manner, these things were done or disputed in a certain School beyond Jordan, where John was baptizing. And so that word * 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being so very known and obnoxious, might steal from the Margin into the Text and common use.

Or perhaps, secondly; upon the suspition of a Tautology if Bethabarah and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be found together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be looked upon as the same thing with a place beyond Jordan: therefore they might substitute the word Bethany as signifying Batanaea or Bashan to some such sense as this. These things were done in Batanea beyond Jordan, &c. But it is our province at present to enquire rather into the situation of Bethabarah, than into the original and derivation of Bethany.

SECT. II. The noted passages over Iordan.

AMong the various ways of writing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, these two especially de∣serve our consideration at present. Beth-barah, which we meet with in Judg. VII. and Bethabarah, or a place of passage, where they passed over Jordan. They must both come under our enquiry whiles we are seeking the place in hand: And first of the latter.

Doubtless there was no part of Jordan but might be passed by Boat from one side to the other, as mens different occasions might call them; but we are now considering the publick and common passages that led over that River from one Country into another.

I. There is a Bridge over Jordan, betwixt the Lake of Samochon and Gennesaret in the way that leadeth to Damascus, which hath the name of Jacobs Bridge, of which our Country-man Biddulph (who hath himself travelled over it) speaks to this purpose:

At the foot of this rocky Mountain runs a pleasant River called Jordan, which divideth Syria from Galilee. Over this River is built a goodly Bridge, which bears the name of Jacob's Bridge upon this twofold account. 1. Because in this place Jacob met with his Brother Esau. 2. Because here he wrastled with the Angel.

As to matter of fact, that there is and was such a Bridge I do not much question; but for the reasons why it is so called, as it is not much to our purpose to examine, so they seem to have little else but conjecture in them.

II. Jordan also had a Bridge over it at Chammoth near Tiberias at the very efflux of the River out of the Sea of Gennesaret; as we have elsewhere shewn from the Talmudick Authors, against the mistake of the Tables which place Tiberias at a great distance thence. b 1.4 Tam Dominus Rex quam Principes omnes, Tyberiadem usque perveniunt, ubi circa pontem, unde ex mari, Jordanis fluenta se dividunt, castrametatur. i. e. As well the Lord the King, as all the Princes came even unto Tiberias, and pitched their tents near the Bridge where the streams of Jordan from the Sea, do divide themselves.

c 1.5 Juxta Tiberiadem secus pontem unde de lacu Genezar, Jordanis fluenta se dividunt, cum exercitu sua castra locavit. i. e. With his Army he pitcht his Tents near Tiberias by the Bridge, from whence the streams of Jordan from the lake of Gennesaret, do divide themselves. Read this and view the situation of Tiberias in the Tables, and correct the mistake.

III. That was a most known and frequent passage from Jericho which we so often read of in the Holy Scriptures; which yet seems rather to have been by Boat than Bridge. See the 2 Sam. XIX. 18. and 2 Kings II. 8.

SECT. III. The Scythopolitan Country

THere was a fourth, and that the greatest passage betwixt Chammoth and Jericho, but at a great distance from either; for the finding out of which, we are to consider what is intimated, 1 Kings IV. 12. And all Bethshean, which is by Zartanah beneath Jesreel. And again 1 Kings VII. 46. In the plain of Jordan did the King cast them, in the Clay ground, between Succoth and Zarthan. We will begin with Bethshean.

I. Bethshean, or Scythopolis was in the lot of Manasseh, Judg. I. 27. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Neither did Manasses drive out the inha∣bitants of Bethshean, which is Scythopolis. So that it was within the limits of Samaria, though indeed one of the Decapolitan Cities, and within the jurisdiction of the Gentiles, as we have shewed elsewhere.

II. It was the utmost bound of Samaria toward Galilee. d 1.6 The bounds of Galilee, on the South is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Samaria and Scy∣thopolis as far as the River Jordan.

III. The City was half a Leagues distance from Jordan, saith Borchard, and yet ex∣tends its jurisdiction beyond Jordan. That of Aethicus in his Cosmography is well known. Fluvius Jordanis, saith he, &c. The River Jordan hath its head in Mount Li∣banus, runs about to the Lake of Tiberias, from whence going out, hath its current through the midst of Scythopolis, and issues in the dead Sea. Jordan divided Scythopolis in the midst; not the City (for that was at some considerable distance from the River) but the Country it self; so that part of the Country was on this, and part of the other side Jor∣dan.

It was a noble City of the Syrogrecians, and had considerable jurisdiction, not only within the confines of Manasses, but extended it self beyond, even to Perea.

SECT. IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The great Plain: the Scythopolitan passage there.

OF this great Plain which took in the whole bredth of the Country of Manasseh from Jordan toward the West, a very long way, Josephus frequently speaks: de∣scribing the situation and portion of Ephraim and Manasseh, he thus expresseth himself.

e 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tribe of Ephraim extended it self, in length, from the River Jordan, to Gadarah (Gazarah or Gezer, Josh. XVI. 3. and Chap. XXI. 21.) in bredth, from Bethel, and ends at the great Plain.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The half Tribe of Manasseh extends it self in longitude from Jordan to the City Dor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But in latitude (from Ephraim) it reacheth to Bethshean, which is now called Scythopolis. So that that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or great plain, to those that were journeying from Galilee, began from Bethshean, and extended it self in latitude to the confines of Ephraim. Hence that which we meet with in the same Josephus, f 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They that passed over Jordan came into the great Plain before which the City Bethsan lies, or as it is in 1 Maccab. V. 52. They went over Jordan into the great plain before Bethshean.

In the Book of Judith Chap. I. vers. 8. it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The great plain of Esdrelom: That is in truth, the great Valley of Jezrael. So Jezrael in the place above quoted, 1 Kings IV. 12. by the Greek Interpreters is rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In∣somuch that when it is said of Judah and his Army (for him it is whom this passage con∣cerns) that in his return from the Land of Gilead, he passed over Jordan into this great plain, and that (as it should seem) not very far from Bethshean, it is evident that the great and common passage over Jordan was hereabout, by which not only the Scy∣thopolitans went over from their Country on this side Jordan, to that beyond, but those also of Samaria, and those of the lower Galilee passed over here to Perea.

Here would I seek for Jacob's Bridge where he passed over Jordan with his Staff, when he went into Mesopotamia, and returned back with a Family; and not where it is commonly now shewn. At least, the mention of Succoth, Gen. XXXIII. 17. which had its situation on the bank of Jordan, exactly opposite to Zartanah a Town near Beth∣shean, puts it out of all question that Jacob returned that way. And indeed whether Scythopolis might not derive something of its appellation from the word Succoth, I can∣not well tell: methinks the name of Scythians hath some smack of such a kind of origi∣nal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. for they always dwelt, and removed from one place to ano∣ther in Tents.

SECT. V. Beth-barah, Judg. VII. 24.

NEither was this Beth-barah at any very great distance from this passage. For so we have it Judg. VII. 24. Gideon sent messengers throughout all Mount Ephraim, saying, come down against the Midianites, and take before them the waters unto Beth-barah and Jor∣dan. And this they did.

It is hard to say whether Kinichi with more reason said, That these waters were not the waters of Jordan: or Jarchi, more absurdly, that they divided Syria from Canaan. There were, no doubt, some waters in the Valley of Jezreel. (For there the battel was, at least if that may be called a battel where there was not one Sword unsheathed by the Conquerour. See Judg. VI. 33.) When the Midianites fled, Gideon summons the Ephraimites by messengers, that they would take those waters before-hand, which the routed enemy in their flight must necessarily pass through, before they could arrive at the Bridge or Ferry over Jordan (spoken of even now) that lay in their way home. When both Armies had pitched the Field, the Midianites lay on the North toward Ga∣lilee, and the Gideonites on the South near Mount Ephraim, Chap. VII. 1. There was a River in the Vale, (at which waters probably Gideon distinguished betwixt his Follow∣ers that lapped like a Dog, and those that did not.) This River at length discharged it self into Jordan above the Bridge or passage that led into Perca. When therefore the Midianites lay on the Northern bank of this River, and so were not capable of attain∣ing the passage over Jordan till they had made through these waters first; it was the Ephraimites care and buisiness to maintain the opposite bank, and that indeed all the whole space from the place where the fight began to Beth-barah and Jordan that the Enemy might be blocked up from all possibility of escape or retiring.

Whether therefore this passage of which we have spoken, was called Beth-barah from that place so neas Jordan, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth-abarah, from the Etymology before men∣tioned, it is no absurdity for the further bank of Jordan which lay contiguous to the Bridge or passage over it, to be called Bethrbarah beyond Jordan, either upon the one or the other account. For (however the Learned Beza comes to question it) the Lexicons will tell you that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth beyond Jordan: especially that common threefold division 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judea, Galilee, and beyond Jordan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. On the East of the River Jordan: as Ptolomy expresseth it. And Beza himself confesseth that trans Jordanem, beyond Jordan, is the proper signifi∣cation of the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beyond, Matth. IV. 15.

Let us therefore place the Bethabarah we are seeking for, where John was baptizing, on the further ••ide of Jordan, in the Scythopolitan Country, where the Jews dwelt amongst the Syro-Grecians, as in all the Decapolitan Regions, where Christ might some∣thing more safely converse, from the vexations of the Scribes and Pharisees, Joh. X. 40. being as it were out of their reach and jurisdiction there. And so we find John Bapti∣zing first at the passage at Jericho, because through the greatness of the Road there was always a considerable concourse of people; and next, at the passage at Scythopolis for the same reason.

Further, had I either leisure or will to play any longer about the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we might suppose it written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bethaania which in the Syriack Idiom (amongst whom it is no unusual thing to change 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) agrees with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bethshania.

CHAP. II. NAZARETH, Joh. I. 45.

I. A Legend not much unlike that of the Chappel of Loretto. II. The situation of Nazareth. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Nezer. IV. Certain horrid practises in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caphornachum. V. Some short remarks upon Cana, Joh. II. 2.

SECT. I. A Legend not much unlike that of the Chappel of Loretto.

FOrasmuch as our Evangelist makes only a transient mention of Nazareth in this place, not relating any thing that our Saviour did there, we shall take as transient notice of it at this time, by the by only enquiring into its situation, as what we may have occasion to discourse more largely upon in another place.

But what indeed need we be very solicitous about the situation of this Town, when the place we would especially look for there, that is, the House of the Blessed Virgin, hath taken its leave of Nazareth, and by the conveyance of Angels hath seated its self in Loretto in Italy. Of which thing amongst many others Cardinal Baronius g 1.9 gives us this grave relation.

Porro domus illa, &c.

That House wherein the most Holy Virgin received the Heavenly message about the Word being made Flesh, doth not only by a wondrous miracle, stand to this day intire, but by the ministery of Angels was retrieved from the hands of Infidels, and translated, first into Dalmatia, thence into Italy, to Loretto in the Province of Picenum.

Let us repay one Legend with another.

h 1.10

They say of R. Chanina, that he seeing once his fellow Citizens carrying their Sa∣crisices to Jerusalem, cryeth out: Alas! they every one are carrying their Sacrifices, and for my part, I have nothing to carry, what shall I do? Streight way he betaketh him∣self into the Wilderness of the City, and finding a Stone he cuts it, squares, and arti∣ficially formeth it; and saith, what would I give that this Stone might be convey∣ed into Jerusalem? Away he goeth to hire some that should do it, they ask him an hundred pieces of Gold and they would carry it. Alas! saith he, where should I have an hundred pieces, indeed where should I have three? Immediately the Holy Blessed God procureth five Angels in the likeness of Men, who offer him for five shillings to convey the Stone into Jerusalem, if himself would but give his helping hand: He gave them a lift, and of a sudden they all stood in Jerusalem, and when he would have given them the reward they bargained for, his workmen were gone and vanish∣ed. This wonder he relates before the Sanhedrin, in the Conclave of Gazith. They say to him, Rabbi, it should seem that these were Angels that brought this Stone: So he gave the Elders the Money for which the Angels had bargained with him.

