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

CHAP. IV.

VERS. IV.

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

He must needs go through Samaria.

JOsephus tells us a 1.1, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ It was the custom for the Galileans, in their journeying to Jerusalem, to their Feasts, to go through Samaria.

Our Country-man Biddulph describes the way which he himself travelled from Galilee, to Jerusalem, Anno Dom. 1601. out of whom, for the Reader's sake, I will borrow a a few passages. He tells us, That on March XXIV. they rode near the Sea of Galilee, and gives the computation of that Sea, to be in length about eight leagues, and in breadth, five. Now a league is three miles. After they had gone about seven miles having the Sea of Galilee on their left hands, they went up an Hill not very steep but very pleasant; which he saith is said to be the Hill mentioned Joh. VI. 3. [Although here indeed either I am mistaken, or his guides deceived him, because that Mountain was on the other side the Sea.]

However he tells us, That from the top of this Hill, they discerned Saphetta, the Jews University. All the way they went was infinitely pleasant, the Hills and Dales all very fruitful. And that about two a Clock in the Afternoon, they came to a certain Village called by the Arabians Inel Tyger, i. e. The Merchants Eye. When they had taken some food and sleep, their mind leaped within them to go up Mount Tabor, which was not far off. [I fear his guides deceived him here also concerning this Mount.]

On the twenty fifth of March they spent the whole day in traversing the pleasant fields of Basan near the Hill of Basan. In the way they saw some rubbish of the Tower of Gehazi, 2 Kings V. 24. and came to a Town commonly called, Jenine, of old Engannim▪

Josh. XV. 34. [more truly, Good man, Josh. XIX. 21.] distant from Tabor two and twen∣ty miles, a place of Gardens, and waters and places of pleasure. There they stayed all the next day, upon the occasion of a Turkish Feast called Byram. Mar. XXVII. Riding by Engannim they were twice in danger: once by Thieves dwelling hard by; another time by the Arabs in a Wood about twelve miles thence. That night they came to Sychar a City of Samaria mentioned Joh. IV. distant from Engannim seven and twenty miles. They stayed there the next day. It is now called Napolis; Jacob's Well is near it, the waters of it sweet as milk.

March XXIX. they went from Sychar toward Jerusalem, the nearer to which place they came the more barren and unpleasant they found the soil. At length coming to a large Grove or Wilderness full of Trees and Hills [perhaps this was Mount Ephraim] From the top of the Hill, they saw the Sea on the right hand, and little Vessels upon it, passing to Joppa. About three or four in the Afternoon they came to a ruinous Town called Beere, of old (as was reported to them) Beersheba, a great City: but more probably Beeroth, mentioned Jos. XVIII. 25. It is said that was the place where Christs Parents first mist him in their journey, Luke II. 44. They would have lodged there that night, being weary and hungry, and having spent their Provision, but they could have nothing fit for themselves or their Horses, and being from Jerusalem but ten miles they went on, and after having travelled five or six miles had a view of the City. Thus our Country∣man, a Clergy-man tells us in his Book.

This interposition of Samaria between Galilee and Judea must be remembred when we read the borders and portions of the Tribes set out, Ezek. XLVIII. where Manasseh and Ephraim (the Country of Samaria) are bounded and set out as formerly, but must not be reckoned und•••• the notion of Samaria as they had been.

Necessity it self found or made a way betwixt Judea and Galilee through Samaria, be∣cause indeed there was no other way they could go, unless a long way about, through the Country beyond Jordan. Nor was there any reason why they should make any dif∣ficulty of going through Samaria, unless the hostility of the Country. For,

h 1.2 For the Country of the Cuthites is clean. (So that without scruple they might gather of the fruits and products of it.) The gatherings of their waters are clean. (So that a Jew might drink, or wash himself in them.) Their dwellings are clean. (So that he might enter thereinto, eat, or lodge there.) Their roads are clean. (So that the dust of them did not defile a Jew's feet.)

The method of the Story in this place, by compairing it with other Evangelist may be thus put together. Herod had imprisoned John Baptist, under pretence of his growing too popular, and that the multitude of his followers encreasing, tended to innovate c 1.3 Our Saviour understanding this, and withal that the Sanhedrin, had heard something of the increase of his Disciples too, withdrew from Judea into Galile, that he might be more remote from that kind of thunder-bolt that St. John had been strook with.

