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. V.

VERS. I.

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

After this there was a feast of the Iews.

THE other Evangelists speak but sparingly of Christs Acts in Judea, this of ours something more copiously. They mention nothing of the Passovers from his Bap∣tism to his death, excepting the very last; but St. John points at them all. The first he speaks of Chap. II. 13. the third, Chap. VI. 4. the fourth, Chap. XIII. 1. and the se∣cond in this place. It is true, he does not call it by the name of the Passover here, but on∣ly a feast in general. However the words of our Saviour mention'd above, Chap. IV. 35. do give some kind of light into this matter.

VERS. II.

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

In the Hebrew tongue.

THAT is in the language beyond Euphrates, or the Chaldean.

Aruch upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the lan∣guage of those beyond the flood.

l 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the holy Books be written in the Egyptian, or Medes, or Hebrew language: Gloss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Hebrew, that is, the language of those beyond Euphrates.

m 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Hebrew writing is that of those beyond the river.

So that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they mean the Chaldee language, which from their return out of Babylon, had been their mother tongue; and they call it the language of those be∣yond Euphrates, (although used also in common with the Syrians on this side Euphrates) that with respect to the Jews, they might distinguish it from the ancient holy tongue, q. d. not the tongue they used before they went into captivity, but that which they brought along with them from beyond Euphrates.

The Jews to whom this was the mother tongue were called Hebrews; and from thence are distinguisht from the Hellenists, which every ones knows. Whence St. Paul should call himself an Hebrew, 2 Cor. XI. 22. when he was born in Tarsus of Cilicia, might deserve our consideration.

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

Having five Proches.

It mightily obtains amongst some that in Bethesda the sacrifices were washt before they offer'd them; but here I am a little at a stnd. For,

I. It is very difficult proving that the Sacrifices were washt at all, either here or in any place else, before they were offer'd. The Holy Scriptures are wholly silent as to any such thing; nor as far as I have yet found, do the Traditional writings speak of it. It is confest the entrails were washt after the beast had been slain, and for this service there was set apart in the very Temple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the washing room. But for their bodies, their skins, or backs, whether they were washt before they were slain, is justly question∣able.

II. Amongst all the blemishes and defects whereby the beast was render'd unfit for sa∣crifice, we do not read that this was ever reckon'd, that they had not been washed. Do we believe that Abraham washt the Ram caught in thickets, Gen. XXII. before he sacrific'd it? It is said indeed, n 1.3

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That he took it and wiped it. But this was after he had taken off the skin.

He took it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and taking off the skin, he said, Be∣hold this, O Lord, as if the skin of thy servant Isaac was taken off before thee. He wi∣ped it [Gloss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he wiped it with a sponge] and said, Behold this as if Isaac was wip'd.

He burnt it and said, &c.

I. I would therefore judg rather that men and not beasts were washed in the Pool of Bethesda. I mean the unclean, that by washing they might be purify'd. For whoever con∣siders the numbers of the unclean that did every day stand in need of being wash∣ed; and whoever would a little turn over the Talmudick Treatises about Purifications, and the gatherings of waters for those purposes, might easily perswade himself that both Bethesda, and all the other Pools in Jerusalem did serve rather for the washing of men, and not of beasts.

I would further judg that the Syriack Interpreter when he renders that passage, There was at Jerusalem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a certain place of Baptistery, that he intended rather the washing unclean persons than beasts.

II. o 1.4 There was not any like to Benaiah the Son of Jehojadah under the second Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he one day struck his foot against a dead Tortoise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and went down to Siloam, where breaking all the little particles of hail, he washed himself.—This was on the shortest day in winter, the tenth of the Month Tebeth.

I do not concern my self for the truth of this story; but must take notice what he hints that telleth it; viz. that in such a case men were wont to wash themselves in Siloam, not the Fountain, but the Pool.

p 1.5 Simeon Sicuensis dug Wells, Cisterns and Caves in Jerusalem—saith Rabban Jochanan ben Zacchai, if a woman should come to thee and ask thee about her Menstrua, Thou saist to her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dip thy self in this Well, for the waters thereof will purifie.

