Works

SECT. I. Certain names and places of near sound with 〈 in non-Latin alphabet 〉 , Salim.

LET us begin with 〈 in non-Latin alphabet 〉 , Salim, and thence look after its neighbor Aenon. We may be a little helped in our enquiry by that passage in Gen. XXXIII. 18. 〈 in non-Latin alphabet 〉 And Jacob came to Shalem, a City of Shechem. There are some Versions, and the Authors of the Tables have upon these words built I know not what City Salem near Shechem. But neither the Jews nor Samaritans acknowledge any such thing. For the Jews render it, and that not without reason. And Jacob came safe into the City of Schechem. The Samaritan Text hath 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 he came in peace: And certainly there is no part of mankind could be more likely to judge than the Samaritans, whether 〈 in non-Latin alphabet 〉 in that place were the name of any City, yea or no.

II. 〈 in non-Latin alphabet 〉 , Salim in the Greek Interpreter according to the Roman Copy is the name of a place, Josh. XIX. 22. where the Hebrew runs thus, 〈 in non-Latin alphabet 〉 And the coast [of Issachar] reacheth to Tabor, and Shahazimah, and Beth Shemesh. But the Greek, 〈 in non-Latin alphabet 〉 . And the confines touched upon Gethbor, and upon Salim near the Sea, and Bethsamosh.

The Mazoreth observe that Shahazimah which is written with a Va • , should be written by a Jod, which also these Interpreters acknowledge (which is worthy our taking notice of) but then they divide the word into two parts, and write it 〈 in non-Latin alphabet 〉 i. e. Shahaz, 〈 in non-Latin alphabet 〉 , Shahaz at the Sea; but why they should turn Shahaz into Salim, it is something difficult to guess.

It seems probable that 〈 in non-Latin alphabet 〉 , Selame, which Josephus in the account of his own life, makes mention of, as fortified by himself, amongst other Towns in Galilee, is the same with this 〈 in non-Latin alphabet 〉 , Salim mentioned by the Seventy; and that the rather because it is there reckoned up with Mount Tabor.

III. 〈 in non-Latin alphabet 〉 , Saalim in the Alexandrian Copy answers to the Hebrew 〈 in non-Latin alphabet 〉 Shaalim, 1 Sam. IX. 4. In the Complut. 〈 in non-Latin alphabet 〉 , Saalim; in the Roman 〈 in non-Latin alphabet 〉 , Segalim, where the Targumists instead of 〈 in non-Latin alphabet 〉 in the land of Shalishah, hath 〈 in non-Latin alphabet 〉 in the land of the South: and instead of 〈 in non-Latin alphabet 〉 in the land of Saalim; it hath 〈 in non-Latin alphabet 〉 in the land of Mathbara. But why both here, and also 2 Kings 4. 42. they should render 〈 in non-Latin alphabet 〉 Baal-Shalisha, by 〈 in non-Latin alphabet 〉 the land of the South, we find some kind of reason in the Gemarists who upon this place have this note.

There was no Country throughout the whole land of Israel, where the fruits of the Earth were so forward as in Baal-Shalisha. Now such a Country they call 〈 in non-Latin alphabet 〉 Southern Fields; or literally, made South; because the Sun both riseth and sets upon them. But why they should render 〈 in non-Latin alphabet 〉 the land of Saalim, by 〈 in non-Latin alphabet 〉 the land of Methbara is something more unintelligible, unless it should be with some respect to Mount Tabor which we find mentioned in the following Chapter, verse. 3. and so 〈 in non-Latin alphabet 〉 Methbara should be the Plain of Tabor.

If now the Reader can pitch upon any of these places we have already named, or any other he may have met with in his reading, as that which our Evangelist here meaneth, let him consider whether the Article 〈 in non-Latin alphabet 〉 may properly be prefixed to it, whenas the names of all Cities and Towns are of the Feminine gender generally, and yet St. John hath it 〈 in non-Latin alphabet 〉 ▪ which gives some ground of conjecture that the passage is to be understood not of any Town or City, but of some other matter: which by way of Exercitation, it may not be amiss a little to enlarge upon.

SECT. II. 〈 in non-Latin alphabet 〉 A Salmean, or a Salamean used amongst the Targumists instead of 〈 in non-Latin alphabet 〉 a Kenite.

EVery one that hath but dipt into the Chaldee Paraphrasts, must know that the Kenites are called by them 〈 in non-Latin alphabet 〉 Salmeans or Salameans. So Onkelos, Gen. XV. 19. Numb. XXIV. 21. 22. So Jonathan, Judge. I. 16. & IV. 2. & V. 25. 1 Sam. XV. 6. & XXVII. 10. It is likewise observable that 〈 in non-Latin alphabet 〉 the Maachathites are by them called 〈 in non-Latin alphabet 〉 the Epikerites, Deut. III. 14. Jos. XIII. 13. And this probably from the place or Country where the Maachathites of old dwelt, which in the time of the Targumists was called 〈 in non-Latin alphabet 〉 , Epicarus on the East of the River Jordan degr. 67. 31. 0. Whether indeed the situation doth fall out right, I shall not at present discourse.

But the Kenite is not termed a Salmean from any place or Country where he dwelt. For the Kenites in the Southern part of Judea are called Salameans, Judge. I. So also Heber the Kenite in Galilee, Jugd. IV. And there were Kenites amongst the Amalekites, 1 Sam. XV. and there were of the Kenites beyond Jordan. Gen. XV. whence so called is not to our purpose. It sufficeth that they were vulgarly known by the name of 〈 in non-Latin alphabet 〉 Salame, which, how near akin it is to 〈 in non-Latin alphabet 〉 , Salim, let the unbyast Reader judge. Who knoweth therefore but the Evangelist should mean thus; John was Baptizing in Aenon near the Salamean, or Kenite; giving that name to that people which at that time they were commonly called by? But supposing this should be granted us, what Kenite should we understand here? either those that were in the Wilderness of Judah, or those on the other side the salt Sea?

SECT. III. 〈 in non-Latin alphabet 〉 in the Greek Interpreters, Jos. XV. 62.

IF the Essene might be called 〈 in non-Latin alphabet 〉 Salmean, as well as Kenite (and certainly he seems to have as much claim to it, if the word denote perfection, or austerity of life) then I could more confidently place our 〈 in non-Latin alphabet 〉 , Salim, in the Wilderness of Judah; because there I find Aenon mentioned in the Greek Version, Jos. XV. 61, 62. Where the Hebrew hath it thus: In the Wilderness, Betharabah, Middin, and Secacah, and Nishban, and the City of Salt, and Engedi, six Cities: But the Greek 〈 in non-Latin alphabet 〉 , &c. And Baddargis, and Tharabaam, and Aenon, &c. Where it is plain that 〈 in non-Latin alphabet 〉 , Aenon is put for Middin, but why it should be so, is more difficult to tell. This only we may remark, that the word Middin occurrs, Judge. V. 10. 〈 in non-Latin alphabet 〉 which if I should render, ye that dwell by Middin, I should have Kim • hi to warrant me, who in his Notes upon this place tells us, that Middin is the name of a City mentioned in Joshua, Middin and Secacah. But now when 〈 in non-Latin alphabet 〉 , Aenon, signifies a place of springs, or waters: See what follows, 〈 in non-Latin alphabet 〉 from the noise of Archers among the places of drawing waters. The Greek is 〈 in non-Latin alphabet 〉 . Among those that draw water. So that if you ask the Greek Interpreter why he should render Middin by 〈 in non-Latin alphabet 〉 , Aenon, a place of springs, he will tell you because Middin was a place 〈 in non-Latin alphabet 〉 , of those that draw waters.

The Essenes succeeded the Kenites in their dwelling in the Wilderness of Judah : and not only so, but in str • ctness and austerity of life, as Josephus, and others assure us. Now if we will but allow the Essenes to be called 〈 in non-Latin alphabet 〉 Salmeans, as the Kenites were, then the words of the Evangelist might bear such sense as this: John was Baptizing in Aenon near the Essenes. And it may be supposed that as the Baptist had already conversed with two of the Jewish Sects, the Pharisees, and Sadducees and had baptized some of each, so he would now apply himself to a third Sect amongst them, viz. the Essenes, and Baptize some of them too. But herein I will not be positive.

SECT. IV. The Syriac remarkt. And Eustathius upon Dionysius.

WHILES we are treating upon the word 〈 in non-Latin alphabet 〉 , Aenon, I cannot but observe that the word is divided both in the Syriac and Arabic Version. Syr. 〈 in non-Latin alphabet 〉 In the fountain Jon. Arab. 〈 in non-Latin alphabet 〉 In the fountain Nun. The words of the Evangelist seem to discover the signification of the name.

