CALAMVS
MENSVRANS
:
OR
,
The
measuring
Reed
.
CHAP.
I.
Gentle
Reader
:
I
Have
undertaken
a
Subject
which
in
it selfe
cannot
be
enough
commended
:
in
the
handling
whereof
I
have
opposed
no
man
out
of
any
Singularity
or
Spirit
of
contradiction
,
but
onely
for
the
love
of
truth
;
which
I
doubt
not
but
I
may
do
,
and
yet
arrogate
to
my self
nothing
more
then
is
meet
.
History
is
a
Subject
commended
I
know
by
the
most
,
as
being
the
Herald
of
Antiquity
,
the
Light
of
Truth
,
the
Life
of
Memory
,
and
the
Eye
of
the
World
:
but
Chronology
is
little
esteemed
,
few
prize
it
according
to
the
true
value
,
and
yet
't
is
indeed
the
very
Eye
of
History
.
Alter
Historiae
oculus
,
as
one
speaketh
.
And
so
another
,
saying
,
Nulla
historia
lucem
habet
sine
temporum
serie
:
No
history
hath
Light
without
a
right
order
of
the
Times
.
Nor
can
it
be
thought
the
Holy
Spirit
of
God
would
be
so
exact
in
noting
the
Times
(
even
to
Moneths
,
Weeks
,
and
Dayes
)
in
the
sacred
story
,
if
the
carefull
account
of
them
were
not
to
be
regarded
.
Sure
I
am
,
it
can
be
no
small
confirmation
of
a
mans
faith
,
concerning
the
threatnings
and
promises
of
God
,
and
consequently
of
the
whole
Scripture
,
when
he
seeth
how
the
Prophecies
at
their
determined
times
came
to
be
accomplished
,
and
how
the
linking
of
one
period
with
another
makes
up
such
a
chaine
as
cannot
but
minde
us
of
the
Providence
of
God
in
his
Government
of
the
World
,
eternally
foreknowing
,
and
wisely
disposing
of
what
should
be
acted
in
future
times
.
Math.
24.15
.
Our
Saviour
Christ
mentioning
the
Abomination
of
Desolation
,
spoken
of
by
Daniel
the
Prophet
,
saith
;
Let
him
that
readeth
understand
.
Revel.
13.18
.
And
in
the
Revelation
,
He
that
hath
understanding
,
let
him
count
the
number
of
the
Beast
.
Deut.
4.32
.
And
in
the
fourth
chapter
of
Deuteronomy
,
even
the
conferring
the
Histories
of
holy
Scriptures
,
with
the
Narrations
of
other
credible
bookes
is
commanded
,
that
thereby
Gods
doings
may
be
compared
.
Besides
which
,
the
exact
handling
of
these
things
makes
it
manifest
that
the
Being
of
the
World
hapned
not
by
chance
,
or
was
from
Eternity
,
but
that
it
had
a
beginning
,
and
doth
tend
also
towards
an
ending
.
So
also
the
Prophecies
concerning
the
comming
of
the
Messiah
being
hereby
found
to
be
accomplished
,
discovers
to
the
Jews
their
blindnesse
,
and
stirs
them
up
to
minde
their
Conversion
:
I
might
say
more
,
and
shew
how
Scriptures
seemingly
jarring
in
point
of
time
are
here
reconciled
;
many
places
cleared
,
especially
in
the
Books
of
the
Judges
,
Kings
,
Chronicles
,
Ezra
,
Nehemiah
,
Esther
,
Jeremiah
,
Ezekiel
,
and
Daniel
:
but
let
this
suffice
,
and
be
enough
to
shew
that
there
is
great
dignity
and
worth
in
Chronologie
;
I
think
not
my
paines
therefore
to
be
ill
employed
,
nor
shall
doubt
of
their
candid
acceptation
among
the
curteous
and
ingenuous
,
to
whom
I
commit
them
;
hoping
they
may
give
satisfaction
to
them
,
searching
for
truth
as
I
have
done
.
This
is
all
that
in
the
first
Chapter
I
thought
good
to
mention
,
having
written
it
on
purpose
to
be
a
Preface
to
the
rest
:
Here
therefore
I
put
an
end
to
it
,
and
am
to
proceed
now
as
followeth
.
CHAP.
II.
Shewing
in
what
part
of
the
yeare
the
world
was
created
.
IN
the
account
of
times
it
is
very
necessary
that
there
should
be
a
proposed
point
or
marke
from
whence
every
reckoning
may
take
beginning
;
that
thereby
the
years
which
have
severall
times
of
beginning
may
the
more
truly
be
computed
and
compared
among
themselves
.
Wherefore
it
cannot
be
amisse
to
set
downe
something
concerning
the
time
of
the
yeare
wherein
the
world
began
;
especially
seeing
among
Chronologers
it
is
usuall
to
referre
their
accounts
either
to
the
current
yeare
of
the
worlds
Creation
,
or
of
our
Saviours
birth
.
And
now
,
concerning
this
,
there
be
chiefly
three
opinions
.
SECT.
I.
For
first
,
Mercator
and
some
others
maintaine
that
the
world
was
created
in
the
very
time
of
the
Summer
Solstice
,
and
that
in
the
beginning
of
time
,
the
Sunne
entring
Leo
,
gave
beginning
to
the
year
.
This
(
as
is
thought
)
was
first
hatched
among
the
Priests
of
Egypt
,
who
observing
the
River
Nilus
to
over-flow
about
the
Summer
Solstice
,
adored
it
for
a
God
,
esteeming
the
time
of
its
inundation
for
an
infallible
beginning
of
divine
actions
in
things
created
;
and
thereupon
,
for
the
beginning
likewise
of
the
year
at
the
time
of
the
worlds
Creation
.
But
if
this
were
the
onely
cause
,
we
may
not
unfitly
say
,
that
it
was
folly
and
superstition
which
first
set
this
opinion
abroach
,
and
therefore
he
is
worthy
of
blame
who
will
goe
about
to
maintaine
it
.
And
although
Mercator
in
his
Chronologie
seems
to
alleadge
some
other
reasons
,
thereby
to
uphold
his
share
in
it
,
yet
his
chiefe
reason
is
not
sufficient
:
for
it
is
grounded
upon
that
which
is
not
granted
,
viz.
that
the
flood
should
end
about
July
,
because
in
the
eleventh
Moneth
,
which
he
supposeth
to
be
May
or
June
,
when
the
Olive
beginneth
to
put
forth
,
the
Dove
brought
greene
Olive
leaves
unto
Noah
into
the
Arke
.
To
which
it
is
answered
that
the
word
in
Gen.
7.11
.
which
he
taketh
to
signifie
green
leaves
,
may
(
as
Expositors
witnesse
)
as
well
be
taken
for
Branches
,
even
such
as
hath
been
used
to
make
bowers
with
:
which
(
according
to
the
translation
of
the
Septuagint
)
is
expressed
by
a
word
signifying
a
dry
stalk
.
Dr.
Willet
.
And
so
saith
a
*
Doctor
in
his
Hexapla
upon
Genesis
,
Chapter
the
first
,
question
the
17.
that
the
word
in
the
Originall
is
Gnalce
,
which
(
as
S.
Hierome
translateth
it
elsewhere
)
signifies
the
branches
of
Olives
,
and
in
the
Septuagint
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
stalk
without
leaves
.
That
therefore
which
the
Dove
brought
,
might
be
some
branch
of
the
Olive
tree
rather
then
the
leaves
,
and
so
might
the
Flood
end
at
the
dead
time
of
the
yeer
rather
then
when
things
were
fresh
and
flourishing
.
But
admit
that
the
stalke
or
branch
had
leaves
on
it
,
yet
it
proves
not
that
it
was
about
May
or
June
,
when
the
Dove
found
and
brought
it
;
because
it
is
Plin.
lib.
16.
cap.
20.
recorded
of
the
Olive
,
that
she
Ioseth
not
her
leaves
as
other
trees
doe
,
but
is
green
and
flourishing
all
the
yeer
.