In truth I should easilier incline to believe this Story than that of Loretto, because there is some reason to apprehend this R. Chaninah no other than Haninah ben Dusa a no∣torious Magcian i 1.11. Unless you will also say that the Chappel at Loretto took that jaunt by the help of Magick.

k 1.12 A huge Stone of its own accord takes a skip from the Land of Israel, and stops up the Mouth of the Den in Babylon where Daniel and the Lyons lay. But so much for Tales.

SECT. II. The situation of Nazareth.

THE situation of Nazareth according to Borchard, Breidenbach, and Saligniac, ought to be measured and determined from Mount Thabor. For so they unani∣mously: A Nazareth duabus leucis contra orientem est Mons Thabor: From Nazareth two leagues Eastward is Mount Tabor. Nor is there any cause why with respect to that Re∣gion of Galilee, in which they place this City, we should dissent from them, seeing there are others of the same opinion. Now the Mount Tabor was in the very confines that divided Issachar from Zabulon, Jos. XIX. 22. And the coast [i. e. of Issachar] reacheth to Tabor and Shahazimath. But what coast should this be, Northor South? The North coast, saith Josephus l 1.13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [the Manassites] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. next to Manasseh is Issachar, having for its bounds of longitude, Mount Carmel and the River [Jordan,] and of latitude, Mount Tabor. That is, The latitude of Issachar is, from Manasseh to Mount Tabor, as Josephus plainly makes out in that place. Mount Tabor therefore, lay as it were in the midst betwixt the Coasts of Samaria and upper Galilee: Having on this side Issachar to∣ward Samaria, and on that side Zabulon toward the aforesaid Galilee.

Josephus m 1.14 describes Mount Tabor where these things seem something obscure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We have already seen where Scy∣thopolis lay, and where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great plain, near Scythopolis. But what should that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great Plain be, that lyeth so behind Tabor toward the North, that Ta∣bor should be betwixt it and Scythopolis? Is not Zabulon so called in Josephus? yea, and Issachar too, at least a great part of it, if we consult the same Josephus n 1.15 So that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Scythopolis or Manasseh is distinctly called by him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The great Plain of Samaria o 1.16.

And the lower Galilee is described by the Talmudists by this character, that it pro∣duceth Sycamines, which the upper Galilee doth not p 1.17. Now the Sycamine Trees were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the vale, 1 King. X. 27. And hence seems to arise the distinction be∣tween

the upper, and the lower Galilee, the lower so called, because more plain and Champaigne; the upper, because more Hilly and Mountanous.

I am deceived if the upper Galilee, be not sometimes by way of Emphasis called Ga∣lilee; nor without cause, whenas the lower might be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the great plain. So Cana hath the adjunct of Cana of Galilee, perhaps that it might distinguish that Cana which bounds, both the Galilees; of which more in its proper place. That passage which we meet with in our Evangelist, Chap. IV. 43, 44. He departed from thence [from Sama∣ria] and went into Galilee, for Jesus himself testified that a Prophet hath no honour in his Country. It looks this way: that is, he would not go into Nazareth, but into Galilee, viz. the upper, and so came to Cana.

Nazareth therefore was in the lower Galilee, in the very confines of Issachar and Zabu∣lon, and is commonly received within Zabulon, its self being distant sixteen miles or more from Capernaum; for from Capernaum, Mount Tabor is distant ten miles or there∣abouts.

SECT. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Nezer.

I Am not abundantly satisfied in the common writing of the word Nazareth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; much less that Nazarenus should be expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the sa∣cred Amanuenses write it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But I can hardly suppress a just indignation when I read what the Jews scribble about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Nezer.

q 1.18 The Rabbins have a Tradition: Those that are taken out of the Kingdom, behold they are properly Captives, but those that are taken by Thieves, they are not to be called Captives.

The Tradition is to be distinguished. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as to Kingdom and King∣dom there is no difficulty. That is, as to Kingdoms which are equal. But between the Kingdom of Ahashuerus, and the Kingdom of Ben Nezer there is. Between Thieves and Thieves there is no difficulty, but between ben Nezer, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Thieves of the world, (viz. common Thieves) there is. There [in Palestine] Ben Nezer is called a King. Here [in Babylon] he is called a Robber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloss. Ben Nezer was a Thief and took Cities and ruled over them and became the Captain of Robbers.

It is very suspicious to what purpose they have invented that name for the most infa∣mous Robber, to call him the Son of Nezer. By those very Letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they write the City Nazareth. Read on and the suspition will encrease.

r 1.19 I considered the horns, and behold there came up among them another little horn, [Dan. VII. 8.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is Ben Nezer. Aruch quoteth this passage under the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this manner: There came up among them another little horn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the Kingdom of the Cuthites. Now what they meant by the Kingdom of the Cuthites, may be conjectured from s 1.20 The Winter is past [Cant. II. 11.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the King∣dom of the Cuthites. And a little after: The time is coming when the Kingdom of Cuth shall be destroyed, and the Kingdom of Heaven shall be revealed.

It is easie imagining what they would point at by the Kingdom of the Cuthites; the Christians no doubt: (unless they will pretend to some Samaritan Kingdom.) And if so, it is as obvious whom they design by Ben Nezer. Let them shew whence came the name of the Tetrarchy of the Nazarens in Celosyria: Of which Pliny t 1.21, Caelosyria habet Apami∣am Marsyâ amne divisam. A Nazarinorum Tetrarchiâ Bambycen, quae alio nomine Hiera∣polis vocatur, Syris verò Magog.

SECT. IV. Certain horrid practises in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caphar Nachum.

HAving spoken of Nazareth, it will not be amiss to make some mention of Caperna∣um, which however distant many miles, yet was it the place where our Saviour dwelt, as Nazareth was his native soil. We have considered its situation in another Treatise, being in the Country of Gennesareth, a little distance from Tiberias, There is another Capernahum mentioned by Gulielmus Tyrius u 1.22, that lay upon the Coast of the Mediterranean, as this did upon the coast of Gennesaret. In loco quae dicitur Petra incisa, juxta antiquum Tyrum, inter Capharnaum & Doram, oppida Maritima: In a place called Petra Incisa, near old Tyre, betwixt Capernaum and Dor, two Sea-coast Towns.

It is uncertain whether the name be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The former de∣notes pleasantness: the latter, comfort. And though our Capernaum might justly enough take its name from the pleasantness of its situation, according to the description that

Josephus giveth of it x 1.23. Yet the oriental Interpreters write it the latter way. The Rab∣bins also mention such a Town written in the same Letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which perhaps it will not be tedious to the Reader to take this Story.

y 1.24 Chanina R. Joshua's Brother's Son went into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Capernaum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Hereticks (or Magicians, for the word signifies either) inchanted him. They brought him into the City sitting upon an Ass: on the Sabbath day, which was forbiden by their Law. He went to his Uncle R. Joshua 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who besmeared him with a certain Ointment, and he was recovered. It should seem that by some kind of En∣chantments they had thrown him into a Delirium so far that he had forgot both himself and the Sabbath day. There is another Story immediately follows that.

A certain Disciple of R. Jonathan's flies over to these Hereticks: [That himself might be entred amongst them, and become one too.] Jonathan finds him out employed in castra∣ting Birds and Beasts. They sent to him [Jonathan] and said it is written, cast in thy Lot amongst us and let us all have one purse. He fled; and they followed him, saying, Rabbi, come and give us a cast of thy office toward a young Birde. He returned and found them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 committing Adultery with a Woman. He asketh them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is it the manner of the Jews to do such things as these? They answer, Is it not written in the Law, cast in thy lot amongst us, and let us all have one purse? He fled and they pursued him to his own house, and then he shut the doors against them. They call to him and say, O Rabbi, Jonathan, go, and rejoycing tell thy Mother, that thou didst not so much as look back toward us, for if thou hadst looked back, thou hadst then followed us as vehe∣mently as we have now followed thee.

Whiles I read these things, I cannot but call to mind the Nicolaitans and such who in∣dulged to themselves a liberty of all obscene filthinesses; nor is what we have related un∣worthy our observation, with respect to Heresies of this kind. Should this Capernaum be the same (as probably it is) with that Capernaum which we meet with so frequently in the Evangelists, it is something observable what is said of it. Thou Capernaum, which art exalted unto Heaven shalt be brought down to Hell.

SECT. V. Some short remarks upon Cana, Joh. II. 2.

IT is very disputable which should be the first letter of the word Cana, whether Caph, or Koph, for we find both.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kanah with the initial letter Koph, is a City in the Tribe of Aser, Josh. XIX. 28. where the Greek for Canah have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and MS. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kene, a word not very much differing in the sound, occurs amongst the Tal∣mudists,* 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabbi. and his Sanhedrin having numbred votes, pronounced Keni, clean. Gloss. Keni was a place of doubtful esteem, reckoned amongst the unclean, [that is a place of the Gentiles] but in the days of R. Judah Haccodesh, it came under tryal and they pronounced it clean.

III. We find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Josephus, but the situation not mentioned. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a 1.26 An∣tiochus being slain, [viz. when he fought with the Arabian King] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Army fled to the Town Kana. This is hardly our Cana, as may in some measure appear in Josephus's Context.

IV. But further he speaks in his own life, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cana in Galilee. As for its situation, as far as can be collected from Josephus, we discuss that in another Treatise, and shew that it is not far from that where the River Jordan dischargeth its self into the Sea of Gennesaret; so that, between this Cana and Capernaum there seems to be almost the whole length of that Sea.

V. But it must not be forgot that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Canah beginning with the Letter Caph is met with in Juchasin b 1.27 the words these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the end of the Chapter [it is these venth Chapter of Bavah Meziah] there is a Tradition. Abba Chalaphtha of Caphar Ha∣naniah, in the name of R. Meir saith, [they are in Bavah Meziah, where he is brought in and what he said c 1.28] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It seems to me (they are the words of the Author of Juchasin) that Caphar Hananiah is Caphar Cana: as may be proved out of the ninth Chapter of the Book Sheviith: for there was the entrance of the lower Galilee.

From that place quoted in Sheviith which is Halac. 2. it plainly appears that Caphar Hananiah was in the very outmost border that divided the upper and the lower Galilee. From whence it is evident that the entrance of the lower Galilee, according to our Au∣thor, was not as we go from Samaria to Galilee, but from the upper Galilee into the lower. And whether Cana of Galilee be so called to distinguish it from that Cana that so divides between the two Galilees, or from that Cana that was in the Tribe of Aser (which may not unfitly be called Cana of the Sidonians) it is at the Reader's choice to deter∣mine.

As also why the Syriack Interpreter should in this place write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Katna in∣stead of Cana. Whether he had in his eye or mind 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kattath, Josh. XIX. 15. which in the vulgar dialect was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Katanath, as the Seventy render it, and the Jerusalem Talmudists affirm d 1.29: or whether by a diminutive kind of word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Katanah, he would intimate the smallness of the Town. q. d. Cana the less.

CHAP. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aenon near Salim, Joh. III. 23.

I. Certain names and places of near sound with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Salmean, or a Salamean used amongst the Targumists instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Kenite. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aenon, in the Greek Interpreters, Jos. XV. 61. IV. The Syriack remarked; and a passage of Eustathius upon Dionysius V. Herodium, a Palace. VI. Macherus, a Castle. VII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Hill Mizaar, Psal. XLII. 6. VIII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eglath Shelishijah, Esai. XV. 3.

SECT. I. Certain names and places of near sound with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim.

LET us begin with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim, and thence look after its neighbour Aenon. We may be a little helpt in our enquiry by that passage in Gen. XXXIII. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And Jacob came to Shalem, a City of Sichem. There are some Versions, and the Authors of the Tables have upon these words built I know not what City Salem near Sichem. But neither the Jews nor Samaritans acknowledge any such thing. For the Jews render it, and that not without reason. And Jacob came safe into the City of Schechem. e 1.30 The Samaritan Text hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he came in peace: And certainly there is no part of mankind could be more likely to judge than the Samaritans, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place were the name of any City, yea or no.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim in the Greek Interpreter according to the Roman Copy is the name of a place, Josh. XIX. 22. where the Hebrew runs thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the coast [of Issachar] reacheth to Tabor, and Shahazimah, and Beth Shemesh. But the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the confines touched upon Gethbor, and upon Salim near the Sea, and Beth∣samosh.

