John Lightfoot
(1602-1675)
Chapters
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| 4 | 5 | 6 |
7 | 8 | 9 |
10
Chapter 1
The Division of the Land.
The Jewish writers divide the whole
world into "The land of Israel," and "Without the land": that is, the
countries of the heathen. Both which phrases the book of the gospel
owns: "The land of Israel,"
Matthew 2:20: and it calls the heathens, "those that are without,"
1 Corinthians 5:13;
1 Timothy 3:7, &c. And sometimes the unbelieving Jews themselves, as
Mark 4:11.
They distinguish all the people of the
world into "Israelites," and "the nations of the world." The book of the
gospel owns that phrase also,
Matthew 6:32; "After all these things, do the Gentiles (or
nations) seek": which, in
Luke 12:30, is, "The nations of the world." Hence the word 'world'
is most commonly used for the Gentiles;
John 3:16,17;
1 John 2:2, &c.
Somewhere a distinction is made into
"The land [of Israel]," and "The region of the sea"; "And every foreign
region is called the region of the sea, except Babylon":--they are the
words of Rabbi Solomon. Which, nevertheless, fall under the censure of
R. Nissim: "It is something hard (saith he) to reckon every country,
which is out of the land, to be the region of the sea: for then, under
that name, would be included all the neighbouring places, and which are,
as it were, swallowed up by the land. They say, therefore, that the more
remote places are called, 'The region of the sea.' But neither does this
please me: for there is no need of so great a distance, to make any
place to be called, 'The region of the sea,' &c. But it is spoken in
relation to the western coast of the land of Israel; on which side there
are no [heathen] cities near, and swallowed up by the land. But
the sea sets the bounds; but it doth not set the bounds on other sides,
&c. The sense, therefore, of R. Solomon, when he saith, 'that every
region, without the land, is the region of the sea,' comes to
this,--That every region, which is like to that region, is so called."
Heathen cities were on that western
coast; but seeing they lay within the ancient bounds of the land,
namely, the 'lip of the Mediterranean sea,'--they could not so properly
be said to be 'without the land,' as those which were altogether
'without the limits.' Those cities and that country, therefore, are
called by a peculiar title, the "coast or country by the Mediterranean
sea." Which title all other cities of the like condition underwent also,
wheresoever seated within the bounds of the land. Examples will not be
wanting as we go along.
They commonly define the 'land of
Israel' under a double notion: to wit, that "which they possessed, who
went up out of Egypt"; and that "which they possessed, who went up out
of Babylon." This was, in very many places, circumscribed within
narrower limits than that, not only by reason Samaria was
rejected and shut out,--but also, because certain portions were cut off
(and they neither a few nor small), which became the possessions of
those, that went up out of Egypt; but, under the second Temple, had
passed into the possessions of the heathen.
Now they were, upon this account, the
more exact in observing their bounds, distinguishing this land by known
bounds, both from all others, and, in some places, as it were, from
itself; because they decreed, that very many mysteries of their religion
were to be handled nowhere but within these limits. For besides the
rites of that dispensation, which the Holy Scripture doth openly and
evidently fix to that land, such as Sacrifices, Passovers, the
Priesthood, and other appointments of that nature (which are commonly,
and not improperly, called "Statutes appendant to that land,") very many
others also are circumscribed within the same borders by the fathers of
the traditions.
"The land of Israel (say they), above
all other lands, is sanctified by ten holinesses. And what is the
holiness of it? Out of it they bring the sheaf, and the first-fruits,
and the two loaves. And they do not so out of any other land."
"The law of beheading the cow doth not
take place any where, but in the land of Israel, and beyond Jordan."
"They do not appoint or determine
concerning the new moons, nor do they intercalate the year any where but
in the land of Israel: as it is said, The law shall go forth out of Sion."
"They do not prefer to eldership out of
the land of Israel: no, not although they that do prefer, have
themselves been preferred within the land."
And that I heap not together more, they
do, in a manner, circumscribe the Holy Spirit himself within the limits
of that land. For "Shechinah (say they) dwells not upon any out of the
land." Compare
Acts 10:45.
The land, which the Jews, that came up
out of Babylon, possess, they divide after this manner:--
"There are three lands (or
countries)--Judea, the land beyond Jordan, and Galilee; and each of
those have three countries":--those we shall take notice of in their
places. To this received division our Saviour hath respect, when,
sending his disciples to preach to the "lost sheep of Israel," he
excludes Samaria,
Matthew 10:5; which, according to the condition of the nation, was
not merely heathen, nor was it truly Israel. It was not
heathen; for "The land of Samaria is reckoned clean, and the
gathering together of its waters clean, and its dwellings clean, and its
paths clean": which the Jewish curiosity would by no means pronounce of
a heathen land. But as to many other things, they made no difference
between them and the Gentiles...