Such
leaves
therefore
as
it
had
before
the
flood
,
it
might
have
after
the
flood
:
for
if
they
were
new
ones
,
they
must
needs
spring
out
in
seven
dayes
;
because
the
Dove
was
sent
out
but
seven
dayes
before
,
returning
then
as
a
Creature
disconsolate
,
not
finding
any
thing
at
all
.
SECT.
II.
Another
opinion
,
is
,
that
it
was
created
in
Autumne
,
and
that
the
Sunne
(
who
is
the
Index
of
time
,
by
whose
revolution
we
account
our
years
)
began
his
course
in
Libra
about
the
26.
day
of
October
,
if
the
reckoning
be
reduced
to
our
Julian
yeare
which
is
now
in
use
.
Unto
which
opinion
I
gave
my
assent
,
when
I
first
wrote
of
these
things
,
and
had
for
it
(
as
I
then
thought
)
many
strong
and
forcible
reasons
,
which
I
did
illustrate
and
lay
open
at
large
,
building
much
upon
the
testimony
of
Josephus
,
whom
Calvisius
and
others
strengthen
from
the
words
of
the
Chaldee
Paraphrast
upon
the
first
book
of
the
Kings
,
the
eighth
Chapter
,
at
the
second
verse
:
But
was
most
of
all
drawne
to
be
of
their
side
by
joyning
with
them
in
their
understanding
of
those
texts
of
Moses
in
Exodus
,
Chap.
23.
verse
16.
and
Chap.
34
,
verse
22
,
where
first
the
Israelites
are
commanded
to
observe
the
feast
of
in
gathering
in
the
end
of
the
yeare
,
when
they
had
gathered
in
their
labours
out
of
the
field
;
that
is
,
the
feast
of
Tabernacles
in
the
seventh
moneth
:
and
secondly
are
taught
,
that
this
feast
was
in
revolutione
anni
,
sive
evolvendo
anno
,
in
the
revlution
of
the
year
or
when
the
year
is
wheeled
about
.
By
which
a
man
would
think
that
the
yeare
both
ended
and
began
again
,
about
the
feast
of
Tabernacles
:
and
that
though
the
first
moneth
of
the
year
mentioned
,
and
so
commanded
to
be
called
,
in
Exodus
the
12
,
at
the
comming
out
of
Egypt
,
was
reckoned
from
the
Spring
;
yet
the
yeare
naturally
did
neverthelesse
begin
from
Autumne
,
in
the
seventh
moneth
from
that
first
.
SECT.
III.
Howbeit
upon
more
mature
deliberation
,
I
think
them
to
be
in
the
right
,
who
reckon
from
the
Spring
,
and
do
therefore
fairely
lay
downe
my
former
Tenet
.
For
first
,
that
moneth
which
began
from
thence
,
is
(
in
the
12.
chap.
of
Exodus
)
expressely
called
the
First
moneth
of
the
yeare
,
as
cannot
be
denyed
:
The
first
moneth
,
not
as
then
appointed
,
but
confirmed
,
for
any
thing
that
the
text
affirmeth
to
the
contrary
;
for
seeing
the
Originall
doth
not
say
directly
,
let
it
be
the
first
moneth
;
it
is
every
whit
as
right
to
understand
the
verb
which
is
wanting
,
to
be
as
well
a
verb
of
the
Indicative
,
as
of
the
Imperative
mood
,
&
of
the
present
as
wel
as
of
the
future
tense
.
Whereupon
it
will
also
follow
,
that
Moses
(
by
Gods
appointment
)
ordaining
this
moneth
to
be
the
first
moneth
of
the
year
,
doth
make
no
new
institution
,
but
reneweth
the
old
account
of
the
Patriarchs
,
which
was
discontinued
in
Egypt
,
by
reason
that
the
Egyptians
indeed
began
their
account
from
their
moneth
Ptho
,
in
Autumne
,
when
Nilus
returned
againe
into
his
river
,
as
well
as
from
that
time
which
Mercator
taketh
up
,
when
it
first
began
to
overflow
:
And
indeed
this
word
to
you
,
calls
them
back
from
the
custome
of
Egypt
.
For
that
manner
of
reckoning
which
they
had
seen
there
,
was
none
of
theirs
:
and
therefore
they
being
come
from
thence
,
must
know
that
it
belongs
to
them
to
reckon
thus
,
for
To
you
this
is
the
beginning
of
moneths
,
Exod.
12.2
.
Josephus
therefore
had
small
cause
to
say
that
Moses
altered
the
old
ancient
order
of
the
year
;
especially
,
seeing
he
himselfe
doth
likewise
(
in
a
manner
)
affirme
,
how
that
the
Hebrews
reckoning
from
Autumne
,
doe
but
as
the
Egyptians
did
:
Besides
,
Josephus
having
an
eye
to
the
beginning
of
the
years
of
Jubilee
,
which
began
from
the
seventh
moneth
after
that
moneth
which
Moses
told
them
was
the
first
month
of
the
year
,
was
the
readier
to
think
(
as
the
modern
Jews
since
his
time
have
also
done
)
that
in
regard
of
Ecclesiasticall
affaires
the
beginning
of
the
year
was
altered
at
the
coming
out
of
Egypt
;
but
the
old
ancient
beginning
stood
still
and
was
regarded
in
their
affaires
of
civill
nature
:
whereupon
he
saith
that
Moses
did
innovate
nothing
from
the
ancient
rite
concerning
the
disposing
of
the
year
for
buyings
and
sellings
.
In
which
words
(
me
thinks
)
he
doth
a
little
stumble
both
himselfe
and
such
as
stick
to
his
testimony
,
in
regard
that
the
Nundinations
and
things
of
that
nature
appertained
to
the
Jubilee
,
which
was
not
instituted
untill
afterwards
.
I
finde
therefore
little
in
Josephus
concerning
this
to
build
upon
.
The
Chaldee
Paraphrast
also
is
in
this
the
same
in
effect
with
Josephus
,
and
is
so
much
the
more
invalid
,
by
how
much
the
reckoning
of
the
Chaldeans
and
Persians
is
against
it
:
both
of
which
Nations
accounted
from
the
Spring
,
and
might
first
learne
it
from
the
Patriarchs
(
Terah
and
Abraham
)
who
we
are
sure
lived
for
a
great
while
together
in
Vr
of
the
Chaldees
,
and
taught
them
(
at
least
Abraham
did
)
the
knowledge
of
the
Stars
,
for
so
Berosus
mentions
:
and
successively
ever
since
Astrologers
have
accounted
the
revolution
of
the
World
from
the
Suns
entrance
into
Aries
;
where
(
in
token
of
the
beginning
of
the
year
)
the
Persians
set
their
God
Mithras
holding
in
his
hand
a
naked
sword
.
Saint
Ambrose
saith
,
to
shew
that
it
was
Spring
when
the
World
was
made
,
the
Scripture
speaketh
thus
,
Hic
vobis
initium
mensium
;
this
is
to
you
the
beginning
of
moneths
.
Nor
doe
other
of
the
Fathers
(
Eusebius
,
Basil
,
Athanasius
,
Cyrill
of
Jerusalem
,
Augustine
,
Gregorie
Nazianzene
,
Damascene
,
Beda
,
Isiodore
,
)
besides
late
writters
(
Luther
,
Johannes
Lucidus
,
Bunting
,
Lydiat
,
Polanus
,
Perkins
,
Willet
,
Alstedius
and
others
)
but
affirme
as
much
.
Beda
makes
mention
of
a
Synod
holden
in
Palestine
by
Theophilus
Bishop
of
Cesarea
,
in
which
was
agreed
that
the
World
was
made
in
the
Spring
:
yea
,
and
among
the
Jews
,
Rabbi
Joshua
doth
earnestly
defend
the
same
Tenet
against
another
great
Rabbi
,
who
would
that
it
should
be
made
in
Autumne
.
And
further
,
whereas
God
blessed
the
creatures
,
and
bid
them
increase
and
multiply
,
which
blessing
presently
tooke
effect
,
who
knoweth
not
that
for
most
kinds
of
creatures
,
especially
the
fish
and
foule
,
the
fittest
time
to
engender
and
encrease
is
the
Spring
?