〈 in non-Latin alphabet 〉 , Because there was much water there. For we could not have rendered the word more significantly than a place of springs, or a watery place. So Nonnus,

Why therefore did those Interpreters take the word in two, when it was plain, and Etymological enough of itself?

The Syriac Jon brings to mind a passage of Eustathius upon this verse of Dionysius.

Some say (saith he) that that whole Sea from Gaza as far as Egypt, is called the Jonian Se • from Jo. 〈 in non-Latin alphabet 〉 . Indeed some call even Gaza its self Jone, where there is an heifer in the image of Jo, or the Moon.

That Gaza was ever called Jone, is not commonly known; but grant it was, and the Sea from that place even as far as Egypt, to have been called the Jonian Sea; yet should not I have derived its name from Jo, but rather from the Jones, those brassy robust men, of whose coming into Egypt, and fixing their seats there by the Sea, Herodotus gives us a famous relation.

But must we seek for 〈 in non-Latin alphabet 〉 ein Jon (or Javen, as some would have it) hereabout? To seek John about Gaza, would be to seek him out of the land of Israel; at least as the bounds of that land were at that time determined.

SECT. V. Herodium, a Palace.

IF Aenon was the place where John baptized last, immediately before his imprisonment, then we must look for it either in Galilee or Peraea, for in one of those places it was where he began his acquaintance with Herod. For however St. Luke speaking of Herod, mentions Galilee only, within his Tetrarchy, Luk. III. 1. yet Josephus tells us that 〈 in non-Latin alphabet 〉 , both Peraea and Galilee were under his juri • diction. Where then shall we begin his first acquaintance with the Baptist? I had once inclination to have fixed it in Galilee; but whilst I consider better that Herodium was in Peraea, and very near Machaerus, John's prison, that seems the more probable.

Josephus speaking of Herod the Great, and his stately buildings, hath this amongst other things. 〈 in non-Latin alphabet 〉 . He fortify'd a Castle upon an hill toward Arabia, and called it Herodium after himself. Where by Arabia you are to understand the land of Moab; and he seemed to have fortify'd that Castle as a Bulwark against the Moabitish Arabs.

The same Herod that built it is bury'd there, as the same Josephus tells us, where describing the funeral pomp he gives this account. 〈 in non-Latin alphabet 〉 After those followed five hundred of his own domestic servants bearing spices. 〈 in non-Latin alphabet 〉 . His body was brought two hundred furlongs [from Jericho where he died] to Herodium, where according to his own appointment he was inter'd. But in Antiq. Lib. 17. Cap. 10. 〈 in non-Latin alphabet 〉 . They came to Herodium eight furlongs, for there he had ordered his funeral solemnities. At first sight here is an appearance of a slip in History: but it is to be understood that from Jericho to Herodium it was 200 furlongs, that is, 25 miles; but Herod's burying-place was eight furlongs from Herodium, a common distance, for burying places to be from Cities.

SECT. VI. Machaerus a Castle.

JOsephus tells us that John the Baptist was imprisoned by Herod in the Castle of Machaerus. 〈 in non-Latin alphabet 〉 , &c. He [the Baptist] upon Herod's suspicion is sent prisoner to Machaerus, a little before that he had told us, 〈 in non-Latin alphabet 〉 . This place is the frontier betwixt the Kingdom of Aretas [the Arabian King] and Herod.

Of the situation of the place Pliny hath this hint, Prospicit [Asphaltitin] ab Oriente Arabia Nomadum [Moab it is] a meridie Machaerus, secunda quondam Arx Judea ab Hierosolymis. The meaning of which is this, that Arabia of the Nomades [or Moab ] situated on the East of Asphaltites fronts it on the West, and Machaerus situated on the North, fronts it on the South.

We meet with it in the Talmudists under the name of Macvar.

The Mountanous Country of Peraea was the Hill Macvar and Gedor. The Jerusalem Targum, and Jonathan upon Numb. XXXII. 35. instead of Atroth, Shophan, and Jaazer, have 〈 in non-Latin alphabet 〉 Maclelta of Shophan and Macvar: to which Jonathan adds 〈 in non-Latin alphabet 〉 Macvar of Garamatha.

It is obvious enough how they came to render 〈 in non-Latin alphabet 〉 Atroth by 〈 in non-Latin alphabet 〉 Maclelta, (as also Onkelos hath done) viz. because they translated the Hebrew word which denotes a Crown, by the Chaldee word which is of the same signification. But why Jaazer by 〈 in non-Latin alphabet 〉 Macvar? Onkelos upon the 3. v. of the same Chap. renders Jaazer and Nimrah by 〈 in non-Latin alphabet 〉 which I should translate the Atrati or denigrati of the house of Nimrin. And Ptolemy comments thus in Arabia Petraea, 〈 in non-Latin alphabet 〉 , &c. There are all along that Country certain mountains called the black mountains, namely from the Bay which is near Pharan to Judea; but whether 〈 in non-Latin alphabet 〉 Macvar hath any relation with blackness from 〈 in non-Latin alphabet 〉 a dish or furnace, I leave it to others to inquire.

So that we see Herodium and Machaerus are situated on the outermost Coast of Peraea toward the South or the land of Moab, near the shore of Asphaltites or the Dead-sea.

The nature of the place we have described by Josephus, 〈 in non-Latin alphabet 〉 , &c. There spring out near this place certain fountains of hot waters, of a very different taste, some bitter, some sweet; there are also many springs of cold waters, &c. Compare the bitter waters with the waters of Nimrin, Isa. XV. 6. and the other with those of Dimon, v. 9. where, quaere whether Dimon be not the same with Dibon [Beth and Mem being alternately used] that by that pronunciation it might agree more with 〈 in non-Latin alphabet 〉 blood 〈 in non-Latin alphabet 〉 The waters of Dimon are full of blood.

Whiles we are in this watery Country are we not got amongst the rivers of Arnon? The Learned Beza commenting upon those words of St. Joh. III. 23. 〈 in non-Latin alphabet 〉 , For there was much water there, affirms it, commenting thus: Multi videlicet rivi, quorum etiam in eo tractu circa Aroer fit mentio in libris Mosis; namely many rivers of which also, in that Tract about Aroer, there is mention in the Books of Moses. And the situation of the place confirms it. When as Macherus was the very utmost bounds of the land of Israel toward Moab, according to Josephus, as also was Arnon according to Moses.

But here we find no place that is called either Aenon or Salim. True indeed, but the place for the very wateriness of it deserves to be called Aenon, that is, a place of springs; and if Salim may be the same with Salamean, here we have also the Kenite or Salamaean, Gen. XV. and Numb. XXIV. However in a thing so very obscure it is safest not to be positive; and the Reader's candor is begged in this modest way of conjecturing. The way we tread is unbeaten, and deserves a guide, which as yet we have not obtained.

SECT. VII. The Hill Missaar. 〈 in non-Latin alphabet 〉 Psal. XLII. 6.

LET us now (however something beyond our bounds) pass from the first entering of the Coasts of Moab toward the North, to the utmost limits of it Southward.

I will remember thee (saith the Psalmist) from the land of Jordan, and of the Hermonites, 〈 in non-Latin alphabet 〉 from the hill Mizaar. Where is this Hill Mizaar? not to take any notice of what we meet with in Borchard and others concerning Hermon near Thabor, (by what authority I cannot tell) as also that 〈 in non-Latin alphabet 〉 the Hill Misaar, is rendered almost by all, a little Hill; or in a word, that the Targumist and R. Solomon tell us, it is Mount Sinai; Apollinarius, that it is Mount Hermon: It seems plainly to be the hilly part of Zoar, whither Lot would have fled, if the streightness of time might have permitted him, Gen. XIX. 20. O let me escape to this Cicy, 〈 in non-Latin alphabet 〉 is it not Mizaar, or a little one? so that 〈 in non-Latin alphabet 〉 the hill Misaar may be the same as if it had been said 〈 in non-Latin alphabet 〉 the hilly part of the little City Zoar.

The reasons of the conjecture besides the agreeableness of the name may be especially these two.

• I. As Hermonim or Hermon was near the Springs of Jordan, so the hilly part of Zoar, lay hard by the extreme parts of Jordan in Asphaltites; and the Psalmist speaking of the land of Jordan, or of the land on the other side of Jordan, seems to measure out all Jordan from one end to the other, from the very spring-head to the furthermost part where the stream ends.
• II. As David betook himself to the Country on the other side of Jordan towards Hermon in his flight from his Son Absalom; so was it with him, when flying from Saul, he betook himself to Zoar in the land of Moab, 1 Sam. XXII. 3. And so bewails his deplorable condition so much the more bitterly, that both those times he was banished to the very utmost Countries North and South that the river Jordan washed.

