The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

VERS. XXII.

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

It was the Feast of the Dedication.

I. THE rise and original of this Feast must be fetcht from the story, 1 Macab. IV. 52, &c. of which we have noted something already. The Jewish Masters have these passages about it.

z 1.1 They were seized with such infinite pleasure in the restauration of their sacred rites, be∣ing after so long a time, so unexpectedly possest of their Religion again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ That they bound it by a Law to posterity, that they should celebrate the restitution of their Sacred Rites, by a Feast of eight days continuance. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ And from that time to this do we still celebrate this Feast, calling it by the name of LIGHTS. Giving that name to this Feast, as I suppose, because we obtained such a liberty so much be∣yond all hope.

One would believe that the name of LIGHTS, or Candles, only was given to this Feast, I say a name only: for we have no mention here of the lighting of Candles. One

would believe also that the eight days decreed for the celebration of this Feast, was done after the pattern of the eight days Feast of Tabernacles; but you will find in the Talmudic Authors that it is far otherwise, and they have a cunning way of talking concerning it.

The Rabbins have a Tradition: From the five and twentieth day of the Month Chis∣leu,* 1.2 there are eight days of the Encenia, [or Feast of Dedication] in which time, it is not lawful either to Weep or Fast. For when the Greeks entred into the Temple they defiled all the Oyl that was there. But when the Kingdom of the Asmoneans had conquered them, they sought and could not find but one single Vial of Oyl, that had been laid up under the Seal of the Chief Priest; Nor was their enough in it but to light for one day. There was a great miracle; for they lighted up the Lamps from that Oyl for eight days together: So that the year after, they instituted the space of eight days for the solemnizing that Feast.

Maimonides relates the same things, and adds more: b 1.3

Upon this occasion the wise men of that Generation appointed that eight days from the 25th. of the Month Chisleu, should be set apart for days of rejoycing and the Hallel; and that they should light up Candles at the doors of every House, each evening of those days, to keep up the me∣mory of that miracle. Those days are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dedication: It is forbidden upon all those days either to Weep or Fast. As in the days of Purim, &c.

Again, c 1.4

How many Candles do they light? It is commanded that every House should set up at least one; let the Inhabitants there, be more or one only. But he that does honour to the command, sets up his Candles according to the number of the persons that are in the House. And he again that does more honour to it still, he sets up one Candle for every person in the House the first night, and doubles it the second night. For example, If there be ten persons in the House; the first night, there are ten Candles lighted; the second night twenty: the third night thirty; so that on the eighth night it comes to fourscore.

It would be too tedious to transcribe what he relates about singing the Hallel upon that Feast; the place where the Candle is fixt, which ordinarily is without doors, but in time of danger or persecution it is within, &c. Let what I have already quoted suffice, with the addition of this one instance more.

d 1.5 The Wife of Tarchinus (whose bones may they be crushed) brought forth a Son, the evening of the ninth day of the month Ab, and then all Israel mourned. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Child dyed upon the Feast of Dedication; Then said the Israelites, shall we light up Can∣dles or not? They said we will light them, come what will come. So they lighted them; upon which there were some that went and accused them before the Wife of Tarchin: Saying, the Jews mourned, when thou broughtest forth a Son, and when that Son dyed, they set up Can∣dles. Who this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tarquinus, or Tarquinius was, whether they meant the Emperor Trajan, or some other, we will not make any enquiry, nor is it tanti; However the story goes on, and tells us, That the Woman calling her Husband, accused the Jews, stir∣ring him up to revenge, which he executed accordingly by a slaughter amongst them.

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

The Feast of Dedication,

So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the title of the XXX Psalm, the Greek Interpreters translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dedication: By which the Jewish Masters seem to understand the dedication of the Tem∣ple e 1.6: Whereas really it was no other than the lustration and cleansing of David's House after Absolom had polluted it, by his wickedness and filthiness: which indeed we may not unfitly compare with the purging again of the Temple, after that the Gentiles had pol∣luted it.

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

In Ierusalem.

It was at Jerusalem the Feast of the Dedication. Not as the Passover, Pentecost, and Feast of Tabernacles, was wont to be at Jerusalem, because those Feasts might not be celebrated in any other place. But the Encenia were kept every where throughout the whole Land.

f 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They once proclaimed a Fast, within the Feast of Dedicati∣on, at Lydda.

The Feast of Dedication at Lydda? this was not uncustomary, for that Feast was cele∣brated in any place: but the Fast in the time of that Feast, this was uncustomary.

g 1.8 One upon his journey upon whose account they set up a Candle at his own House, hath no need to light it for himself in the place where he sojourneth. For in what Country soever he sojourns, there the Feast of Dedication, and lighting up of Candles is observed; and

if those of his own houshold would be doing that office for him, he is bound to make provision accordingly, and take care that they may do it.

