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CHAP. XLVII. Jericho itself.

WE read that this City was not only wasted by Joshua with fire and sword, but cursed also. Cursed be he before the Lord, who shall rise up, and build that City Jericho, Jos. VI. 26. Nor was another City to be built, (say the Talmudists) which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name. And yet I know not by what chance, this City crept out of dust and rubbish, lived again, and flourished, and became the second City to Jerusalem. The same persons which were just now cited, suppose, that the Restorer of it was Hiel, the son of Jehoshaphat, to wit, the same with Jechiel, 2 Chron. XXI. 2. Hiel, say they, was of Jehoshaphat, and Jericho of Benjamin. And that is a just scruple, which R. David objects, How it came about, that the pious King Jehoshaphat should suffer such a horrid thing to be done within his Kingdom? Much more, how this should have been done by his son? Let them dispute the business, we hasten some where else.

That which ought not to be done, being once done stands good. Hiel did a cursed thing in building Jericho: yet Jericho was not to be cursed being now built. A little after its restauration it was made noble by the Schools of the Prophets, 2 Kings II. 5. and it flourished with the rest of the Cities of Judea unto the destruction of the Nation by the Babylonians.

It flourished more under the second Temple, so that it gave place to no City in Judea; yea, all gave place to it, besides Jerusalem. A royal Palace was in it, where Herod ended his days: an Hippodromus, where the Jewish Nobility being imprisoned by him, were to be slain, when he expired: an Amphitheatre, where his Will was publicly opened, and read over: and sometime a Sessions of the Sanhedrin, and a noble troop of those that waited in their Courses at the Temple.

The Elders sometime assembled together in the Chamber Beth-gadia in Jericho: The Bath Kol went forth, and said to them, There are two among you, who are fit to receive the Holy Ghost, and Hillel is one of them: They cast their eyes upon Samuel the Little, as the Second. Another time the Elders assembled together in a Chamber in Jafne; the Bath Kol went forth, and said, There are two among you, who are sit to receive the Holy Ghost, and Samuel the Little is one of them, They cast their eyes upon R. Lazar. And they rejoiced, that their judgment agreed with the sentence of the Holy Ghost.

There is a Tradition, that there were at Jerusalem twenty four thousand men of the Station; and half a Station (that is twelve thousand men) at Jericho. Jericho also could have produced an whole Station, but because she would give place to Jerusalem, she produced only the half of a Station.

Behold! five hundred men of every Course residing at Jericho! But what were they? They were ready at hand to supply any courses that wanted, if there were any such at Jerusalem; and they took care of supplying them with necessaries who officiated at Jerusalem. Hence it is the less to be wondered at, if you hear of a Priest and a Levite passing along in the Parable of him that travailed between Jerusalem and Jericho, Luke X. 31, 32.

In so famous and populous a Town, there could not but be some Council of three and twenty, one at least of more remark, if not more, when so many of the Stations dwelling there were at hand, who were fit to be employed in Government; and so many to be governed.

〈 in non-Latin alphabet 〉 The men of Jericho are famed for six things done by them: in three of which the chief Council consented to them, but in the other three they consented not. Those things, concerning which they opposed them not, were these.

I. 〈 in non-Latin alphabet 〉 They engrafted, or folded together Palmtrees every day. Here is need of a long Commentary, and they produce one but very obscure. The business of the men of Jericho was about Palmtrees; which they either joined together, and mingled males with females, or they engrafted, or (as they commonly say) inoculated the more tender sprouts of the branches into those that were older. So much indulgence was granted them by the Wise-men concerning the time, wherein these things are done, which elsewhere would scarcely have been suffered, unless, as it seems, the nature of the place, and of the Groves of Palms required it.

II. 〈 in non-Latin alphabet 〉 They folded up the recitations of their Phylacteries: that is, either not speaking them out distinctly, or omitting some doxologies, or Prayers, or pronouncing them with too shrill a voice. See the Gemara and the Gloss.

III. 〈 in non-Latin alphabet 〉 They reaped, and gathered in their Sheaves before the Sheaf (of first fruits) was offered: and this, partly because of the too early ripeness of their Corn in that place, and partly, because their Corn grew in a very low Valley, and therefore it was not accounted fit to be offered unto the Mincha, or daily sacrifice. See the Gloss.

The three things, concerning which the Wise-men consented not to them, were these.

I. 〈 in non-Latin alphabet 〉 Such fruits and branches, also certain fruits of the Sycomine-trees, which their fathers had devoted to sacred uses, they alienated into common.

II. 〈 in non-Latin alphabet 〉 They eat on the Sabbath day ander the tree such fruits as fell from the tree, although they were uncertain, whether they had fallen on the Sabbath day, or the Eve of the Sabbath: for such as fell on the Sabbath were forbidden.

III. 〈 in non-Latin alphabet 〉 They granted a corner of the Garden for herbs, in the same manner as a corner of the Field was granted for corn.

Let the description of this City and place be concluded with those words of the Talmud in the place noted in the margin. 〈 in non-Latin alphabet 〉 Do they use a certain form of prayer upon Balsam? Blessed be he, who hath created the ointment of our land. The Gloss is, The ointment of our land: for it grows at Jericho, and for its smell it is called 〈 in non-Latin alphabet 〉 Jericho: and it is that Pannag, of which mention is made in the book of Ezekiel, Judah and the land of Israel were thy Merchants in wheat of Minnith, and Pannag. This I have seen in the book of Josephus ben Gorion. Judge, Reader.

CHAP. XLVIII. Some Miscellaneous matters belonging to the Country about Jericho.

LET us begin from the last encampings of Israel beyond Jordan.

Numb. XXXIII. 29. They encamped near Jordan from Beth-Jeshimoth unto Abel Shittim. From Beth-Jeshimoth to Abel-Shittim were twelve miles. It is a most received opinion among the Jews, that the Tents of the Israelites in the Wilderness contained a square of twelve miles. So the Targum of Jonathan upon Numb. II. 2. 〈 in non-Latin alphabet 〉 &c. The encamping of Israel was twelve miles in length, and twelve miles in breadth. And the Gemarists say, It is forbidden a Scholar to teach a Tradition before his Master, yea, not to do it, until he be twelve miles distant from him, according to the space of the encamping of Israel. But whence is that space proved? And they encamped near Jordan from Beth-Jeshimoth to Abel-Shittim. How far is that? Twelve miles.

They believe also, that the bulk of the Host took up the same space, while they passed Jordan; nor is it unfit so to believe: for it indeed seems at least to have taken up a very large space in its passage: this especially being observed, that while the Ark stood in the middle of Jordan, none might come within two thousand cubits near it, Jos. III. 4. When therefore it is said, that the people passed over against Jordan, it is to be understood of the middle of the Host, or of those that carried the Ark, and of those that went next after the Ark.

From Abel to Jordan were sixty furlongs (seven miles, and an half.) The breadth of Jordan from bank to bank was but of a moderate space. The Jerusalem Talmudists do write thus of it, in some part of it: A fire sometime passed over Jordan. (That is, a flame kindled on this bank flew over to that.) But how far is the flame carried? R. Eleazar saith, For the most part to sixteen cubits, but when the wind drives it, to thirty. R. Judah saith, To thirty cubits, and when the wind drives it, to fifty. R. Akibah saith, To fifty cubits, and when the wind blows, to an hundred.

From Jordan to Gilgal were fifty furlongs. (six miles and a quarter.) Therefore the whole journey of that day from Abel to Gilgal, was fourteen miles or thereabouts. The Talmudists being deceived by the ambiguity of the word 〈 in non-Latin alphabet 〉 Gilgal, extend it to sixty miles, and more. Whom see afterwards quoted in the eighty eighth Chapter. It is thus said in Midras Tillin, Saul went in one day three score miles.

Of the stones set up by Joshua in Jordan and Gilgal, the Gemarists have these words. R. Judah saith, Aba Chalaphta, and R. Eleazar ben Mathia, and Chaninah ben Chakinai stood upon those stones, and reckoned them to weigh forty Sata each.

CHAP. XLIX. Hebron.

FROM Jericho we proceed to Hebron, far off in situation, but next to it in dignity: yea, there was a time, when it went before Jerusalem itself in name and honor; namely, while the first foundations of the Kingdom of David were laid; and at that time Jericho was buried in rubbish, and Jerusalem was trampled upon by the profane feet of the Jebusites.

Hebron was placed, as in the Mountainous Country of Judea, so in a place very rocky, but yet in a very fruitful coast.

〈 in non-Latin alphabet 〉 &c. There is no place in all the land of Israel more stony than Hebron: thence a burying place of the dead is there. The Gemarists sift what that means, Hebron was built seven years before Zoan in Egypt, Numb. XIII. 22. And they reduce it to this sense, which you may find cited also in R. Solomon upon that Text of Moses, There is no land more excellent than Egypt, as it is said; As the Garden of the Lord, as Egypt: nor is there in Egypt any place more excellent than Zoan: as it is said, Her Princes were in Zoan; and yet Hebron was seven times nobler, however it were rocky, than Zoan. For this Tradition obtained among them, 〈 in non-Latin alphabet 〉 Rams from Moab, Lambs from Hebron. And to this they apply that of Absalom, Let me go, I pray, to Hebron, that I may pay my vow. And why to Hebron? R. Bar bar Chanan saith, He went thither, that thence he might fetch Lambs for sacrifice. 〈 in non-Latin alphabet 〉 For the turf was fine, yielding grass acceptable to sheep, &c.

You may observe the situation of Hebron in respect of Jerusalem from those things, which are related of a daily custom and rite in the Temple. The President of the service in the Temple was wont to say every morning, Go, and see, whether it be time to kill the sacrifice. If it were time, he, that was sent to see, said, 〈 in non-Latin alphabet 〉 It is light. Mathia ben Samuel said, The whole face of the East is light unto Hebron: to whom another answers, Well, &c. Upon which words Rambam thus, There was an high place in the Temple, whether he, who was sent to see, went up; and when he saw the face of the East shining, he said 〈 in non-Latin alphabet 〉 It is light, &c. And they who were in the Court, said, 〈 in non-Latin alphabet 〉 What? As the light is unto Hebron? That is, Is the light come so far, that thine eyes may see Hebron? And he answered, Yes. So also the Gloss upon Tamid, The morning, saith he, who is on the roof, is seen as far as Hebron; because they could see Hebron thence.

And therefore they made mention of Hebron, 〈 in non-Latin alphabet 〉 &c. (although the East was on that Coast) that the memory of the merit of those that were buried in Hebron might occur at the daily sacrifice. They are the words of the Author of Juchasin, out of which those are especially to be marked, Though the East was on that Coast; or, Though the East were on that quarter of the Heaven. Consider which words, and consult the Gemarists upon the place quoted: for they understand those words, What? As the light is unto Hebron? Of the light reaching as far as Hebron; just as the Gloss understands them of his eyes reaching thither, that went to look. All which things compared come at last to this, (if credit may be given to these Authors) that Hebron, however it be placed South of Jerusalem, yet did decline somewhat towards the East, and might be seen from the high Towers in the Temple and in Jerusalem. Let the Reader judge.

Of Macpelah, the burying place near Hebron very many things are said by very many men. The City was called Hebron, that is, A Consociation, perhaps from the Pairs there buried, Abraham, Isaac, and Jacob and their wives.

Not a few believe Adam was buried there in like manner: some, that he was buried once, and buried again. Adam said, say they, after my death, they will come perhaps, and taking my bones will worship them, but I will hide my Coffin very deep in the Earth, in a Cave within a Cave. It is therefore called, The Cave Macpelah, or the doubled Cave.

CHAP. L. Of the Cities of Refuge.

HEBRON, the most eminent among them, excites us to remember the rest. The Rabbin's deliver this, Moses separated three Cities of refuge beyond Jordan; and against them Joshua separated three Cities in the land of Canaan. And these were placed by one another just as two ranks of Vines are in a Vineyard. Hebron in Judea against Bezer in the Wilderness. Shechem in Mount Ephraim against Ramoth in Gilead. Cadesh in Mount Naphtali against Golan in Basan. And these three were so equally disposed, that there was so much space from the South coast of the land of Israel to Hebron, as there was from Hebron to Schechem; and as much from Hebron to Shechem, as from Shechem to Cadesh, and as much from Shechem to Cadesh, as from Cadesh to the North coast of the land.

It was the Sanhedrins business, to make the ways to those Cities convenient, by enlarging them, and by removing every stop, against which one might either stumble or dash his foot. No hillock, or river was allowed to be in the way, over which there was not a bridge: and the way leading thither was at least two and thirty cubits broad. And every double way, or in the parting of the ways was written 〈 in non-Latin alphabet 〉 Refuge, Refuge, lest he that fled thither might mistake the way.

The Mothers of the high Priest used to feed and cloth those that for murder were shut up in the Cities of Refuge, that they might not pray for the death of their sons, since the Fugitive was to be restored to his Country and Friends at the death of the high Priest: but if he died before in the City of Refuge, his bones were to be restored after the death of the high Priest.

The Jews dream, that in the days of the Messias three other Cities are to be added to those six, which are mentioned in the Holy Scripture, and they to be among the Kenites, the Kenezites, and the Kadmonites. Let them dream on.

Let him that kills the high Priest by a sudden chance, fly to a City of Refuge, but let him never return thence. Compare these words with the State of the Jews killing Christ.

CHAP. LI. Beth-lehem.

THE Jews are very silent of this City: nor do I remember that I have read anything in them concerning it, besides those things, which are produced out of the Old Testament; this only excepted, that the Jerusalem Gemarists do confess, that the Messias was born there before their times.

〈 in non-Latin alphabet 〉 ▪ Bethlehem is a certain Town in the land of the Jews thirty five furlongs distant from Jerusalem: and that toward the South.

The Father of the Ecclesiastical Annals, citing these words of Eusebius, 〈 in non-Latin alphabet 〉 , &c. thus renders them in Latin, Jam vero, cum decimo octavo anno imperii Hadriani bellum, juxta urbem Beth-lehem nuncupatam (quae erat rerum omnium praesidiis munitissima, neque adeo longe a Civitate Hierosolymarum sita) vehementius accenderetur, &c. But now, when in the eighteenth year of the Empire of Adrian the war was more vehemently kindled near the Town called Beth-lehem, (which was very well fortified with all manner of defense, nor was seated far from the City of Jerusalem, ) &c.

The Interpreter of Eusebius renders 〈 in non-Latin alphabet 〉 , Beth-thera: not illy, however it be not rendered according to the letter. Perhaps 〈 in non-Latin alphabet 〉 crept into the word instead of 〈 in non-Latin alphabet 〉 by the carelessness of the Coppiers. But by what liberty the other should render it Beth-lehem, let himself see. Eusebius doth certainly treat of the City, 〈 in non-Latin alphabet 〉 , Betar, (it is vulgarly written Bitter ) of the destruction of which the Jews relate very many things with lamentation: which certainly is scarcely to be reckoned the same with Bethlehem.