SECT. VIII. 〈 in non-Latin alphabet 〉 Eglah Shelishijah, Isa. XV. 5.

WITH the mention of Zoar is this clause subjoin'd in Isaiah, 〈 in non-Latin alphabet 〉 Eglah shelishijah, or, an heifer of three years old. So with the mention of Zoar, and Horonaim, the same clause is also subjoined in Jeremy.

Isa. XV. 5. 〈 in non-Latin alphabet 〉 His Fugitives unto Zoar, an Heifer of three years old.

Greek, 〈 in non-Latin alphabet 〉 . In it unto Segor. For it is an Heifer of three years.

Vulgar, Vectes ejus us{que} ad Segor: Vitulam conternantem. Its bars were unto Segor: An Heifer in his third year.

Targum, Ut fugiant us{que} ad Zoar, vitulam trimam magnam. That they should fly as far as Zoar, a great Heifer of three years old.

English. His fugitives shall flee unto Zoar: an Heifer of three years old.

Jerem. XLVIII. 34. 〈 in non-Latin alphabet 〉 From Zoar to Horonaim, an Heifer of three years old.

Vulgar, A Segor us{que} ad Horonaim, vitulâ conternante. From Segor unto Horonaim, the Heifer being in his third year. And so others.

I am not ignorant what Commentators say upon these places, but why may not 〈 in non-Latin alphabet 〉 Eglath shelishijah be the name of some place, and so called a third Eglah in respect of two other places, much of the same sound; or Dutchess or noble Eglah, as 〈 in non-Latin alphabet 〉 signifies a Duke or Tribune.

There is mention of 〈 in non-Latin alphabet 〉 ein Eglaim in that Country, Ezek. XLVII. 10. where Eglaim is plainly of the dual number, and seems to intimate that there were two Egels, with relation to which this our Eglah may be called Eglah the third. So Ramathaim, 1 Sam. I. 2. is of the dual number, and plainly shows there were two Ramah's.

The sound of the word Necla comes pretty near it. This we meet with in Ptolemy, in Arabia Petraea.

• 〈 in non-Latin alphabet 〉 , Zoar. 67. 20. 30. 30.
• 〈 in non-Latin alphabet 〉 , Thoan. 67. 30. 30. 30.
• 〈 in non-Latin alphabet 〉 , Necla. 67. 20. 30. 15.

So that here we see the Geographer mentions Zoar and Necla, as the Prophet before had Zoar and Eglah, and how easily might Eglah • pass into Necla in Greek writing, especially if the letter 〈 in non-Latin alphabet 〉 hath anything of the sound of the letter N in it? The Geographer makes the distance of Zoar from Necla to be fifteen miles, so we may suppose was the distance of Zoar from Eglah, Horonaim lying between them; from whence the words of the Prophets may not be unfitly rendered thus:

I am deceived if 〈 in non-Latin alphabet 〉 , Agalla, which we meet with in Josephus be not the Eglah we are now speaking of, numbering up the twelve Cities which Hyrcanus promised he would restore to Aretas the Arabian King, being what his father Alexander had taken from him, amongst the rest he nameth 〈 in non-Latin alphabet 〉 , Agalla, Athone, Zoar, Horone. Of Zoar there can be no scruple; and as little of 〈 in non-Latin alphabet 〉 , Horone, but by that must be meant Horonaim. 〈 in non-Latin alphabet 〉 , Athone seems to bear a like sound with Ptolemy 's 〈 in non-Latin alphabet 〉 , Thoana, and 〈 in non-Latin alphabet 〉 , Agalla with his Necla, and that with our Eglah.

SECT. I. A few remarks upon the Samaritan affairs.

SECT. II. The Samaritan Pentateuch.

IN the Samaritan Version (that I may still contain myself within our Chorographical Enquiry) as to the names of places, there are three things are matter of our notice, and a fourth of our suspicion.

I. There are some places obscure enough by their own names, which as they are there rendered are still more perplexed and unknown. Consult the names used there for the rivers of Eden, and the Countries which those rivers run into, and you will see how difficult it is, anywhere else to meet with the least footstep or track of those names, except Cophin only, which seems indeed to agree something with Cophen mentioned by Pliny.

II. Places of themselves pretty well known, are there called by names absolutely unknown, such are 〈 in non-Latin alphabet 〉 Catephu, for Assyria, Gen. II. 14. 〈 in non-Latin alphabet 〉 Lilak, for Babel, Gen. X. 9. 〈 in non-Latin alphabet 〉 Salmaah for Euphrates, Gen. XV. 18. 〈 in non-Latin alphabet 〉 Naphik for Egypt, Gen. XXVI. 2.

III. Sometimes there are names of a later date used, and such as were most familiarly known in those days, such as 〈 in non-Latin alphabet 〉 Banias for Dan, Gen. XIV. 14. that is Panias, the spring of Jordan. 〈 in non-Latin alphabet 〉 Gennesar for Chinnereth, Numb. XXXIV. 11. Deut. III. 17. not to mention Bathnan and Apamiae for Bashan and Shepham, which are so near akin with the Syriac pronunciation; and Gebalah, or Gablah for Seir, according to the Arabic Idiom.

Such names as these make me suspect the Samaritan Version not to be of that antiquity which some would claim for it, making it almost as ancient as the days of Ezra.

IV. I suspect too when we meet with places pretty well known of themselves, obscured by names most unknown, that sometimes the whole Country is not to be understood, but some particular place of that Country only.

The suspicion is grounded from the word Naphik for Egypt, and Salmaah for Euphrates. By Naphik probably they understood not the whole land of Egypt, but Pelusium only, which is the very first entry into Egypt from Canaan. The reason of this conjecture is this, The word 〈 in non-Latin alphabet 〉 Anpak (as we have elsewhere observed) was writ over the Gates of that City, and how near that word comes to Naphick is obvious enough to any one.

It is possible also that the mention of the Kinites immediately following might bring Salmaah to mind; and so they might not call Euphrates itself Salmaah, but speaking of Euphrates as washing some place called Salmaah. Ptolemy in his Chapter concerning the Situation of Arabia deserta, mentions Salma in degr. 78. 20. 28. 30. and it is numbered amongst six and twenty other Cities, which he saith are 〈 in non-Latin alphabet 〉 , which the Latin interpreter translates Juxta Mesopotamiam, near Mesopotamia; if this be true, the Samaritan Version hath something by which it may defend its self. For if those Cities mentioned by Ptolemy were indeed Juxta Mesopotamiam, near Mesopotamia, (the river Euphrates only running between) then may the Samaritan Version be warranted, while it renders even to the river Euphrates, even to the river of Salmaah, that is, to the river Euphrates in that place where it washeth the sides of Salma.

SECT. III. The situation of the Mounts Gerizim and Ebal. The Samaritan Text upon Deut. XXVII. 4. noted.

THAT Sychar is the same place with Shechem, seems beyond doubt, which indeed the Mount Gerizim pointed to by the Samaritan Woman sufficiently confirms. A wily argument perhaps in Epiphanius his esteem, who in his Samaritan Heresy gives us this account.

〈 in non-Latin alphabet 〉 . There are two mounts near Jericho beyond Jordan, Gerizim and Ebal, which look toward Jericho on the East, &c. So that we see he tells us Gerizim and Ebal were near Jericho not near Shechem. So also before him, Eusebius de locis Hebraicis, at least if he be the Author of that Book as Petavius noteth.

That clause 〈 in non-Latin alphabet 〉 Over against Gilgal, Deut. XI. 30. hath deceived these Authors in that manner, that they have removed the mounts Gerizim and Ebal to Gilgal by Jericho: and it hath on the other hand deceived some in that manner that they have brought Gilgal by Jericho to Shechem, misunderstanding the word Gilgal for that place mentioned in Josh. V. when this which Moses speaks of, is really Galilee, as I have proved elsewhere.

On these two mounts (it is well known) were pronounced the Blessings and the Curses, Deut. XI. 29. & XXVII. 12, 13. Josh. VIII. 33. but mark the impudence of the Samaritans, who in their Text, Deut. XXVII. 4. instead of, Ye shall set up these stones which I command you this day 〈 in non-Latin alphabet 〉 on mount Ebal, they have put, Ye shall set up these stones, &c. 〈 in non-Latin alphabet 〉 on mount Gerizim.

Compare with this falsification of theirs that in Sotah, R. Eliezer ben Jose saith, I have said to you O Samaritans, Ye have falsified your Law, for ye say 〈 in non-Latin alphabet 〉 the plain of Moreh which is Shechem, Deut. XI. 30. [they add Shechem of their own] we ourselves indeed confess that the plain of Moreh is Shechem, &c.