Chapter 2
The Talmudic Girdle of the Land under the second Temple,
taken out of the Jerusalem Sheviith,
fol. 36. 3.
What all these things mean, I
cannot so much as conjecture; yea, nor can I scarce conjecture, what the
meaning is of some of them. Neither is there any Oedipus at hand,
nor Sphinx herself, to explain and unriddle them. The Talmudists are
silent from making any comments here, nor have we the advantage of any
other commentator. We must, therefore, act here according to the
uncertain instruction of nods and winks; and that either by saying
nothing, or by mere conjecture, since that the mind of the authors is
either altogether unknown, or it is wholly doubtful, whether it be known
or no. Expect not, that I go from street to street to knock at all the
gates of these places: it will be enough, if we can scrape out, in what
regions these places lie, and are able to guess at what points of the
heaven they are disposed. We will at present take in hand only the first
and last clause of this place quoted; which may have some tendency
towards our entrance into our present business. The rest (if there be
any we can attain unto) we shall handle in their proper places.
"These (say they) are the bounds of the
land of Israel, which they possessed that came out of Babylon."
"The division, or part, of the walls of
the tower Sid." Nor dare I confidently to assert, that this is spoken of
the 'tower of Strato,' or 'Caesarea'; nor yet do I know to what it may
more fitly be applied. We observe in its place, that that tower is
called by the Talmudists, "The tower Sir": which, by how very little a
point it differs from this words, and how very apt it is by want of care
in writing to be confounded with it, the eye of any reader is witness...
These places, concerning which the
Talmudists here treat, are of a different condition from those, which
were called "The region of the sea." For those places were certain
towns, here and there, on this sea-coast, and elsewhere; which were,
indeed, inhabited by heathens, and so could not properly be reckoned the
'land of Israel'; yet they were such, as between which, and the outmost
bounds of the land, was again the land of Israel. But these places,
which we are now handling, are those, which were the utmost bounds, and
beyond which were no places at all, but what was reckoned the 'land of
the heathen': the Phoenicians, Syrians, or other Gentiles, possessing
all that coast thence forward unto the shore of the Mediterranean sea.
We cannot also pass by those things,
that are said by the Gemarists in the very same page, from whence the
scheme before-mentioned is taken. "You see isles in the sea; and if a
line were drawn from the mountains of Amana to the river of
Egypt,--whatsoever is within the line, belongs to the land of Israel;
whatsoever is without the line, is without the land." After the
same manner speaks the Targum of Jerusalem upon
Numbers 34:4: "And their western bounds shall be the great sea, and
the isles of it." Isles? What isles? Let the authors of the maps well
weigh these passages.
Chapter 3
A great part of south Judea cut off
under the second Temple. Jewish Idumean.
The Talmudic girdle ends, as you see,
in "Kadesh, Barnea, and Ascalon." Hence it cannot but be observed, that
these two places are placed, as it were, in parallel; and whatsoever
space lies between Ascalon and the river of Egypt, is excluded,--to wit,
fifty-four miles. And one might, indeed, almost see some footsteps of
that exclusion under the first Temple, in that very common expression,
"From Dan even to Beer-sheba."
This country, that was excluded, was
something barren. The Talmudists speak thus of it; "That tract, which
lies in Gerariku [Gerar] is ill to dwell in. How far? To the
river of Egypt." And Strabo thus; "The country, which follows Gaza, is
barren and sandy," &c.
It was anciently inhabited by the
Avites,--namely, from Gaza to the river of Egypt. "The Avims dwelt in
Hazerim,"
Deuteronomy 2:23. Hazar is a word of most frequent mention in
that southern land, "Hazar-Addar, Hazar-Gaddah, Hazar-Shua, Hazar-Susah,"
&c. And it seems to denote some champaign plain and level, lying between
the mountains. Hence the habitation of the Avites is called 'Hazerim';
who are numbered with the Philistines, but yet by themselves,
Joshua 13:3:--for see there, how the holy text promising to number
five nations only, numbers six.