III. Those five Porches therefore seem to be the several entrances by which the unclean went down into the waters to be washed; and in which before washing they might lay up

their Cloths, and after it, put them on again being there always protected from the rain. And perhaps they had their different entrances and descents according to the different sorts of uncleanness, that all those that were one and the same way defiled, should have one and the same entrance and descent into the Pool. That this was the first design and use of these Porches, I do not at all doubt, though afterward there was another use for them brought in. And as to the washing of the unclean in this Pool, let me also superadd this one remark. That when they allowed (and that of necessity because of the multitudes of unclean persons) the lesser gatherings of waters, viz. forty Seah's of water in a place fitted on purpose both for bredth and depth, if there was no greater plenty of water, then we must not suppose that they would by any means neglect the Ponds and Pools.

VERS. IV.

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

An Angel went down at a certain season.

IT is hardly imaginable that these impotent people lay day and night throughout the whole year at this Pool. It seems rather that the troubling of the waters and heal∣ing the sick was usual only at the solemn Feasts, probably only the Feasts of the Passover. And so▪ it may not be ••miss to interpret the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with this restriction, it was a Feast of the Jews and an Angel went down at that certain season into the Pool, &c.

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

And troubled the water.

We have this Story, or rather this Tale concerning a certain Fountain troubled by an evil Angel. f 1.6 It is a Story in our City concerning Abba Joses [saith R. Berechiah in the name of R. Simeon] that when he sate at the Fountain, and required something, there appear'd to him the Spirit that resided there, and said, you know well enough, how many years I have dwelt in this place, and how your selves and your Wives have come and returned without any damage done to you. But now you must know that an evil Spirit, endeavours to supply my room; who would prove very mischievous amongst you. He saith to him, what must we do then? He answered him and said, Go and tell the Towns people, that whoever hath an Ham∣mer, and an Iron Pinn or Bolt, let him come hither to morrow morning, and have his eyes intent upon the waters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and when you see the waters troubled then let them knock with the Iron, and say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the victory is ours: and so let them not go back till they see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thick drops of blood upon the face of the waters. [The Gloss is; By this sign, it will appear that the Spirit was conquered and killed,] And so, they rest of the Legend tells us, that they did as was commanded, and did not depart till they saw the thick drops of blood upon the waters. Let them enjoy themselves in their doughty victory.

When the time was not afar off, wherein there should be a Fountain opened for sin, and for uncleanness, Zech. XIII. 1. viz. The Fountain of the blood of Christ; divine Providence would have it, that a thing of that inconceiveable excellency and benefit should not want some notable prognostick, and forerunner. And therefore amongst all the Fountains and Pools that were in Jerusalem for washing the unclean, he chose the most noble and celebrated Pool of Bethesda or Siloam, that in that might appear some pre∣figuration of his blood that should heal the world. Those waters therefore that had been only cleansing before, were made healing now; that, by their purifying and heal∣ing quality, they might prefigure, and proclaim, that that true and living Fountain was not far off, who should both purge and heal mankind in the highest degree.

How many years before our Saviour's suffering, this miraculous vertue of the Pool discovered its self, the Holy Story doth not tell us; and as for the traditional Books, I do not find that they once mention the thing, although I have turned over not a few of their Writings (if possible) to have met with it. From what Epocha therefore to date the beginning of it, would seem rashness in us to undertake the determining. Whether from the first structure of the Sheep-gate by Eliashib, as some persons of great note judge: or whether from the extinction of the Asmonean Family, or the rebuilding of the Temple by Herod, or from the Nativity of our Saviour, or from any other time let the Rea∣der make his own choice: What if we should date it from that great Earth-quake, of which Josephus g hath this passage: About that time, about the Battel of Actium betwixt* 1.7 Cesar and Antony, the seventh year of the Reign of King Herod, there was a mighty Earth∣quake in Judea, that made an infinite slaughter of Beasts in that Country; and near ten thou∣sand people slain by the fall of Houses. Perhaps in that ruine the Tower of Siloam fell, of which, Luke XIII. 4. and what if then the Angel made his descent first into the Pool? as Matth. XXVIII. 2. There was a great Earthquake, for the Angel of the Lord descended, &c. But in this matter, I had rather learn than dogmatize.

It might be further enquired, at what time it was first known that the healing quality followed the troubling of the waters; but this is as dark and obscure as the former: especially when the Spirit of Prophecy, appearance of Angels, and working of Miracles had been things so long unwonted in that Nation.

