John Lightfoot
(1602-1675)
Chapters
21 | 22 |
23 | 24 | 25 | 26
| 27 | 28 | 29 |
30
Chapter 21
Jerusalem
The first name of this city was Shalem,
Genesis 14:18,
Psalm 76:2, and it is still retained in the writing, however it is
read Jerushalaim.
"The name of that place is Jehovah-jireh.
Abraham called the place Jireh; Shem called it Shalem. Saith God, If I
shall call it Jireh, it will displease Shem the Just; if I shall call it
Shalem, it will displease Abraham the Just. I will therefore put that
name upon it which was put upon it by both, Jireh, Shalem,--Jerusalem."--"We
do not, therefore, put Jod between the letters Lamed and Mem in the word
Jerusalem, that the word Shalem may be retained."
By the computation of Aben Ezra, it is
situate in the three-and-thirtieth degree of latitude. For so he speaks,
"The latitude of Egypt is less than thirty degrees. And the latitude of
Jerusalem is three-and-thirty degrees."
Jerusalem was not divided among the
tribes: for the tradition is, That houses are not hired out at
Jerusalem, because they were no man's own. R. Eleazar Bar Zadok said,
Nor beds also. Therefore, the master of the family received the skins of
the sacrifices from the guests. Abai saith, You may learn this from
hence, That it is a custom, that a man leave his earthen jug, and also
the skin of his sacrifices, to his host. The Gloss: "The inhabitants of
Jerusalem did not let out their houses at a price to those that came to
the feasts, but granted them to them gratis." Compare
Matthew 26:17.
Nevertheless, the city was divided
between the tribe of Judah and Benjamin, and the distinguishing line
went through the very court of the Temple: "What was in the lot of
Judah? The mountain of the Temple, the Chambers of them that kept it,
the Courts. And what in the lot of Benjamin? The Porch of the Temple,
and the Temple, and the Holy of Holies. And a line went out of the lot
of Judah, and passed on into the lot of Benjamin, and in it was the
altar built." The Gloss; "The whole breadth of the outmost Court, on the
east part, the whole Court of the Women, the whole Court of Israel,
eleven cubits of the Court of the Priests" (these were within the lot of
Judah). "From thence the altar, and thenceforward to the west, is within
the lot of Benjamin."
In so exact distinction were these
lots observed, that the south-east corner of the altar had no
foundation; because that small part was in the portion of Judah, when
the whole altar ought to have been within the portion of Benjamin.
"Jerusalem was holy above other
cities, girt with walls, because in it they ate the lighter holy things,
and the second tithe. These also are those things which are spoken of
Jerusalem. They do not permit a dead body to remain a night in it: they
do not carry the bones of a dead body through it: they do not let out
houses in it: in it they do not let out a place to a proselyte
inhabitant: in it they do not allow a sepulchre, except the
sepulchres of the house of David, and the sepulchre of Huldah the
prophetess; which were there from the days of the former prophets: nor
in it do they suffer a dunghill by reason of creeping things; nor do
they bring out of it into the streets scaffolds set up against the walls
by reason of defilement: nor in it do they make chimneys, by reason of
the smoke: nor do they nourish cocks in it for the sake of the holy
things: nor do the priests nourish cocks throughout the whole land of
Israel, for the sake of purity: nor is there in it a house for shutting
out suspected of the leprosy: nor is it polluted with leprosy: nor is it
become any way a city to be cursed for idolatry," &c.
"Never did serpent or scorpion harm
any one within Jerusalem. Nor did ever any one say to his neighbour,
'The place wherein I am entertained at Jerusalem is too strait for me.'"
"There is no anathema at Jerusalem,
nor hath any man stumbled. Nor hath a fire or a ruin happened there: nor
hath any one said to his neighbour, 'I found not a hearth to roast my
passover,' or 'I found not a bed to lie on.' In it they do not plant
trees, except gardens of roses, which were there from the days of the
former prophets: they do not nourish in it peacocks, or cocks, much less
hogs," &c.
The fathers of the traditions give
this reason, why they do not allow gardens in the city: "They make no
gardens or paradises in Jerusalem, because of the stink." The Gloss,
"Because of the stink from weeds, which are thrown out; and it is a
custom to dung gardens, and from thence comes a stink."
The same Gloss, in the same place,
gives this reason also, why they might not keep cocks: "It is also
forbidden the Israelites to keep cocks in Jerusalem" (the priests may no
where do it), "because of the holy things. For there they have eaten the
flesh of the peace-offerings, and thank-offerings. And it is customary
for dunghill cocks to scrape dunghills, and thence perhaps they might
rake up the bones of creeping things; whence those holy things, which
are to be eaten, might be polluted."
