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.

§ Containing two or three firkins apiece.

In searching after the quantity and contents of these vessels, we may very fitly pre∣face the words that Camerarius useth upon them, De mensuris atque nummis cum non po∣tuerint a diversorum populorum & temporum hominibus, nisi diversa tradi, consequens est esse incerta de his rebus nobis omnia; Diversity of coins and measures, in divers times and pla∣ces, must needs breed an ambiguity, if not an impossibility of punctually determining and deciding what any measure or value of coin was of old, almost in any place that can be named.

The present difference of the names of measures, and of measures themselves in our own Land, may be evidence and argument enough for one of these, and we need go no further. And therefore we shall not be so bold as to go about absolutely to tell the Reader what a Metreta was, which is the measure here spoken of, but only to present him with some conjectures and opinions about this matter, and leave him to his own choice and judgment.

The Syriack expoundeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fourth parts: but of what, it is uncertain: unless he allude to the measure alledged even now out of the Talmud, the fourth part of a Log, which was the least measure that might be used in washing of their hands. The Arabick hath almost reserved the very Greek word, and so he helpeth nothing to the understanding of it.

We observed before, that the LXX use it to express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by: Now if these two were of the same quantity and capacity, we might here take a rise to aim at what a Metreta was; but they were not so. Certain it is that a Bath and an Ephah, were one and the same measure. The Ephah for dry things, and the Bath for liquid. This is plain, Ezek. 45. 11. The Ephah and the Bath shall be of one measure, that the Bath may con∣tain the tenth part of an Homer, and the Ephah the tenth part of an Homer. But Seah was but the third part of a Bath; and so the Talmud in Erubhim saith, that a Bath containeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three Seahs: and so the Caldee Paraphrast on that place of Ezekiel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ephah and the Bath shall be of one measure, to contain three Seahs. And Rabbi Solomon on that place speaketh the very same sense, when he saith, an Homer containeth thirty Seahs; for then a Bath and Ephah which are the tenth part of it, contain three. And this both the Caldee and the Septuagint mean, when they render an Ephah, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exod. 16. 36. & Esay 5. 10. And this he helpeth to construe that phrase, Gen. 18. 6. Make ready three measures of meal; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three Seahs, that is, an Ephah; and Matth. 13. 33. A woman hid leaven in three measures of meal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in three Seahs, that is an Ephah. By which difference of measure, and yet the Septuagints using but one and the same word to express both, we see that they use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a general sense, for this or that measure, and they settle us but little in the determination of what certain and fixed measure a Metreta was.

I will not trouble the Reader with curiosity to examine what measure this was among the Greeks, or among the Romans, for there is mention of it as being in use among both those Nations, but as the story we have in hand lyeth among the Jews, so will it be not only the easiest and plainest for the Reader, but also the likelyest and nearest way for re∣solution of the thing, to look for this measure only among the measures of the Jews, by which they measured liquid things, for of such things is the measure here in story.

For the best discovery of which thing that we seek for, it will not be impertinent to such a purpose, [certainly, it will not be unprofitable to the Reader] that we go by these two steps: 1. To reckon up in brief what measures were in use amongst the Jews, especially those that were to measure liquid things. 2. To choose and pick out of all them as near as we can, which was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is here intended.

First therefore to take a note of the Jewish measure in use among them:

• ...

  1. The greatest of all was the Homer, mentioned Levit. 27. 16. Numb. 11. 37.* 1.1 Esay 5. 10. Hos. 3. 2. Ezek. 45. 11. derived either from Hamor, which signifieth an Ass. as being an Ass-load, or rather meaning an heap, for so the word signifieth, Exod. 8. 14. Heb. 3. 15. as containing so much as would make a good heap.

  This measure is also called Corus, 2 Chron. 2. 10. Ezra 7. 22. 1 King. 5. 11. For that* 1.2 an Homer and a Cor were all one, is not only apparent by the LXX who translate Ho∣mer by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Levit. 27. 16. Numb. 11. 32. &c. And by the Caldee Paraphrast, who doth the like, Ezek. 45. 11. and by the consent of the Jews, but also by the express text of Scrip∣ture it self, Ezek. 45. 14. Ye shall offer the tenth part of a Bath out of the Cor, which is an Homer of ten Baths, &c.