The Mazoreth observe that Shahazimah which is written with a Va••, should be written by a Jod, which also these Interpreters acknowledge (which is worthy our taking notice of) but then they divide the word into two parts, and write it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Shahaz, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shahaz at the Sea; but why they should turn Shahaz into Salim, it is something difficult to guess.

It seems probable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Selame, which Josephus in the account of his own life, makes mention of, as fortified by himself, amongst other Towns in Galilee, is the same with this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim mentioned by the Seventy; and that the rather because it is there reckoned up with Mount Tabor.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saalim in the Alexandrian Copy answers to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shaalim, 1 Sam. IX. 4. In the Complut. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saalim; in the Roman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Segalim, where the Targumists instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the land of Shalishah, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the land of the South: and instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the land of Saalim; it hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the land of Mathbara. But why both here, and also 2 Kings 4. 42. they should ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal-Shalisha, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land of the South, we find some kind of reason in the Gemarists who upon this place have this note.

f 1.31 There was no Country throughout the whole land of Israel, where the fruits of the Earth were so forward as in Baal-Shalisha. Now such a Country they call g 1.32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Southern Fields; or literally, made South; because the Sun both riseth and sets upon them. But why they should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land of Saalim, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land of

Methbara is something more unintelligible, unless it should be with some respect to Mount Tabor which we find mentioned in the following Chapter, vers. 3. and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meth∣bara should be the Plain of Tabor.

If now the Reader can pitch upon any of these places we have already named, or any other he may have met with in his reading, as that which our Evangelist here meaneth, let him consider whether the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may properly be prefixed to it, whenas the names of all Cities and Towns are of the Feminine gender generally, and yet St. John hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ which gives some ground of conjecture that the passage is to be understood not of any Town or City, but of some other matter: which by way of Exercitation, it may not be amiss a little to enlarge upon.

SECT. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Salmean, or a Salamean used amongst the Targumists instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Kenite.

EVery one that hath but dipt into the Chaldee Paraphrasts, must know that the Ke∣nites are called by them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salmeans or Salameans. So Onkelos, Gen. XV. 19. Numb. XXIV. 21. 22. So Jonathan, Judg. I. 16. & IV. 2. & V. 25. 1 Sam. XV. 6. & XXVII. 10. It is likewise observable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Maachathites are by them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Epikerites, Deut. III. 14. Jos. XIII. 13. And this probably from the place or Country where the Maachathites of old dwelt, which in the time of the Targumists was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epicarus on the East of the River Jordan degr. 67. 31. 0. h 1.33 Whether indeed the situation doth fall out right, I shall not at present discourse.

But the Kenite is not termed a Salmean from any place or Country where he dwelt. For the Kenites in the Southern part of Judea are called Salameans, Judg. I. So also He∣ber the Kenite in Galilee, Jugd. IV. And there were Kenites amongst the Amalekites, 1 Sam. XV. and there were of the Kenites beyond Jordan. Gen. XV. whence so called is not to our purpose. It sufficeth that they were vulgarly known by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salame, which, how near akin it is to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim, let the unbyast Reader judge. Who knoweth therefore but the Evangelist should mean thus; John was Bapti∣zing in Aenon near the Salamean, or Kenite; giving that name to that people which at that time they were commonly called by? But supposing this should be granted us, what Kenite should we understand here? either those that were in the Wilderness of Judah, or those on the other side the salt Sea?

SECT. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek Interpreters, Jos. XV. 62.

IF the Essene might be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salmean, as well as Kenite (and certainly he seems to have as much claim to it, if the word denote perfection, or austerity of life) then I could more confidently place our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salim, in the Wilderness of Judah; because there I find Aenon mentioned in the Greek Version, Jos. XV. 61, 62. Where the Hebrew hath it thus: In the Wilderness, Betharabah, Middin, and Secacah, and Nish∣ban, and the City of Salt, and Engedi, six Cities: But the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And Baddargis, and Tharabaam, and Aenon, &c. Where it is plain that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aenon is put for Middin, but why it should be so, is more difficult to tell. This only we may remark, that the word Middin occurrs, Judg. V. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which if I should render, ye that dwell by Middin, I should have Kim••hi to warrant me, who in his Notes upon this place tells us, that Middin is the name of a City mentioned in Joshua, Middin and Secacah. But now when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aenon, signifies a place of springs, or waters: See what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the noise of Archers among the places of drawing waters. The Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Among those that draw water. So that if you ask the Greek Interpreter why he should render Middin by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aenon, a place of springs, he will tell you because Middin was a place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of those that draw waters.

The Essenes succeeded the Kenites in their dwelling in the Wilderness of Judah i 1.34: and not only so, but in str••ctness and austerity of life, as Josephus, and others assure us. Now if we will but allow the Essenes to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salmeans, as the Kenites were, then the words of the Evangelist might bear such sense as this: John was Baptizing in Aenon near the Essenes. And it may be supposed that as the Baptist had already conversed with two of the Jewish Sects, the Pharisees, and Sadducees and had baptized some of

each, so he would now apply himself to a third Sect amongst them, viz. the Essenes, and Baptize some of them too. But herein I will not be positive.

SECT. IV. The Syriack remarkt. And Eustathius upon Dionysius.

WHILES we are treating upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aenon, I cannot but observe that the word is divided both in the Syriack and Arabick Version. Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the foun∣tain Jon. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the fountain Nun. The words of the Evangelist seem to discover the signification of the name.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Because there was much water there. For we could not have render'd the word more significantly than a place of springs, or a watry place. So Nonnus,

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

Baptizing neer the waters of deep-waved Salem.

Why therefore did those Interpreters take the word in two, when it was plain, and Etymological enough of it self?

The Syriack Jon brings to mind a passage of Eustathius upon this verse of Dionysius.

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

Some say (saith he) that that whole Sea from Gaza as far as Egypt, is call'd the Jonian Se•• from Jo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Indeed some call even Gaza its self Jone, where there is an heifer in the image of Jo, or the Moon.

That Gaza was ever call'd Jone, is not commonly known; but grant it was, and the Sea from that place even as far as Egypt, to have been call'd the Jonian Sea; yet should not I have deriv'd its name from Jo, but rather from the Jones, those brassy robust men,* 1.35 of whose coming into Egypt, and fixing their seats there by the Sea, Herodotus gives us a famous relation.

But must we seek for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ein Jon (or Javen, as some would have it) hereabout? To seek John about Gaza, would be to seek him out of the land of Israel; at least as the bounds of that land were at that time determin'd.

SECT. V. Herodium, a Palace.

IF Aenon was the place where John baptiz'd last, immediately before his imprison∣ment, then we must look for it either in Galilee or Peraea, for in one of those places it was where he began his acquaintance with Herod. For however St. Luke speaking of Herod, mentions Galilee only, within his Tetrarchy, Luk. III. 1. yet Josephus tells us that* 1.36 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both Peraea and Galilee were under his juri••diction. Where then shall we begin his first acquaintance with the Baptist? I had once inclination to have fixed it in Galilee; but whilst I consider better that Herodium was in Peraea, and very neer Machaerus, John's prison, that seems the more probable.

Josephus speaking of Herod the Great, and his stately buildings, hath this amongst* 1.37 other things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He fortify'd a Castle upon an hill toward Arabia, and call'd it Herodium after himself. Where by Arabia you are to understand the land of Moab; and he seemed to have fortify'd that Castle as a Bulwark against the Moabitish Arabs.

The same Herod that built it is bury'd there, as the same Josephus tells us, where de∣scribing* 1.38 the funeral pomp he gives this account. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After those follow'd five hundred of his own domestick servants bear∣ing spices. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His body was brought two hundred furlongs [from Jericho where he dy'd] to Herodium, where according to his own appointment he was inter'd. But in Antiq. Lib. 17. Cap. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They came to Herodium eight furlongs, for there he had order'd his fune∣ral solemnities. At first sight here is an appearance of a slip in History: but it is to be un∣derstood that from Jericho to Herodium it was 200 furlongs, that is, 25 miles; but He∣rod's burying-place was eight furlongs from Herodium, a common distance, for burying places to be from Cities.

SECT. VI. Machaerus a Castle.

JOsephus tells us that John Baptist was imprison'd by Herod in the Castle of Machaerus.* 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He [the Bap∣tist] upon Herod's suspicion is sent prisoner to Machaerus, a little before that he had told us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is the frontier betwixt the King∣dom of Aretas [the Arabian King] and Herod.

Of the situation of the place Pliny hath this hint, Prospicit [Asphaltitin] ab Oriente* 1.40 Arabia Nomadum [Moab it is] a meridie Machaerus, secunda quondam Arx Judaea ab Hiero∣solymis. The meaning of which is this, that Arabia of the Nomades [or Moab] situated on the East of Asphaltites fronts it on the West, and Machaerus situated on the North, fronts it on the South.

We meet with it in the Talmudists under the name of Macvar.

The Mountanous Country of Peraea was the Hill Macvar and Gedor. The Jerusalem Tar∣gum,* 1.41 and Jonathan upon Numb. XXXII. 35. instead of Atroth, Shophan, and Jaazer, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maclelta of Shophan and Macvar: to which Jonathan adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Macvar of Garamatha.

It is obvious enough how they came to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Atroth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maclelta, (as also Onkelos hath done) viz. because they translated the Hebrew word which denotes a Crown, by the Chaldee word which is of the same signification. But why Jaazer by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Macvar? Onkelos upon the 3. v. of the same Chap. renders Jaazer and Nimrah by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I should translate the Atrati or denigrati of the house of Nimrin. And Ptolomy comments thus in Arabia Petraea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. There are all along that Country certain mountains called the black mountains, namely from the Bay which is neer Pharan to Judea; but whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Macvar hath any relation with blackness from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a dish or furnace, I leave it to others to enquire.

So that we see Herodium and Machaerus are situated on the outermost Coast of Peraea toward the South or the land of Moab, neer the shore of Asphaltites or the Dead-sea.

The nature of the place we have describ'd by Josephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.42 &c. There spring out neer this place certain fountains of hot waters, of a very dif∣ferent tast, some bitter, some sweet; there are also many springs of cold waters, &c. Compare the bitter waters with the waters of Nimrin, Isa. XV. 6. and the other with those of Di∣mon, v. 9. where, quaere whether Dimon be not the same with Dibon [Beth and Mem be∣ing alternately us'd] that by that pronunciation it might agree more with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The waters of Dimon are full of blood.

Whiles we are in this watry Country are we not got amongst the rivers of Arnon? The Learned Beza commenting upon those words of St. Joh. III. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For there was much water there, affirms it, commenting thus: Multi videlicet rivi, quorum etiam in eo tractu circa Aroer fit mentio in libris Mosis; namely many rivers of which also, in that Tract about Aroer, there is mention in the Books of Moses. And the situation of the place confirms it. When as Macherus was the very utmost bounds of the land of Israel to∣ward Moab, according to Josephus, as also was Arnon according to Moses.

But here we find no place that is call'd either Aenon or Salim. True indeed, but the place for the very wateriness of it deserves to be call'd Aenon, that is, a place of springs; and if Salim may be the same with Salamean, here we have also the Kenite or Salamaean, Gen. XV. and Numb. XXIV. However in a thing so very obscure it is safest not to be posi∣tive; and the Reader's candor is beg'd in this modest way of conjecturing. The way we tread is unbeaten, and deserves a guide, which as yet we have not obtain'd.

SECT. VII. The Hill Missaar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. XLII. 6.

LET us now (however something beyond our bounds) pass from the first entring of the Coasts of Moab toward the North, to the utmost limits of it Southward.

I will remember thee (saith the Psalmist) from the land of Jordan, and of the Hermonites, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the hill Mizaar. Where is this Hill Mizaar? not to take any notice of what we meet with in Borchard and others concerning Hermon neer Thabor, (by what au∣thority I can't tell) as also that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Hill Misaar, is render'd almost by all, a lit∣tle Hill; or in a word, that the Targumist and R. Solomon tell us, it is Mount Sinai; Apol∣linarius, that it is Mount Hermon: It seems plainly to be the hilly part of Zoar, whither Lot would have fled, if the streightness of time might have permitted him, Gen. XIX. 20.

O let me escape to this Cicy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is it not Mizaar, or a little one? so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hill Misaar may be the same as if it had been said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hilly part of the little City Zoar.