This excluded portion is passed into
the name of Idumea. Hence Pliny: "Presently from the rising up of the
lake Sirbon, begins Idumea and Palestine." Nor that alone, but another
very great part of Judea. Hence the sea of Sodom, is said, by Diodorus
Siculus, to be "about the middle of Idumea." And in Josephus, and the
Book of the Maccabees, we find very many places mentioned under the name
of Idumea, which were almost in the very middle of Judea. For example's
sake; "He came even to the Gadari, and the plains of Idumea, and Azotus,
and Jamnia." And again; "And Judas and his brethren left not off
fighting with the Idumeans: but fell upon them everywhere: and taking
the city Chebron, &c. and the city Marissa, &c. And having come unto
Azotus," &c. And more to this purpose may be read here and there. So
that distinction may be made, between Idumea the Greater and the Less.
Simon of Gerasa overran the towns along the mountainous country, &c. And
he overran Acrabatene, and the parts as far as Idumea the Great. And
there is mention of "Idumean, called the Upper." With these passages,
compare
Mark 3:8.
Whilst the Jews were absent from their
own country, enduring the seventy years' bondage in Babylon,--it is easy
to be believed, that their ancient enemies, the Edomites, and that were
so from the very first original of them, had invaded their possessions,
as much as they could, and had fixed their roots in that country
especially, which was nearest their own: but at length, by the powerful
arms of the Maccabees, and the Asmoneans, they were either rooted out,
or constrained to embrace Judaism. So Josephus speaks of Hyrcanus: "Hyrcanus
takes Ador and Marissa, cities of Idumea: and, having subdued all the
Idumeans, suffered them to remain in the country, on condition they were
willing to be circumcised, and to use the Jewish laws. And they, out of
a desire of their own country, underwent circumcision, and conformed to
the same course of life with the Jews." Hence there became a mingled
generation in that country, between Jew and Edomite: and the name of the
place was mingled also, and called both Idumea and Judea: "And Palestine
was divided into five countries,--Idumea, Judea, Samaria, Galilee, and
the country beyond Jordan."
Chapter 4
The seven Seas according to the Talmudists,
and the four Rivers compassing the Land.
"Seven seas (say they) and four rivers
compass the land of Israel. I. The Great Sea, or the Mediterranean. II.
The sea of Tiberias. III. The sea of Sodom. IV. The lake of Samocho...
The three first named among the seven
are sufficiently known, and there is no doubt of the fourth:--only the
three names of it are not to be passed by.
IV. 1. The Sibbichaean. The word seems
to be derived from a bush. 2. ... 3. ...
V. Perhaps the sandy sea. Which
fits very well to the lake of Sirbon, joining the commentary of Diodorus
Siculus. For he relates, that that lake, for the most part, is so
covered with sand, that it hath often deceived and supplanted travellers,
yea, whole armies, thinking it to be firm land...
After these seas, mentioned by the
Talmudists, hear also no lean story of theirs concerning the fish: "R.
Chaninah Bar R. Abhu said, Seven hundred kinds of clean fish, and eight
hundred kinds of clean locusts, and of birds an infinite number,
travelled with Israel into Babylon, and returned when Israel returned,
except [a certain] fish. But how did the fish travel? R. Houna Bar
Joseph saith, they travelled by the way of the deep, and by the deep
they came back." Surely it requires a Jewish invention (which is able to
frame any thing out of any thing), to trace a way, either by any sea, or
by any river, through which fish might swim out of Palestine into
Babylon. By the same art they bring Jonah in the belly of the whale, out
of the Phoenician sea, into the Red sea.
That, indeed, is somewhat hard, yet not
to be doubted of, what is said,
2 Chronicles 8:18, concerning Hiram sending ships to Solomon into
the Red sea. What! ships to come from Tyre into the Red sea? Which way
sailed they? It is answered, He sent such Tyrian ships, which had much
and long traded before in the Red sea, to accompany Solomon's fleet. To
this belongs that, that it is said there likewise (and in
1 Kings 9:27), that "he sent seamen, that had knowledge of the sea";
that is, knowledge of that sea: and they probably not such, who had
never yet adventured themselves into the Red sea, but had experience of
it before, and were not ignorant of the Ophir voyage.
The four rivers for the compassing of
the land (they say) are, 1. Jordan; that is sufficiently known.
II. Jarmoch. In Pliny, 'Hieramax': "Gaddara (saith he), Hieramax
flowing before it." III. Kirmion. IV. Pigah. Concerning
which, thus the Aruch: "Kirmion is a river in the way to Damascus, and
is the same with Amanah. Pigah is Pharphar. and Jarmoch is also a river
in the way to Damascus." And the Talmudists: "The waters of Kirmion and
Pigah are not fit" (to sprinkle the unclean), "because they are muddy
waters. The waters also of Jordan, and the waters of Jarmoch, are not
fit, because they are mixed waters":--that is, as the Gloss speaks,
mixed with the waters of other rivers, which they receive within
themselves.