The
time
of
the
creation
is
also
found
from
the
History
of
the
Flood
,
which
began
on
the
seventeenth
day
of
the
second
moneth
of
the
year
;
which
second
moneth
agrees
not
to
Autumne
,
but
to
the
Spring
:
For
first
,
by
comparing
the
order
of
Moneths
here
specified
,
with
that
order
which
God
gave
Moses
command
to
put
in
practice
,
it
will
well
appear
that
the
first
moneth
was
reckoned
from
the
Spring
;
because
it
cannot
be
shewed
in
any
place
of
Scripture
,
when
the
moneths
are
reckoned
in
their
orders
,
(
as
the
first
,
second
,
third
,
fourth
,
fifth
,
&c.
)
that
they
take
beginning
from
any
other
time
.
So
that
as
Moses
accounted
the
first
,
second
,
third
,
fourth
fifth
,
&c.
from
Nisan
which
began
in
the
Spring
,
in
like
manner
did
Noah
reckon
from
the
same
time
.
And
whereas
I
heretofore
thought
that
this
order
of
the
moneths
could
prove
nothing
,
because
not
above
foure
of
the
moneths
were
knowne
to
have
names
till
after
the
Captivity
;
and
must
therefore
either
not
be
reckoned
at
all
,
or
else
be
reckoned
in
order
according
to
their
number
,
from
whencesoever
the
reckoning
begun
:
I
finde
it
since
to
be
no
perfect
answer
:
For
even
those
foure
are
mentioned
as
well
by
the
order
of
their
number
,
as
by
their
name
,
even
before
the
Captivity
,
when
they
had
names
to
be
called
by
,
1
Kings
chap.
6.
and
chap.
8.
Nor
was
it
but
so
likewise
,
afterwards
,
both
with
them
and
some
of
the
rest
,
1
Mac.
4.53
.
and
chap.
9.54
.
as
in
Josephus
,
and
the
books
of
Maccabees
may
be
seen
.
And
then
secondly
,
if
it
had
been
Autumne
when
the
Flood
began
,
the
Flood
continuing
much
about
a
just
and
even
year
,
it
must
needs
end
at
such
a
time
as
a
man
would
think
should
be
neither
fit
for
the
creatures
to
encrease
and
multiply
,
nor
the
earth
(
in
those
Northern
parts
of
the
world
where
the
Ark
rested
)
to
be
dryed
up
,
no
nor
for
the
grasse
and
herbs
to
grow
for
food
,
the
winter
comming
on
so
soon
.
Saint
Ambrose
therefore
is
so
fully
resolved
concerning
this
,
that
It
is
not
to
be
doubted
(
saith
he
)
but
that
this
second
moneth
was
in
the
Spring
timewhen
things
encrease
and
grow
,
the
fields
bring
forth
,
&c.
and
that
God
then
sent
the
flood
upon
the
wicked
,
when
their
greif
should
be
the
greater
,
to
be
punished
in
their
abundance
.
Which
saying
of
that
holy
Father
seems
to
be
warranted
from
the
words
of
our
Saviour
,
Matth.
24.37
.
For
it
is
true
according
to
Christs
own
Testimony
recorded
there
,
that
they
of
the
old
world
were
taken
even
in
the
midst
of
all
their
mirth
.
And
as
for
the
foresaid
Texts
alledged
out
of
Exodus
they
may
(
as
some
thinke
)
be
answered
thus
,
viz.
that
the
yeare
as
well
as
the
moneth
is
naturally
divided
into
two
cheife
parts
:
the
one
whereof
is
of
the
year
beginning
or
coming
in
;
the
other
of
the
year
ending
or
going
out
:
for
by
this
the
year
seems
to
be
compared
to
a
Ring
,
which
by
a
diameter
is
divided
into
two
semicircles
,
insomuch
that
when
one
halfe
is
ended
by
the
course
of
the
Sun
from
one
point
of
the
diameter
to
the
other
;
the
other
part
must
needs
be
taken
for
the
conversion
or
returne
untill
the
Sun
be
come
againe
to
the
first
point
where
as
one
year
endeth
,
the
other
begineth
.
Now
then
the
seventh
moneth
is
fitly
called
the
conversion
or
returne
;
because
the
first
halfe
is
then
at
an
end
,
and
the
year
entred
upon
his
revolution
or
returne
,
and
so
the
feast
of
the
Tabernacles
(
kept
alwayes
in
that
moneth
)
was
in
exitu
anni
,
in
the
going
out
of
the
year
.
Which
answer
to
that
Text
I
doe
in
some
sort
approve
,
and
could
be
willing
to
think
it
might
fully
satisfie
,
if
the
year
consisted
of
no
more
then
two
parts
:
but
because
the
year
is
divided
into
four
quarters
or
Tekupha's
,
called
(
as
I
shall
shew
you
afterward
)
the
returnes
of
the
year
,
I
think
it
a
more
perfect
answer
to
say
;
It
is
called
the
end
and
returne
of
the
year
,
not
because
it
met
then
with
the
naturall
head
thereof
,
but
because
all
the
fruit
of
the
year
was
gathered
in
,
and
seed
time
began
anew
:
And
so
it
is
with
us
,
the
Autumne
is
counted
the
beginning
of
the
year
for
matters
of
husbandry
;
and
yet
we
in
the
computation
of
our
years
begin
in
the
Spring
at
the
Annuntiation
.
The
year
of
Jubilee
indeed
began
now
,
I
meane
at
Autumne
:
but
for
all
that
,
the
moneth
wherein
it
began
,
is
not
called
the
first
moneth
but
the
seventh
,
Levit.
25.10
.
And
furthermore
,
whereas
it
is
usually
objected
that
the
trees
were
created
with
ripe
fruits
on
them
,
and
that
the
world
was
therefore
made
in
Autumne
:
it
is
answered
;
that
in
the
Eastern
parts
of
the
world
,
some
fruits
are
ripe
in
the
Spring
as
well
as
in
Autumne
,
as
is
seen
by
the
Harvest
of
the
Jews
,
which
was
never
long
after
Easter
.
And
without
question
Paradise
had
the
preheminence
to
be
the
best
place
that
the
world
afforded
,
and
might
therefore
have
ripe
fruits
sooner
then
the
Jews
had
their
yearely
Harvest
.
To
which
may
be
added
,
that
the
Arabians
,
Syrians
,
or
Assyrians
and
Chaldeans
do
not
begin
their
year
from
Autumn
,
but
from
the
Spring
,
as
Simplicius
witnesseth
upon
the
fifth
book
of
Aristotles
Physicks
.
But
they
have
further
to
object
,
Object
.
that
the
Law
is
divided
into
severall
Sections
,
which
were
all
of
them
read
over
once
every
year
,
the
first
whereof
by
an
old
ancient
custome
began
alwayes
from
Autumne
:
which
was
to
shew
that
there
was
the
right
beginning
of
the
year
.
But
to
this
learned
Langius
hath
fully
answered
;
saying
that
neither
was
it
ever
defined
of
Moses
,
nor
of
Joshua
,
nor
of
any
of
the
Judges
,
how
much
of
the
Law
should
be
read
on
any
Sabbath
,
nor
from
what
time
of
the
year
the
reading
of
the
Law
should
begin
againe
.
It
was
indeed
commanded
of
Moses
that
the
people
of
Israel
should
have
the
words
and
book
of
the
Law
alwayes
before
their
eyes
:
but
of
that
publique
reading
it
in
the
Synagogues
,
according
to
severall
Sections
&
Divisions
,
he
spake
not
a
word
.
King
Jehosophat
is
found
to
be
the
first
who
sent
forth
his
Princes
,
to
whom
he
joyned
Levits
in
Commission
,
who
going
through
all
the
Cities
of
Judah
,
taught
the
people
in
the
Law
of
God
:
for
they
alwayes
had
the
Book
of
the
Law
about
them
,
2
Chro.
17.7
,
8
,
&c.
From
whence
is
manifest
,
that
in
those
times
there
were
no
ordinary
Praelections
or
Lectures
thereof
.