The reasons of the conjecture besides the agreeableness of the name may be especially these two.

• I. As Hermonim or Hermon was neer the Springs of Jordan, so the hilly part of Zoar, lay hard by the extreme parts of Jordan in Asphaltites; and the Psalmist speaking of the land of Jordan, or of the land on the other side of Jordan, seems to measure out all Jordan from one end to the other, from the very spring-head to the furthermost part where the stream ends.
• II. As David betook himself to the Country on the other side of Jordan towards Her∣mon in his flight from his Son Absalom; so was it with him, when flying from Saul, he betook himself to Zoar in the land of Moab, 1 Sam. XXII. 3. And so bewails his deplora∣ble condition so much the more bitterly, that both those times he was banisht to the very utmost Countries North and South that the river Jordan washt.

SECT. VIII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eglah Shelishijah, Isa. XV. 5.

WITH the mention of Zoar is this clause subjoyn'd in Esay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eglah shelishijah, or, an heifer of three years old. So with the mention of Zoar, and Horonaim, the same clause is also subjoyned in Jeremy.

Isa. XV. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His Fugitives unto Zoar, an Heifer of three years old.

Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In it unto Segor. For it is an Heifer of three years.

Vulgar, Vectes ejus us{que} ad Segor: Vitulam conternantem. Its bars were unto Segor: An Heifer in his third year.

Targum, Ut fugiant us{que} ad Zoar, vitulam trimam magnam. That they should fly as far as Zoar, a great Heifer of three years old.

English. His fugitives shall flee unto Zoar: an Heifer of three years old.

Jerem. XLVIII. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From Zoar to Horonaim, an Heifer of three years old.

Vulgar, A Segor us{que} ad Horonaim, vitulâ conternante. From Segor unto Horonaim, the Heifer being in his third year. And so others.

I am not ignorant what Commentators say upon these places, but why may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eglath shelishijah be the name of some place, and so call'd a third Eglah in respect of two other places, much of the same sound; or Dutchess or noble Eglah, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies a Duke or Tribune.

There is mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ein Eglaim in that Country, Ezek. XLVII. 10. where Eglaim is plainly of the dual number, and seems to intimate that there were two Egels, with relation to which this our Eglah may be call'd Eglah the third. So Ramathaim, 1 Sam. I. 2. is of the dual number, and plainly shews there were two Ramah's.

The sound of the word Necla comes pretty near it. This we meet with in Ptolomy, in Arabia Petraea.

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Zoar. 67. 20. 30. 30.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thoan. 67. 30. 30. 30.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Necla. 67. 20. 30. 15.

So that here we see the Geographer mentions Zoar and Necla, as the Prophet before had Zoar and Eglah, and how easily might Eglah•• pass into Necla in Greek writing, especially if the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath any thing of the sound of the letter N in it? The Geogra∣pher makes the distance of Zoar from Necla to be fifteen miles, so we may suppose was the distance of Zoar from Eglah, Horonaim lying between them; from whence the words of the Prophets may not be unfitly render'd thus:

His fugitives shall flee unto Zoar, unto the third Eglah. From Zoar unto Horonaim: even unto the third Eglah.

I am deceiv'd if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Agalla, which we meet with in Josephus be not the Eglah we are now speaking of, numbering up the twelve Cities which Hyrcanus promis'd he* 1.43 would restore to Aretas the Arabian King, being what his father Alexander had taken from him, amongst the rest he nameth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Agalla, Athone, Zoar,

Horone. Of Zoar there can be no scruple; and as little of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Horone, but by that must be meant Horonaim. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Athone seems to bear a like sound with Ptolomy's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thoana, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Agalla with his Necla, and that with our Eglah.

CHAP. VI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joh. IV.

I. A few remarks upon the Samaritan affairs. II. The Samaritan Version of the Pentateuch. III. The Situation of Mount Gerizzim and Ebal. The Samaritan Text on Deut. XXXVII. 4. noted. IV. Why written Sychar, and not Sychem. v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Talmudists.

SECT. I. A few remarks upon the Samaritan affairs.

1. Of the name of the Cuthites.

THAT the Samaritans are call'd Cuthites by the Jews is unquestionable, O•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Those that in the* 1.44 Hebrew tongue are called Cuthaeans, in the language of the Greeks are Samaritans.

But why Cuthites rather than Babylonians, Hamathites, Avites, &c. is uncertain; for thence as well as from Cutha, were Colonies transplanted into Samaria, II King. XVII. 24. nay they were call'd Cuthites even at that time when a great part of the Samaritan Nation consisted of Jews.

I am apt to apprehend there was some virulent design even in the very name. The name of Cushites amongst the Jews was most loathsome and infamous, as they were not only an hostile Country, but a people accurs'd, and for their black hew even horrid to the very sight. Perhaps in the Title of the VII Psalm, there is no little severity of reproach hinted in the name Cush. Something of the like nature may be coucht in the word Cuthim. For whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being chang'd into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Sy∣riach dialect, it may be an easie conjecture, that the Jews calling the Samaritans (a Nati∣on peculiarly abominated by them) Cuthites might tacitly reproach them with the odious name of Cushites.

2. Josephus mistaken.

Rabbi Ismael saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the Cuthites are proselytes of Lions.* 1.45 R. Akiba saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they are true proselytes. The story of the Lions, II King. XVII. 26. is well enough known, which Josephus very lamely reports in this* 1.46 manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He tells us that as every one brought their se∣veral Gods into Samaria, and worship'd them accordingly, so the great and true God was infinitely displeas'd with them, and brought a destructive plague amongst them. He makes no mention of Lions being sent amongst them, according to what the Sacred History re∣lates. Probably the story of that horrible destruction upon Sennacherib's Army by a wast∣ing plague, gave the first rise to Josephus his fancy of a plague amongst the Samaritans; though it is very odd that he should have no touch of the Lions being so remarkable a judgment as that was.

3. Samaria planted with Colonies two several times.

There are the Colonies which Asnapper is said to have brought into Samaria, Ezr. IV. 10. as well as those by Esar-haddon, v. 2.

The Jews do judg this Asnapper to be the same with Sennacherib, and that he had eight* 1.47 names, the first-syllables of the names indeed agree pretty well, Sena and Asna; but whe∣ther they denote the same persons I leave undetermin'd.

However, whether this Asnapper was the same with Sennacherib or Salmanasser, or some great Minister of the Kings Commander in chief in the transplanting of a Colony; it seems evident that Samaria was planted with Colonies two several times. The first imme∣diately after the taking of the City, being then furnisht with Cuthites, Avites, Sepharvaites, &c. under Asnapper, be he King, or only chief Commander in the action. And when mul∣titudes of them had been devoured by Lions, then was it afresh Planted by the Shushan∣chites, Tarpelites, &c. in the days of Esarhaddon, with whom a Priest went up to instruct them in the worship of the true God. How greatly Epiphanius confounds these things may be seen in his Heres. VIII. Cap. 9.

4. Of Dosthai the Pseud-Apostle of the Samaritans.

When the Lions had devour'd the Samaritans, the Assyrian King hearing the news,* 1.48 calls to him the Elders of Israel, and asks them, did the wild beasts ever use to tear and mangle any of your people in your own land when you dwelt there? Therefore how comes it to pass that they do so now? They answer him, our own land bears no Nati∣tion that is not conversant in the Law, or will not be circumcis'd. Send therefore, saith he, two that may go and instruct the people.

So they sent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Dosthai the Son of Jannai, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Sabia, who taught them the Book of the written Law.

But is this likely? that Dosthai the Samaritan's oracle should be in the times of the Assyrian Empire? whence then had he that Greek name of his? and the name of his Fa∣ther Janneus was Greekish too: It is much more probable what Eulogius hath in Photius. Cod. CCXXX.

The Samaritan people having divided into various factions disagree'd a∣mongst themselves, and brought in forreign opinions. Some were of opinion that Jo∣shua was he of whom Moses spoke, when he tells them, A Prophet shall the Lord your God raise up unto you from among your brethren like unto me.

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

Others rejecting this opinion, cry'd up one Dosthai or Dositheus, a native Samaritan and Contemporary with Simon Magus.

From Dosthai and Sabia, the Dosthenes and Sabueans, two Samaritan Sects originally* 1.49 sprung.

5. The language of Ashdod. Nehem. XIII. 24. whether the Samaritan language or no.

And the children spake half in the speech of Ashdod, and could not speak in the Jews lan∣guage.* 1.50 What language was this at this time?

I. The Arabian Version tells us it was the Chaldee. But was not the Jewish and the Chal∣dee tongue at that time all one? It may be questionable whether it were so at that time or no; but I shall wave that Controversie.

II. As to the question in hand it may not be amiss to consider that passage, Act. II. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Creets and Arabians. Who are these Creets? who would not think at first sight that by the Cretians were meant the inhabitants of the Island of Crete? I my self have sometime fallen into this error; but now I should be ready to say they were the Cherethims, a Philistine Nation and Country; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Greek interpreters is render'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Creets, Ezek. XXV. 16. Zeph. II. 5, 6. and there is some reason to apprehend that St. Luke in the place above quoted understands the same people, because he joyns them with the Arabians.

Targum on the 2 Chron. XXVI. 7. And the word of the Lord helped them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against the Philistines, and against the Arabians dwelling in Gerar.

Observe Arabians dwelling in Gerar a City of the Philistines; and it is well enough known that Arabia joyns to the land of the Philistines. And one may suspect the language of Ashdod might be the Arabian, rather than the Samaritan tongue, especially when as the name of Idumaea obtain'd as far as these places; And was not the Arabick the language of the Idumeans?

SECT. II. The Samaritan Pentateuch.

IN the Samaritan Version (that I may still contain my self within our Chorographi∣cal Enquiry) as to the names of places, there are three things are matter of our notice, and a fourth of our suspicion.

I. There are some places obscure enough by their own names, which as they are there render'd are still more perplext and unknown. Consult the names used there for the ri∣vers

of Eden, and the Countries which those rivers run into, and you will see how diffi∣cult it is, any where else to meet with the least footstep or track of those names, except* 1.51 Cophin only, which seems indeed to agree something with Cophen mention'd by Pliny.

II. Places of themselves pretty well known, are there call'd by names absolutely un∣known, such are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Catephu, for Assyria, Gen. II. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lilak, for Babel, Gen. X. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salmaah for Euphrates, Gen. XV. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naphik for Egypt, Gen. XXVI. 2.

III. Sometimes there are names of a later date used, and such as were most familiarly known in those days, such as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Banias for Dan, Gen. XIV. 14. that is Panias, the spring of Jordan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gennesar for Chinnereth, Numb. XXXIV. 11. Deut. III. 17. not to mention Bathnan and Apamiae for Bashan and Shepham, which are so neer akin with the Syriack pronunciation; and Gebalah, or Gablah for Seir, according to the Arabick Idiom.

Such names as these make me suspect the Samaritan Version not to be of that antiquity which some would claim for it, making it almost as ancient as the days of Ezra.

IV. I suspect too when we meet with places pretty well known of themselves, obscur'd by names most unknown, that sometimes the whole Country is not to be understood, but some particular place of that Country only.

The suspicion is grounded from the word Naphik for Egypt, and Salmaah for Euphrates. By Naphik probably they understood not the whole land of Egypt, but Pelusium only, which is the very first entry into Egypt from Canaan. The reason of this conjecture is this, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anpak (as we have elswhere observed) was writ over the Gates of that City, and how neer that word comes to Naphick is obvious enough to any one.

It is possible also that the mention of the Kinites immediately following might bring Salmaah to mind; and so they might not call Euphrates it self Salmaah, but speaking of Euphrates as washing some place call'd Salmaah. Ptolomy in his Chapter concerning the Situation of Arabia deserta, mentions Salma in degr. 78. 20. 28. 30. and it is number'd amongst six and twenty other Cities, which he saith are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin interpreter translates Juxta Mesopotamiam, neer Mesopotamia; if this be true, the Sama∣ritan Version hath something by which it may defend its self. For if those Cities mention∣ed by Ptolomy were indeed Juxta Mesopotamiam, neer Mesopotamia, (the river Euphrates only running between) then may the Samaritan Version be warranted, while it renders even to the river Euphrates, even to the river of Salmaah, that is, to the river Euphrates in that place where it washeth the sides of Salma.

