eat. Acts xxvii. 35. In the days immediately following the apostles, we trace this practice in the writings of the fathers, particularly in the Clementine constitutions, in Chrysostom, and Origen. No. 1289.-viii. 20. These words spake Jesus in the treasury.] In the court of the women in the temple there was placed one chest, or more; the Jews say eleven, for receiving the voluntary contributions of the people towards defraying the charges of public worship; such as providing the public sacrifices, wood for the altar, salt, and other necessaries. That part of the area where these chests were placed was the γαζοφυλάκιον, οι treasury. Mark xii. 41. Perhaps the whole court, or at least the piazza on one side, with the chambers over it, in which the sacred stores were kept, was from hence called by the same name. JENNINGS's Jewish Ant. vol. ii. p. 43. No. 1290.-viii. 36. If the son therefore shall make you free, ye shall be free indeed.] By some commentators it has been supposed, that Christ alludes to the mode of adoption called adeλ Podεσia, (see Oriental Customs, No 473.) but Dr. Gill refers it rather to a custom among the Romans of a son's making free, after his father's death, such as were born slaves in his house. Perhaps there may be also some reference to such sort of persons among the Jews as were partly servants and partly free; such as were servants to two partners, and were made free by one of them; or who had paid half the price of redemption, but left the other half due: of a person in such circumstances it is said, he may not cat of his master's lamb at the passover. No. 1291.-viii. 57. Thou art not yet fifty years old.] The age of fifty is often spoken of by the Jews, and much observed: at the age of fifty they say a man is fit to give counsel; hence the Levites were dismissed from service at that age, it being more proper for them then to give advice than to bear burthens. A methurgeman, or an interpreter in a congregation, was not chosen under fifty years of age: and if a man died before he was fifty, this was called the death of cutting off; a violent death, a death inflicted by God as a punishment. GILL, in loc. No. 1292.—ix. 6. He spat on the ground, and made clay of the spittle.] This was done, observes Mr. Wootton, (Miscell. Disc. vol. ii. p. 103.) to shew his divine authority in using means to human reason the most improper, and that too on the sabbath, directly in opposition to a rule established by the Jews, which, though good and just in itself, was superstitious and cruel when applied to the case of healing on the sabbath-day. Maimonides says, that it was particularly forbidden to put fasting spittle upon or into the eyes of a blind man on the sabbath-day. The Jews were not the only persons who superstitiously used spittle. It was considered by the Greeks as a charm against fascination. Theocritus makes Damætas thus express himself: Ως μη βασκανθω δε, τρις έπτυσα εις εμον κολπον. Idyl. vi. The Romans had also the same opinion of it. On the day when an infant was named, (which for girls was the eighth, for boys the ninth, after birth) the grandmother or aunt, moving round in a circle, rubbed with her middle finger the child's forehead with spittle, which was hence called lustralis saliva. No. 1293.-x. 1. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber] The sheepfold was an inclosure sometimes in the manner of a building, and made of stone, or fenced with reeds. In it was a large door, at which the shepherd went in and out, when he led in or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together. To this inclosure there is an allusion in these words. No. 1294.-x. 3. Calleth his own sheep by name.] "This is an allusion to the customs of Judæa, where shepherds had names for their sheep, which answered to them as dogs and horses do with us, following to the pasture ground, and wherever their shepherds thought fit to lead them.” MACKNIGHT's Harmony, vol. ii. p. 455. No. 1295.-x. 4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice.] Polybius, in the beginning of his twelfth book, tells us, that the flocks in the island of Cyrnon, upon the landing of any strangers in order to lay hold of them, immediately run away: but that when the shepherd, upon observing the attempt, stoutly blows his horn, they immediately scamper towards it. Nor, says he, is it at all wonderful that they should be thus compliant with the sound, since in Italy the keepers of swine do not observe the custom of Greece in following their herd, but going before them to some distance, they sound their horn, and the herd immediately follow them, flocking to the sound. And so accustomed are they to their own horn, as to excite no little astonishment at the first hearing of it. BULKLEY'S Notes on the Bible. No. 1296.-xi. 9. Are there not twelve hours in the day?] The division of time with the Jews was purely arbitrary. Formerly the Hebrews and Greeks divided the day only according to the three sensible differences of the sun; when it rises, when it is at the highest point of elevation above the horizon, and when it sets: that is, they divided the day only into morning, noon, and night. These are the only parts of a day which we find mentioned in the Old Testament; the day not being yet divided into twenty-four hours. Since that the Jews and Romans divided the day, that is, the space between the rising and setting of the sun, into four parts, consisting each of three hours. But those hours were different from ours in this respect, that ours are always equal, being always the four and twentieth part of the day; whereas with them the hour was a twelfth part of the time which the sun continued above the horizon. As this time is longer in summer than in winter, their summer hours must be longer than their winter ones. The first hour began at sun-rising, noon was the sixth, and the twelfth ended at sun-set. The third hour divided the space between sun-rising and noon: the ninth divided that which was between noon and sun-set. And it is with relation to this division of the day that Christ says, are there not twelve hours in the day? No. 1297.-xi. 19. Many of the Jews came to Martha and Mary to comfort them.] "The general time of mourning for deceased relations, both among Jews and Gentiles, was seven days. During these days of mourning their friends and neighbours visited them, in order that by their presence and conversation they might assist them in bearing their loss. Many therefore in so populous a part of the country must have been going to and coming from the sisters, while the days of their mourning for Lazarus lasted. The concourse too would be the greater as it was the time of the passover. Besides, a vast multitude now attended Jesus on his journey. This great miracle therefore must have had many witnesses." MACKNIGHT's Harmony, vol. ii. p. 529. No. 1298.-xi. 19. And many of the Jews came to Martha and Mary, to comfort them concerning their brother.] This was the common practice of the Jews after a funeral; but they did not allow of it before. The first office of this kind was done when they returned from the grave: the mourners stood in their place in a row, and all the people passed by: every man as he came to the mourner comforted him and passed on. Besides these consolations there were others administered at their own houses during the first week: and it was on the third day more particularly that these consolatory visits were paid. It was reckoned an act of great piety and mercy to comfort mourners. GILL, in loc. No. 1299. xi. 31. She goeth unto the grave to weep there.] The Jews used to go to the graves of their friends on various accounts, either to see whether they were dead or not; or from superstitious motives, frequenting the graves of the prophets and wise men to pray and weep. Dr. Pococke has given a form of prayer used by them at such times. Sometimes they went only to vent their grief, and lament the loss of their friends. Such a custom as this prevails among the Turks, whose women on Friday, their day of worship, go before sun-rising to the grave of the deceased, where they mourn, and sprinkle their monuments with water and flowers. The Persians also visit the sepulchres of their principal imams or prelates. GILL, in loc. No. 1300.-xi. 31. She goeth to the grave to weep there.] A striking conformity between the customs of the Jews and the East Indians may be traced in many પીયા ન્ય છે. તે |