VERS. V.

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

Near to the parcel of ground that Iacob gave to his Son Ioseph.

GEN. XLVIII. 22. Jacob had bought a piece of Land of the Children of Hamor for an hundred Lambs, Gen. XXXIII. 19. But, after the Daughter of the Sechemites, he with his Family being forced to retire to places more remote, viz. to Bethel, Beth∣lehem, and Hebron; the Amorites thrust themselves into possession, and he ••ain to regain it with his Sword and Bow.

VERS. VI.

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

Now Iacob's well was there.

OF this Well doth Jacob seem to speak, in those last words of his about Joseph, Gen. XLIX. 22. Joseph is a fruitful bough, even a fruitful bough by a Well. For Joseph's Off-spring inceased to a Kingdom in Jeroboam, and that in Sichem hard by Jacob's Well. He adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where if you will render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Enemy (as it is Psal. XCII. 11. and perhaps Psal. XVIII. 29.) for it is from the Chaldee only, that it signifies a wall; as Buxtorf tell us,] then, the words might be interpreted as a Pro∣phecy concerning those Daughters of Joseph at Shiloh, who passing over to the Enemy restored the hostile Tribe of Benjamin, that otherwise were likely to have perished for want of issue, Judg. XXI. 19, &c. I would render the words, the Daughters go over to the Enemy: and so in the verse are foretold two very signal events that should make

the off-spring of Joseph more peculiarly illustrious; partly that hard by that Well it should encrease into a Kingdom, and that the daughters of that Tribe should restore and re∣build a Tribe that had almost perisht in its hostility against them.

The Greek Interpreters and Samaritan both Text and Version instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my youngest Son; whether on purpose, or through careles∣ness, I know not; so the Greeks instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read as it should seem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Turn thou unto me.

VERS. VI.

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

He sat thus.

HE sat thus, as one weary'd. The Evangelist would let u••know that Christ did not seemingly, or for fashion sake, beg water of the Samaritan woman, but in good earnest, being urg'd to it by thirst and weariness. So 1 King. II. 7. Shew kindness to the Sons of Barzillai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for so, that is, in a great deal of kindness, they came to me. Act. VII. 8. He gave him the Covenant of Circumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so being circum∣cised, he begat Isaac.

VERS. VIII.

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

To buy meat.

IF the Disciples were gone into the City to buy food, how agrees this with v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Jews have no dealings with the Samaritans? and with that rule of the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let no Israelite eat one mouth∣ful of any thing that is a Samaritans, for if he eat but a little mouthful, he is as if he eat swines flesh. A mouthful, that is, of nothing over which a blessing must be pronounc'd.

d 1.4

Ezra, Zorobabel, and Joshua gather'd together the whole Congregation into the Temple of the Lord, and with three hundred Priests, three hundred Books of the Law, and three hundred Children, anathematiz'd, shammatiz'd, excommunicated the Sama∣ritans, in the name of Jehovah, by a writing indented upon Tables, and an Anathema both of the upper and the lower house. Let no Israelite eat one morsel of any thing that is a Samaritans. Let no Samaritan become a proselyte to Israel, nor let them have a part in the resurrection of the dead. And they sent this curse to all Israel that were in Babylon, who also themselves added their Anathema to this, &c.

But Hierosol. Avodah Zara tells us, e 1.5

R. Jacob bar Acha, in the name of R. Lazar, saith, That the victuals of the Cuthites are allow'd, if nothing of their wine or vinegar be mingled amongst them. Nay further we meet with this passage in Bab. Kiddustin f 1.6, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unleavened bread of the Cuthites is allow'd, and by that a man may rightly enough keep the Passover.

If the unleaven'd bread for the Passover may be had of the Samaritans, much more common bread. And grant that the Samaritans were to the Jews as Heathens, yet was it lawful for the Jew to partake of the Edibles of the Gentiles, if there was no suspicion that they had been any way polluted, nor been of∣fer'd to Idols; as may be largely made out from Maimon. in his Treatise about forbidden meats. Which suspicion was altogether needless as to the Samaritans, because they and the Jews in a manner agreed upon the same things as clean or unclean, and they were very near as free from Idolatry.

VERS. IX.

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

For the Iews have no dealings with the Samaritans.