SECT. III. The situation of the Mounts Gerizim and Ebal. The Samaritan Text upon Deut. XXVII. 4. noted.

THAT Sychar is the same place with Sichem, seems beyond doubt, which indeed the Mount Gerizim pointed to by the Samaritan Woman sufficiently confirms. A wily argument perhaps in Epiphanius his esteem, who in his Samaritan Heresie gives us this account.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There are two mounts neer Jericho be∣yond Jordan, Gerizim and Ebal, which look toward Jericho on the East, &c. So that we see he tells us Gerizim and Ebal were near Jericho not neer Sichem. So also before him, Eusebius de locis Hebraicis, at least if he be the Author of that Book as Petavius noteth.

That clause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Over against Gilgal, Deut. XI. 30. hath deceived these Authors in that manner, that they have removed the mounts Gerizim and Ebal to Gilgal by Jeri∣cho: and it hath on the other hand deceiv'd some in that manner that they have brought Gilgal by Jericho to Sichem, misunderstanding the word Gilgal for that place mention'd in Josh. V. when this which Moses speaks of, is really Galilee, as I have prov'd elsewhere.

On these two mounts (it is well known) were pronounc'd the Blessings and the Curses, Deut. XI. 29. & XXVII. 12, 13. Josh. VIII. 33. but mark the impudence of the Samari∣tans, who in their Text, Deut. XXVII. 4. instead of, Ye shall set up these stones which I command you this day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on mount Ebal, they have put, Ye shall set up these stones, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on mount Gerizim.

Compare with this falsification of theirs that in Sotah, R. Eliezer ben Jose saith, I have* 1.52 said to you O Samaritans, Ye have falsified your Law, for ye say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the plain of Moreh which is Sichem, Deut. XI. 30. [they add Sichem of their own] we our selves indeed confess that the plain of Moreh is Sichem, &c.

Seeing he blames the Samaritans for falsifying their Text in so little a matter wherein the truth is not injur'd, namely in adding Shechem, why did he not object to them that

greater fault of suborning Gerizim for mount Ebal. The truth is, this very thing giveth me reason enough to suspect that this bold and wicked interpolation of the word Gerizim for Ebal hath stolen into the Samaritan Text since the time that this Rabbin wrote. The thing is not unworthy our considering.

SECT. IV. Why it is written Sychar and not Sychem.

IF Sychem and Sychar be one and the same City, why should not the name be the same?

I. This may happen from the common Dialect, wherein it is very usual to change the letters. So Reuben in the Syriack Version is Rubil, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rubelus in Josephus; by what Etymology let him tell, and explain it if you can: Speaking of Leah bringing forth* 1.53 Reuben he thus expresseth himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And having brought forth a male-child, and obtaining favour from her husband by it, she call'd his name Rubel, because it happened to her according to the mercy of God, for this his name signifies. Perhaps he might at that time think of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which imports the encrease of God.

It would be endless to reckon up such variations of letters in proper names, but as to the letter R, which is our business at present, take these few instances.

Nebuchad-nezzar is elswhere Nebuchad-rezzar; Belial is Beliar; Shepham, by the Greek Interpreters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sephamar, Numb. XXXIV. 11. so Sychem, Sychar; and this so much the rather, because the letters R and M have obtain'd I know not what kind of re∣lation and affinity one with another. So Dammesek and Darmesek in the Holy Scriptures; and the Sarmatians are the Samatians in Dionysius Afer, &c.

Or secondly, it might happen that the Jews by way of scoff and opprobrium, might vul∣garly call Sychem, Sychar; either that they might stigmatize the Samaritans as drunkards, Isa. XXVIII. 1. Wo to the drunkards of Ephraim. Or, (as the word might be variously writ and pronounc'd) might give them some or other disgraceful mark as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies pre∣varicating; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a mercenary, or hireling; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sepulchre. So Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sochere, i. e. sepulchres. He quotes a place, where the words are not as they are by him* 1.54 cited, nor is he consistent with himself in the Interpretation. But Munster hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sepulchre. If it be thus, perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sychem might be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sychar, because there the twelve Patriarchs were bury'd; and under that notion the Samaritans might glory in that name.

SECT. V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ain socar, in the Talmud.

MAY we not venture to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the well of Sychar, we meet with both the* 1.55 place and name in Bava Kama, There was a time when the sheaf [of the first-fruits] was brought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Gaggoth Zeriphin, and the two loaves [those which were to be offer'd by the High Priest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the valley of the well of Sychar. So give me leave to render it. Gloss, The sheaf was wont to be fetcht from places in the neighbourhood of Jerusalem, but now the fruits having been destroy'd by war, they were fain to fetch it afar off.

Take if you will the whole story:

It is a Tradition among the Rabbins, that when the Hasmonean family mutually besieged one another, Aristobulus without, and Hyr∣canus within; every day they that were besieged within, let down their money by the wall in a little Box, which those that were without receiv'd, and sent them back their daily Sacrifice. It came to pass that there was an old man amongst them skill'd in the wisdom of the Greeks, that told them, so long as they within perform their Worship, you will never be able to subdue them. Upon this the next day they let down their money, and the besiegers sent them back an Hog; when the Hog had got half up the wall, fixing his feet upon it, the land of Israel shook four hundred leagues round about, from that time they said, Cursed be he that breedeth Swine: Cursed be he that teach∣eth his Son the wisdom of the Greeks; from that time the sheaf of the first-fruits was fetcht from Gaggoth Zeriphin, and the two loaves from the valley Ein Sychar.

This story is told with another annext in Menachoth:

When the time came about* 1.56 that the sheaf should be brought, no body knew from whence to fetch it▪ they made enquiry therefore by a publick cryer, there came a certain dumb man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and stretcht forth one hand toward a roof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the other

hand toward a cottage. Mordecai saith to them, Is there any place that is call'd Gaggoth Zeriphin, or Zeriphin Gaggoth? They sent and found there was. When they would have offer'd the two loaves, but knew not where to get them, they made enquiry again by a publick cryer; the same dumb man comes again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he puts one hand to his eye, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and another hand to the hole of the door-post, where they put in the bolt. Quoth Mordecai to them, Is there such a place as Ein Sychar, or Sychar Ein: they enquir'd and found there was.

But what had Mordecai to do with the times of the Hasmoneans? one of the Glossators upon this place makes this objection; and the answer is, that whoever were skill'd ei∣ther in signs or languages had this name given them from Mordecai, who in the days of Ahashuerus was so skill'd.

And now let the Reader give us his judgment as to name and place, whether it doth not seem to have some relation with our Well of Sychar. It may be disputed on either side. I shall only say these things.

Menachoth as before, It is commanded that the sheaf be brought from some neighbouring place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but if it ripen not in any place near Jerusalem, let them fetch it elsewhere. Gloss. Gaggoth Zeriphin, and Ein Sychar were at a great distance from Jerusalem. So is our Sychar distant far enough indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zariph, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ze∣ripha, denotes a little cottage, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the keeper of fields lodg'd.* 1.57 It is describ'd by Aruch in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it was cover'd over with Os••er twigs, the tops of which were bound together, and it was drawn •• pleasure from one place to another, &c.

Gloss. in Erubbin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They that dwelt in those cottages were keepers of sheep, they abode in them for a month or two, so long as the pasture lasted, and then they remov'd to ano∣ther place. Gaggoth Zeriphin therefore signifies the roofs of little cottages, and the place seems to be so called, either from the number of such lodges in that place, or from some hills there that represented and seem'd to have the shape of such kind of cottages.

Such cottages may come to mind when we read Luk. II. 8. of the shepherds watching their flocks by night. But this is out of our way.

CHAP. V. BETHESDA. Joh. V.

I. The Situation of the Probatica. II. The Fountain of Siloam, and its streams. III. The Pool 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shelach, and the Pool 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shiloach. IV. The Targumist on Eccles. II. 5. noted. V. The Fountain of Etam. The Water-gate.

SECT. I. The Situation of the Probatica.

IT is commonly said that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Probatica, or the Sheep-gate, (for let us annex the word Gate to it out of Nehem. III. 1.) or at least Bethesda was neer the Temple. Consult the Commentators and they almost all agree in this opinion; with their good leave, let it not be amiss to interpose these two or three things.

I. That no part of the outward wall of the City (which this sheep-gate was) could be so neer the Temple, but that some part of the City must needs lye between. Betwixt the North gates and the Temple, Zion was situated. On the West was part of Zion and Millo. On the South Jerusalem, as it is distinguisht from Zion. On the East the East-street, whose Gate is not the sheep-gate, but the water-gate.

II. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sheep-gate, according to Nehemiah's description, should be situated on the South-wall of the City not far from the corner that pointed South-East. So that a considerable part of Jerusalem lay betwixt the Temple and this Gate.

We have elswhere made it plain that Zion was situated on the North-part of the City, contrary to the mistake of the Tables, which place it on the South. Now therefore con∣sider to how great an extent the wall must run before it can come to any part of Zion; to wit, to the stairs that go down from the City of David, v. 15. which were on the West; and thence proceed to the Sepulchres of David, v. 16. till it come at length to

the water-gate and Ophel toward the East, v. 26. and thence to the corner neer which is the sheep-gate, v. 31, 32. and this will plainly evince that the description and progress in Nehemiah is first of the South-wall, from the sheep-gate to the West-corner; then of the West-wall, and so to the Northern and the Eastern, which makes it evident that the sheep-gate is on the South-wall, a little distant from the corner which looks South-East, which could not but be a considerable distance from the Temple, because no small part of Jeru∣salem as it was distinguisht from Zion, laid between.

SECT. II. The Fountain of Siloam, and its streams.

OUR enquiry into Bethesda, (if I be not greatly mistaken) must take its rise from the fountain of Siloam.

I. The proper and ancient name for the fountain of Siloam was Gihon, 1 King. I. 33.* 1.58 Bring ye him [Solomon] down to Gihon. Targum, to Siloam. Kimchi, Gihon is Siloam, and is call'd by a twofold name. The Tables that describe Jerusalem speak of a mount Gihon, by what warrant I cannot tell; if they had said the fountain Gihon it might have pleas'd better.

II. How that name Gihon should pass into Siloam, is difficult to say. The waters of it are mention'd Isa. VIII. 6. to signifie the reign and soveraignty of the house of David. So the Targum, & Sanhedr.

Rabh. Joseph saith, If there had been no Targum of this Scrip∣ture,* 1.59 we had not known the sense of it, which is this: Forsomuch as this people is weary of the house of David, whose reign hath been gentle, as the flowing of the wa∣ters of Siloam, which are gentle, &c.

Therefore it was not in vain that David sent his Son Solomon to be anointed at Gihon or Siloam; for he might look upon those waters as some type or shadow by which the reign of his house should be decipher'd.

III. The situation of it was behind the West-wall, not far from the corner that pointed* 1.60 toward the South-west. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The wall bent Southward above the fountain of Siloam, and then again inclin'd toward the East.

The waters of this spring by different streams derived themselves into two Fish-pools, as seems hinted in 2 Chron. XXXII. 30. Hezekiah stopt the upper water-course of Gihon, and brought it streight down to the West-side of the City of David; where a M. S. of the Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we should write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the waters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I suspect that for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in pipes. He stopped up the up∣per waters of Gihon, and brought them in pipes. But to let this pass, that which I would observe is this, that there was a water-course from Gihon or Siloam, which was call'd the upper water-course, which flow'd into a Pool, call'd also the upper Pool, Isa. XXXVI. 2. and as it should seem, the old Pool, Isa. XXII. 11. By Josephus the Pool or Fish-pool of Solomon; for so he in the place before cited.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The wall again inclin'd Eastward, even to Solomon's Fish-pond, and going on to the place call'd Ophel, it came over against the Eastern Porch of the Temple. From whence we may gather that Solomon's Fish-pool was within, hard by the East-wall of the City, and on this side the place they call'd Ophel; which does so well agree with the situation of Bethesda within the sheep-gate, that it seems to me beyond all doubt or question, that Solomon's Pool, and the Pool of Bethesda was one and the same.

SECT. III. The Pool 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shelach, and the Pool 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shiloach.