Gardens without the city were very
frequent, and they stretching out a good way from the very walls of the
city. Hence that in Josephus, concerning the hazard Titus ran, whilst he
rode about the city to spy it. "It was impossible for him to go forward;
for all things from the walls were fenced up with deep ditches for the
gardening, and gardens lay cross, and many walls, that parted them."
The Talmudists relate also these
wonders of the Temple: "Ten miracles were done for our fathers in the
sanctuary. No woman ever miscarried by the smell of the holy flesh; nor
did the holy flesh ever stink, or breed worms; nor was there ever seen
fly in the house [or place] for slaughter; nor did ever the
gonorrhea happen to the high-priest on the day of expiation; nor rains
put out the fire of the altar; nor the wind prevail over the pillar of
smoke; nor was any profane thing found in the sheaf of first-fruits, or
the two loaves (of the high-priest), or in the show-bread. They
stood (in the Court) crowded" (the Gloss explains it thus, "They
did so press one another by reason of the multitude, that their feet
scarcely touched the ground"); "but when they worshipped, they had room
enough," &c.
"All Jerusalem was Carmelith, because
it was like a common court." What Carmelith is, the Lexicons will
teach us, and the Gemarists in the tract Shabbath; "There are four
capacities of the sabbath" (or respects of places, as walking on the
sabbath), "public, private, Carmelith, and covered lobbies. R. Chaijah
saith, Carmelith is a place, neither public nor private. R. Jissa, in
the name of R. Jochanan, saith, Carmelith is as the shop of Bar Justini,"
&c.
..."R. Ismael saith, A countryman, or
a villager, who takes a field from a man of Jerusalem, the second tenth
belongs to the Jerusalem man. But the wise men say, The countryman may
go up to Jerusalem, and eat it there." The Gloss, Kartani &c., "A
Kartani is one of those that dwell in villages."
Chapter 22
The parts of the City. Sion. The Upper City:
which was on the north part.
There is one who asserts Jerusalem to
stand on seven hills; but whether upon a reason more light, or more
obscure, is not easy to say. "The whale showed Jonah (saith he) the
Temple of the Lord, as it is said, 'I went down to the bottom of the
mountains': whence we learn that Jerusalem was seated upon seven
mountains." One may sooner almost prove the thing itself, than approve
of his argument. Let him enjoy his argument to himself; we must fetch
the situation elsewhere.
"The city itself (saith Josephus) was
built upon two hills, divided with a valley between, whereby, in an
opposite aspect, it viewed itself; in which valley the buildings,
meeting, ended."
"Of these hills, that, which
contained the Upper City was by far the higher, and more stretched out
in length: and because it was very well fortified, it was called by king
David The Castle: but by us it is called 'the Upper Town.'"
"But the other, which was called
Acra, bearing on it the lower town, was steep on both sides."
"Against this was a third hill [Moriah],
lower than Acra, and disjoined from it by a broad valley. But when the
Asmoneans reigned, they filled up the valley, desiring that the Temple
might touch the city; and they took the top of Acra lower, that the
Temple might overlook it."
Bezetha and Ophel were other hills
also: of which in their place, when we shall first have taken a view of
these two, Sion and Acra, and the situation of each.
It is an old dispute, and lasts to
this day, whether Sion or Jerusalem lay on the north part of the city.
We place Sion on the north, convinced by these reasons:--
I.
Psalm 48:2: "The joy of the whole earth is mount Sion, on the north
side." Where Aben Ezra hath this note; "Mount Sion is on the north side
of Jerusalem": and Lyranus, "Mount Sion is in the north part of
Jerusalem." The Seventy, "The mountains of Sion on the sides of the
north."
Sion's fair hills stand on cold
Boreas' coast. Apollinar. [Metaphr. Ps.]
II. When the prophet Ezekiel takes a
prospect of the new Jerusalem in a vision,--he saith, that he stood upon
"a very high mountain, near which was, as it were, the building of a
city on the south,"
Ezekiel 40:2. On which place Kimchi thus; "He placed me upon a very
lofty mountain. That mountain was the Mount of the Temple: for the
Temple was to be built in a mountain, as before. And the city Jerusalem
is near it on the south." And Lyranus again, after the reciting the
explication of some upon that verse, and his rejecting it; "And
therefore (saith he) the Hebrews say, and better, as it seems, that the
prophet saw two things,--namely, the city and the Temple,--and that the
Temple was in the north part,--but the city in the south part."
Behold! reader, Zion on the north
part in the Psalmist, and the city on the south part in the
prophet!
The things which make for this in
Josephus are various, and plain enough; which nevertheless we cannot
frame into arguments, before the buildings of better note in Sion, or in
the Upper City, be viewed:--of which the reader must be mindful; namely,
that the name of Sion, after the return out of Babylon, was grown
into disuse,--but the more vulgar was, the Upper Town.
Chapter 23
The buildings of more eminent note in Sion.
We shall first take knowledge of the
buildings themselves,--and then, as much as we may, of their situation.