To the seven seas, concerning which we
have spoken, those things which are said by Midras Tillim, do refer: "I
have created seven seas, saith the Lord, but out of them all I have
chosen none, but the sea of Gennesaret."--And of the river of Amanah, of
which the Aruch speaks, mention is made in the Targum upon
Canticles 4:8: "They that dwell upon the river Amanah, shall offer
thee a gift," &c.
Chapter 5
The Sea of Sodom
The bounds of Judea, on both sides, are
the sea; the western bound is the Mediterranean,--the eastern, the Dead
sea, or the sea of Sodom. This the Jewish writers every where call,
which you may not so properly interpret here, "the salt sea," as
"the bituminous sea." In which sense word for word, "Sodom's
salt," but properly "Sodom's bitumen," doth very frequently occur among
them. The use of it was in the holy incense. They mingled 'bitumen,'
'the amber of Jordan,' and [an herb known to few], with the spices that
made that incense.
"The lake Asphaltitis is distant from
Jerusalem three hundred furlongs":--about eight-and-thirty miles.
"It is extended in length five hundred
and eighty furlongs"; seventy-two miles.--"In breadth a hundred and
fifty furlongs"; eighteen miles.
Pliny speaks thus of it: "In length it
is more than a hundred miles: in its greatest breadth, it makes
five-and-twenty,--in its least, six." What agreement is there between
these two? I suppose Josephus does not comprehend within his measure the
tongue of the sea, of which mention is made,
Joshua 15:2--and defines the breadth, as it was generally every
where diffused. Concerning its distance from Jerusalem, Solinus also
speaks: "In a long retreat from Jerusalem (saith he) a sad bay openeth
itself; which that it was struck from heaven, the ground, black and
dissolved into ashes, testifies. There were two towns there, one named
Sodom, the other Gomorrha." But that distance was not directly
southward, but by a very long declination eastward.
The Talmudists devote "to the sea of
Sodom," any thing, that is destined to rejection and cursing, and that
by no means is to be used.
"Let him devote the use of such a thing
to the bituminous sea." "Let the price of an oblation for sin, the owner
whereof is dead, depart into the salt sea."
"The proselyte Aquila divided the
inheritance with his brother a Gentile, and devoted the use and benefit
of it to the salt sea. Of three doctors one saith, That he devoted the
moneys of idolatry into the salt sea." Hence is that allusion,
Revelation 20:14, "And death and hell were cast into the lake of
fire."
It doth not please me, that Sodom, in
the maps, is placed in the northern bounds of the Asphaltites; when it
seems rather to be placed in the southern extremity of it. For,
I. The bounds of the land are thus
defined by Moses,
Genesis 10:19: "The borders of the Canaanites were from Sidon" (on
the north) "unto Gaza" (on the south), "as thou goest forward, or until
thou comest to Sodom." Are not the bounds here bent from Gaza to the
farthest term opposite to it on the east?
II. Josephus, in the description of the
Asphaltites, which we quoted a little above, hath these words: "The
length of it is five hundred and eighty furlongs: and it is stretched
out as far as Zoar of Arabia." Note, that the farthest coast of the
extension of it southward, is to Zoar. But now Zoar was not far distant
from Sodom, when Lot, with his company, got thither before the rising of
the sun,
Genesis 19:23. "It is written (say the Gemarists), 'The sun was
risen upon the earth, when Lot entered into Sodom.'--Now Sodom was four
miles from Zoar."
The maps show you Zoar and Lot's Cave
in Judea, at the northern coast almost of the Asphaltites:--by what
authority, I do not apprehend. The Talmudists, indeed, do mention a
certain Zoar, which they also call, "The City of Palms."--"There is a
story (say they) of some Levites, who travelled to Zoar, the city of
palms: and one of them fell sick, whom they brought to an inn, and there
he died." But I should sooner believe, that there were two Zoars, than I
should believe, that the father of the Moabites were not conceived and
born near Zoar of the land of Moab. See
Isaiah 15:5.
Concerning the age of Sodom, when it
perished, see the places in the margin, and weigh them well.
Chapter 6
The Coast of the Asphaltites,
The Essenes. En-gedi.
"On the western shore" (of the
Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly
from on every side. A nation it is that lives alone, and of all other
nations in the whole world, most to be admired; they are without any
woman; all lust banished, &c. Below these, was the town Engadda, the
next to Jerusalem for fruitfulness, and groves of palm-trees, now
another burying-place. From thence stands Massada, a castle in a rock,
and this castle not far from the Asphaltites."