BY another stream the waters of Siloam are deriv'd into another Pool which is call'd the lower Pool, Isa. XXII. 9. and the Kings Pool, Nehem. II. 14. neer the West∣wall of Zion.

We have the mention of it also in Nehem. III. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Pool of Siloam by the Kings garden. Where we may observe that it is here written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shelah, different from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shiloah, Isa. VIII. 6. by a difference hardly visible in Bibles not pointed, indeed sometimes overlookt by my self, and so as is evident by others. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is render'd in the very same sound with Shiloahh, in the Complutensian, Vulgar, English and French Bibles. And in St. Joh. IX. 7. where there is mention of the Pool Siloam, some Commentators refer you to that Text in Nehemiah.

The Greek Interpreters did indeed observe the difference, and thus render the words of Nehemiah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Pool of skins by the Kings

Wool. Nor doth the Italian over-look it, for that renders it thus: La Piscina di Selac presse al Orto del Re: The fish-pond of Selac hard by the Garden of the King.

It is observable in the Greek Version, that whereas they render the word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the King's Wool, or Hair; they may seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ••lcece of Wool, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Garden: and whereas they translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ the Pool of Skins, the follow they signification of the word as it is frequently used amongst the Talmudists.

Now therefore here ariseth a question, whether that Pool be the Pool of Siloam or no, which as yet hath hardly been questioned by any, and for some time not by my self. But I am now apt to think, that it was so distinguished betwixt the two Pools, that the lower Pool retaining its name of the Pool of Shelah, the upper Pool obtained that of Si∣loah. For,

I. How otherwise should that distinction in the Greek Version arise, but that the Inter∣preters followed the common pronunciation of the word Shelahh, when they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Skins.

II. Those words of St. John IX. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the Pool of Siloam, which is by interpretation, Sent, seem to intimate that there were two Pools of a very near sound, whereof one signified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sent, the other not.

III. The Jerusalem Talmudists seem to say that the upper Pool was called the Pool of Siloam, in these words: * 1.61 He that is unclean by a dead body, doth not enter into the mount of the Temple. It is said, that they appear only in the Court. Whence do you measure? From the wall or from the Houses? It is Samuel's Tradition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Siloam; now Siloam was in the midst of the City.

The question here propounded is, whether he that is unclean by a dead body may be permitted to enter the Temple, and the stating of it comes to this, that enquiry be made, within what measure he is to be admitted, whether within the wall of the Tem∣ple, or at that distance where the Houses next to the Temple end: especially where the Houses of Siloam end.

Now whereas they say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Siloam is in the midst of the City, it must by no means be understood of the Fountain its self, for that was plainly without the City; nor yet of the lower Pool Shelahh for that also was without the City, or scarce within it. There is therefore no third, unless that this upper Pool be called the Pool of Siloam, and that it give denomination to the adjacent part of the City, to wit, to the five Porches and the buildings about it: which, though they were not in the very centre of the City, yet they might properly enough be said to be in the middle of it, be∣cause they were situated a good way within the walls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. XIII. 4. the Tower of Siloam was amongst these buildings.

SECT. IV. The Targumist on Eccles. II. 5. noted.

IT is an even lay, whether the Targumist on this place deal more cunningly, or more obscurely. The passage is about the King's Gardens: and He, I planted me all trees of Spice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Goblins and the Demons brought me out of India: and then goes on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the bound of it was from the wall that is in Jerusalem, by the bank of the waters of Siloam. Render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juxta ripam, by the bank, for illustration's sake; for ad ripam, to the bank (as the Latine Interpreter renders it) although it might signifie the same, yet it may also signifie something else, and so become a difficulty not to be resolved. Besides it is to be observed, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon, or above, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto.

The meaning of the Targumist seemeth to be this, that the King's Gardens were bounded in this manner. They extended from the descent of Zion untill they come over against Shelahh, or the lower Pool, even to the beginning of the wall of the City which is in Jerusalem; which wall runs near to the bank of the waters of Siloam.

That passage in Nehem. III. 15. illustrates this: The Gate of the Fountain repaired Shallum—and the wall of the Pool of Shelahh by the King's Gardens. The Gate of the Fountain, whether that was called so from thee Pool of Siloam, or otherwise, was at some distance from the King's Pool, Nehem. II. 14. And by the wall of the City that run be∣tween the Gate and the Pool, there was Rivulets drawn from the Fountain into that Pool.

The words of the Targumist therefore, are to be so rendred, as that the King's Gardens may not be said to extend themselves to the bank of the waters of Siloam, but that the wall of Jerusalem ran along by the bank of those waters, and the Garden to the first part

of that wall. So that he does not call the lower Pool, by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Siloah, but by the waters of Siloah he understands the stream that came from the Fountain, and fell into that Pool.

SECT. V. The Fountain of Etam. The Water-gate.

THE Collector of the Hebrew Cippi, Grave-stones, hath this passage concerning the Fountain of Etam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the way betwixt He∣bron and Jerusalem, is the Fountain Etam, from whence the waters are conveighed by Pipes, into the great Pool at Jerusalem. It is so translated by the Learned Hottinger, who also himself adds, I suppose here is meant the Probatica, or the Pool by the Sheep-gate.

The Rabbins often and again tell us of an Aqueduct from the Fountain of Etam to Je∣rusalem. But it may very well be doubted, whether that Fountain be in the way to Hebron, or whether those waters run into the Pool by the Sheep-gate. For,

I. If the Fountain of Etam be the same with the waters of Neptoah mentioned, Jos. XV. 9. Which the Gloss supposeth * 1.62, (where it is treating about the Fountain of Etam) then it lieth quite in another quarter from Hebron, for Hebron lies on the South, and Neptoah on the West.

II. The waters streaming from the Fountain Etam, were not conveighed into the City, but into the Temple. Which might be abundantly made out from the Talmudists, if there were any need for it. And probably Aristeas hath respect to this Aqueduct. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. There is a confluence of water that never fails (speaking of the Temple) as if there were a great spring within naturally flowing, and for the space of five furlongs (as appeared every where about the Temple) there were certain receptacles made, under the Earth, by a wondrous and unspeakable art. And a little after: They led me out of the City above four furlongs, where one bad me lean down my head at a certain place and listen at the noise that the flow of waters there made, &c.

In a word, to any one that is conversant in the Talmudick Authors, nothing can be more plain, than that the Aqueduct from the Fountain of Etam was into the Temple and not into the City: and it is plain enough in Holy Writ, that the Aqueduct into the Sheep-Pool, was from the Fountain of Siloam: which also from that spring from whence it was derived, is called the Pool of Siloam; and from him that first made it, the Pool of Solomon, and from the miraculous medicinal vertue in it, the Pool of Bethseda.

As to the Water-gate, we find it mentioned Nehem. III. 26. situated on the East-wall of the City; called the Water-gate, because through that, the waters flowed out of the Temple, and perhaps those also out of Bethesda. For, whereas the waters ran incessantly out of Etam into the Temple, and those that were more than needed, flowed out of the Temple, they all fell down into the Valley that lay between the Temple and Jerusalem, and emptied themselves by that Gate, which bore the name of the Water-gate upon that account. And it is probable, that the Pool of Bethesda which also had its constant supply by the Aqueduct from the spring of Siloam, did also continually empty it self along the descent of the Hill Acra, through the same Gate, and so into the Brook Kidron.

CHAP. VI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solomon's Porch, Joh. X. 23.

I. Some obscure hints about Huldah's and the Priest's Gate. II. Solomon's Porch, which it was and where. III. The Gate of Susan. The bench of the twenty three there. Shops there. IV. Short hints of the condi∣tion of the second Temple.

SECT. I. Some obscure hints of Huldah's, and the Priest's Gate.

FROM Solomon's Pool, proceed we to Solomon's Porch; which we have also re∣corded Acts V. 12. possibly it is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the King's Gate; both the title, and the magnificence of it make it probable. For, as Josephus tells us, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ a 1.63 One of the most memorable works under the sun.

That King's Porch was situated on the South side of the Temple, having under it on the wall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the two Gates of Huldah b 1.64. At which Gates I rather admire, than believe or understand what I meet with concerning them, c 1.65 Behold it stands behind our wall, that is behind the West wall of the Temple; because the Holy Blessed one hath sworn that it shall never be destroyed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Priests Gate also, and Huldah's Gate were never to be destroyed till God shall renew them.

What Gate that of the Priest's should be, I am absolutely ignorant, unless it should be that over which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Conclave of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Councellors, where was the Bench, and the Consistory of the Priests.

But be it this or be it that, how do these and the rest agree with what Josephus re∣lateth?

d 1.66 Caesar commanded that the whole City and Temple should be destroyed, saving only those Towers which were above the rest, viz. Phasaelus the Hippic, and Mariamne, and the West wall. The wall, that it might be for the Garrison Souldiers, the Towers, as a testimony how large and how fortified a City the Roman valour had subdued. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ But as to all the rest of the City and its whole compass, they so defaced and demolished it, that posterity, or strangers will hardly believe there was ever any inhabited City there. Which all agrees well enough with what we frequently meet with in the Jewish Writers, that Turnus Rufus drew a Plough over the the City and Temple. He is called in Josephus, Tereuvius Rufus, e 1.67 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

SECT. II. Solomon's Porch. Which it was, and where.

THrough the Gate of Huldah you enter into the Court of the Gentiles, and that under the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the King's Gallery, which from the name its self, and gallantness of the structure might seem worthy of such a founder as Solomon. But this is not the Porch, or Gallery which we seek for; nor had it the name of Royal from King Solomon, but from King Herod.

Josephus, in this enquiry of ours, will lead us elsewhere; who thus tells us f 1.68, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, At this time was the Temple finished; [i. e. under Gessius Florus the Procurator of Judea about the eleventh or twelvth year of Nero] the people therefore seeing the workmen were at a leisure [the work of the Temple being now wholly finished] being in number more than eighteen thousand, importune the King [Agrippa] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he would repair the Eastern Porch. Here are some things not unworthy our observation; partly that the Temple its self was not finished till this time; and then that the Eastern Porch was neither then finished, nor indeed was there any at all; for Agrippa considering both how great a summ of money, and how long a space of time would be requisite for so great a work, rejected their suit. Herod, as it should seem

from Josephus, finished the Temple, and the Pronaon, the Porch before it, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Royal Gallery. But what he finished further, about the Courts, and Cloi∣ster Walks, it does not appear. It is manifest indeed, that there was a great deal left unperfected by him, when the whole was not finished, till the very latter end of Nero's Reign, and scarcely before that fatal War in which the Temple was burnt and buried in its own ruines; which observation will be of use, when we come to Joh. II. 20. Forty and six years was this Temple a building.

Josephus proceeds, as to the Eastern Gallery: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Now that was a Gallery of the outward Temple, overlooking a deep Valley, supported by walls of four hundred Cubits, made of great square stone very white: The length of each stone was twenty Cubits, and the bredth six. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The work of King Solomon who first founded the whole Temple. There needs no Commen∣tary upon these words; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the East Gallery was first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So∣lomons Work: Which plainly points which and where was Solomon's Porch; namely, upon the outward wall of the Temple toward the East, as the Royal Gallery was upon the South wall.

SECT. III. The Gate of Susan. The Assembly of the twenty three there. The Tabernae, or shops where things were sold for the Temple.

THere was but one Gate to this East Wall, and that was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gate of Susan. g 1.69 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because upon that gate was engraven the figure of Susan the Metropolis of Persia.

It is no wonder if they cherished the memory of Susan and the Persian Empire; be∣cause it was under that Empire that the Temple was built, nor had they indeed ever re∣ceived much damage thence: but it is something strange that that Sculpture should re∣main after so long a time that that Kingdom had been abolished, and after them first the Greeks, then the Romans had obtained the Universal Monarchy.

h 1.70 Upon this Gate the Priest looked, when he burnt the red Heifer. For, for slaying the Heifer upon the Mount of Olives directly before the Temple, when he sprinkled the blood, he looked toward the Holy of Holies. i 1.71 The Gate of Susan therefore was not of height equal with the others, but built something lower, that it might not hinder his pro∣spect. k 1.72

Upon this Gate was the Assembly of the twenty three held. l 1.73 There were three Assem∣blies, one upon the Gate of the Mountain of the Temple. [That is upon the Gate Susan.] Another, upon the Gate of the Court: [That is upon the Gate of Nicanor.] A third, in the Room Gazith.