Seeing he blames the Samaritans for falsifying their Text in so little a matter wherein the truth is not injured, namely in adding Shechem, why did he not object to them that greater fault of suborning Gerizim for mount Ebal. The truth is, this very thing giveth me reason enough to suspect that this bold and wicked interpolation of the word Gerizim for Ebal hath stolen into the Samaritan Text since the time that this Rabbin wrote. The thing is not unworthy our considering.

SECT. IV. Why it is written Sychar and not Sychem.

IF Sychem and Sychar be one and the same City, why should not the name be the same?

I. This may happen from the common Dialect, wherein it is very usual to change the letters. So Reuben in the Syriac Version is Rubil, and 〈 in non-Latin alphabet 〉 , Rubelus in Josephus; by what Etymology let him tell, and explain it if you can: Speaking of Leah bringing forth Reuben he thus expresseth himself, 〈 in non-Latin alphabet 〉 . And having brought forth a male-child, and obtaining favor from her husband by it, she called his name Rubel, because it happened to her according to the mercy of God, for this his name signifies. Perhaps he might at that time think of 〈 in non-Latin alphabet 〉 which imports the increase of God.

It would be endless to reckon up such variations of letters in proper names, but as to the letter R, which is our business at present, take these few instances.

Nebuchad-nezzar is elsewhere Nebuchad-rezzar; Belial is Beliar; Shepham, by the Greek Interpreters 〈 in non-Latin alphabet 〉 , Sephamar, Numb. XXXIV. 11. so Sychem, Sychar; and this so much the rather, because the letters R and M have obtained I know not what kind of relation and affinity one with another. So Dammesek and Darmesek in the Holy Scriptures; and the Sarmatians are the Samatians in Dionysius Afer, &c.

Or secondly, it might happen that the Jews by way of scoff and opprobrium, might vulgarly call Sychem, Sychar; either that they might stigmatize the Samaritans as drunkards, Isa. XXVIII. 1. Woe to the drunkards of Ephraim. Or, (as the word might be variously writ and pronounced) might give them some or other disgraceful mark as 〈 in non-Latin alphabet 〉 signifies prevaricating; 〈 in non-Latin alphabet 〉 a mercenary, or hireling; 〈 in non-Latin alphabet 〉 a sepulcher. So Aruch in 〈 in non-Latin alphabet 〉 Sochere, i. e. sepulchers. He quotes a place, where the words are not as they are by him cited, nor is he consistent with himself in the Interpretation. But Munster hath 〈 in non-Latin alphabet 〉 a sepulcher. If it be thus, perhaps 〈 in non-Latin alphabet 〉 Sychem might be called 〈 in non-Latin alphabet 〉 Sychar, because there the twelve Patriarchs were bury'd; and under that notion the Samaritans might glory in that name.

SECT. V. 〈 in non-Latin alphabet 〉 Ain socar, in the Talmud.

MAY we not venture to render 〈 in non-Latin alphabet 〉 the well of Sychar, we meet with both the place and name in Bava Kama, There was a time when the sheaf [of the first-fruits] was brought 〈 in non-Latin alphabet 〉 from Gaggoth Zeriphin, and the two loaves [those which were to be offered by the High Priest] 〈 in non-Latin alphabet 〉 from the valley of the well of Sychar. So give me leave to render it. Gloss, The sheaf was wont to be fetched from places in the neighbourhood of Jerusalem, but now the fruits having been destroyed by war, they were fain to fetch it afar off.

Take if you will the whole story:

This story is told with another annexed in Menachoth:

But what had Mordecai to do with the times of the Hasmoneans? one of the Glossators upon this place makes this objection; and the answer is, that whoever were skilled either in signs or languages had this name given them from Mordecai, who in the days of Ahasuerus was so skilled.

And now let the Reader give us his judgment as to name and place, whether it doth not seem to have some relation with our Well of Sychar. It may be disputed on either side. I shall only say these things.

Menachoth as before, It is commanded that the sheaf be brought from some neighbouring place, 〈 in non-Latin alphabet 〉 but if it ripen not in any place near Jerusalem, let them fetch it elsewhere. Gloss. Gaggoth Zeriphin, and Ein Sychar were at a great distance from Jerusalem. So is our Sychar distant far enough indeed, 〈 in non-Latin alphabet 〉 Zariph, and 〈 in non-Latin alphabet 〉 Zeripha, denotes a little cottage, 〈 in non-Latin alphabet 〉 where the keeper of fields lodged. It is described by Aruch in the word 〈 in non-Latin alphabet 〉 that it was covered over with Os • er twigs, the tops of which were bound together, and it was drawn • pleasure from one place to another, &c.

Gloss. in Erubbin. 〈 in non-Latin alphabet 〉 They that dwelt in those cottages were keepers of sheep, they abode in them for a month or two, so long as the pasture lasted, and then they removed to another place. Gaggoth Zeriphin therefore signifies the roofs of little cottages, and the place seems to be so called, either from the number of such lodges in that place, or from some hills there that represented and seemed to have the shape of such kind of cottages.

Such cottages may come to mind when we read Luk. II. 8. of the shepherds watching their flocks by night. But this is out of our way.

SECT. I. The Situation of the Probatica.

IT is commonly said that the 〈 in non-Latin alphabet 〉 , the Probatica, or the Sheep-gate, (for let us annex the word Gate to it out of Nehem. III. 1.) or at least Bethesda was near the Temple. Consult the Commentators and they almost all agree in this opinion; with their good leave, let it not be amiss to interpose these two or three things.

I. That no part of the outward wall of the City (which this sheep-gate was) could be so near the Temple, but that some part of the City must needs lie between. Betwixt the North gates and the Temple, Zion was situated. On the West was part of Zion and Millo. On the South Jerusalem, as it is distinguished from Zion. On the East the East-street, whose Gate is not the sheep-gate, but the water-gate.

II. The 〈 in non-Latin alphabet 〉 , the sheep-gate, according to Nehemiah 's description, should be situated on the South-wall of the City not far from the corner that pointed South-East. So that a considerable part of Jerusalem lay betwixt the Temple and this Gate.

We have elsewhere made it plain that Zion was situated on the North-part of the City, contrary to the mistake of the Tables, which place it on the South. Now therefore consider to how great an extent the wall must run before it can come to any part of Zion; to wit, to the stairs that go down from the City of David, v. 15. which were on the West; and thence proceed to the Sepulchers of David, v. 16. till it come at length to the water-gate and Ophel toward the East, v. 26. and thence to the corner near which is the sheep-gate, v. 31, 32. and this will plainly evince that the description and progress in Nehemiah is first of the South-wall, from the sheep-gate to the West-corner; then of the West-wall, and so to the Northern and the Eastern, which makes it evident that the sheep-gate is on the South-wall, a little distant from the corner which looks South-East, which could not but be a considerable distance from the Temple, because no small part of Jerusalem as it was distinguished from Zion, laid between.

SECT. II. The Fountain of Siloam, and its streams.

OUR enquiry into Bethesda, (if I be not greatly mistaken) must take its rise from the fountain of Siloam.

I. The proper and ancient name for the fountain of Siloam was Gihon, 1 King. I. 33. Bring ye him [Solomon] down to Gihon. Targum, to Siloam. Kimchi, Gihon is Siloam, and is called by a twofold name. The Tables that describe Jerusalem speak of a mount Gihon, by what warrant I cannot tell; if they had said the fountain Gihon it might have pleased better.

II. How that name Gihon should pass into Siloam, is difficult to say. The waters of it are mentioned Isa. VIII. 6. to signify the reign and sovereignty of the house of David. So the Targum, & Sanhedr.

III. The situation of it was behind the West-wall, not far from the corner that pointed toward the South-west. 〈 in non-Latin alphabet 〉 . The wall bent Southward above the fountain of Siloam, and then again inclined toward the East.

The waters of this spring by different streams derived themselves into two Fish-pools, as seems hinted in 2 Chron. XXXII. 30. Hezekiah stopped the upper water-course of Gihon, and brought it straight down to the West-side of the City of David; where a M. S. of the Targum, 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 we should write 〈 in non-Latin alphabet 〉 of the waters. 〈 in non-Latin alphabet 〉 I suspect that for 〈 in non-Latin alphabet 〉 should be writ 〈 in non-Latin alphabet 〉 in pipes. He stopped up the upper waters of Gihon, and brought them in pipes. But to let this pass, that which I would observe is this, that there was a water-course from Gihon or Siloam, which was called the upper water-course, which flowed into a Pool, called also the upper Pool, Isa. XXXVI. 2. and as it should seem, the old Pool, Isa. XXII. 11. By Josephus the Pool or Fish-pool of Solomon; for so he in the place before cited.