I. The 'king's court' claims the
first place in our view. Concerning which are those words, "Cestius"
(having wasted the other places of the city) "came at length into the
Upper City [Sion], and encamped against the king's court."
When the Romans had fired Acra, and
levelled it with the ground, "the seditious rushing into the court, into
which, by reason of the strength of the place, they had conveyed their
goods, call away the Romans thither." And afterward: "But, when it was
in vain to assault the Upper City without ramparts, as being every where
of step access. Caesar applies his army to the work," &c.
II. The House of the Asmoneans, and
the Xystus, or open gallery. King Agrippa calls the people of
Jerusalem together into the Xystus, and sets his sister Berenice in
their view, "upon the House of the Asmoneans, which was above the Xystus,
in the farther part of the Upper City."
III. There was a bridge, leading from
the Xystus unto the Temple, and joining the Temple to Sion. "A bridge
joined the Temple to the Xystus." When Pompey assaulted the city, the
Jews took the Temple, "and broke down the bridge that led thence into
the city. But others received the army, and delivered the city and the
king's court to Pompey."
And Titus, when he besieged the
seditious in the court in the Upper City, raises the engines of four
legions, "on the west side of the city, against the king's court. But
the associated multitude, and the rest of the people, were before the
Xystus and the bridge."
You see, these places were in the
Upper City: and you learn from Josephus, that the Upper City was the
same with the Castle of David, or Sion. But now, that these places were
on the north side of the city, learn of the same author from these
passages that follow:--
He saith plainly, that the towers
built by Herod,--the Psephin tower, the Hippic tower, &c.--were on the
north. "Titus (saith he) intrenched two furlongs from the city on the
angular part of the wall near the Psephin tower, where the circuit of
the wall bends from the north towards the west." And in the chapter next
after; "The Psephin tower lifted up itself at the corner of the north,
and so westward." And in the same chapter, describing the compass of the
outmost wall, "It began on the north at the Hippic tower, and went on to
the Xystus."--And when he had described those towers, he adds these
words, "To those towers, situate on the north, was joined, on the
inside, the Court." What can be clearer? The court was in the Upper
City, or Sion; but the court was joined to the outmost northern wall:
therefore, Sion was on the north.
Add to these, those things that
follow in the story of Pompey, produced before. When the court was
surrendered into Pompey's hands, "he encamped on the north part of the
Temple." And of Cestius, "Being come to the Upper City, he pitched
against the king's court." And a little after, "He attempted the Temple
on the north side."
We shall not urge more at this time.
There will occur here and there to us, as we proceed, such things as may
defend this our opinion: against which what things are objected, we know
well enough; which we leave to the reader to consider impartially. But
these two we cannot pass over in silence, which seem, with an open face,
to make against us:--
I. It may be objected, and that not
without cause, that Sion was in the tribe of Judah, but Jerusalem in the
tribe of Benjamin. But now, when the land of Judah was on the south part
of Jerusalem, and mount Sion is to be reckoned within the lot of
Judah,--how could this be, when Jerusalem, which was of the lot of
Benjamin, lay between Judea and Sion?
I answer, 1. No necessity compels us
to circumscribe Sion precisely within the portion of Judah; when David
conquered it, not as he was sprung of Judah, but as he was the king of
the whole nation.
2. But let it be allowed, that Sion
is to be ascribed to Judah,--that dividing line, between the portion of
Judah and Benjamin, concerning which we made mention before, went not
from the east to the west; for so, indeed, it had separated all
Jerusalem from all Sion: but it went from south to north, and so it cut
Jerusalem in two, and Sion in two: so that both were in both
tribes,--and so also was mount Moriah.
II. It is objected, that, at this
day, a hill and ruins are shown to travellers under the name of Sion,
and the tower of David, on the south part of the city.
I answer, But let us have leave not
to esteem all things for oracles, which they say, who now show those
places; since it is plain enough that they mistake in many other things:
and let it be without all controversy, that they study not so much truth
in that affair, as their own gain. I wish less credit had been given to
them, and more search had been made out of Scripture, and other writers,
concerning the situation of the places.
Chapter 24
Some buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so
far eastward as mount Acra: and hence it is, that mount Moriah is said,
by Josephus, to be "situate over-against Acra," rather than over-against
the Upper City: for, describing Acra thus, which we produced before,
"There is another hill, called Acra, which bears the Lower City upon it,
steep on both sides": in the next words he subjoins this, "Over-against
this was a third hill," speaking of Moriah.
The same author thus describes the
burning of the Lower City: "Then they fired the Archivum and Acra, and
the council-house, and Ophla: and the fire destroyed unto the palaces of
Helen, which were in the middle of Acra."
