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. VIII.

EXPOSITORS almost with one consent do note that this story of the woman taken in adultery was not in some ancient Copies; and whiles I am considering upon what accident this should be, there are two little stories in Eusebius that come to mind. The one we have in these words, a 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He [Papias] tells us also another History concerning a woman accus'd of many crimes before our Lord, which History indeed the Gospel according to the Hebrews makes mention of. All that do cite that story do suppose he means this adulteress. The other he tells us in his life of Constantine b 1.2, he brings in Constantine writing thus to him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I think good to signifie to your prudence, that you would take care that fifty Volumes of those Scriptures whose preparation and use you know so necessary for the Church, and which beside may be easily read and carryed about, may by very skilful pen-men be written out in fair parchment.

So indeed the Latin Interpreter, but may we not by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand the Gospels compacted into one body, by way of Harmony? the reason of this conjecture is twofold; partly those Eusebian Canons form'd into such a kind of Harmony; partly be∣cause cap. 37. he tells us that having finisht his work, he sent to the Emperour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, threes and fours; which words if they are not to be understood of the Evan∣gelists, sometimes three, sometimes four (the greater number including the less) imbody'd together by such an harmony; I confess I cannot tell what to make of them.

But be it so, that it must not be understood of such an Harmony; and grant we fur∣ther, that the Latin Interpreter hits him right, when he supposes Eusebius to have pickt out here and there according to his pleasure and judgment some parts of the Holy Scrip∣tures to be transcribed, surely he would never have omitted the Evangelists, the noblest and the most profitable part of the New Testament.

If therefore he ascrib'd this story of the Adulteress to the Trisler Papias, or at least to the Gospel according to the Hebrews only, without doubt he would never insert it in Co∣pies transcribed by him. Hence possibly might arise the omission of it in some Copies, after Eusebius his times. It is in Copies before his age, viz. in Ammonius, Tatianus, &c.

VERS. I.

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

He went to the mount of Olives.

BUT whether to the Town of Bethany, or to some Booth fixed in that mount, is uncertain. For because of the infinite multitude that had swarm'd together at those Feasts, it is probable many of them had made themselves Tents about the City, that they might not be too much streightned within the walls, though they kept within the bounds still of a Sabbaths-days journey.

c 1.3 And thou shalt turn in the morning and go into thy Tents, Deut. XVI. 7. The first night of the Feast they were bound to lodg within the City; after that it was lawful for them to abide without the walls, but it must be within the bounds of a Sabbath-days journey; whereas there∣fore it is said, Thou shalt go into thy Tents; this is the meaning of it, Thou shalt go into thy Tents that are without the walls of Jerusalem, but by no means into thine own house d 1.4.

It is said Chap. VII. That every one went to his own house, ver. 53. upon which words let that be a Comment, that we meet with e 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After the daily evening sacrifice the fathers of the Sanhedrin went home.

The eighth day therefore being ended, the History of which we have in Chap. VII. the following night was out of the compass of the Feast, so that they had done the dancings of which we have spoken before. The Evangelist therefore does not without cause say, that every one went to his own house, for otherwise they must have gone to those dancings, if the next day had not been the Sabbath.

VERS. III.

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

A woman taken in Adultery.

OUR Saviour calls that generation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An Adulterous Generation, Mat. XII. 39. See also Jam. IV. 4. which indeed might be well enough understood in its literal and proper sense.

f 1.6 From the time that murderers have multiplied amongst us, the beheading of the Heifer hath ceased: and since the encrease of Adultery, the bitter waters have been out of use.

g 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Since the time that Adultery so openly prevailed under the second Temple, the Sanhedrin abrogated that way of tryal by the bitter water; grounding it upon what is written, I will not visit your Daughters when they shall go a whoring, nor your Wives when they shall commit Adultery.

The Gemarists say, that Rabban Jochanan ben Zacchai was the Author of this Counsel; he lived at this very time, and was of the Sanhedrin, perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Scribes and Pharisees, here mentioned, were no other than the Fathers of the Sanhedein.

VERS. V.

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

That such should be stoned.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Such. Who? what all Adulteresses? or all taken in Adultery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the very act? There is a third qualification still. For the condition of the Adulteress is to be considered, whether she was a married Woman, or betrothed only.