But
after
the
Captivity
,
more
like
it
is
,
that
Esdars
(
that
expert
Scribe
)
divided
the
Law
into
parts
,
and
instituted
that
order
of
reading
them
which
is
still
observed
:
and
because
when
he
began
to
read
,
it
was
the
first
day
of
the
seventh
moneth
,
as
may
be
seen
,
Neh.
8.2
.
therefore
ever
after
,
the
reading
began
from
thence
:
and
yet
then
,
to
speak
truely
,
it
is
hard
to
say
what
precise
proportion
Ezra
observed
for
one
reading
,
seeing
(
as
the
third
verse
sheweth
)
he
read
therein
from
morning
untill
mid-day
;
and
might
therefore
,
rather
afterwards
then
now
,
proportion
the
whole
into
severall
parts
,
if
at
all
it
were
done
by
him
.
I
conclude
therefore
,
that
(
notwithstanding
the
strongest
and
best
objections
to
the
contrary
)
the
world
began
at
the
Spring
time
of
the
year
,
and
that
on
the
fourth
day
of
the
first
Week
the
Sun
was
in
the
fourth
degree
of
Aries
:
which
fourth
day
,
according
to
the
Julian
year
,
was
on
the
seven
and
twentieth
day
of
April
;
on
which
day
the
Sun
was
created
,
and
set
in
the
Firmament
of
Heaven
,
as
shall
be
further
shewed
afterwards
.
Omnia
cum
vireant
,
tunc
est
nova
temporis
aetas
:
Sic
annus
per
ver
incipiendus
erit
.
CHAP.
III.
That
the
Jews
,
as
well
of
old
,
as
of
later
Times
,
accounted
their
Moneths
by
the
course
of
the
MOON
.
IT
is
a
plaine
and
manifest
truth
,
approved
by
testimony
undeniable
,
that
in
that
age
of
the
World
in
which
our
Saviour
Jesus
Christ
lived
,
the
Jews
reckoned
their
moneths
by
the
course
of
the
Moon
;
and
that
on
the
fourteenth
day
of
that
Moone
which
they
accounted
for
the
first
moneth
,
their
Pascha
or
Easter
was
.
This
we
have
recorded
by
an
authentique
Author
,
as
ancient
as
those
times
;
I
meane
Philo
Judaeus
,
in
his
book
of
the
life
of
Moses
:
Who
speaking
there
of
the
first
moneth
,
and
of
the
Paschal
solemnity
observed
in
it
,
saith
,
as
the
words
sound
in
the
Latine
:
Hoc
ipso
mense
,
circa
decimam
quartam
diem
,
cum
plenus
jam
orbis
Lunae
futurus
est
,
Paschatis
solemne
celebratur
;
that
is
,
In
this
very
moneth
,
about
the
fourteenth
day
,
when
the
Moon
shall
be
at
the
full
,
the
solemne
feast
of
the
Passeover
is
kept
.
And
in
another
place
,
speaking
of
the
time
when
the
Moneths
began
,
he
declareth
that
their
beginning
was
from
the
first
fight
or
vision
of
the
Moon
,
viz.
cum
Sol
incipit
sensibili
splendore
Lunam
illustrare
;
When
the
Sun
begins
to
enlighten
the
Moon
so
as
she
may
be
perceived
.
And
so
also
he
did
in
the
place
first
mentioned
,
calling
that
the
Novilunium
,
Quod
Synodum
Lunarem
,
sive
Novae
cujusdam
Lunae
,
sequitur
.
To
this
Authour
I
may
joyne
Josephus
,
wherein
is
recorded
that
the
fourteenth
day
of
the
first
moneth
of
the
year
,
called
[
](A94143-e291510-b)*
*
Here
Josephus
acknowledgeth
Nisau
to
be
the
first
moneth
of
the
year
.
Nisan
,
was
evermore
while
the
Sun
was
in
that
signe
of
the
Zodiack
which
is
called
Aries
.
Antiq.
lib.
3.
cap.
10.
And
as
this
was
the
course
and
account
of
the
Moneths
in
those
times
,
so
in
the
dayes
before
;
for
when
Jesus
the
son
of
Syrach
lived
(
which
was
230.
years
before
Christ
)
there
was
no
other
Index
for
the
appointed
Feasts
on
certaine
and
set
dayes
of
the
moneth
,
but
what
the
Moon
afforded
.
He
therefore
saith
,
à
Luna
signum
esse
diei
festi
:
From
the
Moon
is
the
signe
of
a
feastivall
day
,
Ecclus
43.7
.
The
Author
of
the
third
book
of
Esdras
,
Ch.
1.
goeth
higher
;
for
speaking
of
Josiah's
solemne
Passeover
,
he
saith
it
was
celebrated
on
the
fourteenth
day
of
the
first
moneth
,
according
to
the
course
of
the
Moon
;
as
in
Hieroms
Bible
may
be
seen
.
The
like
he
repeateth
afterwards
of
another
Passeover
,
Chap.
7.
verse
10.
Higher
then
thus
goeth
Rabbi
Moses
,
Ben
Maimon
,
affirming
that
the
Moneths
of
the
year
were
the
Moneths
of
the
Moon
,
and
that
in
Moses
his
time
they
were
so
accounted
;
evermore
begining
(
as
Philo
before
had
noted
)
from
the
first
sight
or
vision
of
the
Moon
.
For
the
antient
manner
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
even
till
the
yeare
of
Christ
500.
about
which
time
the
Sapientes
Gemarae
ceased
,
as
Petavius
noteth
.
And
hereupon
it
is
that
learned
Langius
saith
,
Ritum
hunc
de
sanctificanda
Neomenia
à
temporibus
antiquissimis
&
Mosis
ipsius
deducit
Maimon
,
quem
semper
à
Judaeis
observatum
fuisse
docet
,
quamdiu
Sapientes
erant
in
terra-Israelis
:
hoc
est
,
ut
ipse
explicat
,
ad
tempora
Abai
&
Rabba
.
Aben
Ezra
likewise
saith
,
upon
Exod.
12.
That
the
Lord
gave
commandement
in
the
Law
of
keeping
the
Feast
at
the
appointed
time
.
Dicit
enim
,
Observa
mensem
Abib
,
ut
facias
Pesah
Domino
;
&
si
tempus
Abib
non
fuerit
inventum
in
medio
mensis
:
faciemus
Pascha
mense
sequente
.
But
higher
then
all
these
,
doth
the
testimony
of
Elias
Scripturiarius
bring
us
;
who
(
as
he
is
cited
by
that
famous
and
illustrious
Antiquarie
Mr.
Selden
,
in
his
accerptis
)
saith
,
Praeceptum
hoc
sanctificandi
Lunam
exstabat
seculis
antiquissimis
,
temporibus
Noachi
&
Abrahami
patris
nostri
.
That
is
,
This
precept
of
sanctifying
the
Moon
,
was
exstant
in
the
most
ancient
ages
;
even
in
the
times
of
Noah
and
Abraham
our
Father
.
And
thus
we
have
testimony
for
times
high
enough
;
even
to
the
times
wherein
mention
is
first
made
of
Moneths
in
holy
Scripture
,
which
testimonies
will
neither
allow
the
Moneths
in
the
history
of
the
Flood
to
be
according
to
the
course
of
the
Sunne
,
nor
grant
that
the
Jewes
made
use
of
the
Period
of
Calippus
after
the
times
of
Alexander
,
as
Scaliger
sometimes
taught
;
nor
that
in
Christs
time
they
used
a
Quaterdenarian
Cycle
,
as
Petavius
would
prove
from
Epiphanius
:
For
as
I
said
before
,
according
to
the
witnesse
of
the
forecited
authors
,
the
ancient
manner
was
to
begin
the
Moneth
from
the
first
sight
or
vision
of
the
Moon
sanctifying
that
day
;
Salomon
therefore
would
not
so
much
as
lay
the
foundation
of
the
Temple
on
the
first
,
but
on
the
second
day
of
the
Moneth
,
because
the
first
was
holy
.