The same Father of the Annals adds, that Beth-lehem from the times of Adrian to the times of Constantine, was profaned by the Temple of Adonis: for the asserting of which he cites these words of Paulinus: Hadrianus, supposing that he should destroy the Christian Faith by offering injury to the place, in the place of the Passion dedicated the Image of Jupiter, and profaned Beth-lehem with the Temple of Adonis: As also like words of Jerome: yet he confesses the contrary seems to be in Origen against Celsus: and that more true. For Hadrian had no quarrel with the Christians, and Christianity, but with the Jews, that cursedly rebelled against him.

CHAP. LII. Betar. 〈 in non-Latin alphabet 〉 .

OF this City there is a deep silence in the Holy Scriptures, but a most clamorous noise in the Talmudic Writings. It is vulgarly written 〈 in non-Latin alphabet 〉 , Betar, and rendered by Christians Bitter, or Bither: but I find it written in the Jerusalem Talmud pretty often in the same page 〈 in non-Latin alphabet 〉 , to be read, as it seems 〈 in non-Latin alphabet 〉 , Beth-Tar; and casting away the first 〈 in non-Latin alphabet 〉 Thau, which is very usual in the word 〈 in non-Latin alphabet 〉 , Be-Tar, (The House of the Inquirer.) Wherefore, say they, was 〈 in non-Latin alphabet 〉 Beth-Tar laid waste? Because it lighted candles after the destruction of the Temple. And why did it light candles? Because the Counselors 〈 in non-Latin alphabet 〉 at Jerusalem dwelt in the midst of the City. And when they saw any going up to Jerusalem, they said to him, We hear of you, that you are ambitious to be made a Captain, or a Counselor: but he answered, There is no such thing in my mind. We hear of you, that you are about to sell your wealth. But he answered, Nor did this come into my mind. Then would one of the company say, Whatsoever you ask of this man, Write it, and I will seal it. He therefore wrote, and his fellow sealed it: and they sent this feigned Instrument to their friends, saying, if N. endeavors to come again to the possession of his wealth, suffer him not to do it, for he hath sold it among us.

The principal cause of the destruction of Beth-Tera was Ben-Cozba, and his Rebellion against the Romans. The Babylonian Writers assign another cause.

〈 in non-Latin alphabet 〉

The Jerusalem Writers do hyperbolize enough concerning the distance of this City from the Sea.

Josephus mentions 〈 in non-Latin alphabet 〉 , Betaris, and Kaphartobas two midland Towns of Idumea. Where by Idumea he means the Southern part of Judea, especially that that was mountainous: as appears by the Context. He calls Idumea properly so called 〈 in non-Latin alphabet 〉 , Idumea the Great.

CHAP. LIII. 〈 in non-Latin alphabet 〉 , Ephraim.

WE mean not here the Land of Ephraim, but a certain Town in the Confines of that Land. Of which you read 2 Chron. XIII. 19. and of which the Talmudic Writers speak. What is the best flower, to be offered in the Temple?) Micmas, and Mezonechah obtain the first place for fine flower, 〈 in non-Latin alphabet 〉 Ephraim in the Valley obtains the next place to them. These words are not read the same way by all.

Those of the Mishnaioth in the eighth Chapter read, as we had writ it. The Tosaphtah also reads 〈 in non-Latin alphabet 〉 Micmas: but the Talmud 〈 in non-Latin alphabet 〉 : The Aruch also hath 〈 in non-Latin alphabet 〉 , Micmas: but for 〈 in non-Latin alphabet 〉 Mezonechah, it hath 〈 in non-Latin alphabet 〉 Zanoah. The same also read 〈 in non-Latin alphabet 〉 with the letter 〈 in non-Latin alphabet 〉 Am: the Talmud 〈 in non-Latin alphabet 〉 Ephoraim: the Gloss saith 〈 in non-Latin alphabet 〉 Ephoraim is a City, of which it is thus written in the books of the Chronicles, And Abijah took 〈 in non-Latin alphabet 〉 Ephraim.

The Gemarists read it after the same manner 〈 in non-Latin alphabet 〉 Ephraim, this story being added; 〈 in non-Latin alphabet 〉 Jannes and Mambres said to Moses, Do you bring straw into Ephraim? Which the Aruch reciting adds these words,

Josephus speaking of Vespasian hath these words; 〈 in non-Latin alphabet 〉 . After he went into the Hill Country he took two Toparchies, namely Gophnitica, and Acrabatena: and together with them Bethel, and Ephraim two small Cities. Into this Ephraim we suppose it was, that Christ retired in that story, Joh. XI. 54.

Let us also add these things from the places alleged above. R. Josi saith, They brought also of the wheat 〈 in non-Latin alphabet 〉 of Barchaim, and 〈 in non-Latin alphabet 〉 of Caphar Achum; which were near Jerusalem.

For Oil, Tekoa deserves the first praise. Aba Saul saith 〈 in non-Latin alphabet 〉 Ragab beyond Jordan obtains the next to it. R. Eliezer ben Jacob saith, Gush Chalab in Gallilee obtains the third place.

〈 in non-Latin alphabet 〉 , Karhiim and Atolin (otherwise written 〈 in non-Latin alphabet 〉 Karuthim and Hatolin: in the Aruch it is 〈 in non-Latin alphabet 〉 , Karuchaim.) produce the best Wine: Beth Rimmah, and Beth Laban in the hilly Country, and Caphar Sigana in the Valley next to them.

Let us also add these words elsewhere. He eateth all manner of Victuals, and eateth not flesh: 〈 in non-Latin alphabet 〉 , The clusters of figs of Keila are brought in. He drinks all manner of drink, but he drinks not Wine: honey and milk are brought in. And elsewhere: He eateth 〈 in non-Latin alphabet 〉 The Clusters of Keila, and drinks Honey and Milk, and enters into the Temple.

CHAP. LIV. 〈 in non-Latin alphabet 〉 Tsok: and 〈 in non-Latin alphabet 〉 , Beth Chadudo.

WHEN they sent forth the Goat Azazel on the day of expiation, before that, they set up ten Tents, a mile distant one from another: where some betook themselves before that day, that they might be ready to accompany him, who brought forth the Goat. Those of the better rank went out of Jerusalem with him, and accompanied him to the first Tent. There others received him, and conducted him to the second; others to the third, and so to the tenth. From the tenth to the Rock 〈 in non-Latin alphabet 〉 Tsok, whence the Goat was cast down, were two miles. They therefore, who received him there, went not further than a mile with him, that they might not exceed a Sabbath days journey: but standing there they observed what was done by him. He snapped the scarlet thread into two parts of which he bound one to the horns of the Goat, and the other to the rock: and thrust the Goat down, which hardly coming to the middle of the precipice was dashed and broke into pieces. The rock Tsok therefore was twelve miles distant from Jerusalem, according to later computation. But there are some, who assign nine tents only, and ten miles. See the Gemarists.

〈 in non-Latin alphabet 〉 Tsok among the Talmudists is anymore craggy and lofty rock. Hence is that 〈 in non-Latin alphabet 〉 , she went up to the top of the rock and fell. Where the Gloss writes, 〈 in non-Latin alphabet 〉 Tsokin are high and craggy mountains.

The first entrance into the Desert was three miles from Jerusalem, and that place was called 〈 in non-Latin alphabet 〉 Beth Chadudo. The Mishnah of Babylon writes thus of it: They say to the high Priest, The Goat is now come into the wilderness. But whence knew they that he was now come into the wilderness? They set up high stones, and standing on them they shook handkerchiefs, and hence they knew, that the Goat was now got into the wilderness. R. Judah saith, Was not this a great sign to them? 〈 in non-Latin alphabet 〉 : From Jerusalem to Beth-Chadudo were three miles. They went forward the space of a mile, and went back the space of a mile, and they tarried the space of a mile; and so they knew that the Goat was now come to the wilderness.

The Jerusalem Mishnah thus: R. Judah saith, Was not this a great sign to them? 〈 in non-Latin alphabet 〉 : From Jerusalem to Beth-Horon were three miles. They went forward the space of a mile, &c.

From these things compared, it is no improbable conjecture, that the Goat was sent out towards Beth-Horon, which both was twelve miles distant from Jerusalem, and had rough and very craggy rocks near it: and that the sense of the Gemarists was this, In the way to Beth-Horon were three miles to the first verge of the Wilderness, and the name of the place was Beth-Chadudo.

CHAP. LV. Divers matters.

1. BETH-CEREM, Nehem. III. 14. The stones as well of the Altar, as of the ascent to the Altar were 〈 in non-Latin alphabet 〉 from the Valley of Beth-Ceremony, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not.

The Fathers of the Traditions treating concerning the blood of women's terms, reckon up five colors of it; among which that 〈 in non-Latin alphabet 〉 , which is like the water of the Earth out of the valley of Beth-Ceremony. Where the Gloss writes thus, Beth-Ceremony is the name of a place: whence a man fetches turf, and puts it into a pot, and the water swims upon it: that is, He puts water to it, until the water swims above the turf.

The Gemarists examining this clause have these words: R. Meir saith, He fetcheth the turf out of the valley of Beth-Ceremony. R. Akibah saith, Out of the valley 〈 in non-Latin alphabet 〉 of Jotapata. R. Jose saith, Out of the valley 〈 in non-Latin alphabet 〉 of Sicni. R. Simeon saith, Also out of the valley of Genesara.

II. 〈 in non-Latin alphabet 〉 &c. Let the Author of Aruch render it for me; The Mount of Simeon brought forth three hundred bags of broken bread for the poor every Sabbath evening. But instead of The Mount of Simeon brought forth (whence it might be taken for the lot of the land of Simeon ) he renders it, Rabbi Simeon brought forth, &c.

But why was it laid waste? Some say, For Fornication. Others say, because they played at bowls. 〈 in non-Latin alphabet 〉 , The Town Simonias is mentioned by Josephus in his life, 〈 in non-Latin alphabet 〉 , in the confines of Gallilee.

III. Two Tribes had nine hundred Cities. The Gloss is, There were nine hundred Cities in the Tribe of Judah, and in the Tribe of Simeon: therefore nine became the Priests and Levites. See Jos. XXI. 16. and weigh the proportion.

IV. Nittai the Tekoite brought a Cake out of Bitur, (In the Jerusalem Talmud it is 〈 in non-Latin alphabet 〉 ) but they received it not. The Alexandrians brought their Cakes from Alexandria: but they received them not. 〈 in non-Latin alphabet 〉 The Inhabitants of Mount Zeboim brought their first fruits before Pentecost; but they received them not, &c. The Gloss is, 〈 in non-Latin alphabet 〉 , Bitar was without the land. Therefore this was not that Bitar, of whose destruction we have mentioned before.

〈 in non-Latin alphabet 〉 , Mount Zeboim (wheresoever it was) was certainly within the land: for otherwise the first fruits were not to be received from thence: now they refused them, not because they were unlawful in themselves, but because they were brought in an unlawful time. For they offered not the first fruits before Pentecost, saith the Tradition; where also this same story is repeated.

Mention is made of 〈 in non-Latin alphabet 〉 , Migdal. Zabaaia (a word of the same etymology) in that notable story. Three Cities were laid waste; 〈 in non-Latin alphabet 〉 Chabul for discord: 〈 in non-Latin alphabet 〉 Shichin for Magical arts: 〈 in non-Latin alphabet 〉 And Migdal Zabaaia (or the Town of Dyers ) for fornication.

V. Socoh, Jos. XV. 35. Thence was Antigonus, sometime President of the Sanhedrin. 〈 in non-Latin alphabet 〉 , Antigonus of Soco received the Cabbala of Simeon the Just.

VI. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Be Teri, and Kubi. The Gemarists speaking of David's battle with Ishbi-benob, 2 Sam. XXI. make mention of these places. When they were come to Kubi, say they, they said, Let us arise up against him: when they were come to Be Teri, they said, Do they kill the Lion between the two She-Whelps? Where the Gloss writes thus, David pursued them flying, and he approached near to the land of the Philistines: and when he came to Kubi, which was between the land of Israel and the Philistines, they said, &c. 〈 in non-Latin alphabet 〉 Be Teri, is also the name of a place.

VII. 〈 in non-Latin alphabet 〉 , Gophna. Concerning the situation of this place it is doubted, whether it is to be assigned to Judah, or to the land of Samaria. These thins certainly seem plainly to lay it to Judea. Josephus saith these words concerning Titus marching with his army to Jerusalem. 〈 in non-Latin alphabet 〉 , &c. He passeth swiftly through the Country of Samaria unto Gophna: where tarrying one day, in the morning he marches forward, and after some days pitches his station along the valley of thorns unto a certain Town, called Gabath-Saul.

The Jerusalem Talmudists write thus: Fourscore pair of Brethren Priests married fourscore pair of Sisters Priestesses in Gophna, in one night. You will scarce find so many Priests in the Country of Samaria.

〈 in non-Latin alphabet 〉 The Synagogue of the men of Gophna was in Zippor: whom you will scarcely believe to be Samaritans.

Of the eleven Toparchies, the second after Jerusalem was Toparchia Gophnitica, in Pliny Zophanitica, the Toparchy of Gophna.

The word 〈 in non-Latin alphabet 〉 Gophna is derived from the Vinyards.

VIII. 〈 in non-Latin alphabet 〉 , The Valley of Rimmon. Seven Elders came together to intercalate the year in the Valley of Rimmon: namely, R. Meir, R. Judah, R. Jose, R. Simeon, R. Nehemiah, R. Lazar Ben Jacob, and R. Jochanan Sandelar. And a little after: There was a marble rock there: into which everyone fastened a nail, therefore it is called to this day, The Rock of nails.

IX. They do not bring the Sheaf (of first fruits) but from some place, near Jerusalem. But if some place near Jerusalem shall not produce those first fruits, then they fetch it further off. There was a time, when a Sheaf was brought out of the Gardens 〈 in non-Latin alphabet 〉 of Zeriphin, and the two loaves out of the Valley 〈 in non-Latin alphabet 〉 of En Socar.

X. They sometime asked R. Joshua, 〈 in non-Latin alphabet 〉 , What concerning the sons of the envious woman? (as I Sam. I. 6.) he answered, Ye put my head between two high mountains, namely, the School of Shammai, and of Hillel, that they may dash out my brains: but I testify concerning the family 〈 in non-Latin alphabet 〉 of Beth Anubai of Beth Zebuim; and of the family 〈 in non-Latin alphabet 〉 , &c. of Beth-Nekiphi of Beth-Koshesh, that they were the sons of the envious women; and yet their posterity stood great Priests, and offered at the Altar.