I. The Archivum. Whether he
means the magistrates' court, or the repository of the ancient
records, according to the different signification of the word, we do
not determine. There were certainly sacred records in the Temple, and
civil records no doubt in the city, where writings and memorials of
sales, contracts, donations, and public acts, &c. were laid up. I should
more readily understand this of their repository, than of the
magistrates' court, because, presently after, the council-house is
distinctly named.
II. Acra: that is, either the
buildings, which were upon the very head and top of the mount, or some
garrison or castle in the mount. In which sense that word doth not
seldom occur in the history of the Maccabees, and in Josephus.
III. The Council-house. He
mentions elsewhere the council, and that, as it seems, in the
Upper City. For he saith, that "the outmost wall on the north began at
the Hippic tower, and went forward to the Xystus; and thence, touching
upon the council" (or the court), "it went onward opposite
against the west walk of the Temple." The council in the Upper City you
may not improperly interpret the 'Court of the King': the council-house
in the Lower City, the council of the Sanhedrim, whither it went, when
it departed from the Tabernae.
IV. Ophla. Ophel,
Nehemiah 3:26.
There was also a fourth hill, saith
the same Josephus, "which was called Bezetha, situate over-against
Antonia, and divided from it with a deep ditch. Now Bezetha, if you
would render it in Greek, one might call it 'The New City.'" And yet
there is a place where he seems to distinguish between Bezetha and the
New City: for he saith concerning Cestius, "But Cestius, passing over,
set fire upon Bezetha, so called, and the New City."
Bezetha was seated on the north part
of Antonia, and that and Caenopolis (or the New City) filled up that
space, where Sion ended on the east, and was not stretched out so far as
Acra was. "(The city), abounding with people, crept, by little and
little, out of the walls: and on the north side of the Temple, at the
hill, making a city, went onward not a little; and a fourth hill is
inhabited, which is called Bezetha," &c.
Interpreters differ about Millo.
There is one, who supposes it to be a large place, appointed for public
meetings and assemblies. Another interprets it of heaps of earth, thrown
up against the wall within, whence they might more easily get up upon
the wall: and when David is said to build Millo, that he erected towers
upon these heaps, and banks. Some others there are, who understand it of
the valley or street that runs between Jerusalem and Sion; and so it is
commonly marked out in the maps,--when, in truth, Millo was a part of
Sion, or some hillock cast up against it on the west side.
Let that be observed,
2 Chronicles 32:5; "And he restored, or fortified, Millo, of the
city of David": or, as our English reads, "in the city of David."
The Seventy read, "the fortification of the city of David." When,
therefore, David is said to build "Millo, and more inwards," it is all
one as if he had said, 'he built on the uttermost part of Sion, which
was called Millo, more inwardly to his own castle.' And Joab repaired
the rest,
1 Chronicles 11:8.
The street or valley, running between
Sion and Acra, was called, as if one should say, The valley or
street of cheesemongers. There was also, The market of beams,
which Josephus joins with Bezetha, and the New City. "Cestius (saith he)
wasted Bezetha and Caenopolis, and that which is called the
beam-market, with flames."
Chapter 25
Gihon, the same with the Fountain of Siloam.
I. In
1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to
Gihon: and they brought him to Gihon"; is rendered by the Chaldee,
"Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi
thus; "Gihon is Siloam, and it is called by a double name. And David
commanded, that they should anoint Solomon at Gihon for a good omen, to
wit, that, as the waters of the fountain are everlasting, so might his
kingdom be." So also the Jerusalem writers; "They do not anoint the
king, but at a fountain; as it is said, 'Bring Solomon to Gihon.'"
The bubblings up of Siloam yielded a
type of the kingdom of David,
Isaiah 8:6. "Forasmuch as this people refuseth the waters of Siloah
that go softly," &c. Where the Chaldee paraphrast thus; "Because this
people are weary of the house of David, which deals gently with them, as
the waters of Siloam slide away gently." And R. Solomon; "Siloam is a
fountain, whose name is Gihon and Siloam."
II. That fountain was situated on the
west part of the city, but not far from the south-west corner.
Josephus, speaking of that deep
valley which runs between Sion and Acra, saith, "it is extended to
Siloam; for so we call the sweet and large fountain." But now the mounts
Sion and Acra, and likewise the valley that cut between them, did run
out from east to west. And the same author, in the same place, speaking
of the compass of the outermost wall, saith these things among others,
"And thence it bends to the south behind the fountain Siloam." After the
tumult raised at Jerusalem by the Jews under Florus,--the Neapolitan
tribune, coming thither with king Agrippa, is besought by the Jews,
"that taking only one servant, he would go about through the city as far
as Siloam" (that is, from the east to the west, through the whole city):
and that thence, from the peaceable and quiet behavior of the people
towards him, he might perceive, that the people were not in a heat
against all the Romans, but against Florus only.