God punisheth Adultery by death, Levit. XX. 10. but the Masters of Traditions say, That wherever death is simply mentioned in the Law, [that is, where the kind of death is not expressly prescribed] there it is to be supposed no other than strangling. Only they except 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Daughter of an Israelite, if she commit Adul∣tery after she is married, must be strangled: if only betrothed, she must be stoned. A Priest's Daughter, if she commit Adultery when married, must be stoned; if only betrothed, she must be burnt * 1.8.

Hence we may conjecture what the condition of this Adulteress was: either she was an Israelitess not yet married, but betrothed only, or else she was a Priests Daughter, married: rather the former, because they say, Moses in the Law hath commanded us, that such should be stoned. See Deut. XXII. 21. But as to the latter, there is no such com∣mand given by Moses.

VERS. VIII.

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

Iesus stooped down and wrote on the ground.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Feigning as though he heard them not, had of old crept in∣to some Books. And it is plain enough that it did creep in. For when Christ had given proof enough that he took cognisance of the matter propounded to him, by those words, he that is without sin amongst you, &c. yet did he stoop down again, and write upon the earth.

Many have offered their conjectures why he used this unusual gesture at this time, and with the Reader's leave, let me also offer mine.

I. The matter in hand was, judging a Woman taken in Adultery, and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the tryal of an Adulteress by the bitter water, Numb. V.

II. Among the Jews this obtained in the tryal of a Wife suspected. g 1.9 If any man shall unlawfully lye with another Woman, the bitter water shall not try his Wife—For it is said. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the Husband be guiltless from iniquity, then shall the Woman bear her iniquity.

h 1.10 When the Woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up, &c. So they turn her out of the Court of the Women; and first her belly swells, then her thigh rots, and she dyes. The same hour that she dyes, the Adulterer also, upon whose account she drunk the water, dyes too, wherever he is, being equally seized with a swel∣ling in his belly, rottenness in his thigh; or his Pudenda. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But this is done only upon condition that the Husband hath been guiltless himself: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For if he have layen with any, unlawfully himself, then this water will not try his Wife.

i 1.11 If you follow whoring your selves, the bitter waters will not try your Wives.

You may see by these passages how directly our Saviour levels at the equity of this sentence, willing to bring these accusers of the Woman to a just tryal first. You may imagine you hear him thus speaking to them:

Ye have brought this Adulterous Wo∣man to be adjudged by me: I will therefore govern my self according to the rule of

trying such by the bitter waters. You say, and you believe according to the com∣mon opinion of your Nation, that the Woman upon whom a jealousie is brought, though she be indeed guilty, yet if the Husband that accuseth her be faulty that way himself, she cannot be affected by those waters, nor contract any hurt or danger by them. If the Divine judgment proceeded in that method, so will I at this time. Are you that accuse this Woman wholly guiltless in the like kind of sin? whosoever is so, let him cast the first stone, &c. But if you your selves stand chargeable with the same crimes, then your own applauded Tradition, the opinion of your Nation, the proce∣dure of Divine judgment in the tryal of such, may determine in this case, and acquit me from all blame if I condemn not this Woman, when her accusers themselves are to be condemned.

III. It was the office of the Priest, when he tryed a suspected Wife to stoop down, and gather the dust off the floor of the Sanctuary, which when he had infused into the water, he was to give the Woman to drink; he was to write also in a Book the curses or adjurations, that were to be pronounced upon her, Numb. V. 17, 23. In like man∣ner, our Saviour stoops down, and making the floor its self his Book, he writes something in the dust, doubtless against these accusers, whom he was resolved to try, in analogy to those curses and adjurations written in a Book by the Priest against the Woman that was to be tried.

IV. The Priest after he had writ these curses in a Book, blots them out with the bit∣ter Water, Numb. V. 23. For the matter transacted was doubtful. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.12 They do not make the suspected Woman drink, unless in a doubtful case.

The question is, whether the Woman was guilty or not. If guilty, behold the curses writ against her: if not guilty, then behold they are blotted out. But Christ was assured that those whom he was trying were not innocent, so de does not write and blot out, but writes and writes again.

V. He imitates the gesture of the Priest, if it be true what the Jews report concerning it, and it is not unlikely, viz. that he first pronounced the curses, then made the Wo∣man drink, and after she had drunk pronounced the same curses again. So Christ, first he stoops down and writes▪ then makes them as it were drink, in that searching reflecti∣on of his, whosoever of you is without sin, and then stoops down again, and writes upon the Earth.

VERS. IX.

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

Being convicted by their own Conscience.