For
as
God
appointed
a
time
for
his
dayly
and
weekly
worship
,
so
he
appointed
generall
Feasts
for
his
monethly
and
yearly
worship
:
He
therefore
instituted
the
New
Moons
,
and
first
day
of
every
year
to
be
accordingly
observed
.
Blow
the
Trumpet
(
saith
the
Psalmist
)
in
the
New
Moon
:
in
the
time
appointed
,
on
our
solemn
feast
day
.
For
this
was
a
statute
for
Israel
,
and
a
law
of
the
God
of
Jacob
,
Psal.
81.3
,
4.
By
which
he
meaneth
the
feast
of
Trumpets
,
commanded
to
be
celebrated
on
the
first
day
of
the
seventh
Moneth
,
Levit.
23.24
.
And
in
the
Revelation
,
this
is
certain
,
that
after
Christs
time
the
Moon
was
trodden
under
foot
by
the
Woman
cloathed
with
the
Sunne
,
Revel.
12.1
.
By
which
is
signified
That
that
typicall
worship
which
for
the
dayes
thereof
in
the
law
of
Moses
had
been
regulated
by
the
course
of
the
Moon
,
was
now
in
the
Christian
Church
,
through
the
revealing
of
Christ
laid
prostrate
,
abolished
and
gone
:
the
Woman
therefore
treadeth
the
Moon
under
her
feet
.
Nor
doth
the
Psalmist
again
but
justify
this
Lunar
account
,
saying
;
God
appointed
the
Moon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
feastivall
seasons
:
as
Master
Mede
,
in
his
Comment
upon
the
Revelation
,
renders
the
place
;
that
is
,
as
the
Sonne
of
Syrach
before
mentioned
hath
expressed
it
;
from
the
Moon
is
a
signe
of
feasts
,
a
light
that
decreaseth
in
her
perfection
:
the
moneth
is
called
after
her
name
,
Ecclus
43.7
,
8.
And
so
indeed
it
is
;
For
in
Scripture
a
moneth
is
called
in
the
Hebrew
tongue
Iaerach
,
from
Jareach
Luna
.
And
in
Greeke
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
Luna
also
.
And
so
in
Job
accordingly
the
moneths
are
called
Moones
;
as
thus
,
Quis
ponetime
juxta
Lunas
:
hoc
est
,
Menses
antiquos
?
Job
29.2
.
The
moneth
likewise
is
somtimes
in
the
Hebrew
called
Hodes
or
Chodesch
;
which
word
doth
properly
signifie
A
renovation
:
so
that
Chodesch
is
as
much
as
Novilunium
,
or
Renovatio
lunae
,
in
regard
that
on
the
first
day
thereof
the
Moon
or
moneth
is
renewed
;
in
which
sence
it
is
used
in
1
Sam.
20.5
.
and
expounded
so
by
David
Kimhi
in
libro
Radicum
,
saying
;
&
vocatur
Hodes
sive
Novus
,
quia
renovatur
Luna
in
eo
die
.
This
word
is
also
used
for
the
whole
moneth
or
space
of
time
that
is
from
one
renovation
of
the
Moon
to
another
;
and
hath
either
an
adject
number
of
dayes
past
since
the
renovation
;
as
prima
luna
,
secunda
suna
,
tertia
luna
,
decima
quarta
luna
,
&c.
or
else
all
the
dayes
are
spoken
of
junctim
and
together
;
as
in
Numb.
11.20
.
ye
shall
not
eat
one
day
,
nor
two
dayes
,
nor
five
dayes
,
neither
ten
dayes
,
nor
twenty
dayes
:
but
even
a
moneth
of
dayes
together
.
This
therefore
made
Kimhi
,
in
the
place
before
mentioned
,
say
;
Triginta
dies
junctim
vocantur
Hodes
,
&
dies
primus
solus
vocatur
Hodes
.
However
therefore
the
Grecians
applyed
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
first
day
of
their
moneth
,
even
when
they
reckoned
them
by
the
light
of
the
Sun
;
yet
it
was
onely
proper
&
of
right
belonging
to
the
first
day
of
such
months
as
were
rightly
called
moneths
,
and
accounted
by
the
course
of
the
Moon
.
And
so
also
Master
Lydyat
saith
,
in
his
book
De
variis
annorum
formis
,
c.
4.
where
speaking
of
the
word
Neomenia
,
id
est
,
Nova
luna
,
this
he
addeth
;
quae
dictio
licet
demùm
translata
sit
ad
significandum
initium
qualiscunque
mensis
,
non
solum
lunaris
;
primo
tamen
&
propriè
de
mensibus
lunaribus
,
utpote
antiquissimo
&
naturali
genere
mensium
,
accipiendam
neutiquam
dubitari
debet
.
And
thus
are
the
Moneths
fully
proved
to
be
Lunar
.
Against
which
I
meet
with
three
Objections
.
The
first
whereof
is
,
Object
.
that
if
the
moneths
were
Lunar
,
then
in
some
years
there
must
be
thirteen
moneths
by
reason
of
a
moneth
intercalar
,
called
by
the
late
Jews
Veader
or
another
Adar
:
But
the
Scripture
makes
no
mention
of
any
such
moneth
;
and
therefore
it
may
be
concluded
that
of
old
there
was
no
other
intercalar
.
Adar
indeed
is
mentioned
,
both
in
the
book
of
Hester
and
elsewhere
,
but
with
no
note
of
distinction
to
signifie
which
Adar
it
was
:
whereas
if
there
were
two
Adars
,
there
would
have
been
something
added
to
know
which
of
them
was
meant
?
Answ.
And
why
so
?
it
needed
not
,
Answ.
unlesse
there
had
been
two
Adars
in
every
yeare
:
it
was
onely
the
Embolismall
yeare
which
had
two
Adars
,
and
not
the
Common
year
:
Beside
which
,
know
also
this
;
we
finde
not
in
Scripture
mention
made
of
the
thirtieth
day
of
any
moneth
:
shall
we
therefore
conclude
that
no
moneth
had
thirty
dayes
.
But
that
the
vanity
of
this
Objection
may
further
appeare
,
this
I
say
;
that
though
the
Scripture
give
no
expresse
mention
of
the
moneth
intercalar
,
yet
some
cleare
footings
of
it
may
be
seen
there
.
As
for
example
,
in
the
Prophecy
of
Ezekiel
at
the
first
chapter
,
we
finde
that
the
Prophet
had
a
vision
in
the
fifth
year
of
Jechoniah's
Captivity
,
on
the
fifth
day
of
the
fourth
moneth
;
and
that
after
seven
dayes
more
(
as
in
the
Chapters
following
is
mentioned
)
he
was
commanded
to
lie
on
his
left
side
390.
dayes
,
and
to
beare
the
sins
of
Israel
;
after
which
he
must
lie
on
his
right
side
40.
dayes
more
to
beare
the
iniquity
of
Judah
:
and
yet
in
the
next
year
,
on
the
fifth
day
of
the
sixth
moneth
,
he
is
said
to
sit
againe
among
the
Elders
of
Israel
,
chap.
8.1
.
Which
could
not
be
,
unlesse
there
were
a
moneth
intercalar
.
For
40.
dayes
added
to
390.
doe
make
430.
which
was
a
greater
space
then
could
be
any
way
from
the
twelfth
day
of
the
fourth
moneth
in
the
fifth
year
,
to
the
fifth
day
of
the
sixth
moneth
in
the
following
year
,
unlesse
there
were
I
say
a
moneth
intercalar
.
Nor
is
this
a
strange
collection
:
for
though
these
things
perhaps
were
done
in
a
vision
,
yet
that
the
Prophet
might
not
tell
the
people
a
vaine
vision
,
nor
deliver
unto
them
an
unwarrantable
Prophecy
,
he
must
upon
necessity
lie
hid
and
be
absent
from
them
so
long
as
was
the
number
of
those
dayes
.