The Masters attribute such a kind of an healing virtue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the fountain of Miriam, as they call it in the Sea of Tiberias.

h 1.8 The Story is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a certain Ulcerous Man, who, went down to the Sea of Tiberias, that he might dip himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it hap∣pened to be the time when the Well of Miriam flowed, so that he swam there and was healed.

They have a fiction about a certain Well that opened it self to the Israelites in the Wilderness for the merits of Miriam, which at her departure disappeared. They sup∣pose also, as it should seem, that a certain Well or gulph, in some part of the Sea of Gen∣nesaret had obtained this Medicinal vertue for her sake. It is a wonder they had not got the story of this Pool by the end too, and attributed its vertue to the merits of So∣lomon, because this once was Solomon's Pool.

There was a time when God shewed wonders upon the Fountains and Rivers about Jerusalem, in a very different manner, that is, in great severity and judgment, as now in mercy and compassion.

i 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ These are the words of Josephus exhorting the people to surrender themselves. Those springs flow abun∣dantly to Titus, which as to us, had dryed away long before. For you know, how before his coming, Siloam, and all the Springs about the City failed so much, that water was bought by the bottle: but now, they bubble up afresh for your Enemies, and that in such abundance, that they have sufficiently, not only for themselves, but for their Cattel and Gardens. Which very miracle this Nation hath formerly experienced, when this City was taken by the King of Babylon.

If there was such a miracle upon the waters upon the approach of the Enemy and destroyer; it is less wonder, that there should be some miraculous appearances there, though in a different manner, at the approach of him who was to be our Saviour.

How long the vertue of this Pool lasted for healing the Impotent, whether to the de∣struction of Jerusalem; or whether it ceased before, or from this very time, it would be to as little purpose to enquire, as after the original and first appearance of it, being both so very uncertain and unintelligible.

VERS. VI.

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

Wilt thou be made whole?

IT is no question but he desired to be healed, because for that vey end he had layen there so long. But this question of our Saviour, hath respect to the Sabbath, q. d. wouldst thou be healed on the Sabbath day? For, that they were infinitely superstitious in this matter, there are several instances in the Evangelists, not to mention their own Traditions, Mark III. 2. Luke XIII. 14. and XIV. 3.

VERS. VIII.

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

Take up thy bed and walk.

I Would render it in the Jewish language thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He said elsewhere, Take up thy bed and go thy way into thine House, Mark II. 11. Whether this be the same with that, it is not so very clear.

I. The common distinction must be observed between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which respects the Sabbath: that is so, that there may be a difference betwixt a private place, or what is any ones peculiar right, and a publick place, or what is of more publick and common right. Let nothing be carried out on the Sabbath, out of a private place into a publick, and so on the contrary.

k 1.10 Whoever on the Sabbath, carries out any thing either from a private place to a publick, or from a publick place to a private, or brings in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if he do this unadvisedly, he is bound to offer Sacrifice for his sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but if presumptuously, he is punished by cutting off, and being stoned.

II. But it was lawful within places of private propriety, such as were the Porches, Entryes, and Courts, where various Families dwelling together by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be joyn∣ed; it was lawful for them to remove and bear from one place to another, but not all things, nor indeed any thing, unless upon very urgent necessity.

l 1.11 They remove four or five Chests of straw, or fruits, for the sakes of Passengers, or want of Beth Midrash. But they remove not their treasure, &c. The Gloss is, They remove these things, if they have need of the place they take up; either for Passengers to eat, or Scholars to learn in: neither are solicitous for their labour on the Sabbath, &c.

But what do we speak of these things, whenas by the Canons and Rules of the Scribes, it is forbidden them to carry any thing of the least weight or burden on the Sabbath day. So that it would be plainly contrary to those rules to take his Bed hither or thi∣ther in the Porch it self, much more out of the Porch into the streets. It is worthy our observing therefore, that our Saviour did not think it enough, meerly to heal the Impo∣tent Man on the Sabbath day, which was against their rules; but further commanded him to take up his Bed, which was much more against that rule. From whence it is very evident that Christ had determined within himself either to try the Faith and Obe∣dience of this man, or else at this time openly to shake the Jewish Sabbath, which e're long he knew must be thrown off the hinges it now turned upon; or both.