III. Siloam was on the back of
Jerusalem, not of Sion. Let that of Josephus be noted; "The Romans, when
they had drove out the seditious from the Lower City, burnt it all to
Siloam." This we therefore observe, because we may see some maps, which,
placing Siloam behind Sion, do deceive here, and are deceived: when in
truth it ought to be placed behind Acra. The pool, indeed, of Siloam was
behind some part of Sion, westward; but the fountain of Siloam was
behind Acra.
IV. It emptied itself, by a double
rivulet, into a double pool, to wit, the upper and the lower,
2 Kings 18:17;
Isaiah 7:3. The lower was on the west, and is called 'The pool of
Siloam,'
John 9:7;
Nehemiah 3:15. The upper, perhaps, was that which is called by
Josephus, 'the pool of Solomon,' in the place lately quoted. "And thence
(saith he) the outermost wall bends to the south behind the fountain of
Siloam: and thence again bends to the east at the pool of Solomon." See
2 Chronicles 32:30;
Isaiah 22:9,11.
V. They drew waters out of the
fountain of Siloam, in that solemn festivity of the feast of
Tabernacles, which they called, "The pouring out of water": concerning
which the fathers of the traditions thus; "The pouring out of water, in
what manner was it? There was a golden cup, containing three logs, which
one filled out of Siloam," &c. The Gemarists inquire, "Whence was this
custom? From thence, that it is said, 'And ye shall draw waters with joy
out of the wells of salvation.'" R. Levi saith, "Why is it called The
place of draught?--Because thence they draw out the Holy Spirit."
Thence, also, they drew the water
that was to be mingled with the ashes of the red cow, when any unclean
person was to be sprinkled.
The priests, eating more liberally of
the holy things, drank the waters of Siloam for digestion's sake.
Let us also add these things; but let
the reader unriddle them:--"He that is unclean by a dead carcass
entereth not into the Mountain of the Temple. It is said, That they that
should appear should appear in the court. Whence do you measure? From
the wall, or from the houses? Samuel delivers it, From Siloam, &c. And
Siloam was in the middle of the city."
Chapter 26
The Girdle of the City.
Nehemiah 3.
The beginning of the circumference
was from 'the sheep-gate.' That, we suppose, was seated on the south
part, yet but little removed from that corner, which looks south-east.
Within was the pool of Bethesda, famous for healings.
Going forward, on the south part, was
the tower Meah: and beyond that, "the tower of Hananeel": in the
Chaldee paraphrast it is, 'The tower Piccus,'
Zechariah 14:10; Piccus,
Jeremiah 31:38.--I should suspect that to be, the Hippic
tower, were not that placed on the north side, this on the south. The
words of Jeremiah are well to be weighed; "The city shall be built to
the Lord, from the tower of Hananeel to the gate of the corner. And a
line shall go out thence, measuring near it to the hill of Gareb, and it
shall go about to Goath. And all the valley of dead carcasses, and of
ashes, and all the fields to the brook Kidron, even to the corner of the
horse-gate on the east, shall be Holiness to the Lord," &c.
The hill of Gareb:--not that
Gareb certainly, where the idol of Micah was, [Judges
17] concerning which the Talmudists thus; "R. Nathan saith, From
Gareb to Shiloh were three miles, and the smoke of the altar was mixed
with the smoke of Micah's idol":--but, as Lyranus, not amiss, "The mount
of Calvary."
Goathah: the Chaldee, 'the
calves' pool,' following the etymology of the word, from bellowing.
Lyranus, Golgotha.
The valley of carcasses and ashes.
The Chaldee paraphrast and the Rabbins understand this of the place
where the army of the Assyrians perished: nor very subtily; for they
seem to have perished, if so be they perished near Jerusalem, in the
valley of Tophet, or Ben-Hinnom,
Isaiah 30:33. And Jeremiah speaks of that valley, namely, the sink
and burying-place of the city,--a place, above all others that compassed
the city, the most foul and abominable: foretelling that that valley,
which now was so detestable, should hereafter be clean, and taken into
the compass of the city: but this mystically, and in a more spiritual
sense. Hence we argue, that "the tower of Hananeel" was on the south
side of the city: on which side also was the valley of Ben-Hinnom; yet
bending also towards the east: as the valley of Kidron bent from the
east also towards the north. It will be impossible, unless I am very
much mistaken, if you take the beginning of that circumference in
Nehemiah, for the corner looking north-east, which some do,--to
interpret these words of Jeremiah in any plain or probable sense; unless
you imagine that which is most false,--that the Valley of Hinnom was
situate northwardly.
Nehemiah 3:3: The Seventy render it by, The fish-gate. That
was also southward. Of it mention is made,
Zephaniah 1:10; where the Seventy have something obscure. Many
conjecture this gate was called the 'Fish-gate,' because fish were
carried into the city through it: I rather, because it was the
'fish-market': as the Sheep-gate was the market for sheep. Zephaniah
addeth, "And he shall howl from the second." The Chaldee reads; R.