〈 in non-Latin alphabet 〉 . The wall again inclined Eastward, even to Solomon's Fish-pond, and going on to the place called Ophel, it came over against the Eastern Porch of the Temple. From whence we may gather that Solomon 's Fish-pool was within, hard by the East-wall of the City, and on this side the place they called Ophel; which does so well agree with the situation of Bethesda within the sheep-gate, that it seems to me beyond all doubt or question, that Solomon 's Pool, and the Pool of Bethesda was one and the same.

SECT. III. The Pool 〈 in non-Latin alphabet 〉 Shelach, and the Pool 〈 in non-Latin alphabet 〉 Shiloach.

BY another stream the waters of Siloam are derived into another Pool which is called the lower Pool, Isa. XXII. 9. and the Kings Pool, Nehem. II. 14. near the Westwall of Zion.

We have the mention of it also in Nehem. III. 15. 〈 in non-Latin alphabet 〉 the Pool of Siloam by the Kings garden. Where we may observe that it is here written 〈 in non-Latin alphabet 〉 Shelah, different from 〈 in non-Latin alphabet 〉 Shiloah, Isa. VIII. 6. by a difference hardly visible in Bibles not pointed, indeed sometimes overlookt by myself, and so as is evident by others. For 〈 in non-Latin alphabet 〉 is rendered in the very same sound with Shiloahh, in the Complutensian, Vulgar, English and French Bibles. And in St. Joh. IX. 7. where there is mention of the Pool Siloam, some Commentators refer you to that Text in Nehemiah.

The Greek Interpreters did indeed observe the difference, and thus render the words of Nehemiah, 〈 in non-Latin alphabet 〉 . The Pool of skins by the Kings Wool. Nor doth the Italian overlook it, for that renders it thus: La Piscina di Selac press all Orto del Re: The fish-pond of Selac hard by the Garden of the King.

It is observable in the Greek Version, that whereas they render the word by 〈 in non-Latin alphabet 〉 , the King's Wool, or Hair; they may seem to have read 〈 in non-Latin alphabet 〉 a • lcece of Wool, for 〈 in non-Latin alphabet 〉 a Garden: and whereas they translate 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 ▪ the Pool of Skins, the follow they signification of the word as it is frequently used amongst the Talmudists.

Now therefore here ariseth a question, whether that Pool be the Pool of Siloam or no, which as yet hath hardly been questioned by any, and for some time not by myself. But I am now apt to think, that it was so distinguished betwixt the two Pools, that the lower Pool retaining its name of the Pool of Shelah, the upper Pool obtained that of Siloah. For,

I. How otherwise should that distinction in the Greek Version arise, but that the Interpreters followed the common pronunciation of the word Shelahh, when they render it 〈 in non-Latin alphabet 〉 , of Skins.

II. Those words of St. John IX. 7. 〈 in non-Latin alphabet 〉 , In the Pool of Siloam, which is by interpretation, Sent, seem to intimate that there were two Pools of a very near sound, whereof one signified 〈 in non-Latin alphabet 〉 , Sent, the other not.

III. The Jerusalem Talmudists seem to say that the upper Pool was called the Pool of Siloam, in these words: He that is unclean by a dead body, doth not enter into the mount of the Temple. It is said, that they appear only in the Court. Whence do you measure? From the wall or from the Houses? It is Samuel's Tradition, 〈 in non-Latin alphabet 〉 from Siloam; now Siloam was in the midst of the City.

The question here propounded is, whether he that is unclean by a dead body may be permitted to enter the Temple, and the stating of it comes to this, that enquiry be made, within what measure he is to be admitted, whether within the wall of the Temple, or at that distance where the Houses next to the Temple end: especially where the Houses of Siloam end.

Now whereas they say 〈 in non-Latin alphabet 〉 that Siloam is in the midst of the City, it must by no means be understood of the Fountain its self, for that was plainly without the City; nor yet of the lower Pool Shelahh for that also was without the City, or scarce within it. There is therefore no third, unless that this upper Pool be called the Pool of Siloam, and that it give denomination to the adjacent part of the City, to wit, to the five Porches and the buildings about it: which, though they were not in the very center of the City, yet they might properly enough be said to be in the middle of it, because they were situated a good way within the walls, 〈 in non-Latin alphabet 〉 , Luk. XIII. 4. the Tower of Siloam was amongst these buildings.

SECT. IV. The Targumist on Eccles. II. 5. noted.

IT is an even lay, whether the Targumist on this place deal more cunningly, or more obscurely. The passage is about the King's Gardens: and He, I planted me all trees of Spice 〈 in non-Latin alphabet 〉 which the Goblins and the Demons brought me out of India: and then goes on, 〈 in non-Latin alphabet 〉 and the bound of it was from the wall that is in Jerusalem, by the bank of the waters of Siloam. Render 〈 in non-Latin alphabet 〉 juxta ripam, by the bank, for illustration's sake; for ad ripam, to the bank (as the Latin Interpreter renders it) although it might signify the same, yet it may also signify something else, and so become a difficulty not to be resolved. Besides it is to be observed, that it is 〈 in non-Latin alphabet 〉 upon, or above, not 〈 in non-Latin alphabet 〉 unto.

The meaning of the Targumist seemeth to be this, that the King's Gardens were bounded in this manner. They extended from the descent of Zion until they come over against Shelahh, or the lower Pool, even to the beginning of the wall of the City which is in Jerusalem; which wall runs near to the bank of the waters of Siloam.

That passage in Nehem. III. 15. illustrates this: The Gate of the Fountain repaired Shallum—and the wall of the Pool of Shelahh by the King's Gardens. The Gate of the Fountain, whether that was called so from thee Pool of Siloam, or otherwise, was at some distance from the King's Pool, Nehem. II. 14. And by the wall of the City that run between the Gate and the Pool, there was Rivulets drawn from the Fountain into that Pool.

The words of the Targumist therefore, are to be so rendered, as that the King's Gardens may not be said to extend themselves to the bank of the waters of Siloam, but that the wall of Jerusalem ran along by the bank of those waters, and the Garden to the first part of that wall. So that he does not call the lower Pool, by the name of 〈 in non-Latin alphabet 〉 Siloah, but by the waters of Siloah he understands the stream that came from the Fountain, and fell into that Pool.

SECT. V. The Fountain of Etam. The Water-gate.

THE Collector of the Hebrew Cippi, Grave-stones, hath this passage concerning the Fountain of Etam. 〈 in non-Latin alphabet 〉 In the way betwixt Hebron and Jerusalem, is the Fountain Etam, from whence the waters are conveyed by Pipes, into the great Pool at Jerusalem. It is so translated by the Learned Hottinger, who also himself adds, I suppose here is meant the Probatica, or the Pool by the Sheep-gate.

The Rabbins often and again tell us of an Aqueduct from the Fountain of Etam to Jerusalem. But it may very well be doubted, whether that Fountain be in the way to Hebron, or whether those waters run into the Pool by the Sheep-gate. For,

I. If the Fountain of Etam be the same with the waters of Neptoah mentioned, Jos. XV. 9. Which the Gloss supposeth , (where it is treating about the Fountain of Etam ) then it lieth quite in another quarter from Hebron, for Hebron lies on the South, and Neptoah on the West.

II. The waters streaming from the Fountain Etam, were not conveyed into the City, but into the Temple. Which might be abundantly made out from the Talmudists, if there were any need for it. And probably Aristeas hath respect to this Aqueduct. 〈 in non-Latin alphabet 〉 , &c. There is a confluence of water that never fails (speaking of the Temple) as if there were a great spring within naturally flowing, and for the space of five furlongs (as appeared everywhere about the Temple) there were certain receptacles made, under the Earth, by a wondrous and unspeakable art. And a little after: They led me out of the City above four furlongs, where one bad me lean down my head at a certain place and listen at the noise that the flow of waters there made, &c.

In a word, to any one that is conversant in the Talmudic Authors, nothing can be more plain, than that the Aqueduct from the Fountain of Etam was into the Temple and not into the City: and it is plain enough in Holy Writ, that the Aqueduct into the Sheep-Pool, was from the Fountain of Siloam: which also from that spring from whence it was derived, is called the Pool of Siloam; and from him that first made it, the Pool of Solomon, and from the miraculous medicinal virtue in it, the Pool of Bethseda.

As to the Water-gate, we find it mentioned Nehem. III. 26. situated on the East-wall of the City; called the Water-gate, because through that, the waters flowed out of the Temple, and perhaps those also out of Bethesda. For, whereas the waters ran incessantly out of Etam into the Temple, and those that were more than needed, flowed out of the Temple, they all fell down into the Valley that lay between the Temple and Jerusalem, and emptied themselves by that Gate, which bore the name of the Water-gate upon that account. And it is probable, that the Pool of Bethesda which also had its constant supply by the Aqueduct from the spring of Siloam, did also continually empty itself along the descent of the Hill Acra, through the same Gate, and so into the Brook Kidron.