CHAP. LVI. Samaria. Sychem.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , &c. The Country of Samaria lies in the middle between Judea and Gallilee. For it begins at a Town called Ginea, lying in the great plain, and ends at the Toparchy of the Acrobateni: the nature of it nothing differing from Judea, &c.

[* 〈 in non-Latin alphabet 〉 , Acrabata was distant from Jerusalem, 〈 in non-Latin alphabet 〉 , the space of a days journey Northwards. ]

Samaria under the first Temple was the name of a City, under the second of a Country. Its Metropolis at that time was Sychem; 〈 in non-Latin alphabet 〉 , A place destined to revenges: and which the Jews, as it seems, reproached under the name of Sychar: Joh. IV. 5. from the words of the Prophet 〈 in non-Latin alphabet 〉 , Woe to the drunken Ephraimites, Esa, XXVIII. 1. The Mountains of Gerizim and Ebal touched on it.

The City Samaria was at last called Sebaste: and Sychem, Neapolis. R. Benjamin thus writes of them. Sebaste [ 〈 in non-Latin alphabet 〉 ] is Samaria; where still the Palace of Ahab King of Israel is known. Now that City was in a mountain, and well fortified, and in it were springs, and well watered land, and Gardens, and Paradises, and Vinyards, and Oliveyards. And two Parsae thence (eight miles) is Neapolis; which is also Sychem, in mount Ephraim. And it is seated in a valley between the mountains Garizim and Ebal: and in it are about an hundred Cutheans observing the Law of Moses only, and they are called Samaritans: and they have Priests of the seed of Aaron. And a little after, They sacrifice in the Temple in mount Gerizim, on the day of the Passover, and the feast days, upon the Altar, which they built upon mount Gerizim, of those stones, which the children of Israel set up, when they passed over Jordan, &c. And afterwards, In mount Gerizim are Fountains and Paradises: but mount Ebal is dry like the stones and rocks: and between them in the valley is the City Shechem.

Josephus speaking of Vespasian; 〈 in non-Latin alphabet 〉 , &c. He turned away to Ammaus, thence through the Country of Samaria, and by Neapolis so called, but Mabartha by the Inhabitants, &c. 〈 in non-Latin alphabet 〉 , Maabartha.

R. Ishmael ben R. Josi, 〈 in non-Latin alphabet 〉 , went to Neapolis. The Cutheans came to him: to whom he said, I see that ye do not worship to that mountain, but to the Idols, which are under it: for it is written; And Jacob hid the Idols under the Grove, which was near Shechem.

You may not improperly divide the times of Samaria under the second Temple, into Heathenism, namely before the building of the Temple at Garizim, and after that into Samaritanism, as it was distinguished from Judaism, and as it was an Apostasy from it: although both Religions indeed, departed not an hairs breadth from deceitful superstition.

The Author of Juchasin does not speak amiss here.

That Temple flourished about two hundred years, and it perished by the sword and fire of Hyrcanus: but the Samaritan superstition perished not, but lasted for many ages; as odious to the Jews as Heathenism, Joh. IV. 9. Yet they confess that 〈 in non-Latin alphabet 〉 the land of the Samaritans was clean, and their fountains claen, and their dwellings clean, and their paths clean. But much dispute is made about their victuals, in the place noted in the margin. R. Jacob Bar Acha in the name of R. Lazar saith,

And a story concerning R. Simeon ben Lazar follows; who came into a certain City of the Samaritans, and a certain Samaritan Scribe came to him; from whom when he asked something to drink, and it was set before him 〈 in non-Latin alphabet 〉 , he doubted about it, &c. And other things to that purpose are read not much after. 〈 in non-Latin alphabet 〉

They took not the half shekel of the Cutheans, nor the pigeons of women after child birth, &c. Rabbi said,

But that deserves to be observed 〈 in non-Latin alphabet 〉

The word - 〈 in non-Latin alphabet 〉 , they that were scattered, from a word that signifies drowning, brings that of R. Abhu to mind, who said 〈 in non-Latin alphabet 〉 , Thirteen Cities were drowned among the Cutheans, that is, mixed and confounded among them. It is something difficult, what that means, They were scattered in their Towns, whether it is spoken of the Cutheans residing within their own Towns, or of the Jews residing with them, or of them residing with the Jews. Whatsoever that is, it is clear certainly both hence and elsewhere, that the Samaritans sometime did dwell together with the Jews, being here and there sprinkled among them, and the Jews here and there among the Samaritans. Certainly that is worthy of observing, which Josephus relates of Herod, rebuilding Sebaste, heretofore called Samaria: 〈 in non-Latin alphabet 〉 , &c.

Compare these things with the Samaritan interpreter of the Pentateuch, and judge.

CHAP. LVII. Cesarea. 〈 in non-Latin alphabet 〉 . Stratoes Tower.

THE Arabian Interpreter thinks the first name of this City was Hazor, Jos. XI. 1. The Jews, Ekron, Zeph. II. 4. R. Abhu saith, ( He was of Cesarea) 〈 in non-Latin alphabet 〉

The Jews are scarce in earnest, when they say Cesarea is the same with Ekron: but partly they play with the sound of the words 〈 in non-Latin alphabet 〉 Ekron, and 〈 in non-Latin alphabet 〉 , Shall be rooted out; partly they propound to themselves to reproach her, while they compare that City, for the most part Heathen with Ekron, the City of Beelzebub.

When the Asmoneans had snatched away this City out of the hand of the Grecians, the name of it was changed into 〈 in non-Latin alphabet 〉 , The taking of the Tower Shur, as the Gemarists tell us in the place alleged: or as the Author of Juchasin, The taking of the Tower 〈 in non-Latin alphabet 〉 Tzur: or as the Jerusalem Talmudists, (unless my conjecture deceives me) 〈 in non-Latin alphabet 〉 , The Tower Sider. Whether out of these words you can make out the name of 〈 in non-Latin alphabet 〉 , The Tower of Strato, it is your part to study; that certainly was the denomination of this place, before it was called Cesarea.

It was distant six hundred furlongs, or thereabout from Jerusalem (that is seventy five mile) as Josephus relates in that story of an Essene Jew that prophesied. Who, when he saw Antigonus, the brother of Aristobulus, passing by in the Temple, having been now sent for by his brother, (indeed that he might be slain by treachery) O strange! saith he, now it is good for me to die, because that which I foretold proves a lie. For Antigonus lives, who ought this day to die: and Stratoes Tower is the place appointed for his death: 〈 in non-Latin alphabet 〉 . Which is distant six hundred furlongs hence: and there remains yet four hours of day. But the very time makes my prediction false. Having said these things, the old man remained perplexed in his thoughts, but by and by news was brought that Antigonus was slain in a certain place under ground, 〈 in non-Latin alphabet 〉 , in a certain dark passage, which also was called 〈 in non-Latin alphabet 〉 , Stratoes Tower.

Herod built the City to the honor and name of Caesar, and made a very noble haven at vast expenses. 〈 in non-Latin alphabet 〉 , &c.

Cesarea was inhabited mixedly by Jews, Heathens, and Samaritans. Hence some places in it were profane and unclean to the Jews.

R. Nichomi bar R. Chaija bar Abba said, My father passed not under the Arch of Cesarea: but R. Immi passed. R. Hezekiah, R. Cohen, and R. Jacob bar Acha walked in the Palace of Cesarea: when they came to the Arch, R. Cohen departed from them; but when they came to a clean place, he again betook himself to them. This story is recited Beracoth, fol. 6. 1. and there it is said, that they walked in the palace of Zippor.

One brought a bill of▪ divorce from the Haven of Cesarea. Concerning which when judgment was had before R. Abhu, he said, There is no need to say, It was written, I being present, and I being present, it was sealed. 〈 in non-Latin alphabet 〉 , For the Haven of Cesarea is not as Cesarea.

Of the various strifes and uproars between the Cesarean Greeks and Jews, in which the Jews always went by the worst, Josephus hath very much. 〈 in non-Latin alphabet 〉 . Another disturbance, saith he, was raised at Cesarea, of the Jews mingled there, rising up against the Syrians that were in it. The Contest was about priority and chiefdom, and it was transacted before Nero, 〈 in non-Latin alphabet 〉 , &c. And the Greeks of Cesarea overcame, &c. Where the Reader will observe, that the Syrians and Greeks are convertible terms.

In this City were the first seeds of a direful war by reason of Work-shops built by a certain Greek of Cesarea near a Synagogue of the Jews. Twenty thousand men were slain there afterwards on one Sabbath day. You may read of more seditions, and bloodshed at that place before the destruction of the Nation, in the Author quoted.

Long after the destruction of it, here the Schools and Doctors of the Jews flourished, so that 〈 in non-Latin alphabet 〉 , The Rabbin's of Cesarea are celebrated everywhere in the Talmudical books.

I. R. Hoshaia Rubba, or the Great. R. Jochanan said, We travailed to R. Hoshaia Rubba to Cesarea, to learn the law.

II. R. Abhu. R. Abhu appointed divers sounds of the trumpet at Cesarea. R. Abhu sent his son from Cesarea to Tyberias to the University, &c. The Cutheans of Cesarea asked R. Abhu, saying, Your Fathers were contented with our things, why are not ye also? He answered, Your fathers corrupted not their works, but you have corrupted them.

III. R. Achavah, and R. Zeira. R. Mena said, I travailed to Cesarea, and I heard R. Achavah and R. Zeira.

VI. R. Zerikan. R. Mena said, I heard R. Zerikan at Cesarea.

V. 〈 in non-Latin alphabet 〉 , R Prigori of Cesarea.

VI. Ulla of Cesarea. And

VII. R. Ada of Cesarea, and R. Tachalipha, &c.

〈 in non-Latin alphabet 〉 , Mention is made of the Synagogue Mardatha, or Maradtha, of Cesarea: we do not inquire of the reason of the name, for it is written elsewhere 〈 in non-Latin alphabet 〉 , The Synagogue Madadta. In both places with this story joined. R. Abhu sat teaching in the Synagogue Maradta of Cesarea. The time came of lifting up hands, and they asked him not of that matter. The time of eating came, and of that they asked him. To whom he replied, Ye ask me concerning the time of eating, but not of the lifting up of hands. Which when they heard, everyone withdrew himself, and fled.

CHAP. LVIII. Antipatris. 〈 in non-Latin alphabet 〉 , Caphar Salama.

WE find this Town marked out heretofore by double name, if we believe some. 1. It is called 〈 in non-Latin alphabet 〉 by some, of which mention is made by a Josephus, and the book of the Maccabees. 2. 〈 in non-Latin alphabet 〉 by Josephus himself: 〈 in non-Latin alphabet 〉 [ 〈 in non-Latin alphabet 〉 ] 〈 in non-Latin alphabet 〉 , &c. But Alexander fearing his [Antiochus Dionysus] coming, digs a deep trench, beginning at Capharzaba, which is now called Antipatris, unto the Sea of Joppa, an hundred and fifty furlongs. Note by the way, From Joppa to Antipatris is an hundred and fifty furlongs, that is eighteen miles.

We will not contend about the Name; of the situation of it, as it stands almost in all Maps, we doubt. We will give the reason of our scruple by those things that follow, in the mean time we will give some history of the place.

I. Herod built it in memory of his Father Antipater. 〈 in non-Latin alphabet 〉 . For he raised, saith Josephus, a monument to his father, and a City, which he built in the best plain of his Kingdom, rich in springs and woods, and called it Antipatris.

II. Hither was Paul brought, when he was carried to Cesarea, Act. XXIII. 31. Where, unless those words, 〈 in non-Latin alphabet 〉 , be rendered by no unusual interpretation, they brought him by night towards Antipatris, you must place that City much nearer Jerusalem, than almost all the Maps do.

III. This measuring once and again occurs among the Gemarists, 〈 in non-Latin alphabet 〉 From Gebath to Antipatris. From Gebath to Antipatris, say they, were sixty myriads of Cities, the least of which was Beth-Shemesh. We do not assert the truth of the thing, we only take notice of the phrase.

And again,

Think of the scene of the story, and how such an Encomium could reach as far as Antipatris, almost in the middle of Samaria, as it is placed in the Maps. And what authority had Hezekiah to make enquiry among the Samaritans?

The Talmudists also say, that the meeting of Alexander the Great, and of Simeon the Just was at Antipatris.

Do you think, that the High Priest clothed in his priestly garments, and the Jews, went through all Samaria almost, in such solemn procession? Josephus, relating this story, only the name of Jaddua changed, saith this meeting was 〈 in non-Latin alphabet 〉 , &c. at a certain place called Sapha. But this name being changed into the Greek language signifies A Watch Tower. For the buildings of Jerusalem and the Temple might from thence be seen. Of which place, He and We treat elsewhere under the name of 〈 in non-Latin alphabet 〉 , Scopus, and 〈 in non-Latin alphabet 〉 , Tzophim.

CHAP. LIX. Galilee. 〈 in non-Latin alphabet 〉 .

There is also the Coast of Tiberi • s, and the Valley.

〈 in non-Latin alphabet 〉 , &c. Phoenicia and Syria compass both Galilees, both the upper, and the nether so called. Ptolemais, and Carmel bound the Country Westward.

That which is said before of the Sycamines recalls to mind the City Sycaminon, of which Pliny speaks. We must go back, saith he, to the Coast, and to Phoenicia. There was the Town Crocodilon: it is a River. The Remembrance of Cities. Dorum, Sycaminum, The Promontory Carmel, &c.

And Josephus: 〈 in non-Latin alphabet 〉 , &c. He set sail, and being brought to the City called Sycaminum, there he landed his forces.

〈 in non-Latin alphabet 〉 Shikmonah the name of a place, among the Talmudists, seem to design that Town. 〈 in non-Latin alphabet 〉 . Wherethe Gloss saith, 〈 in non-Latin alphabet 〉 Shikmonah is the name of a place.

Since, the whole land of Samaria laid between Judea and Galilee, tis no wonder, if there were some difference both of manners and Dialect between the Inhabitants of those Countries. Concerning which see the eighty sixth, and the eighty seventh Chapters.

〈 in non-Latin alphabet 〉 . There are two hundred and four Cities and Towns in Galilee. Which is to be understood of those that are more eminent, and fortified.

In nether Galilee, those among others were fortified by Josephus, Jotopata, Beersabee, Salamis, Pareccho, Japha, Sigo, Mount Itaburion, Tarichee, Tiberias.

In upper Galilee, The rock Acharabon, Seph, Jamnith, Mero. More will occur to us as the go on.

CHAP. LX. Scythopolis. 〈 in non-Latin alphabet 〉 , Beth-shan the beginning of Galilee.