OUR Saviour had determined to shame these wicked men before the common peo∣ple: and therefore adds that peculiar force and Energy to what he said, that they could not stand it out, but with shame and confusion drawing off and retiring, they confess their guilt, before the whole crowd. A thing little less than miracle.

VERS. XII.

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

I am the light of the world.

l 1.13 R, Biba Sangorius saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light is the name of the Messiah. As it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light dwells with him, Dan. II. 22. we have the same passage in Beresh rabba m 1.14 saving that the Author of these words there, is R. Abba Seron∣gianus.

They were wont to adorn their Rabbins, and Doctors, with swelling and magnificent titles of Lights.

n 1.15 A Tradition. His name is not R. Meir, but Nehorai: Why therefore is he called R. Meir? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he enlightens the eyes, by the traditions of wise men. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he enlightens the eyes, by the traditions of wise men. O blessed Luminaries without light! Be gone ye shades of night, for the Sun of righteous∣ness hath now displayed himself!

VERS. XIII.

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

Thou bearest record of thy self.

THIS and the following passages uttered in dispute, whether Christ was the light or no, bring to mind what was wont to be transacted amongst them, in their witnes∣sing about the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the appearance of the New Moon. We have it in Rosh hashanah o 1.16.

I. It was to be attested before the Sanhedrin by two persons, that they saw the New Moon. So Christ mentions two witnesses attesting him to be the light, viz. the Father and himself, vers. 18.

II. They did not allow the testimony about the New Moon, unless from persons known to the Sanhedrin: Or if they were unknown, there were those sent along with them from the Magistracy of that City where they lived, that should attest their veracity. Compare vers. 18, 19. I bear witness of my self, and ye know me not. My Father also bears witness of me, but ye have not known my Father.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One witness is not to be believed in his own cause. So the Pharisees, vers. 13. Thou bearest record of thy self, thy record is not true.

IV. The Father and the Son, or any sort of relatives, are fit and credible witnesses, vers. 18. I am one that bear witness of my self, and the Father that sent me, beareth wit∣ness of me.

VERS. XX.

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

In the Treasury.

IN the Treasury, that is, in the Court of the Women. Where he had transacted the matter about the Woman taken in Adultery. Called the Treasury, upon the account of thirteen Corban Chests placed there. Of which we have spoken in another Tract.

VERS. XXV.

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

The same that I said unto you from the beginning.

I. AMongst the several rendrings of this place, this seems the most proper; The same that I said unto you from the beginning. So Gen. XLIII. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the money returned at the first time: and vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. we came indeed down at the first time to buy food.

The words thus rendred may refer to that full and open profession our Saviour made of himself before the Sanhedrin, that he was the Son of God, the Messiah, Chap. V. do you ask me who I am? I am the same that I told you from the beginning, when I was summoned to answer before the Sanhedrin.

II. However, I cannot but a little call to mind, the common forms of speech used so much in the Jewish Schools. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning and the end. Where by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they meant any thing that was chiefly and primarily to be offered and taken no∣tice of: by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what was secondary, or of less weight.

p 1.17 The question is, whether it were lawful for the Priests to sleep in their Holy Vest∣ments. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the end: or the secondary question was whether it was lawful for them to sleep in them. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning; or the thing chiefly and primarily to be discust, was whether it was lawful for them to have them on at all, but in Divine Service. Hence the Gemarists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Tradition is, that they must not sleep in them, if you will explain the end [or secondary question] but, let them put them off and sold them up, and lay them under their heads [when they sleep] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, the beginning [or chief matter in hand] determines. That is, that it is not lawful for the Priest so much as to wear his Holy Garments but when he is in Holy Service.

q 1.18 It is a Tradition of the Rabbins, if one in walking near any City see lights in it; If the greatest number in that City be Cuthites, let him not bless them; if they be most Israelites, let him bless it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They teach the beginning, when they say, most Cu∣thites. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They teach the end when they say, most Israelites. The chief and principal scruple was, whether they should pronounce a blessing upon those lights, when there might be most Cuthites in the City that lighted them up: The lesser scruple was, whether he should bless them, if there was most Israelites in that City.

r 1.19 There is a dispute upon that precept, Levit. XVII. 13. If any one kill a Beast or Bird up∣on an Holy day, the Shammean School saith, let him dig with an instrument, and cover the

blood; The School of Hillel saith, let him not kill at all, if he have not dust ready by him to cover the blood.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The end, or the secondary question, is about covering the blood if a Beast should be killed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beginning, or the principal question, is, about killing a Beast or a Fowl at all upon an Holy day; meerly for the labour of scraping up dust, if there be none at hand.