SECT. I. Some obscure hints of Huldah's, and the Priest's Gate.

FROM Solomon 's Pool, proceed we to Solomon's Porch; which we have also recorded Acts V. 12. possibly it is the 〈 in non-Latin alphabet 〉 , the King's Gate; both the title, and the magnificence of it make it probable. For, as Josephus tells us, it was 〈 in non-Latin alphabet 〉 ▪ One of the most memorable works under the sun.

That King's Porch was situated on the South side of the Temple, having under it on the wall 〈 in non-Latin alphabet 〉 the two Gates of Huldah . At which Gates I rather admire, than believe or understand what I meet with concerning them, Behold it stands behind our wall, that is behind the West wall of the Temple; because the Holy Blessed one hath sworn that it shall never be destroyed. 〈 in non-Latin alphabet 〉 The Priests Gate also, and Huldah's Gate were never to be destroyed till God shall renew them.

What Gate that of the Priest 's should be, I am absolutely ignorant, unless it should be that over which was 〈 in non-Latin alphabet 〉 the Conclave of the 〈 in non-Latin alphabet 〉 , the Counselors, where was the Bench, and the Consistory of the Priests.

But be it this or be it that, how do these and the rest agree with what Josephus relateth?

Caesar commanded that the whole City and Temple should be destroyed, saving only those Towers which were above the rest, viz. Phasaelus the Hippic, and Mariamne, and the West wall. The wall, that it might be for the Garrison Soldiers, the Towers, as a testimony how large and how fortified a City the Roman valor had subdued. 〈 in non-Latin alphabet 〉 ▪ But as to all the rest of the City and its whole compass, they so defaced and demolished it, that posterity, or strangers will hardly believe there was ever any inhabited City there. Which all agrees well enough with what we frequently meet with in the Jewish Writers, that Turnus Rufus drew a Plough over the the City and Temple. He is called in Josephus, Tereuvius Rufus, 〈 in non-Latin alphabet 〉 .

SECT. II. Solomon's Porch. Which it was, and where.

THrough the Gate of Huldah you enter into the Court of the Gentiles, and that under the 〈 in non-Latin alphabet 〉 , the King's Gallery, which from the name its self, and gallantness of the structure might seem worthy of such a founder as Solomon. But this is not the Porch, or Gallery which we seek for; nor had it the name of Royal from King Solomon, but from King Herod.

Josephus, in this enquiry of ours, will lead us elsewhere; who thus tells us , 〈 in non-Latin alphabet 〉 , At this time was the Temple finished; [i. e. under Gessius Florus the Procurator of Judea about the eleventh or twelvth year of Nero] the people therefore seeing the workmen were at a leisure [the work of the Temple being now wholly finished] being in number more than eighteen thousand, importune the King [Agrippa] 〈 in non-Latin alphabet 〉 , that he would repair the Eastern Porch. Here are some things not unworthy our observation; partly that the Temple its self was not finished till this time; and then that the Eastern Porch was neither then finished, nor indeed was there any at all; for Agrippa considering both how great a sum of money, and how long a space of time would be requisite for so great a work, rejected their suit. Herod, as it should seem from Josephus, finished the Temple, and the Pronaon, the Porch before it, and the 〈 in non-Latin alphabet 〉 , the Royal Gallery. But what he finished further, about the Courts, and Cloister Walks, it does not appear. It is manifest indeed, that there was a great deal left unperfected by him, when the whole was not finished, till the very latter end of Nero's Reign, and scarcely before that fatal War in which the Temple was burnt and buried in its own ruins; which observation will be of use, when we come to Joh. II. 20. Forty and six years was this Temple a building.

Josephus proceeds, as to the Eastern Gallery: 〈 in non-Latin alphabet 〉 ▪ Now that was a Gallery of the outward Temple, overlooking a deep Valley, supported by walls of four hundred Cubits, made of great square stone very white: The length of each stone was twenty Cubits, and the breadth six. 〈 in non-Latin alphabet 〉 ▪ The work of King Solomon who first founded the whole Temple. There needs no Commentary upon these words; the 〈 in non-Latin alphabet 〉 , the East Gallery was first 〈 in non-Latin alphabet 〉 , Solomon's Work: Which plainly points which and where was Solomon's Porch; namely, upon the outward wall of the Temple toward the East, as the Royal Gallery was upon the South wall.

SECT. III. The Gate of Susan. The Assembly of the twenty three there. The Tabernae, or shops where things were sold for the Temple.

THere was but one Gate to this East Wall, and that was called 〈 in non-Latin alphabet 〉 the Gate of Susan. 〈 in non-Latin alphabet 〉 Because upon that gate was engraven the figure of Susan the Metropolis of Persia.

It is no wonder if they cherished the memory of Susan and the Persian Empire; because it was under that Empire that the Temple was built, nor had they indeed ever received much damage thence: but it is something strange that that Sculpture should remain after so long a time that that Kingdom had been abolished, and after them first the Greeks, then the Romans had obtained the Universal Monarchy.

Upon this Gate the Priest looked, when he burnt the red Heifer. For, for slaying the Heifer upon the Mount of Olives directly before the Temple, when he sprinkled the blood, he looked toward the Holy of Holies. The Gate of Susan therefore was not of height equal with the others, but built something lower, that it might not hinder his prospect.

Upon this Gate was the Assembly of the twenty three held. There were three Assemblies, one upon the Gate of the Mountain of the Temple. [That is upon the Gate Susan.] Another, upon the Gate of the Court: [That is upon the Gate of Nicanor.] A third, in the Room Gazith.

Going into the Court by the Gate Susan, both on the right hand and on the left, there was a Portico, upheld by a double row of Pillars, that made a double Piazza? And either within or about that Portico were the 〈 in non-Latin alphabet 〉 Tabernae, or Shops, where Salt, and Oil, and Frankincense, with other necessary materials for the Altar were sold; but by what right, upon such sacred ground, let the buyer, or the seller, or both look to that.

The great Sanhedrim removed from the Room Gazith, 〈 in non-Latin alphabet 〉 to the Shops, and from the Shops into Jerusalem. Not that the Sanhedrim could sit in the Shops where such things were sold, but the lower part of that Court was all called by the common name of the Tabernae, or Shops.

SECT. IV. Short hints of the condition of the second Temple.

THE Jews upon their return from Babylon, at first made use of an Altar, without a Temple, till the Temple was finished under Darius the second. And then they made use of the Temple without the Ark, a Priesthood without the Urim and Thummim, and Sacrifices without fire from Heaven. In some of these things they were necessitated by present circumstances, in other things they were directed by the Prophets that flourished at that time.

Under the Persian Empire they went on quietly with the Temple, little or nothing molested or incommoded by them, unless in that affair under Bagos mentioned by Josephus .

But under the Greeks happened the calamity of the Temple and Nation; and all those dreadful things which are spoken concerning Gog, by Ezekiel the Prophet, were fulfilled in the Tyranny of this Empire. For Gog in that Prophet, was no other than the Grecian Empire, warring against the People, and Sanctuary, and true worship of God. It was a long time that the Jewish Nation suffered very hard things from that Kingdom; the relation of which we have, both in Josephus and the Books of the Maccabees. The chief Actor in those Tragedies was Antiochus Epiphanes, the bloodiest enemy that the People and Religion of the Jews ever had. Who, besides other horrid things he acted against their Law and Religion, he prophained the Temple and the Altar, and made the daily Sacrifice to cease for a thousand and three hundred days, Dan. VIII. 14. or one thousand two hundred and ninety days, Chap. XII. 11. a round number for a time, and times, and half a time, Chap. VII. 25. & XII. 7. that is, three years and a half.

Of the insolencies of the Greeks against the the Temple, we read in Middoth. In the railed place [that divided the Chel from the Court of the Gentiles] 〈 in non-Latin alphabet 〉 there were thirteen breaches, which the Kings of Greece made upon it, &c. And that of the impudent Woman, Mary the Daughter of Bilgah apostatized, and married a certain Greek Soldier. She came, and struck upon the top of the Altar, crying out 〈 in non-Latin alphabet 〉 O Wolf, Wolf! thou that devourest the wealth of Israel, and yet in the time of her extremity canst not help her. The same things are told of Titus.

But the heaviest thing of all was, when Antiochus profaned the Temple and the Altar, nor would allow any Sacrifices to be offered there but Heathenish and Idolatrous. Of which Persecution consult the 1 Mac. I. and Joseph. Indeed, this waste and profanation of Sacred things lasting for three years and an half, so stuck in the stomachs of the Jews, that they retained that very number as famous and remarkable, insomuch that they often make use of it, when they would express anything very sad and afflictive.