Solomon, 'from the Bird-gate': perhaps the gate, near unto which fowls
were sold. Kimchi reads, 'from Ophel'; more plain indeed,--but I ask,
whether more true? This Bird-gate perhaps was that which is called the
Old-gate,
Nehemiah 3:6.
Near the corner, looking south-west,
we suppose, the fountain of Siloam was; and that, partly, being
persuaded by the words of Josephus before alleged,--partly, being
induced to it by reason itself. For hence flowed that fountain by the
south wall eastwardly to the Sheep-gate, as we suppose; thence the
river, somewhat sloping, bends towards the north into the valley, and
ends, at length, in the pool of Siloam, at the foot of mount Sion.
On the west was, 1. "The gate of the
valley," verse 13, being now gotten to the foot of mount Acra. And, 2. A
thousand cubits thence, "The Esquiline, or Dung-gate," verse 14. And, 3.
"The Fountain-gate," verse 15; not that of Siloam, nor of Draco; but
another.
And now we are come to the pool of
Siloam, and to the foot of Sion, whither they went up by certain steps,
verse 15. The pool of Siloam was first a fountain, and a river, on the
west, without the walls: but at last, Manasseh the king enclosed all,
2 Chronicles 33:14, that the city might be more secured of water, in
case of a siege: taught it by the example of his grandfather Hezekiah,
but more incommodious,
2 Chronicles 32:3.
The wall went forward along
"burying-places of David, another pool, and the House of the strong,"
verse 16. And, not much after it, bended eastwardly.--And now we are
come to the north side. See verses 19, 20.
At the turning of this corner, Herod
built the most famous Pspehin tower, of which Josephus thus; "On the
north-west corner, the admired Psephin tower lifts up itself, near which
Titus encamped," &c.
There was no gate on this north side.
The buildings, which were inward, are mentioned,
Nehemiah 3:20-24; and the Hippic tower is mentioned by Josephus.
On the east were, 1. A tower,
advancing itself in the very bending of the north-east corner. Within
was the 'King's House,' and the court of the prison, verse 25. 2. The
Water-gate, of which is mention,
Nehemiah 12:37. 3. Ophel, and the Horse-gate,
Nehemiah 3:27,28; of which mention is also made,
Jeremiah 31:40. Whence was the beginning of the valley of Ben-Hinnom:
which, running out below the city southward, at last bent into the west.
Therefore, the Water-gate led into the valley of Kedron: but the
Horse-gate into the valley of Hinnom, at that place touching on the
valley of Kedron. 4. The Gate Miphkad: the Vulgar calls it, The Gate of
Judgment. 5. Not far distant thence was the south-east corner. And
thence a little on the south side was the Sheep-gate, whence we first
set out.
Let us add the words of Josephus,
describing how the outmost wall went. "It began on the north at the
Hippic (or horse) tower, and extended to the Xystus (or open
gallery); then touching upon the Council-0house, it ended at the
east walk of the Temple. On the other side, westwardly, beginning from
the same tower, it stretched along by a place called Bethos, to the gate
of the Essenes; and thence it inclined to the south behind the fountain
Siloam: and hence it bowed again eastwardly unto Solomon's pool, and
passed on to a certain place, which they call Ophla, and joined to the
east walk of the Temple."
In which words let us observe two
things for the asserting the procession that we have gone:--1. That this
description proceeds from the north to the west, the south, and the
east. 2. That Ophla, or Ophel, lay between the south-east corner and the
porch of the Temple; which cannot at all be conceived, if you begin
Nehemiah's delineation at any other place than where we have. To these
may be added, the situation of Siloam, of which those things, spoken in
Josephus and the Scripture, can in no manner be said, if you reckon it
to be near Sion.
Let us add also the processions of
the choir,
Nehemiah 12:31. They went up upon the wall, and went forward on the
right hand to the Dung-gate, the Fountain-gate, the city of David, &c.
verse 37. Let those words, "They went forward on the right hand," verse
31, be observed: which could not be, unless according to the procession
which we have laid down,--if so be they went up on the wall on the
inside of the wall, which it is rough and strange not to think.
The other part of the choir went on
the left hand, towards the south west, and to the gate of Ephraim, and
the Old-gate, and the Fish-gate, &c. verse 29. Of the gate of Ephraim
nothing was said in the delineation given chapter 3. Mention also is
made of it,
2 Kings 14:13; where the Corner-gate is also spoken of; concerning
which, also, here is nothing said.
In Nehemiah, seems to be understood
that place, where formerly was a gate of that name,--but now, under the
second Temple, was vanished.
Chapter 27
Mount Moriah
"Wherefore is it called mount Moriah?