I. THAT translation, The Jews have no dealings with the Samaritans, which the French and English follow, seems to stretch the sense of the word beyond what it will well bear: For, 1. granting the Samaritans were meer Heathens, (which some of the Rabbins have affirm'd) yet did not this forbid the Jews having any kind of dealings with them, for they did not refuse Merchandising with any of the Gentile Nations whatever. See Nehem. XIII. 16, &c. 2. But if the Samaritans were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true proselytes, as R. Aki∣bah asserts, or as the Israelites in all things, as Rabban Simeon ben Gamaliel saith of them g 1.7 then much more might the Jews have dealing with them.

II. That Version, non utuntur Judaei Samaritis, as Beza; or non contuntur, as the Vul∣gar, hardly reacheth the sense of the word, or comes fully up to the truth of the thing h 1.8.

It is lawful to eat the unleaven'd bread of the Samaritans, nor is there any suspicion as to their leaven'd bread neither. This is to be understood, if the Samaritan should knead it in the house of an Israelite. Now if the Samaritan may knead dough in an Israelites house, it is evident the Israelite might use the Samaritan.

d 1.9 An Israelite may circumcise a Cuthite, but a Cuthite may not circumcise an Israelite, because he is circumcis'd into the name of mount Gerizzim.

R. Josah saith, let him circumcise him, and let him pass into the name of mount Gerizzim till he departs this life. If therefore it was lawful for the Israelite to circumcise the Cuthite, or Samaritan, and the Samaritan the Israelite, then the Jews had dealings with, or did use the Samaritans.

What then must be the proper meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to answer it; e 1.10 The Cuthites of Caesarea asked R. Abhu, saying, Your fathers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our fathers, why then do not you the same to us? Let us gather the sense from some∣thing like it; it was a trite and common saying among the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a gift by whatsoever thou mightest be profited by me, as Mat. XV. 5. According to which form of speech I may say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let not the Samaritans be profitable to the Jews; and in this sense I would understand the words now in hand. The Jews have no such dealings with the Samaritans, as to be obliged to them for any courtesie or benefit receiv'd from them. They ask or receive nothing from them gratis, they borrow nothing of them, which is not forbidden them as to any other Nations.

f 1.11 For three days before the feasts of the Idolaters it is forbidden [the Jews] either to give to or receive from them, to ask, or lend, or borrow of them. But for any other parts of the year, it was not forbidden them. But as to the Samaritans it was not permitted the Jews to borrow or receive any thing from them at any time gratis. Nor indeed can the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place intend any thing else. For whereas it was lawful for the Jews to converse with the Samaritans, buy of them, use their labour, answer to their benedictions, Amen; as we find in Beracoth g 1.12, lodg in their Towns, Luk. IX. 52. I would fain know in what sense after all this can it be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but in this only, that they would not be oblig'd to them for any kindness. Which may a little serve to illustrate that of Luk. X. 33, &c. and it does very well agree with the matter in hand.

For the words before seem to be what the woman speaks, and not what the Evangelist; and they spoken scoptically, or with sarcasm, Doest thou who art a Jew ask water of me who am a Samaritan? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for you Jews despise all courtesie of the Samaritans to receive the least kindness of them; and do you ask me for water?

The Greek Lexicons back this Exposition, who render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not only by com∣mercium habeo, to have dealings, but also by mutuo accipio, utendum rogo, to borrow for use, &c.

VERS. XI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Whence then hast thou that living water?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living water: The woman mistakes our Saviour's meaning, as if he intended only what was usually exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bubbling, or springing waters. So that when our Saviour talks to her of a water that he had to give, which whosoever should drink of, should thirst no more; the woman laughs in her sleeve indeed, and with all the scorn that could be, saith, Sir, pray give me of this water, that I may never have any thirst, or give my self the trouble of coming hither to draw; for so we ought to conceive of her answer to be rather by way of scoff not supplication.

VERS. XVIII.

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

Thou hast had five husbands, &c.

CHRIST stops her fleering mouth with the dung of her own unchast conversation, charging her with that infamous sort of life she had hitherto liv'd. q. d. Thou for thy impudent adulteries hast suffer'd divorce from five husbands already, and that which thou now hast is not thy husband but an adulterer.

h 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cuthites do not understand the Law about betrothings and divorcings. They had their customs of affiancing and divorcing; and per∣haps by how much the less accurate they were about their divorces (I mean with respect to the Jewish rules) the neerer they might come to the first institution of Moses, who al∣low'd no divorces but in the cause of adultery. That this woman was dismist from her husbands, for these infamous faults of hers seems evident partly from the extraordinary number of Husbands, partly that our Saviour mentions her Husbands as well as him that

then liv'd adulterously with her; as if he would intimate that she liv'd dishonestly under her Husbands, as well as with this man.