And
indeed
by
putting
this
upon
tryall
by
calculation
,
I
find
all
fully
cleared
:
For
in
the
year
of
the
Julian
Period
4119.
which
was
(
as
shall
be
afterwards
proved
)
the
fifth
yeare
of
Jechoniah's
Captivity
,
the
first
day
of
Nisan
was
on
the
twentieth
day
of
March
;
that
year
therefore
must
be
annus
Embolimaeus
,
and
have
thirteen
moneths
,
or
384.
dayes
.
For
if
it
had
been
twelve
moneths
,
or
354.
dayes
,
then
must
the
first
of
Nisan
in
the
following
year
be
on
the
eleventh
of
March
,
which
could
not
be
because
the
fourteenth
day
thereof
must
not
be
before
the
Vernall
Equinox
,
which
then
was
on
the
twenty
seventh
day
of
March.
And
therefore
the
first
of
Nisan
in
the
first
of
these
two
years
was
on
the
two
and
twentieth
day
of
March
;
and
in
the
next
,
on
the
tenth
of
Aprill
:
so
will
there
be
space
enough
by
the
fifth
day
of
the
sixth
moneth
for
all
the
dayes
that
the
Prophet
mentioneth
to
be
accomplished
;
otherwise
not
.
And
thus
I
am
glad
of
this
objection
,
seeing
it
hath
occasioned
a
further
confirmation
of
the
moneths
mentioned
in
Scripture
to
be
Lunar
.
The
next
thing
objected
,
Object
.
is
the
History
of
the
Flood
,
in
which
the
moneths
are
found
to
be
Solar
;
because
from
the
seventeenth
day
of
the
second
moneth
,
to
the
seventeenth
day
of
the
seventh
moneth
,
were
an
hundred
and
fifty
dayes
:
that
is
,
five
moneths
of
thirty
dayes
a
peece
.
Whereto
I
answer
,
Answ.
that
this
hinders
nothing
,
as
afterward
,
when
I
come
to
speake
of
the
Flood
,
shall
be
plainly
shewed
.
In
the
meane
time
this
I
adde
,
that
twelve
moneths
of
but
thirty
dayes
a
peece
,
amount
in
the
whole
to
no
more
then
360.
dayes
:
whereas
in
a
full
Solar
year
are
more
by
five
dayes
and
about
six
hours
.
But
to
help
this
,
they
say
that
the
old
Patriarchs
had
either
an
epact
of
five
dayes
to
be
added
to
every
year
,
or
else
that
in
every
six
years
they
made
of
those
five
dayes
an
intercalar
moneth
,
to
which
also
the
six
houres
would
reach
in
one
hundred
and
twenty
years
:
at
which
time
they
had
also
one
moneth
more
then
in
their
ordinary
and
common
years
.
Now
this
time
Scaliger
saith
was
called
by
the
name
of
Cheled
,
but
doth
very
unaptly
apply
it
to
his
purpose
,
as
Petavius
proves
against
him
.
For
Cheled
is
no
more
applyable
to
an
age
of
an
hundred
and
twenty
years
,
then
to
any
other
time
or
age
,
be
it
either
more
or
lesse
;
and
is
onely
belonging
to
the
time
or
age
of
mans
life
of
what
length
soever
it
be
:
as
may
be
seen
in
Psal.
39.5
.
where
that
very
word
is
used
.
Nor
again
is
that
space
of
an
hundred
and
twenty
years
,
in
the
sixth
chapter
of
Genesis
,
spoken
for
any
other
purpose
then
to
shew
the
patience
and
long
suffering
of
the
Lord
to
the
old
World
;
which
the
Apostle
Peter
calleth
the
waiting
of
God
on
them
in
the
dayes
of
Noah
,
while
the
Ark
was
preparing
1
Pet.
3.20
.
Beside
which
,
this
is
also
certaine
;
that
if
the
sixth
year
forementioned
,
were
to
have
an
intercalation
in
respect
of
the
six
hours
,
there
would
be
two
intercalar
moneths
together
;
I
meane
in
every
one
hundred
and
twentieth
year
,
as
is
apparant
by
dividing
the
said
year
by
six
.
For
120.
divided
by
six
,
hath
twenty
times
six
in
it
,
and
nothing
remaining
:
whereupon
will
further
follow
,
that
in
every
one
hundred
and
twentieth
year
must
be
420.
dayes
;
which
were
very
absurd
to
grant
.
Nay
further
,
were
it
so
that
the
ancient
Patriarchs
to
avoid
this
absurdity
,
should
be
thought
to
reckon
the
five
dayes
at
the
end
of
every
year
,
and
defer
the
six
houres
till
the
one
hundreth
and
twentieth
year
,
by
the
which
time
those
houres
amount
to
the
space
of
one
moneth
;
yet
still
is
all
built
but
upon
conjecture
:
and
that
so
weakly
as
there
is
little
or
no
shew
of
probability
in
it
;
for
if
there
were
,
then
would
there
be
from
the
Creation
to
the
Flood
no
odd
years
,
but
equall
divisions
of
120.
years
apiece
:
which
we
know
is
otherwise
,
in
regard
that
when
we
divide
the
year
of
the
Flood
by
120.
we
have
95.
remaining
.
They
therefore
reckon
far
better
who
doe
not
onely
account
an
Epact
of
five
dayes
at
the
end
of
every
common
year
,
but
doe
also
intercalate
a
day
in
every
fourth
year
,
making
the
Epact
then
to
be
six
,
which
in
the
common
year
was
but
five
.
Howbeit
this
still
is
no
better
then
meer
conjecture
,
and
cannot
clearely
be
affirmed
to
be
so
indeed
till
after
ages
;
and
then
,
not
so
among
the
Jews
,
but
among
some
other
Nations
:
for
the
moneth
among
the
Jews
was
Lunar
,
as
by
the
words
used
in
Scripture
for
a
moneth
(
beside
our
other
proofes
)
already
mentioned
,
doth
well
appeare
.
But
thirdly
,
Object
.
it
is
objected
out
of
the
seven
and
twentieth
Chapter
of
the
first
book
of
the
Chronicles
,
that
David
appointed
twelve
Captaines
of
ordinary
Legions
to
be
over
the
Provinces
,
into
which
the
whole
body
of
the
Kingdome
was
divided
,
and
these
to
serve
in
their
courses
severally
throughout
the
twelve
moneths
of
the
year
.
Or
rather
thus
;
King
David
appointed
twelve
Captains
of
ordinary
Legions
to
be
the
life-guard
of
his
person
,
and
these
to
serve
severally
in
their
courses
throughout
the
twelve
moneths
of
the
yeare
;
no
more
moneths
being
mentioned
:
for
according
to
the
number
of
the
moneths
,
so
was
the
number
of
the
Captains
.
Salomon
likewise
appointed
as
many
Stewards
to
provide
provision
for
the
royal
Family
,
and
these
(
as
the
former
)
to
serve
severally
throughout
the
twelve
moneths
of
the
year
;
as
in
the
fourth
Chapter
of
the
first
book
of
the
Kings
may
be
seen
.
The
year
therefore
in
those
times
had
no
more
then
twelve
moneths
:
for
if
there
were
thirteen
,
then
for
one
moneths
space
,
both
the
Kings
person
must
be
unprovided
of
a
Guard
,
and
the
royall
Family
destitute
likewise
of
Provisions
for
their
sustenance
.
Scaliger
I
remember
,
Answ.
once
made
this
Objection
,
but
afterwards
(
upon
his
better
thoughts
)
he
cryed
out
against
it
,
saying
;
Ridicula
est
objectio
,
Scal.
in
Isag
.
can
.
It
is
a
ridiculous
objection
:
and
an
objection
,
qua
pertinaces
contendunt
,
mensem
veterem
Hebraeorum
lunarem
non
fuisse
.
And
indeed
,
he
might
well
cry
out
against
it
:
For
this
objection
is
the
same
in
effect
with
that
to
which
I
answered
first
.
And
therefore
this
I
say
,
that
these
Captaines
and
Officers
for
their
number
in
relation
to
the
twelve
moneths
of
the
year
,
were
according
to
the
course
of
the
common
and
ordinary
years
which
had
no
more
then
twelve
moneths
:
but
in
the
Embolismall
year
were
13.
moneths
neverthelesse
;
and
how
that
odd
moneth
was
supplyed
,
is
not
at
all
in
Scripture
declared
.