VERS. IX.

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

Was the Sabbath.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned in St. Luke VI. 1. was this very Sabbath, or the very next.

VERS. XVII.

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

My Father worketh hitherto.

OUR Saviour being called before the Sanhedrin: I. Asserts the Messiah to be God, and II. That he himself is the Messiah. The Son of God and the Messiah, are convertible terms, which the Jews deny not, and yet have very wrong conceptions a∣bout filiation, or being made a Son.

St. Peter confesseth Matth. XVI. 16. Thou art Christ the Son of God. So also Caiphas in his interrogatory Matth. XXVI. 63. Art thou Christ, the Son of God? but they hardly agree in the same sense and notion of Son-ship. Aben Ezra upon Psal. II. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kiss the Son: confesseth that this is properly spoken of the Messiah; but in Midr. Tillin, there is a vehement dispute against true filiation. The same Aben Ezra likewise confess∣eth that in Dan. III. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One like the Son of God: is to be taken in the same sense with that of Prov. XXXI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with my Son, and what the Son of my Womb? But Saadias and R. Solomon, understand it of an Angel.

m 1.12 There is one who hath neither Son nor Brother; the Holy Blessed; who hath neither Bro∣ther nor Son? He hath no Brother, how should he have a Son? only that God loved Israel, and so called them his Children.

It is not unknown with what obstinacy the Jews deny the God-head of the Messiah. Whence the Apostle writing to the Hebrews, lays this down as his first foundation of Discourse, That the Messiah is truly God, Heb. I. Which they, being ignorant of the great mystery of the Trinity, deny; fearing lest if they should acknowledge Messiah to be God, they should acknowledge more Gods than one. Hence they every day repeated in the recitals of their Phylacteries, Hear O Israel, The Lord thy God is one Lord. And so, being blind as to the mystery of the Trinity, are the more hardened to deny that.

Our Saviour strenuously asserts here the God-head of the Son, or Messiah, namely, that he hath the same power with the Father, the same honour due to him as to the Fa∣ther, that he hath all things in common with the Father; and hence he makes this re∣ply upon them about healing on the Sabbath; my Father worketh on the Sabbath day, so do I also.

VERS. XIX.

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

The Son can do nothing of himself.

THAT is, The Messiah can do nothing of himself. For he is a Servant and sent by his Father, so that he must work, not of his own will and pleasure, but his Father's, Isai. XLII. 1. Behold my servant. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold my Servant the Mes∣siah. So Kemch. in loc. and St. Paul, Philip. II. 7.

The Jew himself, however he may endeavour to elude the sense of that phrase The Son of God, yet cannot deny the truth of this Maxim, That the Messiah can do nothing, but according to the will and prescription of his Father that sent him. Which he also will ex∣pound

not of the weakness and impotency, but the perfection and obedience of the Son, that he so doth.

VERS. XXV.

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

The hour cometh, and now is, when the dead shall hear, &c.

THE Jews, as we have said before, looked for the Resurrection of the dead at the coming of Messiah; and that truly, and with great reason, though it was not to be in their sense.

The Vision of Ezekiel about the dry bones living, Chap. XXXVII. and those words of Isaiah, thy dead men shall live, &c. Chap. XXVI. 20. suggesting to them some such thing, although they grope exceedingly in the dark, as to the true interpretation of this matter.

That of R. Eliczer is well enough, n 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The people of the Earth [the Gentiles] do not live; which somewhat agrees with that of the Apostle, Ephes. II 2. Ye were dead in trespasses and sins. Nor does that of Jeremiah Bar Abba sound much differently o 1.14. The dry bones [Ezek. XXXVII.] are the Sons of men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in whom is not the moisture of the Law.

It is true, many bodies of the Saints arose, when Christ himself arose, Matth. XXVII. 52. But, as to those places in Scripture which hint the Resurrection of the dead at his coming, I would not understand them so much of these as the raising the Gentiles from their spi∣ritual death of sin, when they lay in ignorance and Idolatry, to the light and life of the Gospel. Nor need we wholly expound Ezekiel's dry bones recovered to life, of the re∣turn of the Tribes of Israel from their Captivity (though that may be included in it) but rather, or together with that, the resuscitation of the Israel of God, (that is, those Gen∣tiles that were to believe in the Messiah) from their spiritual death.