VERS. XX.

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

Worshipped in this mountain.

THE story of that Temple on Gerizzim out of Josephus and others, is very well known. It was built in emulation and envy to that at Jerusalem, as of old were Dan and Bethel. Hence that irreconcileable hatred between the two Nations, and the apostacy of divers Jews. The Samaritans attributed a certain holiness to the mountain, even after the Temple had been destroy'd; but for what reason they themselves could not well tell. However for the defence of it, the Samaritan Text hath notoriously falsifi∣ed the words of Moses in Deut. XXVII. 4. For whereas the Hebrew hath it, Ye shall set up these stones which I command you this day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in mount Ebal. The Samaritan Text and Version hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in mount Gerizzim, as I have elsewhere observ'd.

i 1.14 R. Jochanan going to Jerusalem to pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he past by that mountain [Gerizzim] a certain Samaritan seeing him, askt him, Whether goest thou? I am, saith he, going to Jerusalem to pray. To whom the Samaritan, Were it not better for thee to pray in this holy mountain, than in that cursed house? Whence comes this mountain to be so holy? saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because (saith the other) it was not over-flown by the waters of the deluge. A doughty reason indeed!

k 1.15 R. Ismael the Son of R. Joseph going to Jerusalem to pray, past by that mountain, a cer∣tain Samaritan meeting him, asks where art thou going? I am going, saith he, to Jerusalem to pray. Saith the other, were it not better for thee to pray in this blessed mountain than in that cursed place. Saith the R. I will tell you what you are like, you are like a god greedy after car∣rion; so you when you know that Idols are hid under this mountain (as it is said, [Gen. XXXV. 4.] and Jacob hid them) you are acted with a greedy desire after them. They said amongst them∣selves, seeing he knows there are Idols hidden in this mountain, he will come in the night and steal them away. And they consulted together to have kill'd him, but he getting up in the night stole away.

Somewhat akin to this Temple on Gerizzim was that built by Onias in Egypt, the story of which you have in l 1.16 Josephus, and the description of it m 1.17. Of this Temple also the Ge∣marists discourse n 1.18, from whom we will borrow a few things.

Simeon the Just dying, said, Onias my Son shall minister in my stead. For this his brother Shimei being older than he by two years and an half, grew very envious. He saith to his bro∣ther, Come hither and I will teach thee the rule and way of ministring: So he puts him on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and girds him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [you shall have the meaning of the words by and by] and then setting him by the Altar, crys out to his brethren the Priests, see here what this man hath vow'd, and does accordingly perform to his wife, viz. that whenever he minister'd in the High Priesthood, he would put on her Stomacher, and be girt about with her girdle. The Gloss upon the place saith that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was a leathern garment; but Aruch from Avodah Zarah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; R. Abba saith it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the stomacher of the heart. What the word in this place should mean, is plain enough from the story it self. Shimei that he might render his brother both ridiculous and odious to the rest of the Priests, perswades him to perform his services with his wife's Stomacher instead of the Brest-plate of the High Priest, and her girdle instead of that curious one they were wont to be girt with, &c.

The story goes on: His brethren the Priests upon this contrive his death, but he escaping their hands, fled into Alexandria of Egypt, and there building an Altar, offer'd Idolatrous sa∣crifices upon it. These are the words of R. Meir, but R. Judah tells him the thing was not so; for Onias did not own his brother Shimei to be two years and an half older than himself; but envying him, told him, come and I will teach thee the rule and method of thy Ministry. And so as R. Judah relates the matter, the Tables are turn'd, the whole scene alter'd, so that Onias perswades his brother Shimei to put on his wife's Stomacher, and gird himself with her girdle, and for that reason the Priests do plot the death of Shimei. But when he had declar'd the whole matter as it was indeed, then they design to kill Onias: He therefore flying into Alexandria in Egypt, builds there an Altar, and offer'd sacrifices upon it to the name of the Lord, according as it is said, o 1.19 In that day shall be an Altar to the Lord in the midst of the land of Egypt.