There came one from Athens to Jerusalem and stayed there three years and an half, to have learnt the language of wisdom but could not learn it. Vespasian besieged Jerusalem for three years and an half; and with him were the Princes of Arabia, Africa, Alexandria, and Palestine, &c. Three years and an half did Hadrian Beseige Bittar, The judgment of the Generation of the Deluge was twelve months: The judgment of the Egyptians twelve months: The judgment of Job, was twelve months: The judgment of Gog and Magog was twelve months: The judgment of the wicked in Hell, twelve months. But the judgment of Nebuchadnezzar was three years and an half: and the judgment of Vespasian three years and an half. Nebuchadnezzar stayed in Daphne of Antioch, and sent Nebuzaradan to destroy Jerusalem. He continued there, for three years and an half.

There are many other passages of that kind, wherein they do not so much design to point out a determinate space of time, as to allude to that miserable state of affairs they were in, under Antiochus. And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations, if they had looked upon that number, and the forty and two months, and the thousand two hundred and sixty days as spoken allusively, and not applied it to any precise or determinate time.

But the way, whiles we are speaking of the Persecution under the Greeks, we cannot but call to mind the story in the second Book of Maccab. VII. of the Mother and her seven Sons that underwent so cruel a Martyrdom: because we meet with one very like it, if not the same, only the name changed.

We are killed all the day long, we are accounted as sheep for the slaughter, Psal. XLIV. Rab. Judah saith, this may be understood of the Woman and her seven Sons. 〈 in non-Latin alphabet 〉 They brought forth the first before Caesar, and they said unto him, worship Idols. He answered and said to them, it is written in our Law, I am the Lord thy God. Then they carried him out and slew him. They brought the second before Caesar, &c. Which things are more largely related in Echah Rabbathi , where the very name of the Woman is expressed. 〈 in non-Latin alphabet 〉 Mary the Daughter of Nachton, who was taken Captive with her seven Sons. Caesar took them and shut them up within seven grates. He brought forth the first and commanded, saying, worship Idols, &c.

The Story seems wholly the same, only the names of Antiochus and Caesar changed, of which the Reader having consulted both, may give his own judgment. And because we are now fallen into a comparing of the story in the Maccabees, with the Talmudists, let us compare one more in Josephus with one in the same Authors.

Josephus tells us that he foretold it to Vespasian, that he should be Emperor . Vespasian commanded that Josephus should be kept with all the diligence imaginable, that he might be conveyed safely to Nero; which when Josephus understood, he requested that he might be permited to impart something of moment to Vespasian himself alone. Vespasian having commanded all out of the Room, except Titus and two other of his friends, Josephus accosts him thus, 〈 in non-Latin alphabet 〉 ; Are you sending me to Nero?—Thou thyself, O Vespasian, shalt be Caesar and Emperor, thou and this thy Son, &c.

The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai, in the Tracts before quoted, viz. Rabban Johanan ben Zaccai was carried out in a Coffin, as one that is dead, out of Jerusalem. He went to Vespasian's Army, and said, where is your King? They went and told Vespasian, there is a certain Jew desireth admission to you. Let him come in, saith he. When he came in, he said, 〈 in non-Latin alphabet 〉 Live O King, Live O King. [So in Gittin, but in Midras 〈 in non-Latin alphabet 〉 Live my Lord the Emperor.] Saith Vespasian, you salute me as if I were King, but I am not so; and the King will hear this, and judge such an one to death. To whom he, although you are not King yet, you shall be so, 〈 in non-Latin alphabet 〉 for this Temple must not be destroyed but by a King's hand, as it is written, Lebanon shall fall by a mighty one, Isai. X. 34.

To which of these two, or whether indeed to both, the glory of this Prediction ought to be attributed, I leave it to the Reader to judge; returning to the times of the Greeks.

The Army and Forces of the Enemy, being defeated under the conduct of Judah the Maccabite, the people begin to apply themselves to the care, and the restauration of the Temple, and the Holy things. The Story of which we meet with 1 Maccab. IV. 43, &c. and in Josephus , whose words are worth our transcribing, 〈 in non-Latin alphabet 〉 He found the Temple desolated, the Gates burnt; and the grass through the mere solitude of the place springing up there of its own accord: Therefore he and his followers wept, being astonished at the sight.

They therefore apply themselves to the purging of the Temple, making up the breaches, and as Middoth in the place above speaks, Those thirteen breaches which the Grecians had made 〈 in non-Latin alphabet 〉 they repaired them; and, according to the number of those breaches, they instituted thirteen adorations.

The Altar, because it had been profaned by Gentile Sacrifices they pull it wholly down, and lay up the Stones in a certain Chamber near the Court.

Toward the North-East, there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had profaned; and that (as the Book of the Maccabees hath it) 〈 in non-Latin alphabet 〉 . Till there might come a Prophet that should direct them what to do with them.

Nor did it seem without reason; for, whereas those Stones had once been consecrated, they would by no means put them to any common use; and since they had been profaned, they durst not put them to any holy use.

The rest of the Temple, they restored, purged, repaired, as may be seen in the places above quoted, and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication, and established it for an Anniversary Solemnity to be kept eight days together. Of the Rites of that Feast, I shall say more in its proper place: and for the sake of it I have been the larger in these things.

BETHEL and Jeshanah, and 〈 in non-Latin alphabet 〉 Ephraim, are mentioned together, 2 Chron. XIII. 19. and Bethel and Ephraim in Josephus: Vespasian subdued two Toparchies or Lordships, the Gophnitick and Acrabatene, 〈 in non-Latin alphabet 〉 . After which he took Bethel and Ephraim, two little Cities.

In the Targumist it is written 〈 in non-Latin alphabet 〉 with a Va • , and is thus pointed 〈 in non-Latin alphabet 〉 and rendered by the Greek Interpretes, 〈 in non-Latin alphabet 〉 , Ephron. But the Masoreth tells us it must be read by Jod, 〈 in non-Latin alphabet 〉 Ephrain. Nor do I question but that it is the same with Josephus his Ephraim, and the 〈 in non-Latin alphabet 〉 Ephraim of the Talmudists , of which we have discoursed in our Chorographical Century, Chap. 53.

It is probable, it was a City in the Land of Benjamin, as also was Bethel, which is mentioned at the same time with it. Now Bethel was the utmost border of the Tribe of Benjamin, as it lay toward the Tribe of Ephraim. But where this Ephraim should lie, it is not so plain. Only this our Evangelist speaks of it, that it was near the Wilderness, that is (as it should seem) near the Wilderness of Judea, in the way from Jerusalem to Jericho.

SECT. II. 〈 in non-Latin alphabet 〉 Beth Maron, and 〈 in non-Latin alphabet 〉 A Maronite.

THere goes a story of a Brother and a Sister; he was in Gush Halab 〈 in non-Latin alphabet 〉 , she, in 〈 in non-Latin alphabet 〉 Beth Maron. There happened a fire in his House that was in Gush Halab; his Sister comes from Beth Maron, and embraced and kissed him.

Now 〈 in non-Latin alphabet 〉 Gush Halab was in the Tribe of Aser, as appears in Menacoth : where there is a story of a most precious Oil bought in Gush Halab in the Tribe of Aser, such as could not be bought in any other place.

And so perhaps that may be understood of 〈 in non-Latin alphabet 〉 Beth Maron, being so near to Gush Halab, which we meet with in Jerusalem Kiddushin, 〈 in non-Latin alphabet 〉 There goes a Story of a certain Maronite [for so let us render it] who lodged in Jerusalem. He was a very wealthy man, and when he would have parted his riches amongst his kindred; they told him, it was not lawful for him to do it, unless he would buy some Land, &c.

〈 in non-Latin alphabet 〉 may not unfitly be rendered a Maronite, though not in the same sense, wherein it is now commonly understood; but as signifying one coming from the Town Maron, or Beth Maron. Render it Maronensian, and then there is no difficulty.

And to this perhaps may refer that passage in Rosh hashanah . In the beginning of the year 〈 in non-Latin alphabet 〉 All that come into the world pass before God, as the Sons of Maron. Gemara Resh Lachish saith 〈 in non-Latin alphabet 〉 as the ascents of Beth Maron. Gloss: Where the way was so narrow, that two could not walk abrest together, for there was a deep vale on each side of the way. There are the same things almost in Erubbin .

SECT. III. Chalamish, Naveh, and other obscure places.

LET us take in these also, for novelties sake.

God commanded concerning Jacob, that his enemies should be about him.

Gloss. In Chalamish dwelt the Enemies of Israel, and in Naveh, a Town near it, dwelt Jews and these were afflicted by them. And elsewhere; These are the names of places where the sinners of the Gentiles, of Moab and Ammon, &c. did dwell.