Going into the Court by the Gate Susan, both on the right hand and on the left, there was a Portico, upheld by a double row of Pillars, that made a double Piazza? And either within or about that Portico were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tabernae, or Shops, where Salt, and Oyl, and Frankincense, with other necessary materials for the Altar were sold; but by what right, upon such sacred ground, let the buyer, or the seller, or both look to that.

m 1.74 The great Sanhedrim removed from the Room Gazith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Shops, and from the Shops into Jerusalem. Not that the Sanhedrim could sit in the Shops where such things were sold, but the lower part of that Court was all called by the common name of the Tabernae, or Shops.

SECT. IV. Short hints of the condition of the second Temple.

THE Jews upon their return from Babylon, at first made use of an Altar, without a Temple, till the Temple was finished under Darius the second. And then they made use of the Temple without the Ark, a Priesthood without the Urim and Thum∣mim, and Sacrifices without fire from Heaven. In some of these things they were ne∣cessitated by present circumstances, in other things they were directed by the Prophets that flourished at that time.

Under the Persian Empire they went on quietly with the Temple, little or nothing molested or incommoded by them, unless in that affair under Bagos mentioned by Jo∣sephus n 1.75.

But under the Greeks happened the calamity of the Temple and Nation; and all those dreadful things which are spoken concerning Gog, by Ezekiel the Prophet, were fulfilled in the Tyranny of this Empire. For Gog in that Prophet, was no other than the Gre∣cian

Empire, warring against the People, and Sanctuary, and true worship of God. It was a long time that the Jewish Nation suffered very hard things from that Kingdom; the relation of which we have, both in Josephus and the Books of the Maccabees. The chief Actor in those Tragedies was Antiochus Epiphanes, the bloodiest enemy that the People and Religion of the Jews ever had. Who, besides other horrid things he acted against their Law and Religion, he prophained the Temple and the Altar, and made the daily Sacri∣fice to cease for a thousand and three hundred days, Dan. VIII. 14. or one thousand two hundred and ninety days, Chap. XII. 11. a round number for a time, and times, and half a time, Chap. VII. 25. & XII. 7. that is, three years and a half.

Of the insolencies of the Greeks against the the Temple, we read in Middoth. o 1.76 In the railed place [that divided the Chel from the Court of the Gentiles] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there were thirteen breaches, which the Kings of Greece made upon it, &c. And that of the impudent Woman, p 1.77 Mary the Daughter of Bilgah apostatized, and married a certain Greek Souldier. She came, and strook upon the top of the Altar, crying out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Wolf, Wolf! thou that devourest the wealth of Israel, and yet in the time of her extremity canst not help her. The same things are told of Titus. q 1.78

But the heaviest thing of all was, when Antiochus prophaned the Temple and the Altar, nor would allow any Sacrifices to be offered there but Heathenish and Idolatrous. Of which Persecution consult the 1 Mac. I. and Joseph. r 1.79 Indeed, this waste and prophanation of Sacred things lasting for three years and an half, so stuck in the stomachs of the Jews, that they retained that very number as famous and remarkable, insomuch that they often make use of it, when they would express any thing very sad and afflictive.

s 1.80 There came one from Athens to Jerusalem and stayed there three years and an half, to have learnt the language of wisdom but could not learn it. t 1.81 Vespasian beseiged Jerusalem for three years and an half; and with him were the Princes of Arabia, Africa, Alexandria, and Palestine, &c. u 1.82 Three years and an half did Hadrian Beseige Bittar, x 1.83 The judg∣ment of the Generation of the Deluge was twelve months: The judgment of the Aegypti∣ans twelve months: The judgment of Job, was twelve months: The judgment of Gog and Magog was twelve months: The judgment of the wicked in Hell, twelve months. But the judgment of Nebuchadnezzer was three years and an half: and the judgment of Vespasian three years and an half. y 1.84 Nebuchadnezzar stayed in Daphne of Antioch, and sent Nebu∣zaradan to destroy Jerusalem. He continued there, for three years and an half.

There are many other passages of that kind, wherein they do not so much design to point out a determinate space of time, as to allude to that miserable state of affairs they were in, under Antiochus. And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations, if they had looked upon that number, and the forty and two months, and the thousand two hundred and sixty days as spoken allusively, and not applied it to any precise or determinate time.

But the way, whiles we are speaking of the Persecution under the Greeks, we cannot but call to mind the story in the second Book of Maccab. VII. of the Mother and her seven Sons that underwent so cruel a Martyrdom: because we meet with one very like it, if not the same, only the name changed.

z 1.85 We are killed all the day long, we are accounted as sheep for the slaughter, Psal. XLIV. Rab. Judah saith, this may be understood of the Woman and her seven Sons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They brought forth the first before Cesar, and they said unto him, worship Idols. He answered and said to them, it is written in our Law, I am the Lord thy God. Then they carried him out and slew him. They brought the second before Caesar, &c. Which things are more largely related in Echah Rabbathi a 1.86, where the very name of the Wo∣man is expressed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary the Daughter of Nachton, who was taken Captive with her seven Sons. Cesar took them and shut them up within seven grates. He brought forth the first and commanded, saying, worship Idols, &c.

The Story seems wholly the same, only the names of Antiochus and Cesar changed, of which the Reader having consulted both, may give his own judgment. And because we are now fallen into a comparing of the story in the Maccabees, with the Talmudists, let us compare one more in Josephus with one in the same Authors.

Josephus tells us that he foretold it to Vespasian, that he should be Emperour b 1.87. Vespa∣sian commanded that Josephus should be kept with all the diligence imaginable, that he might be conveighed safely to Nero; which when Josephus understood, he requested that he might be permited to impart something of moment to Vespasian himself alone. Vespasian having commanded all out of the Room, except Titus and two other of his friends, Josephus accosts him thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Are you sending me to Nero?—Thou thy self, O Vespasian, shalt be Cesar and Emperor, thou and this thy Son, &c.

The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai, in the Tracts before quoted, viz. c 1.88 Rabban Johanan ben Zaccai was carried out in a Coffin, as one that is dead, out of Jerusalem. He went to Vespasian's Army, and said, where is your

King? They went and told Vespasian, there is a certain Jew desireth admission to you. Let him come in, saith he. When he came in, he said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Live O King, Live O King. [So in Gittin, but in Midras 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Live my Lord the Emperour.] Saith Vespasian, you salute me as if I were King, but I am not so; and the King will hear this, and judge such an one to death. To whom he, although you are not King yet, you shall be so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for this Tem∣ple must not be destroyed but by a King's hand, as it is written, Lebanon shall fall by a mighty one, Isai. X. 34.

To which of these two, or whether indeed to both, the glory of this Prediction ought to be attributed, I leave it to the Reader to judge; returning to the times of the Greeks.

The Army and Forces of the Enemy, being defeated under the conduct of Judah the Maccabite, the people begin to apply themselves to the care, and the restauration of the Temple, and the Holy things. The Story of which we meet with 1 Maccab. IV. 43, &c. and in Josephus d 1.89, whose words are worth our transcribing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He found the Temple desolated, the Gates burnt; and the grass through the mere solitude of the place springing up there of its own accord: Therefore he and his followers wept, being astonished at the sight.

They therefore apply themselves to the purging of the Temple, making up the breaches, and as Middoth in the place above speaks, Those thirteen breaches which the Grecians had made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they repaired them; and, according to the num∣ber of those breaches, they instituted thirteen adorations.

The Altar, because it had been prophaned by Gentile Sacrifices they pull it wholly down, and lay up the Stones in a certain Chamber near the Court.

e 1.90 Toward the North-East, there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had prophaned; and that (as the Book of the Maccabees hath it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Till there might come a Prophet that should direct them what to do with them.

Nor did it seem without reason; for, whereas those Stones had once been consecrated, they would by no means put them to any common use; and since they had been pro∣phaned, they durst not put them to any holy use.

The rest of the Temple, they restored, purged, repaired, as may be seen in the places above quoted, and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication, and established it for an Anniversary Solemnity to be kept eight days together. Of the Rites of that Feast, I shall say more in its proper place: and for the sake of it I have been the larger in these things.

CHAP. VII. Various things.

§. I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ephraim, Joh. XI. 54. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maron, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Ma∣ronite. III. Chalamish, Naveh, and other obscure places. IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaphenatha, 1 Maccab. XII. 37. V. The Targumist of Ionathan upon Numb. XXXIV. 8. noted.

BETHEL and Jeshanah, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephraim, are mentioned together, 2 Chron. XIII. 19. and Bethel and Ephraim in Josephus: f 1.91 Vespasian subdued two Toparchies or Lord∣ships, the Gophnitick and Acrabatene, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After which he took Bethel and Ephraim, two little Cities.

In the Targumist it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a Va••, and is thus pointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ren∣dered by the Greek Interpretes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephron. But the Massoreth tells us it must be read by Jod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephrain. Nor do I question but that it is the same with Josephus his Ephraim, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephraim of the Talmudists g 1.92, of which we have discoursed in our Chorographical Century, Chap. 53.

It is probable, it was a City in the Land of Benjamin, as also was Bethel, which is mentioned at the same time with it. Now Bethel was the utmost border of the Tribe of

Benjamin, as it lay toward the Tribe of Ephraim. h 1.93 But where this Ephraim should lye, it is not so plain. Only this our Evangelist speaks of it, that it was near the Wilder∣ness, that is (as it should seem) near the Wilderness of Judea, in the way from Jeru∣salem to Jericho.

SECT. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Maron, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Maronite.

i 1.94 THere goes a story of a Brother and a Sister; he was in Gush Halab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Maron. There happened a fire in his House that was in Gush Ha∣lab; his Sister comes from Beth Maron, and embraced and kissed him.

Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gush Halab was in the Tribe of Aser, as appears in Menacoth k 1.95: where there is a story of a most pretious Oyl bought in Gush Halab in the Tribe of Aser, such as could not be bought in any other place.

And so perhaps that may be understood of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth Maron, being so near to Gush Halab, which we meet with in Jerusalem Kiddushin, l 1.96 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There goes a Story of a certain Maronite [for so let us render it] who lodged in Jerusalem. He was a very wealthy man, and when he would have parted his riches a∣mongst his kindred; they told him, it was not lawful for him to do it, unless he would buy some Land, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may not unfitly be rendred a Maronite, though not in the same sense, wherein it is now commonly understood; but as signifying one coming from the Town Maron, or Beth Maron. Render it Maronensian, and then there is no difficulty.

And to this perhaps may referr that passage in Rosh hashanah m 1.97. In the beginning of the year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All that come into the world pass before God, as the Sons of Maron. Gemara Resh Lachish saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the ascents of Beth Maron. Gloss: Where the way was so narrow, that two could not walk abrest toge∣ther, for there was a deep vale on each side of the way. There are the same things almost in Erubbin n 1.98.

SECT. III. Chalamish, Naveh, and other obscure places.

LET us take in these also, for novelties sake.

o 1.99 God commanded concerning Jacob, that his enemies should be about him.

• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As Chalamish is to Naveh.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jericho to Noaran.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Susitha to Tiberias.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Castara to Chephar.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lydda to Ono.

Gloss. In Chalamish dwelt the Enemies of Israel, and in Naveh, a Town near it, dwelt Jews and these were afflicted by them. And elsewhere; These are the names of places where the sinners of the Gentiles, of Moab and Ammon, &c. did dwell.

By the way it is to be observed, that the word which in other places is writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chephar, or Cippar, in Schir Rabbathi is writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chephah. Whence in Chemoth Rabba p 1.100 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Abdimi de Chephah, or Chippah; the same in Echah Rabbathi q 1.101.