Solinus, Pliny's shadow, speaks the
like things: "The Essenes possess the inner parts of Judea, which look
to the west. The town Engadda lay beneath the Essenes; but it is now
destroyed: but its glory for the famous groves, that are there, doth
still endure: and in regard of its most lofty woods of palms, it hath
received no disparagement either by age or war. The castle Massada is
the bounds of Judea."
We are looking for the places, not the
men:--we might otherwise begin the history of the Essenes from those
words,
Judges 1:16: "And the sons of the Kenite, Moses' father-in-law, went
out of the city of palms, with the sons of Judah, into the deserts of
Judah." From these we suppose came the Rechabites,--and from their
stock, or example, the Essenes. Which if it be true, we make this an
argument of the ill placing of En-gedi in the maps, being set too much
towards the north, when it ought to have been placed towards the utmost
southern coasts.
If the Essenes were the same with the
Kenites in seat and place, and the Kenites dwelt beyond Arad southward,
or indeed even with Arad, which is asserted in the text alleged,--and if
below these were En-gedi, which is also asserted by the authors
cited,--certainly, then, the maps have laid it a long way distant from
its own proper place, too much northward. View them, and think of these
things. To which we also add this:--
The southern borders of the land,
Ezekiel 47:19 (the very same which are mentioned
Numbers 34 and
Joshua 15:2), are thus declared; "The southern coast southward from
Tamar to the waters of Meribah in Cadesh," &c. But now Tamar and En-gedi
are the same,
2 Chronicles 20:2. Nor have we any reason why we should seek another
Tamar elsewhere. Certainly, the Chaldee paraphrast, and Rabbi Sol.
Jarchi, and Kimchi following him, have rendered Tamar, in Ezekiel,
Jericho. But upon what reason? For how, I beseech you, was it
possible, that Jericho should be the bounds of the south land, when it
was the utmost bounds of Judea northward? It was this, without all
doubt, drove them to that version of the word, because Jericho is
called the City of Palms,--and Tamar signifies a palm;
since En-gedi would not give place to Jericho, one inch in regard of the
glory of palm-groves.
Whether Tadmor,
1 Kings 9:18, be the same with this our Tamar,--and whether Tadmor
in the Talmudists be the same with that Tadmor,--we leave to the reader
to consider. We produce these few things concerning it, which are
related by them--for the sake of such consideration:--
"They receive proselytes from those of
Cardya and Tadmor. Rab. Abhu, in the name of R. Jochanan, saith, The
tradition asserts, that the proselytes of Tadmor are fit to enter into
the congregation." It was said a little before; "Haggai the prophet
taught these three lessons:--The rival of a daughter" (of a priest) "may
be married by a priest. The Moabites and Ammonites ought to tithe the
poor's tithe the seventh year. And the proselytes of Tadmor are fit to
enter into the congregation."
This story is recited, in the Jerusalem
Misna: "Mary, of Tadmor, having part of the blood sprinkled upon her"
(whereby she was to be purified), "heard in that very juncture of time,
that her daughter was dead," &c. But the Babylonian calls her "of Tarmod."--"From
the place Tarmud," saith the Gloss.--The 'Tarmudeans,' are said, by
those of the Babylonian Talmud, to be certain poor people, who got
themselves a livelihood by gathering up wood, and selling it.
R. Jochanan said, "Blessed is he, who
shall see the destruction of Tadmor: for she communicated in the
destruction of the first and second Temple. In the destruction of the
first, she brought eighty thousand archers: and so she did, in the
destruction of the second."
Chapter 7
Kadesh. Rekam, and that double. Inquiry is made,
Whether the doubling it in the Maps is well done.
The readers of the eastern interpreters
will observe, that Kadesh is rendered by all Rekam, or in
a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem':
in the Arabic, 'Rakim'...
There are two places noted by the name
Rekam in the very bounds of the land,--to wit, the southern and
eastern: that is, a double Kadesh.
I. Of Kadesh, or Rekam, in the south
part, there is no doubt.
II. Of it, in the eastern part, there
is this mention: "From Rekam to the east, and Rekam is as the east":
that is, R. Nissim interpreting, "Rekam itself is reckoned for the east
of the world" (that is, for the land of the heathen), "not for the land
of Israel." Behold! a Rekam, or a Kadesh, also, on the east. But the
maps have feigned to themselves another Kadesh, besides Barnea, and this
eastern Rekam; whither, they think, the people of Israel came in the
fortieth year of their travel,
Numbers 20. These, we suppose, were some of the reasons, whereby the
authors of them were drawn to it.