And now it is at the Readers choice to determine which of these two Temples, that in Egypt, or this upon Gerizzim are built upon the best foundation, the one by a fugitive Priest under pretence of a Divine Prophesie; the other by a fugitive Priest too, under pretence that that Mount was the Mount upon which the blessings had been pronounced. Let the Jews speak for themselves whether they believed that Onias with pure regard to

that Prophesie did build his Temple in Egypt; and let every wise man laugh at those that do thus perswade themselves. However this is certain, they had universally much more favourable thoughts of that in Egypt, than this upon Mount Gerizzim; hence that pas∣sage in the place before quoted: If any one say, I devote an whole burnt-offering, let him offer it in the Temple at Jerusalem; for if he offer it in the Temple of Onias, he doth not per∣form his vow; but if any one say, I devote an whole burnt-offering for the Temple of Onias, though he ought to offer it in the Temple at Jerusalem, yet if he offer it in the Temple of Onias, he acquits himself. R. Simeon saith, it is no burnt-offering. Moreover, if any one shall say I vow my self to be a Nazarite, let him shave himself in the Temple at Jerusalem, for if he be sha∣ven in the Temple of Onias, he doth not perform his vow; but if he should say, I vow my self a Nazarite, so that I may be shaven in the Temple of Onias, and he do shave himself there, he is a Nazarite.

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

And ye say that in Ierusalem, &c.

What? did not the Samaritans themselves confess that Jerusalem was the place ap∣pointed by God himself for his Worship? No doubt, they could not be ignorant of the Temple which Solomon had built, nor did they believe but from the times of David and Solomon God had fixed his name and residence at Jerusalem. And as to their prefer∣ing their Temple on Gerizzim before that in Jerusalem notwithstanding all this; it is pro∣bable their boldness and emulation might take its rise from hence, viz. they saw the se∣cond Temple falling so short of its ancient and primitive glory; they observ'd that the Divine presence over the Ark, the Ark it self, the Cherubims, the Urim and Thummim, the spirit of Prophesie, &c. were no more in that place.

VERS. XXXV.

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

I know that Messias cometh.

IF the Samaritans rejected all the Books of the Old Testament, excepting the five Books of Moses, it may be a question whence this woman should know the name of Messias, for that it is not to be found throughout the whole Pentateuch. From whence also may further arise a twofold enquiry more; one, whether the Samaritans were of the same opinion with the Sadducees; the other, whether those Sadducees that liv'd amongst the Jews, rejected all the Books of the Old Testament, excepting those of Moses only. Perhaps they might so reject them as to forbid their being read in their Synagogues, in the same manner as the Jews rejected the Hagiographa; but the question is, whether they did not use them, read them, and believe them as the Jews did those holy writings.

p 1.20 They snatch all the sacred Books out of the fire (though on the Sabbath day) whether they read, or whether they read them not. The Gloss is, Whether they read them, that is, the Pro∣phets; which they are wont to read in their Synagogues on the Sabbath-day, or whether they read them not, that is, the Hagiographa. It is likely that the Sadducees and Samaritans (I mean those Samaritans that liv'd about our Saviours time and before) might disown the Prophets and the Holy writings much after the same manner and no more. For is it at all probable that they were either ignorant of the Histories of Joshua, Judges, Samuel, the Kings, and the writings of the Prophets, or that they accounted them tales and of no va∣lue? There were some amongst the Samaritans, as Eulogius in Photius q 1.21 tells us, who had an opinion that Joshuah the Son of Nun was that Prophet (of whom Moses spake) that God would raise up to them out of their brethren like to him. Do we think then that the History and Book of Joshua were unknown or disown'd by them? However I cannot omit with∣out some remarks, some few passages we meet with in Sanhedr. r 1.22

The Sadducees asked Rabban Gamaliel, whence he could prove it that God would raise the dead, from the Law (saith he) and from the Prophets, and from the Holy Writings. And ac∣cordingly he alledgeth his proofs out of each Book, which I hope may not be very tedi∣ous to the Reader to take notice of in this place. I prove it out of the Law, where it is written, And the Lord said to Moses, Deut. XXXI. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold, thou shalt sleep with thy fathers and rise again. They say probably it is meant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This people will rise up and go a whoring. I prove it out of the Prophets according as it is written, thy dead men shall live, together with my dead body shall they arise, awake and sing ye that dwell in the dust, Isa. XXVI. 19. But perhaps (say they) this may be meant of those dead which Ezekiel raised. I prove it out of the Hagiographa, according as it is writien, The roof of thy mouth is like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak, Cant. VII. 9. But perhaps (say they) it is meant they move their lips in the world. I add [say they] though it is not, I confess, in the Gemarists Text, because reason and sense makes it evident, that this ought to be added, and the Gloss confirms it.

Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection, either out of the Prophets, or the Hagiographae against the Sadducees, if those Books had been either not known, or of no authority amongst them. And we see that the Books themselves out of which these proofs were brought were not excepted against, but the places quoted had another sense put upon them, and pleaded for by them. s 1.23

It is a Tradition of R. Simeon ben Eliezer, I said unto the Scribes of the Samaritans, ye therefore err because you do not interpret according to R. Nehemiah, for it is a Tra∣dition of R. Nehemiah's, where ever we meet with a word which ought to have the let∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning of it; if it have it not, you must then put an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the end of it. e. g. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they answer R. Nehemiah;

but behold it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Now those that return this answer to R. Nehemiah, if they be the Samaritan Scribes, then do they themselves quote the ninth Psalm.

But further, the Book of Ezekiel is quoted by a Samaritan in this story: t 1.24

Rabban Jonathan went to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neapolis (i. e. Sychar) of the Samaritans.—A certain Samari∣tan was in his company. When they came to Mount Gerizzim, the Samaritan saith un∣to him, How comes it to pass that we are gotten to this holy mountain? R. Jonathan saith how comes this mountain to be holy? the Samaritan answer'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because it was never plagu'd with the waters of the deluge; saith R. Jonathan how prove. you this? the Samaritan answer'd, is it not written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Son of man, say unto her, thou art the land not cleansed, nor rain'd upon in the day of indignation, Ezek. XXII. 24. If it were so, saith R. Jonathan, then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos * 1.25: A certain Sad∣ducee said to a certain Rabbi, He that created the Hills did not make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a spirit, or the wind. And he that created the wind did not make the hills; for it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold he that formeth the mountains and createth the wind Amos, V. 13. The Rabbi answer'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou fool, go on but to the end of the verse, and thou wilt find the Lord of Hosts is his name.

That passage also is remarkable x 1.26, They do not snatch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Books and Volums of the Hereticks from the flames, they may be burnt where they are. The Gloss is, The Books of Hereticks, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idolaters (or those that use any strange worship) who wrote out the Law, the Prophets, and the Holy writings for their own use, in the Assyrian cha∣racter and holy language. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the place renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They snatch not away the Volums and Books of the Sadducees. If by Hereticks the Sadducees are to be understood as the latter Gloss would have it, then comparing it with the former, they had the Law, Prophets, and the Holy writings writ in the Assyri∣an Character in the Holy language.

If by Hereticks the Christians are understood, as in the former Gloss, (for as to the Gen∣tiles there is no room to understand it of them in this place) then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use.

It may be objected, that if the Sadducees admitted the Books of the Prophets, and the Holy writings, with this exception only, that they had them not read in their Synagogues, how came they to deny the Resurrection from the dead, when it is so plainly asserted in those Books?

To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith, that no article in Religion ought to be ad∣mitted, that cannot be made out plainly from the five Books of Moses. Compare this with that of the Pharisees y 1.27, However any person may acknowledg the Resurrection from the dead, yet if he does not own that there is some indication of it in the Law, he denies a funda∣mental. So that whereas Moses seemed not clearly and in terminis to express himself as to the Resurrection, the Sadducees would not admit it as an article of their Faith, though something like it may have occur'd in the Prophets, so long as those expressions in the Pro∣phets may be turn'd to some other sense, either Historical or Allegorical. But if they had apprehended any thing plain and express in the Books of Moses, the Prophets also asser∣ting and illustrating the same thing, I cannot see why we should not believe they were receiv'd by them.