The
Jews
say
that
the
moneth
intercalar
was
esteemed
but
as
momentum
temporis
,
a
point
of
time
,
and
in
it
they
judged
no
civill
matter
:
we
may
therefore
be
induced
to
think
it
probable
,
that
he
whose
Office
fell
to
the
twelfth
moneth
in
the
common
year
,
did
likewise
supply
the
service
of
the
thirteenth
moneth
in
the
Embolismall
year
,
and
yet
in
the
institution
of
their
Offices
no
more
be
mentioned
then
every
man
to
serve
his
moneth
.
For
as
Wolphius
speaketh
,
certè
major
habenda
fuit
annorum
communium
ratio
,
quia
plures
sint
,
quam
Embolimaeorum
.
The
like
to
which
is
also
common
with
us
in
our
year
:
for
whereas
we
intercalate
a
day
in
every
fourth
year
;
the
day
intercalated
,
and
the
day
before
it
,
are
both
esteemed
as
one
,
both
for
matters
of
Law
,
Faires
,
and
the
like
.
And
thus
is
this
objection
likewise
answered
:
here
therefore
I
conclude
this
Chapter
.
CHAP.
IV.
Of
the
ancient
and
naturall
Year
,
that
it
was
measured
by
the
course
of
the
Sunne
,
though
the
Moneths
were
reckoned
by
the
course
of
the
Moon
AS
the
Ancients
reckoned
their
Moneths
by
the
course
of
the
Moon
;
which
I
have
already
proved
:
so
they
reckoned
their
year
by
the
course
of
the
Sun
;
qui
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
proprie
annus
dicitur
,
saith
Petavius
,
lib.
1.
c.
8.
Petav.
lib.
2.
de
Doct.
Temp.
cap.
27.
And
in
another
place
,
this
they
doe
,
saith
he
,
necessario
,
ut
aequinoctia
,
caeterosque
cardines
,
quas
Tekuphas
appellabant
,
observare
possent
,
ut
ne
XIV
.
Nisan
aberraret
.
Which
is
but
what
the
Jews
themselves
have
registred
in
their
Thalmud
;
for
if
the
Tekupha
of
Nisan
fall
into
the
sixteen
day
or
after
,
that
year
must
be
intercalar
.
And
so
saith
R.
Moses
,
Ben
Maimon
,
cap.
4.
Kiddusch
,
§
.
2.
Petavius
thereupon
affirmeth
further
,
that
the
moneth
is
from
the
proper
motion
of
the
Moon
:
but
the
year
properly
taken
,
and
naturally
,
is
of
the
Sun
;
being
defined
from
the
simple
conversion
thereof
.
Annum
cum
dicimus
,
propriè
Solarem
intelligimus
:
cum
vero
Mensem
,
lurarem
.
lib
1.
c.
8.
In
which
Book
and
Chapter
he
also
saith
,
that
other
Nations
as
well
as
the
ancient
Jews
,
when
they
came
to
the
naturall
measure
of
any
stable
or
fixed
thing
,
used
the
Solar
year
.
This
then
is
the
true
and
naturall
year
,
and
in
the
Scripture
called
a
year
of
dayes
:
as
may
be
seen
in
Jere.
28.3
.
For
there
that
which
we
translate
,
within
two
full
years
;
is
in
the
Originall
,
within
two
years
of
dayes
.
The
like
to
which
is
also
in
the
eleventh
verse
of
the
same
Chapter
:
and
in
the
first
book
of
Maccabees
,
the
first
chapter
,
at
the
thirtieth
verse
.
Expositours
therefore
have
observed
,
See
Ainsworth
on
Gen.
c.
1.
ver.
14.
and
Gibbens
,
c.
5.
Quest.
2.
that
a
year
hath
the
name
in
the
Hebrew
from
Shanah
,
signifying
a
changing
or
Iteration
;
which
is
in
regard
of
the
Suns
returning
after
a
years
end
,
to
the
same
point
of
heaven
where
it
first
began
:
even
as
the
moneth
is
derived
from
Chodesch
,
which
signifieth
to
Renew
;
because
at
the
moneths
end
the
Moon
is
againe
renewed
;
as
in
the
former
chapter
hath
been
proved
.
Neither
is
it
found
in
any
place
of
Scripture
,
that
these
names
or
words
are
the
one
of
them
taken
to
signifie
the
other
;
but
by
the
one
is
meant
a
year
,
and
by
the
other
a
moneth
.
Although
therefore
the
popular
or
vulgar
year
might
be
measured
by
moneths
;
commonly
twelve
,
and
sometimes
thirteen
:
yet
the
fixed
and
naturall
year
,
by
which
the
moneths
were
alwayes
regulated
,
was
measured
by
the
course
of
the
Sun
,
and
was
a
year
of
dayes
;
as
in
that
before
mentioned
out
of
the
Prophet
Jeremy
well
appeareth
.
Now
this
year
was
evermore
divided
according
to
the
Tekupha's
or
Quarters
of
it
;
as
is
still
observed
by
the
Jews
to
this
very
day
:
who
being
zealous
to
maintaine
the
Customes
of
their
Ancestors
,
doe
not
onely
measure
their
moneths
by
the
course
of
the
Moon
,
but
their
year
by
the
course
of
the
Sun
,
which
they
divide
by
four
Tekuph's
or
Quarters
.
The
first
whereof
belonged
to
the
first
moneth
,
which
was
Abib
,
called
afterward
Nisan
:
the
second
to
the
fourth
moneth
,
called
afterward
Thamuz
:
the
third
to
the
seventh
Moneth
,
called
afterward
Tisri
;
and
the
fourth
to
the
tenth
moneth
,
called
afterward
Tebheth
.
So
that
on
what
day
soever
of
our
Julian
year
that
Tekupha
hapned
which
pointed
out
the
Vernall
Equinox
,
from
thence
must
the
year
be
reckoned
as
from
its
naturall
head
;
for
there
the
last
year
ended
and
the
next
began
.
Nor
are
these
Tekuphah's
but
mentioned
in
the
Scripture
:
as
the
Tekupha
of
the
Spring
Quarter
at
the
Vernall
Equinox
when
Kings
go
forth
to
battel
,
2
Sam.
11.1
.
which
as
Moses
saith
,
was
in
the
head
or
first
Moneth
of
the
yeare
,
[
](A94143-e293560-b)*
*
By
which
I
meane
,
that
the
Moneth
belonging
to
that
Tekupha
is
there
called
the
first
Moneth
of
the
year
.
Exod.
12.2
.
The
Tekupha
of
the
Summer
Solstice
,
when
Jeochniah
was
carried
captive
,
2
Chron.
36.10
.
The
Tekupha
of
the
Autumnall
Equinox
,
at
the
returne
and
end
of
the
yeare
for
Husbandry
affaires
,
and
beginning
of
the
Jubilee
,
Exod.
23.16
.
Lev.
25.10
and
Exod.
34.22
.
Only
the
Tekupha
of
the
Winter
Solstice
is
not
so
plainly
described
;
and
yet
some
think
it
to
be
in
Ezek.
40.1
.
But
however
,
whether
it
be
or
no
,
it
is
not
much
materiall
:
for
having
three
,
the
fourth
is
not
to
be
denied
;
in
regard
that
as
one
Equinox
is
opposite
to
another
,
so
is
the
one
Solstice
also
opposite
to
the
other
.
It
was
sometimes
the
opinion
of
Joseph
Scaliger
that
onely
one
Tekupha
could
be
found
in
Scripture
:
but
percieving
that
to
be
an
erronous
conceit
,
he
plainly
said
Judaeos
nihil
antiquius
habere
Tekupharum
,
sive
quadrantum
quatuor
observatione
.
Against
which
,
though
Petavius
excepteth
,
yet
thus
much
I
find
in
him
,
as
a
thing
which
he
granteth
,
saying
;
Tekupha
nihil
aliud
est
quam
Conversio
,
sive
cardo
anni
quadruplex
,
Lib.