By the way it is to be observed, that the word which in other places is writ 〈 in non-Latin alphabet 〉 Chephar, or Cippar, in Schir Rabbathi is writ 〈 in non-Latin alphabet 〉 Chephah. Whence in Chemoth Rabba 〈 in non-Latin alphabet 〉 R. Abdimi de Chephah, or Chippah; the same in Echah Rabbathi .

If the distance of the other places might be determined by the distance of Susitha from Tiberias and Lydda from Ono; it will be the space of three miles or there abouts; for so far were they from one another, as I have shewn in another place. But as to the places themselves, where shall we find them? Where are Chalamish and Naveh? Where are Castara and Chippar? &c. Let us not therefore give ourselves a needless trouble of searching what there is no hope of finding out, taking notice only thus far, how miserably the face of things was changed when there was cause for this complaint! For before, Jericho had flourished with great numbers of Jews, there being twelve thousand of the Courses of the Priests that stood in continual readiness every day: but now it was inhabited wholly by its Enemies: So was it with Lydda once, when it was the most famed School of the Rabbins, but now, an Enemy City. These thing are worthy of a Chronological enquiry.

We find only this of 〈 in non-Latin alphabet 〉 Chippar, that it was within twelve miles from Zippor. B. Tanchum bar R. Jeremiah was 〈 in non-Latin alphabet 〉 in Chippar. They asked him something about the Law: and he taught them. They say, to him, have not the Masters said, that it is forbidden to the School to teach within twelve miles distance from his Master, and hehold R. Minni thy Master is in Zippor. He answered, 〈 in non-Latin alphabet 〉 Let a curse light upon me, If I knew he was in Zippor.

SECT. IV. 〈 in non-Latin alphabet 〉 , Chaphenatha, 1 Maccab. XII. 37.

IN the days of Jonathan the Asmonean, 〈 in non-Latin alphabet 〉 . They came together to build the City, and he approached to the wall of the Brook, which is on the East, and they repaired that which was called Chaphenatha.

Where and what is this 〈 in non-Latin alphabet 〉 , Chaphenatha? I am apt to think, it might be some part of the out skirts of the City toward the East; called so, much upon the same reason, that Bethphage was, which was the outmost part of the City toward the East. For that was so called, viz. a place of green Figs, from the Fig-trees that grew near it, in the Mount of Olives: So here 〈 in non-Latin alphabet 〉 , Chaphenatha, some part of that out-most Coast toward the East and Mount of Olives, so called from the Dates growing there.

For 〈 in non-Latin alphabet 〉 Chephanioth is frequently used amongst the Talmudists for the Dates of Palm-trees that never come to their full maturity. 〈 in non-Latin alphabet 〉 A sort of ill Palmtrees, as the Gloss in Beracoth , the fruit of the Palm that never ripens. So Aruch in 〈 in non-Latin alphabet 〉 Caphnith. By a signification near akin to 〈 in non-Latin alphabet 〉 Hene and 〈 in non-Latin alphabet 〉 Ahene, which denotes the unripe Dates of Palms; from whence, I suppose, Bethany in the Mount of Olives is derived. So that some out-most part of the City and Wall toward Mount Olivet, was called Bethphage from the Figs that grew there, and another part of it Chaphenatha, from the Dates.

SECT. V. The Targumist Jonathan upon Numb. XXXIV. 8. noted.

MOSES hath it thus, 〈 in non-Latin alphabet 〉 From Mount Hor, Ye shall point out the border, unto the entrance of Hamath, and the goings forth of the border shall be to Zedad.

But the Targumist thus, 〈 in non-Latin alphabet 〉 From the Mount Umanus you shall point out your border to the entrance 〈 in non-Latin alphabet 〉 of Tiberias, and the goings out of that border 〈 in non-Latin alphabet 〉 tending from the two sides 〈 in non-Latin alphabet 〉 to Codcor bar Zaamah 〈 in non-Latin alphabet 〉 and to Codcor bar Sinegoyra, 〈 in non-Latin alphabet 〉 and Divachenus and Tarnegola, unto Cesarea, by which thou enterest into Abela of the Cilicians.

Every word almost in this place must be considered, as indeed almost every word of it is obscure.

• I. 〈 in non-Latin alphabet 〉 Tauros, This indeed is not so obscure, but that everyone knows Mount Taurus, so noted by Geographers and Historians derived its name 〈 in non-Latin alphabet 〉 , more emphatically thence, since 〈 in non-Latin alphabet 〉 Taur, both in the Chaldee and Syriac signifies a Mountain.
• II. 〈 in non-Latin alphabet 〉 Umanus, Neither is this so very obscure, but that all, who have turned over the Jewish Writings, do acknowledge it to be the Mountain 〈 in non-Latin alphabet 〉 Amana, and who have turned over other Books Amanus. But in the mean time, I doubt they as well as myself cannot tell why the same Targumist should call Mount Hor, where Aaron died, by the same name of 〈 in non-Latin alphabet 〉 Taurus Umanus, Numb. XX.
• III. 〈 in non-Latin alphabet 〉 To the entrance of Tiberias. ] It is a strange thing the Targumist should be no better read in Chorography, than to mistake the reading of this word 〈 in non-Latin alphabet 〉 in this place. For it is plain he read 〈 in non-Latin alphabet 〉 Chammoth, or the warm Baths of Tiberias, when it is really Hamath, or Antioch. He is a blind Geographer that brings down the borders of the Land of Israel to Tiberias, unless he mean something beyond our capacity to apprehend.
• IV. 〈 in non-Latin alphabet 〉 from the two sides. ] It is plain here also that he took 〈 in non-Latin alphabet 〉 Zedad appellatively for 〈 in non-Latin alphabet 〉 a side.
• V. 〈 in non-Latin alphabet 〉 To Codcor bar Zaamah. ] If he doth not blunder, we do. We only take notice that 〈 in non-Latin alphabet 〉 Zaamah, and 〈 in non-Latin alphabet 〉 Sinegora, do signify indignation, and advocate, perhaps in the same sense that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are often used in the Rabbinical Writers, for accuser and advocate. But what it should signify in him, he must show him▪ an Oedipus, or somebody else.
• VI. 〈 in non-Latin alphabet 〉 Divachenus. ] I suspect this to be Greek, viz. 〈 in non-Latin alphabet 〉 . By which is intimated some back of a Mountain either lifting itself up, or stretching itself out. And this I suspect the more by the Jerusalem Version upon verse. 15.

〈 in non-Latin alphabet 〉 which I would thus render, The border shall be to the 〈 in non-Latin alphabet 〉 of the snowy Mountain of Cesarea. Where, by Cesarea is to be understood Cesarea Philippi, where indeed the border of the North part of the Land did not end, but extended higher and beyond, 〈 in non-Latin alphabet 〉 even to upper Tarnegola, which is above Cesarea: i. e. 〈 in non-Latin alphabet 〉 To the neck of the Mount Antilibanus.

The whiteness of Libanus gave it its name, both of Libanus and the Mountain of Snow, because its whiteness was occasioned by the Snows upon it. [But by what derivation Cydnus should in the Syrian Language denote whiteness, I confess it is beyond my skill in that Tongue to know; which yet Solinus affirms it doth. Whatever is white, saith he, the Syrians in their language call Cydnus, whence the name given to the River Cydnus. And it is worthy noting that Lebanon in the Hebrew Text is often by the Greek Interpreters rendered 〈 in non-Latin alphabet 〉 , Antilibanus. So Deut. XI. 24. Jos. I. 4, &c. and sometimes by the Talmudists, 〈 in non-Latin alphabet 〉 Bala.

〈 in non-Latin alphabet 〉 The She-Goats of Bala: are in the Gloss, 〈 in non-Latin alphabet 〉 The She-Goats of Lebanon. And 〈 in non-Latin alphabet 〉 in the Glosser is, 〈 in non-Latin alphabet 〉 A Bull of Lebanon. For 〈 in non-Latin alphabet 〉 (saith he) signifies a Grove.

Let me conclude the whole with a conjecture something extravagant, which the mention of Lebanon gives rise to. I suspect our Europe did first derive its name from cold; as that Mountain did, from the Snows. The Phoenicians sailing to Hercules his Pillars (of which see the Learned Bochart ) had on their left hand the Land of 〈 in non-Latin alphabet 〉 Cham, heat or burning, i. e. Africa. On the right hand the Land of 〈 in non-Latin alphabet 〉 Choreph, winter or cold [especially compared with the other's heat] from which word Choreph probably our word Europe takes its original. That very Learned Man derives it otherwhere; and let him enjoy his sense, whiles I beg leave to enjoy my conjecture.