THE bounds of Galilee were 〈 in non-Latin alphabet 〉 : on the South Samaris, and Scythopolis, unto the stood of Jordan.

Scythopolis is the same with Beth-shan, of which is no seldom mention in the Holy Scriptures, Jos. XVII. 11. Judge. I. 27. 1 Sam. XXXI. 10. 〈 in non-Latin alphabet 〉 : Bethsane, saith Josephus, called by the Greeks Scythopolis. It was distant but a little way from Jordan, seated in the entrance to a great Valley: for so the same Author writes, 〈 in non-Latin alphabet 〉 , &c. Having passed Jordan they came to a great plain, where lies before you the City Bethsane, &c.

Before time it was called Nysa (Pliny being our Author) by Father Bacchus, his nurse being there buried.

It was a part of the land of Israel, when it was first subdued, but scarcely, when it was subdued the second time; as R. Solomon speaks not amiss. Hence it passed into a Greek denomination, and was inhabited by Gentiles. Among whom nevertheless not a few Jews dwelt, who also had sometime their Schools there, and their Doctors. 〈 in non-Latin alphabet 〉 , The men of Bethshean asked R. Immi, What if a man take away stones from one Synagogue, and build another Synagogue with them? He answered, It is not lawful. And mention is made 〈 in non-Latin alphabet 〉 , of something done in Beth-shean by the Doctors about the wine of the Heathen.

Resh Lachish saith, if Paradise be in the land of Israel 〈 in non-Latin alphabet 〉 , Beth-shean is the gate of it: if it be in Arabia, Beth-Geram is the gate of it: if among the Rivers, Damascus. The Gloss is, The fruits of Beth-shean were the sweetest of all in the land of Israel. 〈 in non-Latin alphabet 〉 , &c. Fine linnin garments were made in Beth-shean.

CHAP. LXI. Caphar Hananiah. 〈 in non-Latin alphabet 〉 The middle of Galilee.

IT seems also to be called Caphar Hanan: hence 〈 in non-Latin alphabet 〉 , R. Jacob of Caphar Hanan.

Mention is made of this place once and again: If any one have five sheep in Caphar Hananiah, and five more in Caphar Uthni, [ 〈 in non-Latin alphabet 〉 ] they are not joined together, (that is, they are not numbered to be tithed) until he hath one in Zippor. The Gloss is, From Caphar Uthni to Caphar Hananiah are two and thirty miles, and Zippor is in the middle.

The men of the family of Mamal, and the men of the family of Gorion, in the years of death distributed to the poor figs and raisins, in Aruma. And the poor of Caphar Shichin, and the poor of Caphar Hananiah came: 〈 in non-Latin alphabet 〉 and when it now grew dark, they contained themselves within the bounds (of the Sabbath,) and in the morning went forward. The Gloss is, Arumah is the name of a place. The poor of Caphar Shichin were neighbors to those of Arumah, being distant only four thousand (cubits.) Which distance exceeding a Sabbath days journey, the poor, before the coming in of the Sabbath, contained themselves within the bounds of Arumah; that the morning following they might betake themselves to the houses of these that distributed their charity, and not break the Sabbath. He that turns over the Talmudical Writers will meet with very frequent mention of this City.

You observe before in Pliny that Sycaminum was seated between Dor, and Carmel, and in the Talmudic Writers, that the plenty of Sycamines began at Caphar Hananiah.

CHAP. LXII. The Disposition of the Tribes in Galilee.

THE Country of Samaria contained only two Tribes, and those of the brethren, Ephraim and Manasseh: Galilee four, Isachar, Zebulon, Nephthalim, and Asher, and a part also of the Danites.

The Maps agree indeed about the order, in which these Tribes were seated, but about the proper place of their situation, Oh! how great a disagreement is there among them! The Tribe of Isachar held the South Country of Galilee: some Maps place it on the South of the Sea of Gennesaret, not illy: but tis ill done of them to stretch it unto the Sea itself. And others worst of all, who set it on the West of that Sea. Of this land Josephus writes thus, 〈 in non-Latin alphabet 〉 : And after these (the Manassites) Isachar maketh Mount Carmel and the River her bounds in length, and Mount Itaburion in breadth.

The Country of Zebulon touched upon that of Isachar on the North. Some Maps spread it out unto the Sea of Gennesaret, some place it a long way above that Sea Northwardly; the former not well, the latter exceedingly ill. Of it thus writes the same Josephus, 〈 in non-Latin alphabet 〉 . The Zabulonites had for their portion the land unto Gennesaret, extending unto Carmel and the Sea. Observing that clause 〈 in non-Latin alphabet 〉 , unto Gennesaret, we (persuaded also by the Talmudical Writers, and led by reason) do suppose the land of Zebulon to lie on the South shore and coast of the Sea of Gennesaret, and that whole Sea to be comprised within the land of Naphtali. With what arguments we are led, we show afterwards, when we treat of that Sea. Which assertion we know is exposed and lies open to this objection.

Object. Josephus saith in the place but now quoted, that 〈 in non-Latin alphabet 〉 , the upper parts of Galilee unto Mount Libanus, and the springs of Jordan, belonged to the portion of Naphtali. But now if you stretch the portion of Naphtali from the springs of Jordan to the utmost Southern coast of the Sea of Gennesaret (which our opinion does,) alas! how much doth this exceed the proportion of the other Tribes! For from Scythopolis, the utmost South border of Galilee to the South coast of the Sea of Gennesaret, was not above fifteen miles: within which space the whole breadth of the two Tribes of Isachar and Zebulon is contained. But from the South coast of Gennesaret to the springs of Jordan were about forty miles, which to assign to the land of Naphtali alone, is neither proportionable, nor congruous.

Answ. This objection indeed would have some weight in it, if the land of Naphtali did extend itself Eastwardly as much as the land of Isachar and Zebulon. For these run out as far as the Mediterranean Sea; but that hath the land of Asher, and the jurisdiction of Tyre and Sidon lying between it and the Sea. So that, when the breadth of those Countries is measured from South to North, the breadth of this is measured from East to West. There is therefore no such great inequality between these, when this is contained in the like straits of breadth with them, and theyenjoy the like length with this.

The consines of the land of Naphtali bounded the land of Asher on one side, and those of Tyre and Sidon on the other: and this land, in the same manner as the portion of Naphtali, extends itself in length from South to North; and (which somewhat agrees with our opinion, and answers the objection mentioned before) Josephus allows it a greater length, than we do the land of Naphtali, or at least equal to it. For, 〈 in non-Latin alphabet 〉 : The Aserites possess all that hollow Valley so called, because it is such, that runs from Carmel to Sidon.

CHAP. LXIII. The West coast of Galilee-Carmel.

THE people of Isachar had 〈 in non-Latin alphabet 〉 . Carmel and the River for their bounds in length: the people of Zebulon, 〈 in non-Latin alphabet 〉 , Carmel and the Sea.

Carmel was not so much one mountain, as a mountainous Country, containing almost the whole breadth of the land of Isachar, and a great part of that of Zebulon. It was as it seems, a certain famous Peak, among many other mountain tops, known by the same name, lift up and advanced above the rest. The Promontory Carmel, in Pliny, and in the mountain a Town of the same name, heretofore called Ecbatane; [ 〈 in non-Latin alphabet 〉 ] where probably Vespasian sometime consulted the Oracle of the god Carmel.

The Sea washes upon the foot of the mountain. R. Samuel bar Chaiah bar Judah said in the name of R. Chaninah, Any one setting upon Mount Carmel, when the Orb of the setting Sun begins now to disappear, if he goes down and washes himself in the Great Sea, and goes up and eats his Truma, 〈 in non-Latin alphabet 〉 it is to be presumed, that he washed in the day time.

〈 in non-Latin alphabet 〉 . Carmel and the River. What is that River? Kishon, say the Maps: for some describe it not far from Carmel, pouring out itself into the Sea: and that not without a reason, fetched from 1 King. XVIII. 40. But you must suppose Kishon to flow South of Carmel, not as some would have it, on the North.

The lake Cendevia flows at the foot of Carmel; and out of it the River Pagida, or Bel, mingling glassie sands with its small shore. So Pliny, who hath moreover these words, Near is the Colony of Claudius Caesar, Ptolemais, heretofore Ace, the Town Ecdippa, the white Promontory, Tyrus heretofore an Island, &c. Thence are the Towns Ide, [otherwise Enhydra] and Sarepta, and Ornithon; and Sidon skillful in making glass, &c.

These places you may call not so much the bounds of Galilee, as of Phenicia: for in Ptolemais itself, or Acon, was the separation and parting of the land of Israel from Phenicia. Hence Josephus, 〈 in non-Latin alphabet 〉 , &c. Phenice and Syria do compass the two Galilees, the upper and the nether so called: and Ptolemais and Carmel set bounds to the Country on the West. What? Do Ptolemais and Carmel stint the whole length of Galilee on the West? He had said elsewhere, which we also have produced elsewhere, that the land of Naphtali was extended as far as mount Libanus (on the North:) alas! how far behind Ptolemais! And the land of Asher was extended so far also: But Ptolemais was the Sea borders of Palestine, (to use Pliny's words:) for from hence onward were the territories of Tyre and Sidon; and Galilee was not now bounded any longer by the Sea, but by those territories.

We saw, in the Scheme, produced by us in the second Chapter of this little Work, wherein the compass of the land under the second Temple is briefly described, how 〈 in non-Latin alphabet 〉 , The walls of Aco are there set for a bound, and that in the sense which we speak of, which afterwards also will appear more. Those names therefore, which follow in the mentioned Scheme, to wit, I. 〈 in non-Latin alphabet 〉 . II. 〈 in non-Latin alphabet 〉 . III. 〈 in non-Latin alphabet 〉 . IV. 〈 in non-Latin alphabet 〉 , and some others, seem to denote the places, which were the boundaries between Galilee, and the borders of Tyre and Sidon.

CHAP. LXIV. Acon. 〈 in non-Latin alphabet 〉 . Ptolemais.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , &c. Ptolemais (which is also called Acon) is a City of Galilee on the Sea coast, situate in a great champaign, but it is compassed with hills; on the East, sixty furlongs off, with the hill Country of Galilee; on the South, with Carmel distant an hundred and twenty furlongs; on the North, with a very high mountain, which is called Climax (or The Ladder,) belonging to the Tyrians, and is an hundred furlongs distant. Two miles off of that City, the River Beleus flows, a very small one, near which is the Sepulcher of Memnon; having about it the space of an hundred cubits, but well worthy admiration. For it is in the form of a round Valley, affording glassie sand, which when many ships coming thither have gathered, the place is again replenished.

: 〈 in non-Latin alphabet 〉 From Acon onwards to the North (is Heathen land,) and Acon itself is reckoned for the North, (that is, for Heathen land.)

In Acon the land of Israel is, and is not. And therefore R. Josi ben Hananiah kissed the Arch of Acon, and said, Hitherto is the land of Israel.

R. Simeon ben Gamaliel said, I saw Simeon ben Cahna drinking wine in Acon, &c. But was it within the bounds of the land, or no? See the Author of Juchasin disputing largely of this matter, in the place in the margin

There was the Bath of Venus in Acon: [ 〈 in non-Latin alphabet 〉 ] Where R. Gamaliel washing, was asked by a certain Heathen (whose name in the Jerusalem Mishnah is 〈 in non-Latin alphabet 〉 , in the Babylonian 〈 in non-Latin alphabet 〉 Proculus the son of the Philosopher) What have you to do with the Bath 〈 in non-Latin alphabet 〉 of Venus, when it is written in your Law, There shall not cleave to thy hand any of the accursed thing? He answered, I must not answer you in the Bath, (Because you must not speak of the law when you stand naked.) When he came out therefore, he said, I went not into her bounds, but she came into mine. (The Gloss is, The Bath was, before she was.) And we say not, Let us make a fair Bath for Venus, but let us make a fair Venus for the Bath, &c.

A story done at Acon before R. Judah is related, not unworthy to be mentioned. Rabbi came to a certain place, and saw the men of that place baking their dough in uncleanness. When he inquired of them, why they did so, they answered, a certain Scholar came hither, and taught us, 〈 in non-Latin alphabet 〉 The waters 〈 in non-Latin alphabet 〉 are not of those waters, (that bring pollution.) 〈 in non-Latin alphabet 〉 He spake of the waters 〈 in non-Latin alphabet 〉 (that is, of eggs;) but they thought that he spake of 〈 in non-Latin alphabet 〉 the waters of the Marshes. These things we have the more willingly produced, that the Reader may see, that the letter 〈 in non-Latin alphabet 〉 Ain was of no sound with these; examples like to which we bring elsewhere. Now hear the Glosser; Rabbi saw this, saith he, in Acon, in which is Israelitic land, Heathen land: now he saw them standing within the limits of Israelitic land; and baking their dough in uncleanness, and wondered, until they told him, A certain Scholar came hither, &c.

〈 in non-Latin alphabet 〉 Caphar Acon, is very frequently mentioned by the Talmudists.

A City which produceth fifteen hundred footmen, as 〈 in non-Latin alphabet 〉 Caphar Acon, if nine dead persons be carried out thence in three days successively, behold! it is the Plague: but if in one day, or in four days, then it is not the Plague. And a City, which produceth five hundred foot, as 〈 in non-Latin alphabet 〉 Caphar Amiku, &c.

Hence are the names of some Acon Rabbins, as

R. Tanchum, the son of R. Chaia of Caphar Acon.

R. Simeon ben Judah, 〈 in non-Latin alphabet 〉 , A man of Caphar Acon.

〈 in non-Latin alphabet 〉 R. Abba of Acon: and others.

Weigh this story: One brought a bill of divorce to R. Ishmael; who said to him, Whence are you? He answered 〈 in non-Latin alphabet 〉 From Caphar Samai, which is in the confines of Acon. Then it is needful, saith he, that you say, it was written, I being present, and sealed, I being present. When he went out, R. Illai said unto him, Is not Caphar Samai of the land of Israel, being nearer to Zippor than Acon? And a little after: The Cities which are in the borders of Zippor, near to Acon, and which are in the borders of Acon near to Zippor, what will you do concerning them? As Acon is, so is Zippor.

CHAP. LXV. Ecdippa. Achzib. Ios. XIX. 29. Judge. I. 31. 〈 in non-Latin alphabet 〉 Climax of the Tyrians.