I. Because Kadesh-barnea was in the
desert of Paran,
Numbers 12:16, 14:1. But the Kadesh, whither they came the fortieth
year, was in the desert of Zin,
Numbers 20:1.--I answer, The searchers of the land, departing from
Kadesh-barnea, are said, also, to go out of the deserts of Zin, Number
13:21. Paran was the general name of that dreadful desert; Zin only one
part of it.
II. In Kadesh-barnea they encamped many
days,
Deuteronomy 1:46. But in that Kadesh, concerning which mention is
made,
Numbers 20, there was not provision sufficient, whereby they might
be sustained one day. For they complain, that it was a place altogether
destitute of seed, figs, vines, and pomegranates,
Numbers 20:5: which they did not at all complain of, while they
remained in Kadesh-barnea.--I answer, Omitting, that wheresoever they
encamped, they were fed by manna; the complaint arose among them, not so
much of the place itself, as of the ill boding and prejudice, as I may
so say, of the place; because, from the barrenness of this place, they
prejudged of the like barrenness of that land, into which they were to
enter,--and the porch, as it were, of which, was Kadesh-barnea. When
they came hither first, now thirty-eight years before, "Ye came to the
mountain of the Amorites (saith Moses) which the Lord giveth you,"
Deuteronomy 1:20,21. 'Is it so?' (think they with themselves) 'Does
the first entrance of the land of promise, promise no better? There is
little hope of the land itself, if the beginnings of it are such. It is
convenient, therefore, that we send before us spies, who may bring us
word, whether it is of so great account, that we should tire and hazard
ourselves by going to that soil, whose first appearance is so horrid and
desperate.'--And hence was that unhappy argument before their eyes, by
the inducement of which the whole multitude, by so unanimous a vote,
concluded and resolved against the land. And since now, after so much
time passed, they are come back to the same place, they think, distrust,
and complain of the same things.
III. In Kadesh-barnea, they had a
supply of water; in Kadesh, whither they came the fortieth year, there
was no water,
Numbers 20, &c.--I answer, They drank, when they first came to
Kadesh-barnea, of the rock, which followed them (1
Cor 10:2), which dried up, when they were now ready to enter into
the land. If you ask, Why had those rivers that followed them, dried up,
as soon as they came at Kadesh-barnea, which before had not dried up
when they came thither;--then I ask also, Why had they dried up, when
they came to another Kadesh?
IV. Concerning the Kadesh, whither they
came the last year of their travel, it is said, that the city was in the
utmost bounds of the land of Edom: and therefore, they desire leave of
the king to pass through the land of Edom,
Numbers 20:16,17.--I answer, Nothing at all hinders, but these
things may be spoke of Kadesh-barnea, which lying contiguous to the
mountain of the Amorites, that is, to mountainous Judea, showed so great
an army an access, and promised it; only that access was winding, and
very difficult to be passed. They desire, therefore, a more level way of
the king of Edom, but obtain it not.
V. Perhaps that which chiefly moved
them, was this; that supposing one Kadesh only, to wit, Barnea,--it will
be scarce possible not to confound the encampings of Israel in the
wilderness, and their movings from place to place.--I answer, There will
be the same easiness of ordering them, if you do but reduce the sixth
and seventh verses of
Deuteronomy 10, into a true sense, and into agreement with
Numbers 33 from verses 31 to 41; which is not hard to do. But let
these things suffice, for the present, to have spoke besides our scope.
That that Kadesh, to which they came in the fortieth year (which is
called Meribah,
Numbers 20:13), is the same with Kadesh-barnea, is clear enough from
hence,--that Meribah in Kadesh is assigned for the southern border of
the land,
Ezekiel 47:19; which border of old was Kadesh-barnea,
Numbers 34:4;
Joshua 15:3.
Chapter 8
The River of Egypt, Rhinocorura.
The Lake of Sirbon.
Pliny writes, "From Pelusium are the
intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius:
the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five
miles from Pelusium: soon after begins Idumea and Palestine from the
rising up of the Sirbon lake." Either my eyes deceive me, while I read
these things,--or mount Casius lies nearer Pelusium, than the lake of
Sirbon. The maps have ill placed the Sirbon between mount Casius and
Pelusium.
Sirbon implies burning;
the name of the lake being derived from its nature, which is fiery and
bituminous. It is described by Diodorus Siculus, Strabo, and others,
whom you may look upon. A lake like to that of Sodom, and perhaps was of
the like fate and original; to wit, an example of divine indignation.