It is something of this kind the passage now in hand, where we find the Samaritan wo∣man using the word Messias, which though it is not to be met with in the Books of Mo∣ses, yet Moses having clearly spoken of his coming, whom the Prophets afterward signa∣liz'd by the name of the Messias; this foundation being laid, the Sadducees and the Sama∣ritans, do not stick to speak of him in the same manner, and under the same title where∣in the Prophets had mention'd him. But then what kind of conceptions they had of the person, Kingdom, and days of the Messiah, whether they expected the fore-runner Elias, or the Resurrection of the dead at his coming, as the Scribes and Pharisees did, is scarcely credible.

VERS. XXVII.

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

They marvel'd that he talked with the woman.

THEY marvel he should talk with a woman, much more with a Samaritan woman. z 1.28 R. Jose the Galilaean being upon a journey 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I am much mistaken if it should not be writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) found Berurea in the way; to whom he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what way must we go to Lydda? She answered, O thou foolish Galilean have not the wise men taught 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do not multiply discourse with a woman? Thou oughtest only to have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which way to Lydda.

Upon what occasion this woman should be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berurea is not our business at present to enquire; but that the Reader may know something of her, she was the wife of R. Meir, a learned woman, and a teacher her self a 1.29:

His wife Berurea was a wise woman of whom many things are related in Avodah Zarah. Another story we have of her b 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berurea found a certain Scholar reading mutteringly, and spurn'd at him, &c.

c 1.31

Samuel saith, they do not salute a woman at all.

d 1.32

A certain Matron askt R. Elea∣zar, why, when the sin of the Golden Calf was but one only, should it be punisht with a threefold kind of death? he answer'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a woman ought not to be wise above her Distaff. Saith Hyrcanus to him, because you did not answer her a word out of the Law, she will keep back from us three hundred measures of Tythes yearly; but he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let the words of the Law be burn'd rather than committed to women.

e 1.33

Let no one talk with a woman in the street, no not with his own wife.

VERS. XXVIII.

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

Left her water-pot.

TWAS kindly done to leave her water-pot behind her, that Jesus and his Disci∣ples whom she now saw come up to him, might have wherewithal to drink.

VERS. XXIX.

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

Who hath told me all things that ever I did, &c.

THIS passage doth something agree with the Jewish notion about their Messiah's smelling.

f 1.34

It is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he shall make him of quick scent or smell in the fear of the Lord, Isa. XI. 3. Rabba saith, he shall be of quick scent, and shall judg, as it is written, he shall not judg by the sight of his eyes, &c. Ben Cozibah reign'd two years and an half, and said to the Rabbins, I am the Messiah. They say unto him, it is said of the Messiah, that he shall be of quick scent and shall judg; let us see if you can smell and judg; which when he could not do, they killed him.

The Samaritan woman perceiv'd that Jesus had smelt out all her clandestine wicked∣nesses which she had perpetrated out of the view of men, for which very reason she ar∣gu'd it with her self that this must be the Messiah. And by her report her fellow Citizens are encourag'd to come and see him. They see him, hear him, invite him, receive and en∣tertain him, and believe in him. Is it not probable therefore that they as well as the Jews might have expected the coming of the Messiah about this time? if so, whence should they learn it, from the Jews? or from the Book of Daniel?

VERS. XXXV.

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

There are yet four months, and then cometh the harvest.

THE beginning of the harvest [that is the barley-harvest] was about the middle of the month Nisan. Consult Levit. XXIII. 10, &c. Deut. XVI. 9.

* 1.35 Half Tisri, all Marheshvan, and half Cisleu, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the seeds time. Half Cisleu, whole Te∣beth, and half Shebat, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the winter. Half Shebat, whole Adar, and half Nisan, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the winter solstice. Half Nisan, all Ijar, and half Sevan, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the harvest. Half Sivan, all Tammuz, and half Ab, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Summer. Half Ab, all Elul, and half Tisri, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great heat.

They sow'd the wheat and spelt in the month Tisri, and Marheshvan, and so onward. Targ. upon Eccles. XI. 2. Give a good portion of thy seed to thy field in the month Tisri, and withhold thou not from sowing also in Cisleu.

They sow'd barley in the months Shebat and Adar.

i 1.36 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The lateward seed, or that which is hid and lieth long in the earth, the wheat and the spelt, which do not soon ripen, are sown in Marheshvan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the early seed, the barley, which soon ripens, is sown in Shebat and Adar.

k 1.37 They sow seventy days before the Passover.