Maimonides goes on, The precept about the Lights in the Feast of Dedication is very com∣mendable, and it is necessary that every one should rub up his memory in this matter, that he may make known the great miracle, and contribute toward the praises of God, and the ac∣knowledgment of those wonders he doth amongst us. If any one hath not wherewithal to eat, unless of meer Alms, let them beg or sell his Garments to buy Oyl, and Lights for this Feast. If he have only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one single farthing, and should be in suspense whether he should spend it in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consecrating the day, or setting up lights, let him rather spend it in Oyl for the Candles, than in Wine for Consecration of the day. For when as they are both the prescription of the Scribes, it were better to give the Lights of the Encenia the preference, be∣cause you therein keep up the remembrance of the miracle.

Now what was this miracle? it was the multiplication of the Oyl. The Feast was instituted in commemoration of their Temple and Religion, being restored to them: the continuance of the Feast for eight days, was instituted in commemoration of that miracle: both by the direction of the Scribes, when there was not so much as one Pro∣phet throughout the whole Land.

h 1.9 There were eighty five Elders above thirty of which were Prophets too, that made their exceptions against the Feast of Purim, ordained by Esther, and Mordecai, as some kind of in∣novation against the Law. And yet that Feast was but to be of two days continuance: It is a wonder then, how this Feast of Dedication, the solemnity of which was to be kept up for eight days together, that had no other foundation of authority but that of the Scribes, should be so easily swallowed by them.

Josephus, as also the Book of Maccabees, tells us that this was done about the hundred and forty eighth year of the Seleucidae; and at that time, nay a great while before the Doctrine of Traditions, and authority of the Traditional Scribes had got a mighty sway in that Nation. So that every decree of the Sanhedrin was received as Oracular, nor was there any the least grudge or complaint against it. So that, though the Traditional Masters could not vindicate the institution of such a Feast, from any Tradition exhibited to Moses upon Mount Sinai, yet might they invent something as Traditional to prove the lawfulness of such an institution.

Who had the Presidency in the Sanhedrin at this time, cannot be certainly deter∣mined: that which is told of Joshua ben Perachiah how he fled from Janneus the i 1.10 King carries some probability along with it that Joses ben Joezer of Zeredai, and Joses ben Jo∣chanan of Jerusalem, to whom Joshuah ben Perachiah, and Nittai the Arbelite succeeded in their Chairs; sate President and Vice-president at that time in the Sanhedrin. But this is not of much weight that we should tire our selves in such an enquiry.

The Masters tell us (but upon what Authority, it is obscure) k 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu (that is this very day of the month of which we are now speaking) but it was folded up till the first day of the month Nisan, and then set up.

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

And it was Winter.

The eight days begun from the xxvth. of the month Chisleu, fell in with the Winter solstice. Whence, meeting with that in the Targumist upon 1 Chron. XI. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I question whether I should render it, the short∣est day, or a short day, (i. e. one of the short Winter days) is the tenth of the month Te∣beth: if he did not calculate rather according to our, than the Jewish Calendar.

The Rabbins (as we have already observed upon Chap. V. 35.) distinguish their Win∣ter months into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Winter and mid-winter: intimating, as it should seem, the more remiss and more intense cold. Half Chisleu, all Tebeth, and half Shebat, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Winter. Ten days therefore of the Winter had passed, when on the XXV of the month Chisleu, the Feast of the Dedication came in.

It was Winter, and Jesus walked in the Porch. He walked there, because it was Win∣ter, that he might get and keep himself warm: perhaps he chose Solomon's Porch to walk in, either that he might have something to do with the Fathers of the Sanhedrin who sate there; or else, that he might correct and chastise the buyers and sellers who had their shops in that place.

Notes

• z 1.1

  Joseph. Antiq. lib. 12. cap. 11.
• * 1.2

  a Schabb. fol. 21. 2.
• b 1.3

  In Chanuc••••••, cap. 3.
• c 1.4

  Cap. 4.
• d 1.5

  Echah rabba∣bat••••, fol. 80 1.
• e 1.6

  Bemidb. rab∣ba. fol. 149. 1.
• f 1.7

  Rosh hasha∣nah, fol. 18. 2.
• g 1.8

  Ma••mont in the place a∣bove.
• h 1.9

  Hierosol. Me∣gillah, fol. 70. 4.
• i 1.10

  Sanhedr. fol. 107. 2.
• k 1.11

  Bemidb. rab. fol. 151. 2.