What if it be the monument of that dreadful earthquake in the days of
Uzziah,
Amos 1:1,
Zechariah 14:5? when God contended also in fire,
Amos 7:4: so that some cities perished after the manner of Sodom and
Gomorrha,
Amos 4:11;
Isaiah 1:9.
The farthest border of the land of
Israel southward is not Nile in Egypt, but Shihor in the way to
Egypt,
Joshua 13:3;
Jeremiah 2:18. In the Seventy interpreters, it is Rhinocorura; for
they render that in
Isaiah 27:12, "unto the stream of Egypt." "Unto Rhinocorura." Of
which place and name, derived from the 'cutting of nostrils,' see
Diodorus Siculus, lib. 1. [60.]
Chapter 9
A Sight of Judea
"In Judea is the mountainous country,
the plain, and the vale. What is the mountainous country of Judea? It is
the king's mountain. The plain of it is the plain of the south. The vale
is from En-gedi to Jericho. The plain of Lydda is as the plain of the
south: and its mountainous country is as the king's mountainous country.
From Beth-horon to the sea is one circumjacent region. Rabbi Jochanan
saith, Yet it hath a mountainous part, a plain, and a vale. From Beth-horon
to Emmaus is mountainous,--from Emmaus to Lydda is plain,--from Lydda to
the sea is valley."
Judea is not divided amiss into four
parts:--namely, into the country, which formerly was the Philistines',
which takes up the western part. To this joins, on the east, the
mountainous country of Judea, which is also called "The king's mount."
To the mountainous country, on the east, joins a plain, a country more
low and level than the mountains, which nevertheless here and there hath
its hills..."A valley, lying between mountains, is reckoned with the
mountains, and mountains in a valley are numbered with the valley." To
the plain eastwardly joins a valley, lower than the plain,--namely, the
coast of the sea of Sodom, and at length of Jordan.
The land of Benjamin, in like manner,
which is numbered with Judea, in respect of its superficies, was of the
same nature; which, although "it was a portion of the narrowest limits,
by reason of the goodness of the soil," yet had its mountainous part,
its plain, and vale: and that, not only towards Lydda, and the great
sea, but towards Jericho and Jordan.
Judea did excel all the other parts of
the land of Israel in very many privileges. For, besides that in it was
seated Jerusalem, the metropolis of the whole nation, and in Jerusalem
stood the Temple, and in the Temple sat the Sanhedrim:--this was also
peculiar to it out of the Canons, that "it was not lawful to intercalate
the year out of Judea, while they might do it in Judea." Maimonides
gives the reason of the thing, "Because there dwelt the divine
glory."--"Nor was the sheaf of the first-fruits of the barley to be
fetched elsewhere, than from Judea, and as near as might be to
Jerusalem." Once it was fetched a great way off, &c.
Chapter 10
A Description of the Sea-coast,
out of Pliny and Strabo.
"Idumea and Palestine begin from the
rising up of the Sirbon lake. The towns of Rhinocorura, and within
Raphea. Gaza, and within Anthedon. Mount Angaris. The country along the
coast, Samaria. The free town Ascalon, Azotus. The two Jamnes, the one a
village" (otherwise Jamne within). "Joppe of the Phoenicians. Thence
Apollonia. The tower of Strato; the same is Caesarea. The bounds of
Palestine are a hundred and eighty-nine miles from the confines of
Arabia. Then begins Phoenice."
And chapter 19: "We must go back to the
coast, and Phoenice. There was the town Crocodilon; it is now a river.
Rains of some cities. Dorum. Sycaminum. The promontory Carmel: and, in
the mountain, a town of the same name, heretofore called Ecbatana. Near
that, Getta, Lebba, the river Pagida or Belus, mingling glassy sand with
its small shore: it flows from the lake Cendevia, at the root of Carmel.
Next that is Ptolemais, a colony of Claudius Caesar, which heretofore
was called Ace. The town Ecdippa. The White Promontory. Tyrus,
heretofore an island, &c. It is in compass nineteen miles, Palae-Tyre,
lying within, being included. The town itself contains two-and-twenty
furlongs. Then the towns, Enhydra, Sarepta, and Ornithon; and Sidon, the
artist of glass, and the mother of Thebes in Boeotia."
Strabo goes backward: "Tyrus is not
distant from Sidon above two hundred furlongs":--five-and-twenty miles.
The masters of the Jews have observed
this neighbourhood in that canon, whereby provision is made, that nobody
betake himself to sail in the Mediterranean sea within three days before
the sabbath: "But if any (say they) will sail from Tyre to Sidon, he
may, even on the eve of the sabbath: because it is well known, that that
space may be sailed, while it is yet day."