TRavailing from Acon to Achzib, on the right hand of the way, Eastwardly, it is clean from the notion of Heathen land, and is bound to tithes, and to the law of the seventh year, until you are certified that it is free. On the left hand of the way, Westward, it is unclean under the notion of Gentile land; and it is free from tithes, and from the law concerning the seventh year, till you are certified it is bound to those things, even until you come to Achzib. The Gemara hath these words. But the Text, on which is this Commentary, is this: The three Countries (namely Judea, Galilee, and Perea) are bound to the law of the seventh year: whatsoever they possessed, who came up out of Babylon, from the land of Israel unto 〈 in non-Latin alphabet 〉 Chezib (the Jerusalem Mishnah reads 〈 in non-Latin alphabet 〉 Ghezib) is not fed, nor tilled: but whatsoever they possessed, who came up out of Egypt, from Chezib to the River, and to Amanah, is fed, but not tilled: from the River and from Amanah, inwards is fed and tilled.

Of Amanah we shall speak by and by. The River (saith R. Solomon upon the place) is the River of Egypt. And Chezib ( saith Rambam) is the name of a place, which divided between the land of Israel, which they possessed that came up out of Babylon, and that land, which they possessed that came up out of Egypt. Now that land, which they possessed that came up out of Egypt, as to the Demai (or doubt of tithing) is as it were without the land. Hence is that in the Text, on which he makes this Comment, 〈 in non-Latin alphabet 〉 From Chezib, and beyond is free from the Demai.

The word Chezib, and Achzib at last passed into Ecdippa, according to the manner of the Syrian dialect; to which it is common to change 〈 in non-Latin alphabet 〉 Zain of the Hebrews into 〈 in non-Latin alphabet 〉 Daleth.

〈 in non-Latin alphabet 〉 , Climax (or the Ladder ) of the Tyrians, in the Talmudists is 〈 in non-Latin alphabet 〉 , The Ladder of Tyre. 〈 in non-Latin alphabet 〉 Before they came to Climax of the Tyrians they forgot all. The discourse is, in the place cited, about some Romans, sent to Rabban Gamaliel, to inquire of the Jewish law.

Of him also is this story, and of the same place. When he went sometime out of Chezib, one came to him, to ask him of a certain vow of his. He said to him, who went with him, Tell him, that we have drunk an Italian quart of wine. He saith to him, Well. He saith to him that asked, Go with us, until our Wine be allayed. When they came 〈 in non-Latin alphabet 〉 to the Ladder of the Tyrians, Rabban Gamaliel came down, and vails himself, and sitting resolved his vow. From this Example we learn these things, that a quart of wine makes one drunk, that the way allays wine, &c.

Let this be marked by the way, that it is said 〈 in non-Latin alphabet 〉 A quart of wine makes drunk: and let it be compared with what R. Chaia saith, 〈 in non-Latin alphabet 〉 Four Pots (to be drunk by everyone in their sacred Feasts) contain an Italian quart of wine: and judge how soberly they carried it in those feasts, if they mingled not much water with their wine.

CHAP. LXVI. The Northern coast of Galilee. Amanah. The mountain of Snow.

THIS Coast is described by Moses, Numb. XXXIV. 7. From the great Sea to mount Hor. From mount Hor to the entrance of Hamath, &c.

Mount Hor in the Jewish Writers is Amanah; mention of which occurs, Cant. IV. 8. where R. Solomon thus, Amanah is a mount in the Northern Coast of the land of Israel, which in the Talmudical Language is called 〈 in non-Latin alphabet 〉 , The mountainous place of Amanon. The same with mount Hor.

In the Jerusalem Targum for mount Hor is 〈 in non-Latin alphabet 〉 The mount Manus: but the Targum of Jonathan renders it 〈 in non-Latin alphabet 〉 The mountain Umanis.

What, say the Jerusalem Writers, is of the land of Israel, and what without the land? Whatsoever comes down from mount Amanah inwards, is of the land of Israel; whatsoever is without the mountainous place of Amanah, is without the land.

And a little after; R. Justa Bar Shunem said, When the Israelites that return (from their Dispersion) shall have arrived at the mountainous places of Amana, they shall sing a song; which is proved from that, which is said (Cant. IV. 8.) 〈 in non-Latin alphabet 〉 He renders it, Thou shalt sing from the head of Amanah.

There was also a River of the same name with the Mountain, of which the Targum in that place; They that live by the River Amanah, and they that live on the top of the mountain of Snow, that offer thee a Present. And the Aruch, which we have noted before, writes thus, Kirmion is a River in the way to Damascus, and is the same with Amana.

The mountain of Snow, 〈 in non-Latin alphabet 〉 among the Paraphrasts and Talmudists is the same with Hermon. The Samaritan Interpreter upon Deut. IV. 48. 〈 in non-Latin alphabet 〉 To the mountain of Snow, which is Hermon. And the Jerusalem Writers say, They built for the daughters of the Midianites little booths of hurdles from Beth-Jeshimon, unto the mountain of Snow, and placed women there selling cakes.

The Jerusalem Targum upon Numb. XXXV. writes thus, The mountain of Snow at Cesarea (Phillippi. ) See also Jonathan there.

CHAP. LXVII. 〈 in non-Latin alphabet 〉 Pamias. Paneas, the spring of Jordan.

THE Maps assign a double spring of Jordan; but by what right it scarce appears: much▪ less does it appear, by what right they should call this Jor, and that Dan. There is indeed mention in Josephus of little Jordan and great Jordan. Hence, as it seems, was the first original of a double spring in the Maps, and of a double River at those first springs. For thus Josephus, 〈 in non-Latin alphabet 〉 . There are fountains (in Daphne) which send little Jordan, as it is called into the great. He treats, in the Text cited, of the lake Samochonitis, and saith, 〈 in non-Latin alphabet 〉 , &c. That the fens of it are extended to the Country Daphne, which as it is otherwise pleasant, so it contains springs, from which issue little Jordan, &c.

Riblah (that we may note this by the way) by the Targumists is rendered Daphne. They upon Numb. XXXIV. 11. for that which is in the Hebrew, and the Border shall go down to Riblah, render it, And the border shall go down to Daphne. See also Aruch in 〈 in non-Latin alphabet 〉 Daphne. But this certainly is not that Daphne, of which Josephus here speaks; which will sufficiently appear by those things that follow. But as to the thing before us.

I. Both he, and the Talmudists, assign Panium or Paneas to be the spring of Jordan; nor do they name another.

Near Panium, as they call it, saith he, is a most delightsome Cave in a Mountain, and under it the land hollowing itself into a huge Vale, full of standing waters. Over it a great Mountain hangs, and under the Cave rise the springs of the River Jordan.

And again, 〈 in non-Latin alphabet 〉 . By the springs of Jordan: now the place is called Panium.

And elsewhere, 〈 in non-Latin alphabet 〉 Panium seems to be the fountain of Jordan: and more may be read there.

The Talmudists write thus, Rabh saith, 〈 in non-Latin alphabet 〉 Jordan riseth out of the Cave of Paneas: and so is the Tradition.

〈 in non-Latin alphabet 〉 R. Isaac saith, Leshem is Pamias. The Gloss is, Leshem is a City, which the Danites subdued. (Judge. XVIII. 29.) Pamias is a place, whence Jordan ariseth.

And Pliny, The River of Jordan ariseth out of the Fountain Paneas.

II. That fountain of Jordan was the so much famed fountain of little Jordan, as it is called. For so it is plainly collected from Josephus. Concerning the Danites invading Laish, or Leshem, which being subdued they called Dan, he speaks thus; 〈 in non-Latin alphabet 〉 , &c. But they travailing a days journey through the great Plain of Sidon, not far from Mount Libanus, and the springs of lesser Jordan, observe the land to be good and fruitful, and show it unto their Tribe, who invading it with an army build the City Dan.

In like manner speaking of Jeroboam, he saith these things; He built two Temples for the Golden Calves, one in Bethel: 〈 in non-Latin alphabet 〉 : The other in Dan, which is at the springs of little Jordan.

You may certainly wonder, and be amazed, that the fountain of little Jordan should be so famed and known; and in the mean time the fountain of great Jordan to lie hid, not to be spoken of, and to be buried in eternal obscurity. What? Is the less worthy of so much fame; and the greater of none at all? Let us have liberty to speak freely what we think, with the leave of Chorographers.

I. It does not appear, that any other River of Jordan flows into the lake Samochonitis, beside that, which ariseth from Paneas. In what Author will you find the least sign of such a River? But only that such a conjecture crept into the Maps, and into the minds of men, out of the before alleged words of Josephus, misconceived.

II. We think therefore, that Jordan is called the Greater and the Less, not upon any account of two fountains, or two rivers different, and distant from one another; but upon account of the distinct greatness of the same River. Jordan rising out of Paneas was called little, until it flowed into the lake Samochonitis, but afterwards coming out of that lake, when it had obtained a great increase from that lake, it was thenceforth called Jordan the Greater. Samochonitis received little Jordan, and sent forth the Great. For since both that lake, and the Country adjacent was very fenny, as appears out of Josephus, the lake was not so much increased by Jordan flowing into it, as it increased Jordan flowing out of it. 〈 in non-Latin alphabet 〉 ; Moors and Fenny places possess the parts about the lake Samochonitis. The River therefore below Samochonitis seems to be called Jordan, above Samochonitis, little Jordan.

Cesarea Philippi was built at Paneas, the fountain of Jordan: which let the Maps observe that they place it not too remote thence. 〈 in non-Latin alphabet 〉 Philip built the City Cesarea in Paneas at the springs of Jordan. And also, 〈 in non-Latin alphabet 〉 . m Having finished Paneas he named it Cesarea.

CHAP. LXVIII. What is to be said of 〈 in non-Latin alphabet 〉 The Sea of Apamia.

〈 in non-Latin alphabet 〉 The Sea of Apamia is reckoned the seventh among those Seas, that compass the land of Israel; which word hath a sound so near a kin to the word Pamias, by which name the Rabbins point out the fountains of Jordan, that the mention of that word cannot but excite the memory of this, yea almost persuade, that both design one and the same place: and that the Sea Apamia was nothing else, but some great collection of waters at the very springs of Jordan.

This also might moreover be added, to strengthen that persuasion, that in both places, in the quotations cited in the Jerusalem Talmud, these words are added, The Sea of Apamia is the same with the Sea of Chamats, which 〈 in non-Latin alphabet 〉 Diocletianus by the gathering together of the waters caused to be made. But now that Diocletianus, whosoever he was, (we prove elsewhere that he was the Emperor) lived sometime at Paneas; as is clear also from the same Talmud.

But the thing is otherwise. Pamias and Apamia, were different places, and far distant from each other: one in the land of Israel, the other in the confines indeed of the land of Israel, but in Syria.

Let this Tradition be marked. Ariston brought his first fruits from Apamia, and they were received: for they said, He that hath a possession in Syria, is as if he had it in the suburbs of Jerusalem. The Gloss is, Apamia is the name of a place in Syria.

And these things do appear more clearly in the Targumists, to omit other Authors. The Samaritan Interpreter renders the word 〈 in non-Latin alphabet 〉 Shepham, Numb. XXXIV. 10. by 〈 in non-Latin alphabet 〉 Apamia with 〈 in non-Latin alphabet 〉 Ain. (Note 〈 in non-Latin alphabet 〉 Shin changed into 〈 in non-Latin alphabet 〉 Ain. Note also in the word Bozor, 2 Pet. II. 15. 〈 in non-Latin alphabet 〉 Ain changed into 〈 in non-Latin alphabet 〉 Shin.) Jonathan reads it 〈 in non-Latin alphabet 〉 Apamia with 〈 in non-Latin alphabet 〉 Aleph: for 〈 in non-Latin alphabet 〉 From Shepham to Riblah, he renders 〈 in non-Latin alphabet 〉 From Apamia to Daphne.

CHAP. LXIX. The Lake Samochonitis.

IN the Holy Scriptures, it is the Water of Merom, Jos. XI. 5. In the Babylonian Talmudists, it is 〈 in non-Latin alphabet 〉 The Sibbechean Sea. Hence is that, Jordan ariseth out of the Cave of Paneas, and flows into the Sibbechean Sea. In the Jerusalem Talmudists, sometimes it is 〈 in non-Latin alphabet 〉 The Sea of Cobebo, as we have noted before, and sometimes 〈 in non-Latin alphabet 〉 The Sea of Samaco; whence in other Languages it is Samochonitis.

〈 in non-Latin alphabet 〉 The Lake Semechonitis is thirty furlongs in breadth, and sixty in length. The Fens of it are stretched out unto the Country Daphne; a Country, as it is otherwise pleasant, so containing fountains: 〈 in non-Latin alphabet 〉 . The scruple lies concerning the pointing of 〈 in non-Latin alphabet 〉 . The sentence and sense seems indeed to flow more smoothly, if you should render it thus, The springs which nourishing little Jordan, as it is called, send it out into the Great, under the Temple of the Golden Calf: but then a just doubt ariseth of the situation of that Temple. That clause therefore is rather to be referred to the foregoing, so that the sense may go thus, The springs, which nourishing little Jordan, as it is called, under the Temple of the Golden Calf, send it into the Great: and so you have the Temple of the Golden Calf at the springs of Jordan, and the place adjacent called Daphne, and the Marshes of Samochonitis reaching thither.

The Jerusalem Gemarists do thus explain those words of Ezekiel, Chap. XLVII. 8. These waters go forth into the East coast: 〈 in non-Latin alphabet 〉 that is, into the Lake Samochonitis. And they shall go down into the Plain, that is, into the Sea of Tyberias. And they shall go out into the Sea, that is, into the dead Sea.

〈 in non-Latin alphabet 〉 The City Hazor, saith Josephus, lies on the Lake Samachonitis. This City is the Metropolis of Canaan, that is, of that Northern Country, which is known by that name: which is called also Galilee of the Gentiles. Jabin the King of Hazor, and others fight with Joshua at the waters of Merom, that is, at the Lake Samochonitis, Jos. XI. 4. And Jonathan in the same place, as it seems, with the Army of Demetrius, 〈 in non-Latin alphabet 〉 , in the Plain of Asor, as the same Josephus writes. But in the book of the Maccabees it is 〈 in non-Latin alphabet 〉 , The plain of Nasor, 1 Macc. XI. 67.

CHAP. LXX. The lake of Gennesaret, or, the Sea of Galilee, and Tiberias.

JORDAN is measured at CXX furlongs from the lake of Samochonitis to that of Gennesaret. That lake in the Old Testament is 〈 in non-Latin alphabet 〉 The Sea of Cinnereth, Numb. XXXIV. 11. &c. In the Targumists, 〈 in non-Latin alphabet 〉 , The Sea of Genesar, sometimes 〈 in non-Latin alphabet 〉 of Genesor, sometimes 〈 in non-Latin alphabet 〉 of Ginosar: it is the same also in the Talmudists, but most frequently 〈 in non-Latin alphabet 〉 The Sea of Tiberiah. Both names are used by the Evangelists; The l • ke of Genesareth, Luk. V. 1. The Sea of Tiberias, Joh. XXI. 1. And the Sea of Galilee, Joh. VI. 1.