• 2. Their second measure was Lethech, mentioned Hos. 3. 2. and not elswhere; this* 1.3 was half the Homer, or Cor, as the Greek and Hebrew interpreters there do generally agree, and as the very sense of the place it self doth inforce to construe it. For the Pro∣phet in that place is plainly describing the value of all the ages of the males of Israel, as they were rated, Lev. 27. and this verse expounded and construed by that Chapter, doth of it self tell, that a Lethech of barly was half an Homer, as our English hath well ren∣dred it.
• 3. Their third measure was the Bath and Ephah, the one for liquid things, and the* 1.4 other for dry, as was said before; and either of them was the tenth part of an Homer, or a Cor, Ezek. 45. 11. The Jews on 1 King. 7. 26. apply the Bath in one kind, to mea∣sure dry things, for whereas it is said there that the brazen Sea contained 2000 Baths, and in 2 Chron. 4. 5. that it contained 3000 Baths: they generally reconcile it thus, that it held only 2000 Baths of liquid things, but 3000 of dry, because those might be hea∣ped above the brims, even to the quantity as to make up a third part; see the Chald. Paraph. R. Sol. R. Lev. & Kimchi there.
• 4. Their fourth measure was Seah, which was the third part of an Ephah, of which* 1.5 before. And a fifth measure in use among them for liquid things, was the Hin, of which is mention, Exod. 29. 40. & 30. 24. Numb. 5. 4, 5. &c. This Aben Ezra on Exod. 29. holdeth to be an Egyptian measure, and his fellow Jews conclude that it contained 12 Logs; so

• ... Kimch. in Michol, and to the same sense R. Sol. on Exod. 29. when he expoundeth the fourth part of a Hin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three Logs: The proportion that we read of betwixt flour and liquid things in their offerings, helps us but little to understand the quantity of this measure, when a Hin is proportioned to an Ephah, Ezek. 45. 24. and half a Hin to three tenth deals, which was not fully the third part of an Ephah, Numb. 28. 12, 14.
• 5. A fifth measure in use among them was Log, named instantly before, and mentioned* 1.6 Lev. 14. 12. and no where else, and there translated by the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cotylam.
• 6. There was also the Omer mentioned Exod. 16. 36. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omer was the tenth* 1.7 part of an Ephah, as an Ephah was the tenth part of an Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is called ther∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a tenth part, as our English expresseth it, a tenth deal, Numb: 15. 6. & 28. 13, 14. because it was the tenth part of an Ephah.
• 7. There is also mention of a Kab, 2 King. 6. 25. in that sad and strange story of the* 1.8 famine in Samaria, when the fourth part of a Kab of Doves dung was sold for five pieces of Silver.
• 8. There is also mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark. 7. 4. or Sextarius, as it is well translated by* 1.9 Beza, and that translation backed out of Galen, and the sense, as it seemeth, consented to by the Syriack, who retaineth the very Greek word: but since this was plainly a Ro∣man measure, we shall not insist upon it.

And now if we come to the second thing that was proposed, that is, to pick and choose out of all this number of Jewish measures the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that our Evangelist mentioneth here, I should as soon fix upon the Bath to be it, as any other whatsoever, and that upon this reason: Because the Bath was the very standard of all liquid measures, as the Ephah also was of the dry: The Homer and the Cor was measured out by the Bath and the Ephah, as our Quarter is by the Bushel, Ezek. 45. 14. and all inferiour measures were fitted in their several proportions to the Bath and Ephah, Ezek. 45. 10, 11. And there∣fore the Evangelist mentioning a Metreta, or the Measure, as the very word signifieth with a kind of Emphasis; I see not to what measure possibly it can be applyed so properly as to this standing measure and standard measure of the Bath. It is true indeed, that the Hin is made a standard measure with the Ephah, Lev. 19. 36. but the reason is, because it was so indeed for holy things, as for oyl or wine that were to be offered, and with other things than holy we never read it mentioned: but for things measured for common use, the Bath was the standard for liquids, which there and in some other places is concluded under the word Ephah, with which it was equal: and therefore as amongst us in England, where our Bushel is the standard measure for dry things, [and by which our Quarter is measured, and to which our half Bushel and Peck are proportioned] we commonly by the word Measure understand a Bushel, and when we ask, How is Corn sold a measure? we are readily apprehended so to mean: So was the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used both in Greece, where it was native, and in other places where the word was borrowed: and it was un∣derstood in those places of that measure that was most standing and indeed a measure to other measures, as the Bath was among the Jews to all liquid measures, and therefore I cannot but understand the Bath by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here.