"Between Tyre and Sidon there is the
little city Ornithon" (the city of birds). "At Tyre a river goes
out."
"Thirty furlongs beyond Tyre is
Palae-Tyrus": three miles three quarters. When, therefore, Pliny saith,
the compass of Tyre is nineteen miles, "Palae-Tyre, that lies within,
being included," he shows manifestly, that it is not to be understood of
the compass of the city itself, since he saith, "The town itself held
two-and-twenty furlongs": nor can it well be taken of the whole
circumference of the Tyrian jurisdiction, but rather of the extent of
the bounds of it that way, which he went.
"Moreover, from Tyre" (southward) "is
Ptolemais, formerly called Ace. And between Ace and Tyre, is a shore
heaped with sands fit to make glass."
"Beyond Ace is the tower of Strato. The
mountain Carmel lies between: and the names of some small cities, and
nothing more. The cities of Sycamines, of Herdsmen, of Crocodiles, and
others. And going thence, is a certain great wood."
"After that, Joppa; next which, the
shore of Egypt, which before had stretched out towards sun-rising, does
remarkably bend towards the north. There some talk, that Andromeda was
exposed to the whale. A place sufficiently high; so high, indeed, that
from thence (they report) Jerusalem may be seen, the metropolis of the
Jews. The Jews, also, that go down to the sea, use this port. But these
ports are receptacles for robbers. And so was the wood and Carmel."
"And this place was so well peopled,
that, out of Jamnia, a near village, and the dwellings neighbouring
about, might be armed forty thousand men."
"Thence to mount Casius towards
Pelusium, the distance is a thousand furlongs, and a little more. And
three hundred more to Pelusium."
Here we must stop, and see how these
two authors do agree. For, according to Strabo's account, one thousand
three hundred furlongs, and a little more, run out from Pelusium to
Joppa: that is, one hundred and sixty three miles, or thereabouts: but
according to Pliny's, at first sight, more by far. For "Arabia (saith
he) is bounded sixty-five miles from Pelusium: and the end of Palestine
is one hundred and eighty-nine miles from the confines of Arabia. And
then begins Phoenice." The sum is two hundred and fifty-four miles. He
had named Joppa before, 'Joppa of the Phoenicians.' But now, supposing
he makes Joppa the border of Palestine, and the beginning of Phoenice,
there are from Pelusium to Joppa, himself reckoning, almost a hundred
miles more than in Strabo. Nor is there any thing to answer from the
difference of the measure of Strabo's furlongs, and Pliny's miles. For
they go by the same measure, themselves being witnesses: for to Strabo,
"Eight furlongs make a mile"; and, to Pliny, "A furlong makes a hundred
and twenty-five of our paces":--which comes to the same thing.
We must therefore say, that by the 'end
of Palestine,' in Pliny, is properly signified the end of it, touching
upon Phoenicia properly so called;--that is, upon the borders of Tyre
and Sidon. For when he calls Joppa, "Joppa of the Phoenicians,"--he does
not conclude Joppa within Phoenicia; but because the sea, washing upon
that shore of Palestine, was divided in common speech into the
Phoenician and the Egyptian sea (so Strabo before, "Afterward Joppe;
after that, the shore of Egypt," &c.); and because the Phoenicians were
famous for navigation,--he ascribed their name to Joppa, a very eminent
haven of that shore. But he stretched the borders of Palestine a great
way farther;--namely, so far till they meet with the borders of Tyre and
Sidon. So far, therefore, doth Pliny's measure extend itself; to
wit,--that, from Idumea, and the rising of the Sirbon lake, to the
borders of Tyre and Sidon, there be one hundred and eighty-nine miles.
The place that divided these meeting-bounds to the Jews, was Acon, or
Ptolemais; which we shall note, when we come thither:--but whether it
was so to Pliny, remains obscure. But it is a more probable opinion,
that he computed according to the vulgar and most known distinction.
Gulielmus Tyrius, measuring the borders
of the Tyre of his time southward, extends them to four or five miles:
"For it is extended southward towards Ptolemais, as far as to that
place, which, at this day, is called 'the district of Scandarion,' which
is four or five miles." If, therefore, it should be granted, that
Pliny's measure extended so far, we might compute the length of the land
from the Sirbon, where also is the river of Egypt, to Sidon, by this
account:
I. From the Sirbon to the borders of
Phoenice, one hundred and eighty-nine miles.--Pliny.
II. From the first borders of Phoenice
to Tyre, five miles.--Gul. Tyrius.
III. From Tyre to Sidon, twenty-five
miles.--Strabo.
Sum total is two hundred and nineteen
miles.
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