There are numberless instances of this kind, and if our Saviour had any respect to this form or mode of speaking, we may suppose what he said, was to this purpose.

You ask who I am? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beginning. That is the chief thing to be enquired into which I now say, viz. That I am the Light of the world, the Messiah, the Son of God, &c. But what works I do, what Doctrines I teach, and by what authority: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is an enquiry of the second place in comparison to that first and chief question who I am.

VERS. XXVI.

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

But he that sent me is true.

I Have many things to say and judge of you, but he that sent me hath of old said and judged of you, and he is true, and they are true things which he hath said of you. Of this kind are those passages, Isai. XI. 10. Make the heart of this people fat, &c. and XXIX. 10. The Lord hath poured a spirit of deep sleep upon you, &c. and from such kind of Predi∣ctions it is that Christ concludes this concerning them, vers. 21. ye shall dye in your sins.▪

VERS. XXXIII.

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

We be Abraham's seed, &c.

THEY were wont to glory of being Abraham's seed beyond all measure. Take one instance of a thousand.

s 1.20 It is storyed of R. Jochanan ben Matthias, that he said to his Son, Go out and hire us some Labourers: He went out and hired them for their Victuals. When he came home to his Father, his Father said to him, my Son, shouldst thou make Feasts for them, as gaudy as the Feasts of Solomon, thou wouldst not do enough for them, because they are the Children of Abraham, Isaac, and Jacob. And yet they confess, t 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The merits of our Fathers Abraham, Isaac, and Jacob ceased from the days of Hoshea the Prophet, as saith Rabh, or as Samuel, from the days of Hazael.

But how came they to joyn this? We be Abraham's seed neither were we ever in bon∣dage to any. Is it imposible that one of Abraham's seed, should be in bondage? The sense of these two clauses must be distinguished. We are of the seed of Abraham, who are very fond and tenacious of our liberty, and as far as concerns our selves, we never were in bondage to any man. The whole Nation was infinitely averse to all servitude, neither was it by any means lawful for an Israelite to sell himself into bondage unless upon the extremest necessity.

u 1.22 It is not lawful for an Israelite to sell himself, for that end meerly, that he might treasure up the money, or might trade with it or buy Vessels, or pay a creditor, but barely if he want food and sustenance. Nor may he sell himself, unless when nothing in the world is left, not so much as his Cloaths, then let him sell himself—And he whom the Sanhedrin sells, or sells himself, must not be sold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 openly, nor in the publick way, as other slaves are sold, but privately.

VERS. XXXVII.

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

But ye seek to kill me.

FRom this whole period, it is manifest, that the whole tendency of our Saviour's discourse, is to shew the Jews that they are the seed of that Serpent, that was to bruise the heel of the Messiah: else what could that mean, vers. 44. ye are of your Father the Devil, but this, viz. ye are the seed of the Serpent.

VERS. XLIII.

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

Because you cannot hear my word.

YOU may here distinguish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie the manner of speaking, or phrases used in speech; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the matter or thing spoken, Isai. XI. 4. he shall smite the Earth with the rod of his mouth. But they could not bear the smart of his rod, they would not understand the phrasiology or way of speech he used.

VERS. LXIV.

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

A muderer from the beginning.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For so the Hebrew Idiom would render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was a muderer from the days of the Creation. And so Christ in saying this, speaks according to the vul∣gar opinion, as if Adam fell the very first day of his Creation.

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

He abode not in the truth.

I. He abode not in the truth. i. e. he did not continue true, but found out the way of lying.

II. He did not persist in the will of God, which he had revealed concerning man. For the revealed will of God is called truth: especially his will revealed in the Gospel. Now when God had pleased to make known his good will toward the first man, partly fixing him in so honourable and happy a station, partly commanding the Angels that they should minister to him for his good, Heb. I. 14. the Devil did not abide in this truth, nor persisted in this will and command of God. For he, envying the honour and happiness of man, took this command of God concerning the Angels ministring to him, in so much scorn and con∣tempt, that swelling with most envenomed malice against Adam, and infinite pride against God, chose rather to dethrone himself from his own glory and felicity, than he would bear Adam's continuance in so noble a station, or minister any way to the happiness of it. An Angel was uncapable of sinning either more or less than by pride and malice.

VERS. XLVIII.

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

Thou art a Samaritan and hast a Devil.