Now to give account of the contents, and quantity of this and of the other measures mentioned before, as it is not a thing of facility, so shall we not be too curious in it, and as it is not a matter for this time and place, so shall not much time be spent upon it, but the Reader left to the perusal of those Authors that have purposely set themselves to such a work. Only these few particulars let him take up for the present.

First, the Jews themselves upon their own measures mentioned, set these gages.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quadrans, or, the Fourth part: which they sometimes mention without any more addition, but which meaneth, the fourth part of a Log, containeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one egg-shell full and an half; so the Hebrew comment on Mishneh. Jadajim perek. 1. thus much water was enough for the washing of two mens hands if there were no more water.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Log containeth four Quadrants, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And it is the measure of six egg-shells full, Kimch. in Michol.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Kab is four Logs; it containeth 24 egg-shells full, Alphes. de Pasc. cap. 5.
• 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Hin is twelve Logs, or three Kabs, containing 72 egg-shells full. Idem.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satum, is 2 Hins, 6 Kabs, 24 Logs, 144 Eggs; Idem. & Kimch. ubi supra.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Ephah and Bath, is three Seahs or Sata, 6 Hins, 18 Kabs, 72 Logs, and 432 eggs-shells full, Idem.

Secondly, now upon these accounts which are generally current among the Jews, the measure of these Water-pots will fall exceeding short of that gage that some give them, as that every Metreta should contain a hundred weight of wine: and that Christ by this miracle afforded two Tun of Wine within 200 weight: The Jewish Bath was far from so great a reception, as if there were no other argument to prove it, might be cleared by this, that an Ephah, which was the same measure with it, was such a quantity of Corn as would serve about ten men for bread for one day, and was little or nothing more.

This appeareth by Exod. 16. where the constant proportion of Manna for a man a day was an Omer, which was the tenth part of an Ephah: And by the Chaldee Paraphrasts sup∣posal upon Ruth 3. 15. where according to his traslation, which seems to be very pro∣per, Ruth carryeth two Ephahs, or six Seahs of barly in her skirt. And certainly in the Septuagints account the Bath was not of so vast a measure as to hold 100 pound weight of water, when they translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one Pitcher-full, Esay. 5. 10, where these words, Ten acres of vineyard shall yeeld one Bath, and the seed of an Homer shall yeeld an Ephah, are thus translated by them: Where ten yoak of oxen work, it shall yield one Pitcher∣full, and he that soweth six Artabae, shall have three Measures, meaning three Seahs: Where, and in other places of them, I cannot but observe that they call the Seah, which was an exceeding common measure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the measure, and I cannot but conceive that the Bath an Ephah which were the standard to it, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the measures. Their exact receipt I will not go about to determine, that requires a set and intentional dis∣course, but I shall leave the matter for the Reader to conjecture at, by what hath been spoken.

Ver. 8. The Governour of the Feast.

There is mention among the Heathen Authors of the Symposiarchus, the Governour or Moderator in their Feasts, of which Plutarch discourseth largely in Sympos. lib. 1. quaest. 4. out of whom it may not be impertinent to character him a little; that so we may the better skan and try whether our Architriclinus here, and their Symposiarchus there, were the same, yea or no.