The Barley therefore, the hope of an harvest to come after four months, was not yet committed to the ground, and yet our Saviour saith, Behold the fields are already white unto the harvest. Which thing being a little observ'd, will help to illustrate the words and design of our Lord. Lift up your eyes (saith he) and look upon the fields, &c. pointing with∣out doubt toward that numerous crowd of people that at that time flockt toward him out of the City, q. d. Behold what an harvest of souls is here, where there had been no sowing beforehand.

Now let us but reckon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the four months backward from the beginning of the barley-harvest, or the middle of the month Nisan, and we shall go back to the mid∣dle of the month Cisleu, which will fall in with the beginning of our December, or there∣about; whence it will be easie to conjecture what Feast that was, of which mention is made, Chap. V. 1.

VERS. XLVI.

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

A certain Nobleman.

THIS Nobleman probably might be some Herodian, such as we find mention'd Mat. XXII. 16. not meerly a servant or attendant upon Herod the Tetrarch, who reign'd at this time, but one devoted to Herod's family, out of principles of conscience and sub∣mission. For we have elsewhere shewn the controversie in that Nation about the introdu∣cing of Herod the Great into the Government; and whether there was not a spice of that quarrel in the differences of the Shammeans and the Hillelites, might be a matter worth our enquiry, but not in this place. But suppose this Nobleman at present to have been an attendant upon Herod the Tetrarch (setting aside that controversie) and then the words of our Blessed Saviour, v. 48. Except ye see signs and wonders ye will not believe, may have this tendency and design in them. The Jews they requir'd signs, 1 Cor. I. 22. but Herod's Court was especially to be charg'd with this curiosity, because they had heard John the Bap∣tist, yea even the Tetrarch himself with some kind of observance and veneration, and yet be∣cause John shewed no sign, did no miracle, Joh. X. 41 he was the easilier thrown into prison, and not believ'd; for the story of his imprisonment immediately follows. Compare that passage with Luk. XXIII. 8.

Notes

• a 1.1

  Antiqu. lib. 20. cap. 5.
• h 1.2

  Hieros. 〈…〉〈…〉 dah Zar. fol. 44. 4.
• c 1.3

  Jos. Antiqu. lib. 18. cap. 7.
• d 1.4

  Tanchum, fol. 17. 4.
• e 1.5

  Fol. 44. 4.
• f 1.6

  Fol. 76. 1.
• g 1.7

  Hieros. She∣kalim, fol. 64. 2.
• h 1.8

  Gloss. In Kiddush. fol. ••6. 1.
• d 1.9

  Hieros. Jera∣moth. fol. 9. 1.
• e 1.10

  Hieros. Avs∣dah Zara, fol. 44. 1.
• f 1.11

  Avodah Zara, cap. 1. hal. ••.
• g 1.12

  Cap. 8. hal. 8.
• h 1.13

  Kiddushin ubi supr.
• i 1.14

  Beresh. rabba. Sect. 32.
• k 1.15

  Ibid. Sect. 81.
• l 1.16

  Antiqu. lib. 13. 6.
• m 1.17

  De Bell. lib. 7. cap. 37.
• n 1.18

  Menacoth. fol. 109. 2.
• o 1.19

  Isa. XIX. 19.
• p 1.20

  Schabb. fol. 115. 1.
• q 1.21

  Cod. CCXXX
• r 1.22

  Fol. 90. 2.
• s 1.23

  Hieros. Jeva∣moth. fol. 3. 1.
• t 1.24

  Ell••h haddth∣herim Rabba, fol. 292. 2. 3.
• * 1.25

  Cholin. fol. 87. 1.
• x 1.26

  Schabb. fol. 116 1.
• y 1.27

  Gloss in Sanhedr. fol. 90. 1.
• z 1.28

  Erubhim, fol. 53. 2.
• a 1.29

  Juchasin, fol. 40. 2.
• b 1.30

  Erubhin ubi supr.
• c 1.31

  Kiddushin, fol. 7••. 1
• d 1.32

  B••mid ir rabba, fol. 135. 4.
• e 1.33

  Vid. Joma, fol ••6. 2▪ Ibid. fol. 240. 2.
• f 1.34

  Sanhedr. fol. 93. 2.
• * 1.35

  Bava Mezia, fol. 106. 2.
• i 1.36

  Gloss. in R••sh hashanab, fol. 16. 1.
• k 1.37

  Menacoth, fol. 85. 1.