R. Levi Bar Chama and R. Chaninah differ about this matter. One saith,
Because thence instruction should go forth to Israel. The other
saith, Because thence should go forth fear to the nations of the
world."
"It is a tradition received by all,
that the place, where David built an altar in the threshing-floor of
Araunah, was the place where Abraham built his, upon which he bound
Isaac; where Noah built his, when he went out of the ark: that in the
same place was the altar, upon which Cain and Abel offered: that Adam
offered there, when he was created; and that he was created from thence.
The wise men say, He had the same place of expiation as he had of
creation."
Mount Moriah was so seated, that "the
city, in the manner of a theatre, lay about the Temple": on this side
Sion, then Acra, and a little on the back of Bezetha.
The mount of the Temple (that is, the
place where the buildings of the Temple were) was a square of five
hundred cubits (see
Ezekiel 42:16,17), compassed with a most noble wall,--and that
fortified (shall I say?) with double galleries or halls, or
adorned with them, or both. It went out beyond this wall, towards
the north-west corner, to such a dimension,--that there the tower
Antonio was built, of most renowned workmanship and story.
The whole space of the courts was
hollow under-ground: "And the whole platform stood upon arches and
pillars," that so no sepulchre might be made within this sacred space,
whereby either the holy things or the people might gather pollution.
Chapter 28
The Court of the Gentiles. The Mountain of the House, in the Rabbins.
In the Jewish writers, it is
ordinarily called "The Mountain of the house"; or the "Common Court."
Hence is it, that a gate, descending hither from the Court of the Women,
is called "The gate whence they go out from the Court of the Women into
the Common Court." Hence the author of Tosaphtoth, "They go out by the
gate leading from the Court of the Women into the Common Court.
And some vessels of stone were fastened to the wall of the steps going
up into the Women's Court, and their covers are seen in the Common
Court."
And that, because hither the heathen
might come: "Rabban Gamaliel, walking in the Court of the Gentiles,
saw a heathen woman, and blessed concerning her."
And those that were excommunicated
and lamented. "All that entered into the mount of the Temple, enter the
right-hand way, and go about: but they go out the left-hand way: except
him, to whom any accident happens: for he goes about to the left hand.
To him that asks, 'What is the matter with you, that you go about to the
left hand?'--he answers, 'Because I lament': and he replies to him, 'He
that dwells in this temple comfort thee.' Or, 'Because I am
excommunicated': and to him he replies, 'He that dwells in this house,
put it into their heart to receive thee.'"
And not seldom those that are
unclean. Yea, he that carries away the scape-goat might enter into the
very court, although he were then unclean. "Is he polluted, who is to
take away the goat? He entereth unclean even into the court, and takes
him away."
"The greatest space of the Court of
the Gentiles was on the south; the next to it, on the east; the third,
on the north; but the least space was on the west. Of that place, where
the space was greater, the use was greater also."
In the wall compassing this space
were five gates: and within, joining to the wall, were "double
galleries" or "halls," which yielded delightful walks, and defence also
from rains.
There was only one gate eastward,
and that was called, the Gate of Shushan; because the figure of Shushan,
the metropolis of Persia, was engraven in it, in token of subjection. In
this gate sat a council of three and twenty. At the gate, on both sides,
were shops; and the whole gallery-walk, on this east side, was
called "Solomon's porch."
On the south were two gates, both
called the Gate of Huldah: of the reason of the name we are not
solicitous. These looked towards Jerusalem, or Acra. The hall or
gallery, gracing this south side, was called "The king's walk," which
was trebled, and of stately building.
On the west was the gate Kiponus;
haply so named from 'Coponius,' governor of Judea. By this gate they
went down into Sion, the bridge and way bending thither.
On the north was the gate Tedi
or Teri, of no use: for so is the tradition, "The gate of Tedi on
the north was of no use." On this side was the castle Antonia, where the
Romans kept guard; and from hence perhaps might be the reason the gate
was deserted.
Chapter 29
Chel. The Court of the Women.
The Court of the Gentiles compassed
the Temple and the courts on every side. The same also did Chel,
or the Ante-murale. "That space was ten cubits broad, divided from the
Court of the Gentiles by a fence, ten hand-breadths high; in which were
thirteen breaches, which the kings of Greece had made: but the Jews had
again repaired them, and had appointed thirteen adorations answering to
them."
Maimonides writes: "Inwards" (from
the Court of the Gentiles) "was a fence, that encompassed on every side,
ten hand-breadths in height, and within the fence Chel, or the
Ante-murale: of which it is said, in the Lamentations, 'And he caused
Chel and the Wall to lament,'"
Lamentations 2:8.
Josephus writes, "The second circuit
was gone up to by a few steps: which the partition of a stone wall
surrounded: where was an inscription, forbidding any of another nation
to enter, upon pain of death." Hence happened that danger to Paul
because of Trophimus the Ephesian,
Acts 21:29.