The name Chinnereth passed into Genesar, in regard of the pleasantness of the Country, well filled with Gardens and Paradises: of which we shall speak afterwards.

It is disputed by the Jerusalem Talmudists, why 〈 in non-Latin alphabet 〉 Cinneroth occurs sometimes in the plural number, as Jos. XI. 2. 〈 in non-Latin alphabet 〉 The South of Cinneroth, and Jos. XII. 3. 〈 in non-Latin alphabet 〉 The Sea of Cinneroth. Thence, say they, are there two Genesareths? Or there were 〈 in non-Latin alphabet 〉 but two Castles, as Beth-Jerach, and Sinnabris, 〈 in non-Latin alphabet 〉 which are Towers of the people of Chinnereth, but the sortification is destroyed, and fallen into the hands of the Gentiles: You see by the very sense of the place what the word 〈 in non-Latin alphabet 〉 means. Perhaps it is the same with the word 〈 in non-Latin alphabet 〉 in the Aruch, and with 〈 in non-Latin alphabet 〉 in the Babylonian Writers. In whom the Glosser being interpreter 〈 in non-Latin alphabet 〉 are two Presidentships in the same Kingdom. The Gemara affords an Example in 〈 in non-Latin alphabet 〉 But in the Aruch 〈 in non-Latin alphabet 〉 are two Castles, between which is a bridge, under which notwithstanding is no water. And it yields an Example in 〈 in non-Latin alphabet 〉 . But we make no tarrying here. 〈 in non-Latin alphabet 〉 Sinnabri in the Talmudtsts is 〈 in non-Latin alphabet 〉 , Sennabris in Josephus, being distant from Tiberias thirty furlongs. For he tells us that Vespasian encamped thirty furlongs from Tiberias, 〈 in non-Latin alphabet 〉 , at a certain station, that might easily be seen by the Innovators, called Sennabris. H • speaks also of the Town 〈 in non-Latin alphabet 〉 , Ginnabri, not far distant certainly from this place. For describing the Country about Jordan, he saith, that from both regions of it runs out a very long back of mountains (but distant some miles from the River:) on this side from the region of Scythopolis to the Dead Sea, on that side from Julius to Somorrha towards the Rock of Arabia: and that there lies a Plain between, which is called 〈 in non-Latin alphabet 〉 : the great Plain, laying along from the Town Ginnabris to the lake Asphaltites.

The same Josephus writes thus of the lake of Gennesaret. 〈 in non-Latin alphabet 〉 . The Lake Gennesar is so called from the adjacent Country, being forty furlongs in breadth, and moreover an hundred in length, it is both sweet, and excellent to drink.

Pliny thus, Jordan upon the first fall of the Valleys pours itself into the Lake, which many call Genesar, sixteen miles long, and six miles broad.

〈 in non-Latin alphabet 〉 The Sea of Tiberias is like the gliding waters. While the Masters produce these words, they discourse what is to be thought of those waters, where the unclean fish swim together with the clean, whether such waters are fit to boil food, or no: and it is answered, Flowing and gliding waters are fit, those that do not glide are not, and that the Lake of Gennesaret is to be numbered among gliding waters.

The Jews believe, or feign, that this Lake is beloved by God above all the Lakes of the land of Canaan. Seven Seas, say they, have I created, saith God, and of them all, I have chosen none, but the Sea of Gennesaret. Which words perhaps were invented for the praise of the University at Tiberias, that was contiguous to this Lake; but they are much more agreeable to truth, being applied to the very frequent resorts of our Savior thither.

CHAP. LXXI. Within what Tribe the Lake of Gennesaret was.

BY comparing the Maps with the Talmudie Writers, this question ariseth: for there is not one among them, as far as I know, which does not altogether define the Sea of Gennesaret to be without the Tribe of Naphtali; but the Talmudists do most plainly place it within.

: 〈 in non-Latin alphabet 〉 The Rabbins deliver. The Sea of Tiberias is the portion of Naphtali; yea, it takes a full line for the nets on the South side of it: as it is said, Possess the Sea and the South ( Deut. XXXIII. 23.) The Gloss is, ( Naphtali) had a full line in the dry land on the South coast, that he might draw out his nets. So also the Jerusalem writers; They gave to Naphtali a full line on the South coast of the Sea, as it is said, Possess the Sea and the South. They are the words of Rabbi Josi of Galilee. So that Talmud, that was written at Tiberias: so R, Josi who was a Galilean.

The words of Josephus which we cited before, are agreeable to these. 〈 in non-Latin alphabet 〉 &c. The Tribe of Zabulons portion was to the Sea of Gennesaret stretched out also (in length) to Carmel and the Sea. On the South the land of Zebulon was bounded by that of Isachar, extending itself in breadth 〈 in non-Latin alphabet 〉 to Gennesaret: touching only upon Gennesaret, not comprehending Gennesaret within it. So the same Josephus speaks in the place alleged, that 〈 in non-Latin alphabet 〉 , the men of Naphtali took those parts that ran out Eastwardly unto the City of Damascus. It would be ridiculous if you should so render 〈 in non-Latin alphabet 〉 , unto the City of Damascus, as to include Damascus within the land of Naphtali. The Maps are guilty of the like Soloecism, while they make Zebulon, which only came 〈 in non-Latin alphabet 〉 , unto the Lake of Gennesaret, to comprise all the Lake of Gennesaret within it. Look into Adrichomius, to say nothing of others, and compare these words of Josephus with him.

Hither perhaps is that to be reduced, which hath not a little vexed Interpreters in Jos. cap. XIX. where Jordan is twice mentioned, in desining the limits of the Tribe of Naphtali; verse. 33. The outgoings of the border, hence, was to Jordan; and verse. 34. 〈 in non-Latin alphabet 〉 The going out from thence, that is, from the South border, was to Jordan in Judah towards the Sun rising.

What hath the land of Naphtali to do with Jordan in Judah?

I answer, Judah, that is, Judea, is here opposed to Galilee: Judah is not here spoken of as opposed to the other Tribes. Before ever the name of Samaria was risen, the name of Galilee was very well known, Jos. XX. 7. and so was the name of Judea: and at that time one might not improperly divide the whole land within Jordan, into Galilee and Judea: when as yet there was no such thing as the name of Samaria. The words alleged therefore come to this sense, as if it had been said,

that is, the Country without Galilee, which as yet was not called Samaria, but rather Judea.

The bounds certainly of the land of Naphtali seem to touch Jordan on both sides, both on the North and the South; and so to contain the Sea of Gennesaret within its bosom, according to that which is said by the Talmudists, before alleged, and those also men of Tiberias.

While I am discoursing of Jordan, and this Lake, let me add this moreover concerning the boat of Jordan. R. Jacob bar Aidai saith, in the name of R. Jochanan, Let no man absent himself from Beth▪Midrash, for this question was many a time propounded in Jabneh, 〈 in non-Latin alphabet 〉 The boat, or barge of Jordan, why is it unclean? Nor was there any, who could answer anything to it; until R. Chaninah the son of Antigonus came, and expounded it in his City. The boat of Jordan is unclean, because they fill it with fruit, and sail with it down from the Sea unto the dry land, and from the dry land into the Sea. 〈 in non-Latin alphabet 〉 the Jews themselves being interpreters, is 〈 in non-Latin alphabet 〉 A small vessel, 〈 in non-Latin alphabet 〉 , a little Ship. Josephus hath these words, 〈 in non-Latin alphabet 〉 , &c. Having gathered together all the boats in the Lake, they were found to be two hundred and thirty, and there were no more than four mariners in each.

CHAP. LXXII. Tiberias.

ALL the Jews declare almost with one consent, that this was a fortified City from ancient times, even from the days of Joshua, and was the same with Rakkath, of which mention is made, Jos. XIX. 35.

: 〈 in non-Latin alphabet 〉 Rakkath is Tiberias, say the Jerusalem Gemarists. And those of Babylon say the same, and that more largely. 〈 in non-Latin alphabet 〉 It is clear to us, that Rakkath is Tiberias. And when after a few lines, this of Rabbi Jochanan was objected,

This City touched on the Sea, so that the Sea served on one side for a wall to it. Hence is that, in the place but now cited,

So also R. Simeon Ben Jochai, in the Jerusalem Gemara just now alleged:

What fortune this City underwent under the name Rakkath, remains unknown. Herod the Tetrarch put the name of Tiberias upon it, and built the City for the sake and memory of Tiberius Caesar. The Etymology of which place while the Gemarists deduce elsewhere, namely either from 〈 in non-Latin alphabet 〉 Tob reja, because it was fair to behold, or 〈 in non-Latin alphabet 〉 because it was Betiborah in the Navel or middle, &c. they seem rather to sport out of a luxuriant wit, than to be ignorant of the thing itself.

CHAP. LXXIII. Of the situation of Tiberias.

WHEN I read Pliny of the situation of this City, and compare some things, which are said by Josephus and the Talmudists, with him, I cannot but be at a stand, what to resolve upon here. Pliny thus of the situation of it: The lake (of Genesar) is compassed round with pleasant Towns: on the East Julias and Hippo, on the South Tarichea, by which name some call the lake also, on the West Tiberias, healthful for its warm waters.

Consult the Maps, and you see Tiberias in them seated as it were in the middle shore of the Sea of Gennesaret, equally distant almost from the utmost South and North coasts of that Sea. Which seems well indeed to agree with Pliny, but illy with Josephus and his Countrymen.

I. Josephus asserts, that Hippo (in Perea, i. e. the Country on the other side Jordan ) is distant from Tiberias only thirty furlongs. For speaking to one Justus a man of Tiberias, thus he saith, 〈 in non-Latin alphabet 〉 , &c. The native Country, O Justus, lying upon the Lake of Gennesaret, and distant from Hippo thirty furlongs, &c. The same Author asserts also (which we produced before) that the breadth of the Sea of Gennesaret was forty furlongs. Therefore with what reason do the Maps place the whole Sea of Gennesaret between Tiberias and Hippo? Read those things in Josephus, look upon the Maps, and Judge.

II. The same Josephus saith of the same Justus, 〈 in non-Latin alphabet 〉 . Justus burnt the Towns of those of Gadara and Hippo. And the Towns bordering upon Tiberias, and the land of the Scythopolitans, were laid waste. Note, how the Towns of those of Gadara and Hippo are called 〈 in non-Latin alphabet 〉 , Towns bordering upon Tiberias; which certainly cannot consist together, if the whole Sea be between, which is so put by the Maps.

III. Those things which we learn from the Talmudists concerning the situation of this place, cannot be produced, until we have first observed certain neighbouring places to Tiberias, from the situation of which, it will be more easy to judge of the situation of this.

In the mean time, from these things, and what was said before, we assert thus much: that you must suppose Tiberias seated either at the very flowing in of Jordan into the lake of Gennesaret, namely on the North side of the lake, where the Maps place Capernaum (illy:) or at the flowing out of Jordan out of that lake, namely on the South side of the lake. But you cannot place it where Jordan flows in to it, because Josephus saith, Tiberias is not distant from Scythopolis above an CXX furlongs (that is fifteen miles;) but now the lake of Gennesaret itself was an hundred furlongs in length, and Scythopolis was the utmost limits of Galilee Southward as we shown before.

Therefore we are not afraid to conclude, that Tiberias was seated where Jordan flows out of the lake of Genesar, namely at the South shore of the lake; where Jordan receives itself again within its own channel. This will appear by those things that follow.

We doubt therefore of the right pointing of Pliny. Certainly we are not satisfied about it; and others will be less satisfied about our alteration of it. But let me, with their good leave, propose this reading, Ab Oriente Juliade: & Hippo a Meridie. Tarichaea, quo nomine aliqui lacum appellant, ab Occidente. Tiberiade, aquis calidis salubri. On the East Julias, and Hippo on the South. Tarichea, by which name some call the lake, on the West. Tiberias, wholesome for its warm waters. Which reading is not different from Pliny's style, and agrees well with the Jewish Writers: but we submit our judgment to the learned.

CHAP. LXXIV. 〈 in non-Latin alphabet 〉 Hammath. Ammaus. 〈 in non-Latin alphabet 〉 The warm Baths of Tiberias.

CHammath and Rakkath are joined together, Jos. XIX. 35. For they were very neighbouring Cities: Rakkath is Tiberias, and Hammath 〈 in non-Latin alphabet 〉 , The Town Ammaus, in Josephus.

Of their neighbourhood the Jerusalem Talmudists write thus. The men of a great City may walk (on the Sabbath) through an whole small City (which was within a Sabbaths days journey:) but the Inhabitants of a small City walk not through an whole great City. And then follows. Formerly the men of Tiberias walked through all Hammath; but the men of Hammath passed not beyond the Arch: but now those of Hammath and those of Tiberias do make one City.

And the Babylonian Talmudists. thus, 〈 in non-Latin alphabet 〉 From Chammuth to Tiberias is a mile.

Hammath is Tiberias. And why is it called Hammath? 〈 in non-Latin alphabet 〉 By reason of the Chammi, warm Baths of Tiberias.

It is not seldom called 〈 in non-Latin alphabet 〉 Hammath of Gadara, not only, because it was very near the Gadarene Country, for the channel of Jordan was only between, but because it was built, as it seems, on both the banks of Jordan, the two parts of the Town joining by a bridge.

Rabbah said, Hammath is the same with the warm Baths of Gadara, and Rakkath is Tiberias.

It was lawful for the Gadarenes, R. Judah Nasi permitting them, to go down into Hammath (on the Sabbath) and to return into Gadara: but the men of Hammath might not go up into Gadara.

Behold! Tiberias so near to Hammath, that it was almost one City with it: and Hammath so near to the Country of Gadara, that thence it took the name of Hammath of Gadara.

R. Samuel bar Nathan in the name of R. Chama bar Chaninah said, I and my Father went up to Hammath of Gadara, and they set before us small eggs.

R. Jonathan and R. Judah Nasi went 〈 in non-Latin alphabet 〉 to Hammath of Gadara.

R. Immai, and R. Judan Nasi (He was Grandson of R. Judah Nasi) went to Hammath of Gadara.

Of the warm Baths of Tiberias the Talmudists speak much. Let these few things be collected out of them.

R. Joshua ben Levi being sick, washed sometime in the warm Baths of Tiberias, 〈 in non-Latin alphabet 〉 leaning on the shoulders of R. Chajia bar Ba.