If the distance of the other places might be determined by the distance of Susitha from Tiberias and Lydda from Ono; it will be the space of three miles or there abouts; for so far were they from one another, as I have shewn in another place. But as to the places themselves, where shall we find them? Where are Chalamish and Naveh? Where are Castara and Chippar? &c. Let us not therefore give our selves a needless trouble of searching what there is no hope of finding out, taking notice only thus far, how mi∣serably the face of things was changed when there was cause for this complaint! For before, Jericho had flourished with great numbers of Jews, there being twelve thousand of the Courses of the Priests that stood in continual readiness every day: but now it was inhabited wholly by its Enemies: So was it with Lydda once, when it was the most famed School of the Rabbins, but now, an Enemy City. These thinge are worthy of a Chronological enquiry.

We find only this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chippar, that it was within twelve miles from Zippor. r 1.102 B. Tanchum bar R. Jeremiah was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chippar. They askt him something about the Law: and he taught them. They say, to him, have not the Masters said, that it is forbidden

to the School to teach within twelve miles distance from his Master, and hehold R. Minni thy Master is in Zippor. He answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let a curse light upon me, If I knew he was in Zippor.

SECT. IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chaphenatha, 1 Maccab. XII. 37.

IN the days of Jonathan the Asmonean, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They came together to build the City, and he approached to the wall of the Brook, which is on the East, and they repaired that which was called Chaphenatha.

Where and what is this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chaphenatha? I am apt to think, it might be some part of the out skirts of the City toward the East; called so, much upon the same reason, that Bethphage was, which was the outmost part of the City toward the East. For that was so called, viz. a place of green Figgs, from the Figg-trees that grew near it, in the Mount of Olives: So here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chaphenatha, some part of that out-most Coast to∣ward the East and Mount of Olives, so called from the Dates growing there.

For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chephanioth is frequently used amongst the Talmudists for the Dates of Palm-trees that never come to their full maturity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A sort of ill Palm∣trees, as the Gloss in Beracoth s 1.103, the fruit of the Palm that never ripens. So Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caphnith. By a signification near akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hene and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ahene, which denotes the unripe Dates of Palms; from whence, I suppose, Bethany in the Mount of Olives is derived. So that some out-most part of the City and Wall toward Mount Olivet, was called Bethphage from the Figgs that grew there, and another part of it Chaphenatha, from the Dates.

SECT. V. The Targumist Ionathan upon Numb. XXXIV. 8. noted.

MOSES hath it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From Mount Hor, Ye shall point out the border, unto the entrance of Hamath, and the goings forth of the border shall be to Zedad.

But the Targumist thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the Mount Umanus you shall point out your border to the entrance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Tiberias, and the goings out of that border 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tending from the two sides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Codcor bar Zaamah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to Codcor bar Sinegoyra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Divachenus and Tarnegola, unto Cesarea, by which thou enterest into Abela of the Cilicians.

Every word almost in this place must be considered, as indeed almost every word of it is obscure.

• I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tauros, This indeed is not so obscure, but that every one knows Mount Taurus, so noted by Geographers and Historians derived its name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more emphatically thence, since 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taur, both in the Chaldee and Syriack signifies a Mountain.
• II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Umanus, Neither is this so very obscure, but that all, who have turned over the Jewish Writings, do acknowledge it to be the Mountain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amana, and who have turned over other Books Amanus. But in the mean time, I doubt they as well as my self cannot tell why the same Targumist should call Mount Hor, where Aaron dyed, by the same name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taurus Umanus, Numb. XX.
• III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the entrance of Tiberias.] It is a strange thing the Targumist should be no better read in Chorography, than to mistake the reading of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place. For it is plain he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chammoth, or the warm Baths of Tiberias, when it is really Hamath, or Antioch. He is a blind Geographer that brings down the borders of the Land of Israel to Tiberias, unless he mean something beyond our capacity to apprehend.
• IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the two sides.] It is plain here also that he took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zedad appellatively for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a side.
• V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To Codcor bar Zaamah.] If he doth not blunder, we do. We only take notice that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaamah, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sinegora, do signifie indignation, and advocate, perhaps in the same sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are often used in the Rabbinical Writers, for accuser and advocate. But what it should signifie in him, he must shew him▪ an Oedipus, or some body else.
• VI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Divachenus.] I suspect this to be Greek, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By which is intimated some back of a Mountain either lifting it self up, or stretching it self out. And this I suspect the more by the Jerusalem Version upon vers. 15.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I would thus render, The border shall be to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the snowy Mountain of Cesarea. Where, by Cesarea is to be understood Cesarea Philippi, where indeed the border of the North part of the Land did not end, but extended higher and beyond, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even to upper Tarnegola, which is above Cesarea: i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the neck of the Mount Antili∣banus.

The whiteness of Libanus gave it its name, both of Libanus and the Mountain of Snow, because its whiteness was occasioned by the Snows upon it. [But by what derivation Cydnus should in the Syrian Language denote whiteness, I confess it is beyond my skill in that Tongue to know; which yet Solinus t 1.104 affirms it doth. Whatever is white, saith he, the Syrians in their language call Cydnus, whence the name given to the River Cydnus. And it is worthy noting that Lebanon in the Hebrew Text is often by the Greek Interpreters rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Antilibanus. So Deut. XI. 24. Jos. I. 4, &c. and sometimes by the Talmudists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bala.

u 1.105 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Shee-Goats of Bala: are in the Gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Shee-Goats of Leba∣non. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Glosser is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Bull of Lebanon. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) signifies a Grove.

Let me conclude the whole with a conjecture something extravagant, which the mention of Lebanon gives rise to. I suspect our Europe did first derive its name from cold; as that Mountain did, from the Snows. The Phenicians sailing to Hercules his Pillars (of which see the Learned Bochart) had on their left hand the Land of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cham, heat or burning, i. e. Africa. On the right hand the Land of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Choreph, winter or cold [especially compared with the other's heat] from which word Choreph probably our word Europe takes its original. That very Learned Man derives it otherwhere; and let him enjoy his sense, whiles I beg leave to enjoy my conjecture.

Notes

• a 1.1

  Epiphan. Hae∣res. LI.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.4

  Gullel. Tyr. de bell. Sacr. lib. XVII. cap. 8.
• c 1.5

  And lib. XVIII. cap. 21.
• d 1.6

  Joseph. de bel∣lo. lib. 3. cap. 4.
• e 1.7

  Antiqu. l••••▪ V. cap. 1.
• f 1.8

  Antiqh. lib. XII. cap. 1••.
• g 1.9

  Ad An. IX.
• h 1.10

  Midras Schir. fol. 2. 2.
• i 1.11

  Juchasin, fol. 57. 1.
• k 1.12

  In Bemidbar Rabba, fol. 257.
• l 1.13

  Antiqu. lib. 5. cap. 1.
• m 1.14

  Lib. de bell▪ 4. cap. 6.
• n 1.15

  Lib. 3. cap. 4.
• o 1.16

  Ibid. lib. 2. cap. 21.
• p 1.17

  Shevith, cap. IX. hal. 2.
• q 1.18

  Chetubb. fol. 51. 2.
• r 1.19

  Beresh. rabb. sect. 76.
• s 1.20

  Midras Schir. fol. 17. 2.
• t 1.21

  Lib. ••. cap. 23.
• u 1.22

  Lib. 10. cap. 26.
• x 1.23

  Lib. de bell. 3. cap. 35.
• y 1.24

  Midras Cohe∣leth, fol. 85. 2.
• * 1.25

  •• In Ohaloth, cap. 18. hal. ult.
• a 1.26

  Lib. 13. cap. 23.
• b 1.27

  Fol. 57. 2.
• c 1.28

  Fol. 94. 1.
• d 1.29

  ••••••••••••. fol. ••••. 1.
• e 1.30

  Onk••los, Jo∣nathan, Bere∣shith rabba, sect. 79. Schab. fol. 33. 2, &c.
• f 1.31

  Sanhedr. fol. 12. 1.
• g 1.32

  In Menacoth, fol. 85. 1.
• h 1.33

  Ptol. Tab. A∣•••••• 4.
• i 1.34

  Plin. lib. 5. cap. 17. Soli••. cap. 38.
• * 1.35

  Eu••erpe. chap. 152. 154.
• * 1.36

  De Bell. lib. 2. c. 9.
• * 1.37

  De Bell. lib. cap. 16.
• * 1.38

  De Bell. lib. 1. cap. 21.
• * 1.39

  Antiq••. lib. 18. cap. 7.
• * 1.40

  Nat. Hist. lib. 5. cap. 6.
• * 1.41

  Hierosol. She∣viith fol. 38. 4.
• * 1.42

  De Excid. lib. 7. cap. 21.
• * 1.43

  Antiqu. lib. 14. chap. 2.
• * 1.44

  Joseph. Antiqu. lib. 9. cap. 14.
• * 1.45

  Kiddushim. fol. 75. 2.
• * 1.46

  Antiqu. lib. 9. cap. 14.
• * 1.47

  In Sanhedr. fol. 94. 1.
• * 1.48

  Tanchum, fol. 17. 4.
• * 1.49

  Epiph. H••res. XI, &c.
• * 1.50

  Nehem. XIII. 24
• * 1.51

  Nat. Hist. lib 6. cap. 23. Stra••. lib. 15.
• * 1.52

  Fol. 33. ••▪
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 1. cap. 19.
• * 1.54

  So••••b. fol. 67. 1.
• * 1.55

  Bava Kama, fol. 82. 2.
• * 1.56

  Menach. fol. 64. 2.
• * 1.57

  Erubbin. fol. 65. 2.
• * 1.58

  Kimchi in loc.
• * 1.59

  Targ. & Sanhed. fol. 94. 2.
• * 1.60

  Ioseph. de Ex∣cid.
• * 1.61

  Chagiah, fol. 76. 1.
• * 1.62

  Joma, fol. 31. 1.
• a 1.63

  Antiqu. lib. 15. cap. 14.
• b 1.64

  Middoth, cap. 1.
• c 1.65

  In Schir. Rab∣ba, fol. 16. 4.
• d 1.66

  De Bell. lib. 7. cap. 1.
• e 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 7. cap. 1.
• f 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 20 cap. 8.
• g 1.69

  Middoth. cap. 1 hal. 3.
• h 1.70

  Ibid.
• i 1.71

  Parah. cap. 3. hal. 9.
• k 1.72

  Midd. cap. 2. hal. 4.
• l 1.73

  Sanhedr. cap. 11. hal. 2.
• m 1.74

  Rosh Hasha∣nah, fol. 31. 1.
• n 1.75

  Antiqu. lib. 11. cap. 7.
• o 1.76

  Middoth. cap. 2. hal. 3.
• p 1.77

  Jerus. Succah. fol. 55. 4.
• q 1.78

  In Avoth. R. Nathan. cap. 1.
• r 1.79

  Antiqu. lib. 12. cap. 7, &c.
• s 1.80

  Echah Rabba∣thi, fol. 60. 4.
• t 1.81

  Ibid. fol. 64. 1.
• u 1.82

  Ibid. f. 71. 1.
• x 1.83

  Ibid. f. 66. 2.
• y 1.84

  Ibid. f. 79. 2.
• z 1.85

  Gittim, fol. 57. 2.
• a 1.86

  Fol. 67. 4. & 68. 1.
• b 1.87

  De Bell. Jud. lib. 3. cap. 27.
• c 1.88

  Gittin. fol. 56. 1. & Echah Rabbathi, fol. 64. 2.
• d 1.89

  Antiqu. lib. 12. cap. 11.
• e 1.90

  Middoth, cap: 1. hal. 6.
• f 1.91

  D•• Excid. lib. 4. cap. 33.
• g 1.92

  In Menacoth, cap. 9.
• h 1.93

  Jos. Antiqu•• lib. 5. cap. 1.
• i 1.94

  Shemoth Rab∣ba, sect. 5.
• k 1.95

  Fol. 85. 2.
• l 1.96

  Fol. 6. 3. & Bava Bathra, fol. 17. 1.
• m 1.97

  Fol. 16. 1▪
• n 1.98

  Fol. 22. ••.
• o 1.99

  Midras rabba in Schir. cap. ••. 2. Eccha rab∣bathi in cap. 1. 17. Vajikra rabba, sect. 23.
• p 1.100

  Sect. 29.
• q 1.101

  Fol. 64. 1▪ &c.
• r 1.102

  Vajikra rab∣ba, fol. 187. 4.
• s 1.103

  Fol. 57. 2.
• t 1.104

  Cap. 41.
• u 1.105

  Cholin. fol. 80. 1.