"The Chel or Ante-murale" (or
second enclosure about the Temple), "was more sacred than the Court of
the Gentiles: for hither no heathen, nor any unclean by that which died
of itself, nor who lay with a menstruous woman, might come."
"From hence they ascended into the
Court of the Women by twelve steps."
On the east it had only one gate,
called in the Holy Scripture, 'Beautiful,'
Acts 3:2. In Josephus, the 'Corinthian' gate: saith he; "Of the
gates, nine of them were every where overlaid with gold and silver,
likewise the posts, and the lintels. But one, without the Temple, made
of Corinthian brass, did much exceed, in glory, those, that were
overlaid with silver and gold. And two gates of every court were each
thirty cubits high, and fifteen broad."
On the south was only one gate also,
and one on the north: and galleries; or court-walks within, joining to
the wall, in the same manner as in the outer court, but not double.
Before which were the treasuries placed, or thirteen chests, called by
the Talmudists, Shopharoth; in which was put the money offered
for the various services of the Temple; and, according to that variety,
the chests had various titles written on them: whence the offerer might
know into which to put his offering, according to his quality.
Upon one was inscribed, "The new
shekels"; into which were cast the shekels of that year. Upon another,
"The old shekels"; into which were gathered the shekels owing the last
year. Upon another, "pigeons and turtles." Upon another, "The burnt
sacrifice." Upon another, "The wood." Upon another, "Frankincense." Upon
another, "Gold for the propitiation." And six chests had written on
them, "Voluntary sacrifice."
"The length of the Women's Court was
a hundred thirty-five cubits, and the breadth a hundred thirty-five
cubits. And there were four chambers in the four corners of it, each
forty cubits, but not roofed." See
Ezekiel 46:21,22.
"At the south-east was the court of
the Nazarites: because there the Nazarites boiled their thank-offerings,
and cut their hair, and put it under the pot."
"At the north-east was the chamber
of wood: where the priests, defiled with any spot, searched the wood,
whether it was unclean by worms. And all wood in which a worm was found
was not fit for the altar."
"At the north-west was the chamber
of the Leprous."
"At the south-west was the chamber
of wine and oil."
"On the highest sides" (we follow
the version of the famous Constantine L'Empereur), "was the smooth and
plain Court of the Women; but they bounded it round about with an inward
gallery, that the women might see from above, and the men from below,
that they might not be mingled."
In this Court of the Women was
celebrated the sacred and festival dance, in the feast of Tabernacles,
called the "Pouring out of Water": the ritual of which you have in the
place cited in the margin.
"The Court of the Women was more
sacred than the Chel; because any, who had contracted such an
unclearness that was to be cleansed the same day, might not enter into
it."
Chapter 30
The Gate of Nicanor, or the East Gate of the Court of Israel.
From hence they went up from the
Court of the Women fifteen steps. "There were fifteen steps (saith
Josephus) ascending from the partition wall of the women to the greater
gate." Concerning these steps, the Talmudists, relating the custom of
the dance just now mentioned, speak thus: "The religious men, and the
men of good works, holding torches in their hands, danced and sang. The
Levites, with harps, lyres, cymbals, trumpets, and infinite other
musical instruments, stood upon the fifteen steps going down out of the
Court of Israel into the Women's Court, singing according to the number
of the fifteen psalms of degrees," &c.
The east gate of the Court of Israel
was called the "gate of Nicanor."--"All the gates were changed to be of
gold, except the gate of Nicanor; because concerning that a miracle was
shown: others say, because the brass of it did exceedingly shine."
In the gate of Nicanor, they made
the suspected wife drink the bitter waters; they purified the woman
after childbirth, and the leper.
Of the miracle, done about the
folding-doors of this gate, see Constantine L'Empereur, Middoth, p. 57,
and Juchasin, fol. 65. 2, &c.: who also produceth another reason of the
name, in these words: "In the book of Josephus Ben Gorion it is said,
that the gate of Nicanor was so called, because a miracle was there
shown, namely, that there they slew Nicanor, a captain of the Grecians,
in the days of the Asmoneans: which may also be seen in the end of the
second chapter of the tract Taanith."
The history alleged is thus:--Nicanor
was one of the captains of the Greeks; and every day he wagged his hand
towards Judea and Jerusalem, and said, "Oh! when will it be in my power,
to lay them waste!" But when the Asmonean family prevailed, they subdued
them, and slew him, and hung up his thumbs and great toes upon the gates
of Jerusalem. Hence 'Nicanor's day' is in the Jewish calendar.
This gate was 'fifty cubits in
height'; the doors contained forty cubits, and very richly adorned with
silver and gold, laid on to a great thickness.
In that gate sat a council of three
and twenty; as there was another in the gate of Susan.
None of the gates had (a small
scroll of paper fixed to the posts), but the gate of Nicanor.
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