Three warm Baths remained from the waters of the Deluge. I. 〈 in non-Latin alphabet 〉 The whirl-pool of Gadara: that pool of Gadara, it may be, is that, which being drunk of, as Strabo relates, cattle lose their hair, horns and hoofs. II. 〈 in non-Latin alphabet 〉 The great fountain of Biram. Of Biram see Bab. Rosh hashanah, fol. 23. 2. the first line. III. 〈 in non-Latin alphabet 〉 The warm Baths of Tiberias.

〈 in non-Latin alphabet 〉 They allowed them the waters of Meara and the warm Baths of Tiberias.

So also Josephus. John (of Giscala) writ to me, praying 〈 in non-Latin alphabet 〉 , that I would permit him the use of the warm Baths, which are at Tiberias.

And so Pliny before. Tiberiade aquis calidis Salubri. Tiberias healthful for its warm waters.

CHAP. LXXV. Gadara. 〈 in non-Latin alphabet 〉 .

THERE was a double Gadara. One at the shore of the Mediterranen Sea: that was first called Gezer, 1 King. IX. 15. In Josephus 〈 in non-Latin alphabet 〉 , Gazara. 〈 in non-Latin alphabet 〉 . Simon destroyed the City Gazara, and Joppe, and Jamnia. And in the book of the Maccabees, 〈 in non-Latin alphabet 〉 . And he fortified Joppe, which is on the Sea, and Gazara, which is on the borders of Azotus.

At length, according to the idiom of the Syrian Dialect, 〈 in non-Latin alphabet 〉 Zain passed into 〈 in non-Latin alphabet 〉 Daleth; and instead of Gazara, it was called Gadara. Hence Strabo after the mention of Jamnia, saith, 〈 in non-Latin alphabet 〉 : and there is Gadaris, then Azotus and Askelon. And a little after, Philodemus the Epicurean was a Gadarene, and so was Meleager, and Menippus 〈 in non-Latin alphabet 〉 , surnamed the ridiculous student, and Theodorus the Rhetorician, &c.

But the other Gadara, which we seek, was in Perea, and was the Metropolis of Perea. 〈 in non-Latin alphabet 〉 . Being come into the parts of Gadara, the strong Metropolis of Perea. They are the words of Josephus.

It was sixty furlongs distant from Tiberias, by the measure of the same Author.

Gaddara, the River Hieramiace ( 〈 in non-Latin alphabet 〉 Jarmoc, of which before) flowing by it, and now called Hippodion. Some reckon it among the Cities of the Country of Decapolis.

Another City, also Gergesa by name, was so near it, that that which in Mark is called 〈 in non-Latin alphabet 〉 , the Country of the Gadarenes, Chap. V. 1. in Matthew is 〈 in non-Latin alphabet 〉 , the Country of the Gergesens, Chap. VIII. 28. Which, whether it took its name from the Girgashites, the posterity of Canaan, or from the clayish nature of the soil, ( 〈 in non-Latin alphabet 〉 Gargishta, signifying Clay ,) we leave to the more learned to be decided. The Chaldee certainly renders that 〈 in non-Latin alphabet 〉 Thick dirt, which is in the Hebrew 〈 in non-Latin alphabet 〉 the clay ground, 1 King VII. 46.

The Jerusalem Writers say, that the Girgashites, when Joshua came, and proclaimed, He that will go out hence, let him go, betook themselves into Africa.

CHAP. LXXVI. Magdala.

NOT far from Tiberias and Hammath was Magdala. You may learn their neighbourhood hence.

If a man have too floors, one in Magdala, and another in Tiberias, he may remove his fruits from that in Magdala, to be eaten in that of Tiberias.

R. Simeon ben Jochai, by reason of certain Shambles in the streets of Tiberias, was forced to purify that place. And whosoever travailed by Magdala, might hear the voice of a Scribe, saying, Behold! Bar Jochai purifies Tiberias.

A certain old shepherd came, and said before Rabbi, I remember the men of Magdala going up to Hammath, and walking through all Hammath (on the Sabbath,) and coming as far as the outmost street, as far as the bridge. Therefore Rabbi permitted the men of Magdala to go into Hammath, and to go through all Hammath, and to proceed as far as the furthermost street, as far as the bridge.

Josephus hath these words of Magdala; 〈 in non-Latin alphabet 〉 . King Agrippa sends forces and a Captain into Magdala •• self to destroy the Garison. We meet with frequent mention of the Rabbins, or Scholars of Magdala.

〈 in non-Latin alphabet 〉 R. Judan of Magdala.

〈 in non-Latin alphabet 〉 R. Isaac of Magdala.

〈 in non-Latin alphabet 〉 R. Gorion saith, The men of Magdala asked R. Simeon ben Lachish, &c.

It is sometimes called 〈 in non-Latin alphabet 〉 Magdala of Gadara, because it was beyond Jordan.

CHAP. LXXVII. Hippo. 〈 in non-Latin alphabet 〉 Susitha.

YOU may suppose upon good grounds, that Hippo is the same with 〈 in non-Latin alphabet 〉 Susitha in the Talmudists, from the very signification of the word. Enquire. Of it there is this mention.

R. Joshua ben Levi saith, It is written, And Jephthah fled from the face of his brethren, and dwelt in the land of Tobh. 〈 in non-Latin alphabet 〉 , which is Susitha. If you would render it in Greek, it is 〈 in non-Latin alphabet 〉 , Hippene.

This City was replenished with Gentiles, but not a few Jews mixed with them. Hence is that, If two witnesses come out of a City, the major part whereof consists of Gentiles 〈 in non-Latin alphabet 〉 as Susitha, &c. And after a few lines, R. Immai circumcised from the testimony of women, who said the Sun was upon Susitha. For it was not lawful to circumcise, but in the day time.

Hippo was distant from Tiberias thirty furlongs only.

CHAP. LXXVIII. Some other Towns near Tiberias. 〈 in non-Latin alphabet 〉 Beth-Meon. 〈 in non-Latin alphabet 〉 Caphar Chittaia. 〈 in non-Latin alphabet 〉 Paltathah.

AMong the Towns neighbouring upon Tiberias, Tarichee is especially commemorated in Josephus, a City thirty furlongs distant from Tiberias: you will find in him the history and mention of it very frequent.

In the Talmudists we meet with other names also.

I. 〈 in non-Latin alphabet 〉 Beth-Meon. The men of Tiberias, who went up to Beth-Meon to be hired for workmen, were hired according to the custom of Beth-Meon: the men of Beth-Meon, who went down to Tiberias to be hired, were hired according to the custom of Tiberias.

This place is also called, as it seems 〈 in non-Latin alphabet 〉 Beth-Mein. In the place noted in the margin, they are treating of the Town Timnath: of which it is said, that Samson went up to Timnath, and elsewhere, that the Father in Law of Samson went down to Timnath: so that there was both a going up, and a going down thither. R. Aibu bar Nigri at last concludes, and saith, It is like to Beth-Mein, by which you go down from Paltathah; but by which you go up from Tiberias.

In Josephus, 〈 in non-Latin alphabet 〉 ; Beth-Maus (Beth-Meon) is distant from Tiberias four furlongs. The Maps place it too remote from thence.

II. There was also a place not far from Tiberias, or Magdala, whose name was 〈 in non-Latin alphabet 〉 Caphar Chittaia. Which we may guess at from this story. R. Simeon ben Lachish said thus, They whip a Prince, that offends, in the Sessions of the three men. R. Judah Nasi hearing these words was angry, and sent to apprehend him. But he fled without Magdala: but some say, Without Caphar-Chittaia. Ziddim (Jos. XIX. 35.) is Caphar Chittaia. Zer is neighbor to it.

CHAP. LXXIX. The Country of Gennesaret.

JOsephus thus describes it: By the lake Gennesar is a Country extended of the same name, of a wonderful nature, and pleasantness. For such is the fruitfulness of it, that it denies no plant, &c. The temper of the air suits itself with different fruits: so that here grow Nuts, a more winter fruit; there Palms, which are nourished with heat, and near them Figs and Olives, which require a more moderate air, &c.

The Talmudists speak like things of the fertility and pleasure of this place.

The Rabbins say, Why is it called Genesar? 〈 in non-Latin alphabet 〉 Because of the Gardens of Princes. Those are the great Men, who have Gardens in that place. And it was of the lot of Naphtali (they are the words of the Author of Aruch) as it is said, And a thousand Princes were of Naphtali.

The fruits of Gennesaret are mentioned, as being of great fame. Wherefore (say they) are there not of the fruits of Gennesaret at Jerusalem? The reason is, that they who came to the Feasts should not say, We had not come, but to eat the fruits of Gennesaret.

And elsewhere, where it is disputed, what is the more noble part of food, something seasoned with salt, or a morsel, and it is concluded, that that which is seasoned is to be preferred, and that thanks is to be given upon it; the mention of the fruits of Gennesaret is brought in, 〈 in non-Latin alphabet 〉 which are preferred also before a morsel.

Hereupon there is mention of the Tent of Gennesaret, 〈 in non-Latin alphabet 〉 : that is, as the Gloss speaks, When Genosar, which is also called Cinneveth, abounded with noble Gardens, they made certain shady bowres, or small Tents, for that time, wherein they gathered the fruits.

The length of this most fruitful soil, lying along the Sea shore, was but thirty furlongs, and the breadth twenty.

〈 in non-Latin alphabet 〉 And Expositors say, (they are the words of the Aruch,) that there is a place near to Tiberias, in which are Gardens and Paradices. Let that be noted, There is a place near to Tiberias.

CHAP. LXXX. Capernaum.

FROM the things last spoken, we gather no trifling conjecture concerning the situation of the Town of Capernaum.

Josephus relates, that the Country of Gennesar, which we have described, was watered 〈 in non-Latin alphabet 〉 ▪ with a spring of excellent water▪ the people thereabouts call it Capernaum. From that either the City hath its name, or rather that hath its name from the City; and the City from the pleasantness of the place. The Evangelists compared together do make it clear, that this City was seated in the land of Gennesaret. For when it is said by Matthew and Mark, that Christ sailing over from the desert of Bethsaida arrived at the Country of Genesareth, Matth. XIV. 34. Mark VI. 53. it is manifest from John, that he arrived at Capernaum, Joh. VI. 22, 24, 25. When therefore that most pleasant Country laid near Tiberias, and that Capernaum was in that Country, we must necessarily suppose, that it was not very remote from Tiberias.

It was 〈 in non-Latin alphabet 〉 , Upon the Sea coasts, in the borders of Zebulon and Naphtali, Matth. IV. 13. Not that it was the bounds of each, but because it was within the borders of Zebulon and Naphtali, they being put in opposition to the other parts of Galilee. So 〈 in non-Latin alphabet 〉 , the borders of Tyre and Sidon, Mark VII. 24. denote not that very center, where the territories of Tyre are parted from those of Sidon; but the bounds of Tyre and Sidon, as distinguished from the bounds of Galilee. Nevertheless neither was this City far distant from the very limits, where the bounds of Zebulon and Naphtali did touch upon one another, namely, near the South coast of the Sea of Gennesaret, which we observed before.

We suppose Capernaum seated between Tiberias and Tarichee. Whether 〈 in non-Latin alphabet 〉 , Cepharnome in Josephus be the same with this we do inquire.

CHAP. LXXXI. Some history of Tiberias: The Jerusalem Talmud was written there. And when.

TIBERIAS was built by Herod the Tetrarch in honor of Tiberius: and that in a common burying place, or in a place where many Sepulchers had been. Hence it was, that the Founder was fain to use all manner of persuasion, enticements and liberality, to invite inhabitants. The very delightful situation of the place seemed to put him on to wrestle with such a difficulty, and inconvenience, rather than not to enjoy so pleasant a soil and seat. For on this side the Sea washing upon it, on that side within a little way Jordan gliding by it, on the other side the hot Baths of Hammath, and on another the most fruitful Country Gennesaret adjacent, did every way begirt this City, when it was built, with pleasure and delight.

It did every day increase in splendor, and became at last the chief City, not only of Galilee, but of the whole land of Israel. It obtained this honor, by reason of the University translated thither by Rabbi Judah, and there continued for many ages. It was innobled by thirteen Synagogues: among which 〈 in non-Latin alphabet 〉 The ancient Serongian Synagogue was one. It was famous also for the Sanhedrin sitting there, for the Talmudic Mishna, perhaps collected here by R. Judah, and for the Jerusalem Talmud, written there for certain. That very Volume does openly speak the place where it was published: in which the words 〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉 hither, do most plainly design Tiberias, almost in infinite places. But there is a greater controversy about the time: it is agreed upon by very many learned Men, that this Talmud was written about the year of Christ CCXXX. which I do indeed wonder at, when the mention of the Emperor Diocletian, unless I am very much mistaken, does occur in it. Let us note the places.

〈 in non-Latin alphabet 〉 When the King Docletinus came hither (to Tiberias,) they saw R. Chaija bar Abba climbing a Sepulcher to see him. This story is repeated in Nazir, and he is there called 〈 in non-Latin alphabet 〉 Doclinus, by an error, as it seems, of the Coppiers.

〈 in non-Latin alphabet 〉 Dicletinus gathered the Rivers together, and made the Sea of Apamia. And this story is recited in Chetubboth, and there he is called 〈 in non-Latin alphabet 〉 Docletianus.

〈 in non-Latin alphabet 〉 Docletinus had 〈 in non-Latin alphabet 〉 most fine gold, even to the weight of a Gordian penny.

〈 in non-Latin alphabet 〉 When Docletianus came thither, he came with an hundred and twenty myriads.

〈 in non-Latin alphabet 〉 The boys of R. Judah the Prince bruised Diclot the keeper of hogs with blows. That King at length escaped, and coming to Paneas, sent for the Rabbin's, &c. He said to them, Therefore, because your Creator worketh miracles for you, you contemn my Government. 〈 in non-Latin alphabet 〉 To whom they said, we contemned Diclot the hogheard, we contemned not Diocletianus the King. Hence arose a suspicion among some learned Men, that this was not to be understood of Diocletian the Emperor, but of some little King. I know not whom, of a very beggarly original: of which opinion I also was sometime, until at last I met with something, that put the thing past all doubt.

That you find in Avodah Zarah. There enquiry is made by one 〈 in non-Latin alphabet 〉 What of the Mart of Tsur? There is this Inscription there▪ 〈 in non-Latin alphabet 〉 I Diocletianus the King built this Mart of Tsur (or Tyre) to the fortune of my Brother Herculius eighty days. The very sound persuades to render 〈 in non-Latin alphabet 〉 Herculius, and the agreeableness of the Roman History, from which everyone knows, how near a kin there was between Diocletian, and Maximian Herculius.

Eusebius mentions the travailing of Diocletian through Palestine; and all the Roman Historians speak of his sordid and mean birth; which agree very well with the things, that are related by the Talmudists.