BUT what I pray you, hath a Samaritan to do with the Court of your Temple? For this they say to Christ, whiles he was yet standing in the Treasury, or in the Court of the Women, vers. 20. If you would admit a Samaritan into the Court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such an one standing in the Treasury? Which ve∣ry thing shews how much this was spoken in rancor and meer malice, they themselves not believing, nay perfectly knowing that he was no Samaritan, at that time when they called him so. And it is observable that our Saviour made no return upon that senseless reproach of theirs, because he did not think it worth the answering; he only replies up∣on them that he hath not a Devil, that is, that he was not mad.

VERS. LVII.

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

Thou art not yet fifty years old.

APply these words to the time of superannuating the Levites, Numb. IV. and we shall find no need of those knots and difficulties wherewith some have puzzled themselves. Thou art not yet fifty years old, that is, thou art not yet come to the common years of superannuation, and dost thou talk that thou hast seen Abraham?

VERS. LVIII.

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

Before Abraham was, I am.

THEY pervert the question. Christ had said, Abraham saw my day: on the con∣trary they ask him, Hast thou seen Abraham?

This phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes is rendred from the single word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [I] So the Greek Interpreters in the Books of Judges and Ruth: for you will seldom or never meet with it elsewhere.

Judg. VI. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will tarry, or sit here. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The Latine Interpreters, Ego quidem manebo.

Ibid. Chap. XI. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wherefore I have not sinned against thee. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Latine, Ego quidem non peccavi tibi.

Ibid. vers. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For I have opened my mouth. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Latine, Et ipse aperui os.

Ibid. vers. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I and my fellows. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Latine, Ego ipsa, & sodales meae.

Ruth. IV. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will redeem it. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Latine, Ego sum, redimam.

As to this form of speech, let those that are better skilled in the Greek tongue, be the judges. Our Saviour's expression seemeth something more difficult, because he doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To this purpose, as it should seem, Be∣fore Abraham was, I am.

VERS. LIX.

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

And they took up stones, &c.

WOULD you also murder another Prophet in the very Court of the Tem∣ple, O ye murderous Generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the Court of the Temple? Let the answer be made from something parallel.

x 1.23 It is storied of Abba Calpatha, who going to Rabban Gamaliel at Tiberias, found him sit∣ting at the Table of Jochanan the Money-changer, with the Book of Job in his hand Targum∣ised; [that is, renderd into the Chaldee Tongue] and reading in it. Saith he to him, I remember your Grandfather Rabban Gamaliel how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the Architect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saying, ramm him in under the foundation.—R. Jose saith, they whelmed him un∣der an heap of Clay. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is there any Clay in the Mountain of the Temple? Gloss. There was Mortar which they used in building.

It may be noted by the by, that they were building in the Temple in the days of the first Gamaliel, who sate President in the Sanhedrin, about the latter days of our Savi∣our; which confirms what I already have noted in Chap. II. 20. And further let us see, how they might have stones in readiness, for they were now building, and they might have pieces of stones enough there.

Notes

• a 1.1

  Hist. Eccles. lib. 3. cap. ult.
• b 1.2

  Lib. 4. cap. 36.
• c 1.3

  Gloss. in Pe∣sachin, fol. 95. 2.
• d 1.4

  Vid. & Aben Ezra in Deut. XVI.
• e 1.5

  Pische Tosa∣photh in San∣hedr. Artic. 34.
• f 1.6

  Sotah. fol. 47. 1.
• g 1.7

  Maimon. in Satah. cap. 3.
• * 1.8

  Sanhedr. fol. 51. 2.
• g 1.9

  Maimon. in Sotah, cap. 2.
• h 1.10

  Ibid. cap. 3.
• i 1.11

  Bemidbar rabba, fol. 235.
• k 1.12

  Bemidbar rabba. fol. 233. 2.
• l 1.13

  Echah rabba∣thi, fol. 68. 4.
• m 1.14

  Fol. 3. 4.
• n 1.15

  Erubhin, fol. 13. 2.
• o 1.16

  Cap. 1. 2. 3.
• p 1.17

  Tamid. fol. 61. 1.
• q 1.18

  Beracoth, fol. 53. 1.
• r 1.19

  Bezah. fol. 6. 2.
• s 1.20

  Bava Mezia, fol. 83. 1.
• t 1.21

  Schabb. fol. 53. 1.
• u 1.22

  Maimon. in Avadim. cap. 1.
• x 1.23

  Schabb. fol. 115. 1.