The words in the Revel. XX. 5. This is the first Resurrection, do seem to confirm this. Now what, and at what time is this Resurrection? When the great Angel of the Cove∣nant, Christ, had bound the old Dragon with the Chains of the Gospel, and shut him up that he should no more seduce the Nations p 1.15 by lying Wonders, Oracles, and Divi∣nations, and his False-gods as formerly he had done; that is, when the Gospel being published amongst the Heathen Nations, had laid open all the devices, and delusions of Satan and had restored them from the death of sin, and ignorance, to a true state of life indeed. This was the first Resurrection.

That our Saviour in this place speaks of this Resurrection, I so much the less doubt, because, that Resurrction he here intends, he plainly distinguishes it from the last and general Resurrection of the dead, vers. 28, 29. this first Resurrection, from that last; which he points therefore to, as it were with his finger, the hour is coming and now is, &c.

VERS. XXVII.

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

To execute judgment also, because he is the Son of man.

DAN. VII. 13. Behold one like the Son of Man, came with the Clouds, and came to the Antient of days—and there was given him dominion and glory, &c. To this our blessed Saviour seems to have respect in these words, as the thing it self plainly shews. R. Solomon upon the place. One like the Son of man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the King, the Messiah. R. Saadias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the Messiah our righteousness. When our Saviour declared before the Sanhedrin, Ye shall see the Son of Man sitting on the right hand of power, and coming in the Clouds: they all said, art thou Christ, the Son of the blessed God? by which they imply that the Son of God and Christ are convertible terms; as also are Christ, and the Son of Man. And it plainly shews that their eyes were intent up∣this place. Art thou that Son of Man spoken of in Daniel, who is the Son of God, the Messiah? So did Christ in these words look that way.

VERS. XXX.

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

As I hear I judge.

HE seems to allude to a custom amongst them q 1.16. The Judge of an inferior Court, if he doubts in any matter, goes up to Jerusalem, and takes the determinati∣on of the Sanhedrin, and according to that he judgeth.

VERS. XXXV.

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

A burning and shining light.

HE speaks according to the vulgar dialect of that Nation; who were wont to call any person famous for life or knowledge 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Candle. r 1.17 Shuah [the Father∣in-law of Judah, Gen. XXXVIII.] was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Candle or light of the place where he lived. The Gloss is, One of the most famous men in the City, inlightning their eyes: hence the title given to the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Candle of the Law. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lamp of light.

VERS. XXXIX.

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

Search the Scriptures.

THIS seems not to be of the imperative but indicative mood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye search the Scriptures, and in them ye think ye have eternal life, and they are they that testifie of me; yet ye will not come to me that ye might have life. What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 means is not unknown to any that have but dipt into Jewish Authors. It denotes a something more narrow search into the Scriptures, something between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an enquiry into the literal and Cabbalistical sense of the words, as R. Bechai in every leaf shews by several instances. Those Treatises which are called Rabboth, are made up of that kind of expositions, viz. Mystical and Allegorical.

Notes

• l 1.1

  Schabh. fol. 115. 1.
• m 1.2

  Gloss. in San∣hedr. fol. 21. 2.
• n 1.3

  Bemidbar rabba, fol. 268▪ 3.
• o 1.4

  Targ. in 1 Chron. XI. 22.
• p 1.5

  Midras Cohe∣leth, fol. 95. 3.
• f 1.6

  Vajicra rab∣ba, sect. 24.
• * 1.7

  ••. Antiqu. lib. 15. cap. 7.
• h 1.8

  Midras Cohe∣leth, 97. 2.
• i 1.9

  Joseph. de beli. lib. 5. cap. 26.
• k 1.10

  Schabb. fol. 6. 1.
• l 1.11

  Schabb. cap. 18. hal. 1.
• m 1.12

  Midras Co∣helath, fol. 93. 4.
• n 1.13

  Chetub. ••ol. 3. 2.
• o 1.14

  Sanhedr. fol. 92. 2.
• p 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.16

  Sanhedr. cap. ult. hal. ••.
• r 1.17

  Beresh. rabba, fol. 95. 4.