These are all the places, unless I am much mistaken, where this name occurs in this Talmud, one only excepted, which I have reserved for this place, that after we have discovered by these quotations, that this was Diocletian the Emperor, some years after him might be computed. That place is in Sheviith, 〈 in non-Latin alphabet 〉 Diocletianus afflicted the men of Paneas: they said therefore to him, We will depart hence: but 〈 in non-Latin alphabet 〉 a certain Sophist said to him, Either they will not depart, or, if they do, they will return again: but if you would have an Experiment of it, let two young Goats be brought hither, and let them be sent to some place afar off, and they will at last come back to their place. He did so: for the Goats were brought; whose horns he gilded, and sent them into Africa: and they after thirty years returned to their own place. Consider that thirty years passed from this action of Diocletian, which if you compute even from his first year, and suppose that this story was writ in the last year of those thirty, you come as far as the ninth or tenth year of Constantine.

Mention also of King Sapor occurs, if I do not fail of the true reading. 〈 in non-Latin alphabet 〉 A Serpent under Sapor the King devoured Camels. Yea, I have I know not what suspicion, that 〈 in non-Latin alphabet 〉 Lulianus the King, of whom there is mention in that very same place, does denote Julianus the Emperor. When Lulianus the King, say they, came thither, an hundred and twenty myriads accompanied him. But enough of this.

There are some, who believe the Holy Bible was pointed by the wise men of Tiberias. I do not wonder at the Impudence of the Jews, who invented the story; but I wonder at the credulity of Christians who applaud it. Recollect, I beseech you, the names of the Rabbin's of Tiberias, from the first situation of the University there to the time that it expired: and what at length do you find, but a kind of men mad with Pharisaim, bewitching with Traditions and bewitched, blind, guileful, doting, they must pardon me, if I say, Magical and monstrous? Men, how unfit, how unable, how foolish, for the undertaking so divine a work! Read over the Jerusalem Talmud, and see there, how R. Judah, R. Chaninah, R. Judan, R. Hoshaia, R. Chaija Rubba, R. Chaija bar Ba, R. Jochanan, R. Jonathan, and the rest of the grand Doctors among the Rabbin's of Tiberias, behave themselves, how earnestly they do nothing, how childishly they handle serious matters, how much of sophistry, froth, poison, smoke, nothing at all, there is in their Disputes! And if you can believe the Bible was pointed in such a School, believe also all that the Talmudists write. The pointing of the Bible savors of the work of the Holy Spirit, not the work of lost, blinded, besotted men.

R. Judah, who first removed the University to Tiberias, sat also in Zippor for many years, and there died: so that in both places were very famous Schools. He composed and digested the Mishnaioth into one volume. For when he saw the Captivity was prolonged (they are the words of Tsemach David, translated by Vorstius) and the Scholars to become faint hearted, and the strength of Wisdom and the Cabala to fail, and the Oral Law to be much diminished, he gathered, and scraped up together all the Decrees, Statutes, and sayings of the wise Men; of which he wrote everyone apart, which the house of the Sanhedrin had taught, &c. And he disposed it into six classes; which are Zeraim, Moed, Nezikin, Nashim, Kedoshim, Tahoroth. And a little after, All the Israelites ratified the Body of the Mishnaioth, and obliged themselves to it: and in it, during the life of Rabbi, his two sons, Rabban Gamaliel, and R. Simeon, employed themselves, in the School of the land of Israel: and R. Chaija, R. Oshaia, R. Chanina, and R. John, and their companions. And in the School of Babylon, Rabh and Samuel exercised themselves in it, &c.

Therefore it is worthy of examination, whence those differences should arise between the Jerusalem Mishna, and the Babylonian, differences in words without number, in things in great number, which he that compares them will meet with everywhere. You have a remarkable example in the very entrance of the Jerusalem Mishna, where the story of R. Tarphons danger among thieves is wanting, which is in that of Babylon.

Whether R. Judah composed that System in Tyberias, or in Zippor, we are not solicitous to inquire: he sat in both, and enriched both with famed Schools, and Tiberias was the more eminent. For 〈 in non-Latin alphabet 〉 The University of Tiberias was greater than that of Zippor.

CHAP. LXXXII. 〈 in non-Latin alphabet 〉 Sippor.

〈 in non-Latin alphabet 〉 . Sippor is the greatest City of Galilee, and built in a very strong place.

Kitron (Judge. 1. 29, 30.) is Sippor: and why is it called 〈 in non-Latin alphabet 〉 Sippor? Because it is seated upon a mountain 〈 in non-Latin alphabet 〉 as Sippor, a bird.

Sixteen miles on all sides from Sippor was a land flowing with Milk and Honey.

This City is noted in Josephus for its warlike affairs, but most noted in the Talmudists for the University fixed there, and for the Learning, which Rabbi Judah the Holy brought hither, as we have said before. He sat in this place seventeen years, and used most frequently to say this of himself, Jacob lived in Egypt seventeen years, and Judah lived in Zippor seventeen years.

He sat also in Beth-Shaarim, as also in Tiberias, but he ended his life in Zippor. There is this story of his death, The men of Sippor said, Whosoever shall tell us, that Rabbi is dead, we will kill him. Bar Kaphra, having his head veiled, looked upon them and said, Holy Men, and Angels both took hold of the Tables of the Covenant, and the hand of the Angels prevailed, and they snatched away the Tables. They said to him, Is Rabbi dead? He said, Ye have said. They rent their garments after that manner, that the Voice of the renting came as far as Papath, that is the space of three miles. R. Nachman in the name of R. Mena said, Miracles were done on that day. When all Cities were gathered together to lament him, and that on the Eve of the Sabbath, the day did not waste, until everyone was gone home, had filled a bottle with water, and had lighted up a Sabbath candle. The Bath Kol pronounced blessedness upon those that lamented him, excepting only one; who knowing himself excepted, threw himself headlong from the Roof, and died.

R. Judah died in Zippor, but his burial was in Beth-shaarim; dying he gave in command to his son, When ye carry me to my burial, do not lament me in the small Cities, through which ye shall pass, but in the great, &c. What say you to this, R. Benjamin? In you it is, His Sepulcher is in Zippor in the mountain, as also the Sepulcher of R. Chaija, and Jonah the Prophet, &c. Do you make up the controversy with your kinsmen now cited.

There were many Synagogues in Zippor. In the story but now alleged concerning the death and burial of R. Judah, mention is made of eighteen Synagogues that bewailed him; but whether all these were Synagogues of Zippor, or of other places, it is questioned not without cause.

〈 in non-Latin alphabet 〉 The Synagogue of Gophna was certainly in Zippor. There was also 〈 in non-Latin alphabet 〉 The Synagogue of Babylon in Zippor. There are also many names of famous Doctors there.

R. Honna Rabba.

R. Abudina, of Zippor.

R. Bar Kaphra in Zippor.

R. Chaninah of Zippor. The mention of whom is most frequent above others.

A controversy risen at Zippor was determined before R. Simeon ben Gamaliel, and R. Jose.

Among many stories acted on this stage, which might be produced, we shall offer these only.

An Inquisition was sometime made after the men of Zippor: they therefore, that they might not be known, clapped patches upon their noses, but at last they were discovered, &c.

One in the upper street of Zippor, taking care about the scripts of paper fixed to the door posts, was punished a thousand zuzees. These words argue some persecution stirred up in that City against the Jews.

A certain Butcher of Zippor sold the Jews flesh that was forbidden, namely dead carcasses, and that which was torn. On one Sabbath Eve, after he had been drinking Wine, going up into the roof, he fell down thence and died. The Dogs came and licked his blood. R. Chaninah being asked, Whether they should drive away the Dogs? By no means, said he, for they eat of their own.

〈 in non-Latin alphabet 〉 Counselors and Pagans in Zippor are mentioned.

And also 〈 in non-Latin alphabet 〉 The sons of Ketzirah, or the Harvest, of Zippor.

Zippor was distant from Tiberias, as R. Benjamin tells us in his Itinerary, 〈 in non-Latin alphabet 〉 Twenty miles.

〈 in non-Latin alphabet 〉 Zipporin with 〈 in non-Latin alphabet 〉 Zain is once writ in the Jerusalem Talmud, one would suspect it to be this City: 〈 in non-Latin alphabet 〉 When R. Akiba went to Zippor, they came to him, and asked, Are the Jugs of the Gentiles clean? A story worthy of consideration; if that 〈 in non-Latin alphabet 〉 Zipporin, denote ours, was R. Akibah in Zippor? He died almost forty years, before the University was translated thither. But Schools haply were there before an University.

In the Talmud, the story of Ben Elam 〈 in non-Latin alphabet 〉 of Zippor (once it is written 〈 in non-Latin alphabet 〉 in Zippor ) is thrice repeated, who, when the High Priest, by reason of some uncleanness contracted on the day of Expiation, could not perform the Office of that day, he went in, and officiated.

CHAP. LXXXIII. Some places bordering upon Zippor. 〈 in non-Latin alphabet 〉 Ieshanah. 〈 in non-Latin alphabet 〉 Ketsarah. 〈 in non-Latin alphabet 〉 Shihin.

I. IN the place noted in the margin discourse is had of the legitimate Mothers of the Priests: among other things it is said, Let no further enquiry be made, If his Father be enrolled 〈 in non-Latin alphabet 〉 in the Catalogue of Jeshanah of Zippor. The Gloss is, There was a neighbor City to Zippor, whose name was Jeshanah; and it was customary to enrol them, who were fit to judge, &c. So that this Jeshanah seems to be so near to Zippor, that the Records of Zippor were laid up there.

II. Towns fortified from the days of Joshua. Old Ketsarah, which belongs to Zippor; and Chakrah, which belongs to Gush; Calab; and Jodaphath the old, (Jotopata,) and Gamala, &c. The Gloss is, Ketsarah is the name of a little City without Zippor. Perhaps that which we cited above relates to this, 〈 in non-Latin alphabet 〉 The sons of Ketzirah, (or the Harvest,) of Sippor.

III. Sometimes a Fire happened in the Court of Josi ben Simai in Shihin, and the Inhabitants of Ketsarah, which belongs to Tsippor, came down, to quench it; but he permitted them not, saying, Let the Exactor exact his Debt. Presently a cloud gathered together above the fire, and rains fell, and put it out. The Sabbath being finished, he sent money to everyone of them.

Josephus mentions also 〈 in non-Latin alphabet 〉 , Garisimes, distant twenty furlongs from Zippor. In like manner 〈 in non-Latin alphabet 〉 Asamon, a mountain in the middle of Ga • ilee, which lies over against Sippor.

CHAP. LXXXIV. 〈 in non-Latin alphabet 〉 Usha.

THE Sanhedrin went 〈 in non-Latin alphabet 〉 from Jabne to Usha, and from Usha to Shepharaam. The Gloss is, to Jabne, in the days of Rabban Jochanan (Ben Zaccai;) to Usha in the days of Rabban Gamaliel: but they went back from Usha to Jabne: but in the days of Rabban Simeon they returned.

We do not apprehend the reason, why Rabban Gamaliel went thither; whatsoever it were, either some disturbance raised by the Romans, or indignation that R. Eleazar ben Azariah should be President with him, or some other reason, certainly the abode there was but small, either Gamaliel himself returning to Jabne after some time, or R. Akiba, who succeeded in his chair.

But after the War of Hadrian, and the death of R. Akibah in that War, when Judea was now in disturbance by the Romans, Rabban Simeon, the son of Gamaliel, succeeding in the Presidentship after Akibah, went with the Sanhedrin from Jafne to Usha, nor was there ever after any return to Jafne.

The Talmudists remember us of very many things transacted at Usha. When they intercalated the year in Usha, the first day, R. Ishmael, the son of R. Jochanan ben Brucha stood forth, and said according to the words of R. Jochanan ben Nuri. Rabban Simeon ben Gamaliel said, We were not wont to do so in Jafne. On the second day, Ananias, the son of Josi the Galilean, said according to the words of R. Akibah. R. Simeon ben Gamaliel said, so we were wont to do in Jafne. This story is repeated in Rosh hashanah, and Nedarim.

In Usha it was decreed, that a man should nourish his little children; that if a man make over his goods to his children, he and his wife be maintained out of them, &c.

It was determined also in Usha concerning the burning the Truma in some doubtful cases: of which see the place quoted.

But that we be not more tedious, let this story be for a conclusion. The wicked Kingdom (of Rome) did sometime decree a persecution against Israel: namely, that everyone, preferring any to be an Elder, should be killed, and that everyone, that was preferred, should be killed, and that the City, in which any is preferred to Eldership, should be laid waste, and that the borders, within which any such promotion is made, should be rooted out. What did Baba ben Judah do? He went out, and sat between two great Mountains, and between two great Cities, and between two Sabbath bounds, 〈 in non-Latin alphabet 〉 between Usha and Shapharaam, and ordained five Elders, namely R. Meir, R. Judah, R. Simeon, R. Josi, and R. Eliezar ben Simeon. Rabh Oia added also R. Nehemiah. When this came to be known to their enemies, he said to his Scholars, fly, O my sons: they said to him, Rabbi, What will you do? He said to them, Behold, I am cast before them as a stone, which hath no movers. They say, That they departed not thence, until they had fastened three hundred iron darts into him, and had made him like a sieve.

CHAP. LXXXV. Arbel. Shezor. 〈 in non-Latin alphabet 〉 Tarnegola the upper.

A 〈 in non-Latin alphabet 〉 . a Arbel City of Galilee. There is mention of it in Hos. X. 14. But there are Authors which do very differently interpret that place, viz. The Chaldee Paraphrast, R. Solomon, Chimchi; Consult them.

It was between Zippor and Tiberias.

Hence Nittai the Arbelite, who was President with Joshua ben Perahiah. 〈 in non-Latin alphabet 〉 The valley of Arbel is mentioned by the Talmudists. So also 〈 in non-Latin alphabet 〉 The Arbelite Bushel.

Near Zephath in upper Galilee was a Town, named Shezor 〈 in non-Latin alphabet 〉 whence was Simeon Shezori: there he was buried. There is the memory also of R. Ishmael Shezorei, who perhaps was his brother.

In that Scheme, which we exhibited in the beginning of this work, out of the Jerusalem Gemarists, delineating the limits of the land under the second Temple, among other names of places you observe the mention of a place, called 〈 in non-Latin alphabet 〉 The upper Tarnegola, or, Cock, &c. I render it Geber, or Gabara the upper, which is above Cesarea. Why I render 〈 in non-Latin alphabet 〉 Tarnegola by Geber, those that are versed in the Talmudic Writings will easily perceive; for in them A Cock is indifferently called in the Chaldee Language 〈 in non-Latin alphabet 〉 Tarnegola, and by the Rabbins 〈 in non-Latin alphabet 〉