He was one chosen among the guests, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that was most festivous of all the company, and that▪ would not be drunk, and yet that would drink freely. He was to rule the company, and to pro∣hibit their being disorderly, yet not prohibiting their being merry. He was to observe the temper of the guests, and how the wine wrought upon them, and how every one could bear his wine, and accordingly to apply himself to them, to keep them all in a har∣mony, and an equilibrial composure, that there might be no disquiet nor disorder. For the effecting of this, he used these two ways, first to proclaim liberty to every one to drink what he thought good. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am Symposiarchus, said he, and I license every one to drink at this time as they will. And secondly, upon observing who among the guests was most ready to be touch'd and distempered with wine, to mingle the more water with his wine there∣by to keep him in an equal pace of sobriety with the other: And so the work and office of this Symposiarchus, or governour of the Feast, was especially double, to take care that none should be forced to drink, and to take care that none should be drunk though unforced. Of such another office might the Architriclinus be conceived here; namely, someone that was specially appointed to give entertainment, and that had special employment about the distributing and disposing of the wine. And this might seem to appear the rather, because our Saviour directeth the Servitors to bring the miraculous wine to be tasted first by him: But I should understand rather by Architriclinus here, the chief guest at the feast, than such a Symposiarchus, which it may be some question, whether he were in use among the Jews, or no: For, [not to go about to give account of their manner of sitting at their Feasts, in this place▪ [it will be more proper elsewhere] though from thence might be shewed something toward the proof of this my supposal] let it but be considered, that the Architriclinus in mention, was a meer stranger to the business of the wine, and knew not how it went. Had Plu••archs Symposiarchus been here, he would readily have known what quantity of wine, and what variety there was in the house, he would have well known that all the wine was gone, and that they were at a loss for more, for the Yeomanry of the wine was his office at that time, above all other things, and above all other men: but this Ar∣chitriclinus knew none of these things; but thought the Bridegroom had used a friendly deceit to reserve the best wine to make up their mouths, whereas others used to reserve the worst: And he speaks as a guest, and not as a Yeoman of the Feast: And our Sa∣viour sends the wine to him, as to the chiefest man at the Table, and as the fittest from whom the taste of the wine, and the tast of the miracle wrought might be distributed and dispersed throughout all the company of the Feast.

Vers. 12. After this he went down to Capernaum, and continued not there many days.

Capernaum was his own City, as was said before, and his return is still thither; as Sa∣muel after his circuit, his return was still to Ramah, for that was his own City, 1 Sam. 7. 17. see Matth. 4. 14. & 8. 5. Matth. 9. 1. compared with Mark 2. 1. Matth. 17. 24. John 6. 17. &c. Now his stay was but a little there, because the Passeover calls him up

to Jerusalem. And thus when the Passeover comes, there is half a year passed since he was baptized; forty days of which he spent in the Wilderness in his fast before the Temp∣ter came to him, beside what time was spent in the threefold temptation, and in his go∣ing to, and coming from the Wilderness. Three days you have account of him, at Jor∣clan, and going into Galilee, John 1. ver. 29, 35, 43. and the next day after he is at Cana at a Feast; this was the fourth day from his first appearing from the Wilderness, but the third from his saving and entertaining any Disciples. So that we have but the account of six weeks, or thereabouts upon record, of all the time he spent betwixt his Baptism and his first Passeover. The rest is concealed, and much of it was spent in his peragration and preaching through Galilee, to which he addresseth himself, John 1. 43.

Vers. 14. And the Iews Passover was at hand, and Iesus went up to Ierusalem.

There are none other of the Evangelists that mention any Passover at all after Christs Baptism, but that at which he suffered: but John reckoneth not only that, but three before; and so still amongst all the four Evangelists the story is made up and compleated, that there is nothing wanting. Three of his Passovers John nameth plainly and expresly by name, viz. this here; and another, Chap. 6. 4. and his last, Chap. 18. 39. but a fourth he hath not so openly named, but meaneth it in Chap. 5. 1. as shall be cleared by Gods permission when we come there: And now hath Christ three years to his death, and he hath had half a year since his Baptism, and so is his time from his anointing by the Spirit for the work of the Gospel, till his offering up upon his Cross, three years and an half; see the notes on Luke 3. 21.

Now whereas the Evangelist calleth the Passover, the Passover of the Jews; Jansenius is of opinion that he doth it for distinction of it from the Easter of the Christians, which saith he, was observed by them throughout all Asia, when John wrote his Gospel, And Baronius yet goes further, and would prove it from John's calling the Christian Sabbath, the Lords day, Rev. 1. Annal. ad annum 159. It is not worth the labour, at least not in this place, to look after the antiquity and originall of the celebration of Easter amongst the Christians in the Primitive times: the quarrel about the day between the Eastern and Western Churches is famous in Ecclesiastical Stories; but that this is not the intention of the Evangelist in this place, we need to go no further to prove, than to his own expres∣sion of the same thing in another, where he calleth it, The Passover, a Feast of the Jews, Chap. 6. 4. and so sheweth that in this short Phrase, The Jews Passover, he mean∣eth not so much to distinguish it from any festival of the Christians, as to shew what it was to Jews, and to distinguish it from other festivals of theirs.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

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