2.
c.
45.
which
is
as
much
as
he
shall
need
to
grant
in
this
particular
:
for
if
the
Tekupha
be
cardo
anni
quadruplex
,
then
may
we
justly
conclude
it
to
be
cardo
anni
,
quando
Sol
primum
quatuor
signorum
ingreditur
,
Arietis
,
Cancri
,
Librae
,
Capricorni
.
These
Tekupha's
in
the
beginning
of
the
World
,
if
they
be
reduced
to
the
course
of
our
Julian
yeare
,
were
,
the
first
of
them
on
the
23.
day
of
April
in
the
Evening
,
when
the
24.
day
was
begun
according
as
the
Jewes
account
;
the
second
on
the
25.
day
of
July
;
the
third
on
the
27.
day
of
October
;
the
fourth
and
the
last
on
the
25.
day
of
January
;
by
which
I
meane
that
there
the
fourth
or
last
Quarter
of
the
yeare
began
,
and
was
not
ended
till
the
23.
day
of
April
next
after
was
finished
.
And
why
they
be
not
still
on
those
dayes
,
is
because
the
Equinoctiall
and
Solstitiall
points
have
anticipated
and
not
kept
their
places
on
those
dayes
and
Moneths
they
were
at
the
first
:
which
anticipation
is
not
in
regard
of
any
errour
or
irregularity
that
is
in
the
motion
of
the
Sun
,
but
because
the
Julian
year
agreeth
not
thereunto
,
but
is
a
little
longer
then
of
right
it
should
be
:
For
the
true
Solar
year
(
in
the
meane
measure
thereof
)
doth
not
consist
of
365.
dayes
and
full
six
hours
;
but
rather
of
365.
dayes
five
hours
,
48
minutes
,
39
seconds
,
and
41
thirds
.
By
which
length
of
the
Tropicall
year
,
we
finde
in
one
year
an
anticipation
of
eleven
minutes
,
twenty
seconds
,
and
nineteen
thirds
:
which
though
it
be
at
the
first
but
a
little
,
will
neverthelesse
in
many
years
amount
to
the
number
of
no
few
dayes
,
as
we
see
it
doth
.
For
by
the
end
of
127
years
will
be
twenty
four
hours
gained
,
with
thirteen
thirds
:
thereby
declaring
that
the
day
of
the
Vernall
Equinox
in
the
beginning
of
the
World
,
even
till
95
years
were
ended
,
was
in
the
common
years
on
the
23
day
of
Aprill
,
though
it
be
now
on
the
tenth
day
of
March
;
and
the
Autumnall
Equinox
on
the
27
day
of
October
,
though
it
be
now
on
the
13
day
of
September
:
Thus
I
say
it
was
in
the
common
years
,
though
in
the
Bissextile
one
day
sooner
.
And
why
I
allow
but
ninty
five
years
at
the
first
for
the
alteration
of
a
day
,
is
not
because
twenty
four
houres
are
gained
in
that
time
,
but
because
the
time
of
the
first
Equinox
was
at
the
[
](A94143-e293960-b)*
*
At
wch
.
time
the
first
day
of
the
World
began
,
reaching
the
very
evening
of
the
2
c.
day
.
evening
of
the
23
day
:
And
therefore
though
at
the
first
,
ninty
five
years
will
bring
the
Equinox
to
a
new
day
according
to
the
Julian
account
,
which
begins
the
day
from
Midnight
;
yet
afterwards
we
must
not
reckon
that
these
Tekupha's
change
their
places
so
as
to
be
on
a
new
day
after
the
same
account
,
till
the
end
of
the
127
years
after
.
I
conclude
therefore
(
this
rule
observed
)
that
the
Tekupha's
change
their
places
one
day
by
the
end
of
127
years
,
and
must
be
therefore
set
either
backward
or
forward
,
according
to
the
time
propounded
wherein
we
seek
them
:
which
the
late
Jews
not
observing
,
have
them
now
not
in
their
right
places
,
although
by
them
they
still
divide
the
year
into
four
Quarters
.
But
of
this
enough
:
onely
let
me
adde
a
Table
,
therein
to
shew
how
much
the
anticipation
commeth
to
in
any
year
desired
,
from
one
to
six
thousand
:
And
after
that
another
Table
for
the
more
ready
finding
the
particular
day
of
either
Equinox
.
A
Table
by
which
may
be
found
how
much
the
Equinoctiall
anticipateth
in
any
year
desired
,
from
one
to
six
thousand
.
Years
.
|
Dayes
.
|
Houres
.
|
Minutes
.
|
Seconds
.
|
Thirds
.
|
1
|
0
|
0
|
11
|
20
|
19
|
2
|
0
|
0
|
22
|
40
|
38
|
3
|
0
|
0
|
34
|
0
|
57
|
4
|
0
|
0
|
45
|
21
|
16
|
5
|
0
|
0
|
56
|
41
|
35
|
6
|
0
|
1
|
8
|
1
|
54
|
7
|
0
|
1
|
19
|
22
|
13
|
8
|
0
|
1
|
30
|
42
|
32
|
9
|
0
|
1
|
42
|
2
|
51
|
10
|
0
|
1
|
53
|
23
|
10
|
20
|
0
|
3
|
46
|
46
|
20
|
30
|
0
|
5
|
40
|
9
|
30
|
40
|
0
|
7
|
33
|
32
|
40
|
50
|
0
|
9
|
26
|
55
|
50
|
60
|
0
|
11
|
20
|
19
|
0
|
70
|
0
|
13
|
13
|
42
|
10
|
80
|
0
|
15
|
7
|
5
|
20
|
90
|
0
|
17
|
0
|
28
|
30
|
100
|
0
|
18
|
53
|
51
|
40
|
120
|
0
|
22
|
40
|
38
|
0
|
127
|
1
|
0
|
0
|
0
|
13
|
200
|
1
|
13
|
47
|
43
|
20
|
300
|
2
|
8
|
41
|
35
|
0
|
400
|
3
|
3
|
35
|
26
|
40
|
500
|
3
|
22
|
29
|
18
|
20
|
600
|
4
|
17
|
23
|
10
|
0
|
700
|
5
|
12
|
17
|
1
|
40
|
800
|
6
|
7
|
10
|
53
|
20
|
900
|
7
|
2
|
4
|
45
|
0
|
1000
|
7
|
20
|
58
|
36
|
40
|
2000
|
15
|
17
|
57
|
13
|
20
|
3000
|
23
|
14
|
55
|
50
|
0
|
4000
|
31
|
11
|
53
|
26
|
40
|
5000
|
39
|
8
|
52
|
3
|
20
|
6000
|
47
|
5
|
50
|
40
|
0
|
Another
TABLE
more
readily
to
finde
the
day
of
either
Equinox
,
by
knowing
either
the
year
of
the
WORLD
,
year
of
the
Julian
Period
,
or
common
year
of
CHRIST
.
Year
of
the
World
|
Year
of
the
Julian
Period
.
|
Vernall
Equinox
|
Autumnall
Equinox
|
Yeare
of
Christ
.
|
1
|
710
|
Aprill
23
|
October
27
|
0
|
96
|
805
|
Aprill
22
|
October
26
|
0
|
223
|
932
|
Aprill
21
|
October
25
|
0
|
350
|
1059
|
Aprill
20
|
October
24
|
0
|
477
|
1186
|
Aprill
19
|
October
23
|
0
|
604
|
1313
|
Aprill
18
|
October
22
|
0
|
731
|
1440
|
Aprill
17
|
October
21
|
0
|
858
|
1567
|
Aprill
16
|
October
20
|
0
|
985
|
1694
|
Aprill
15
|
October
19
|
0
|
1112
|
1821
|
Aprill
14
|
October
18
|
0
|
1239
|
1948
|
Aprill
13
|
October
17
|
0
|
1366
|
2075
|
Aprill
12
|
October
16
|
0
|
1493
|
2202
|
Aprill
11
|
October
15
|
0
|
1620
|
2329
|
Aprill
10
|
October
14
|
0
|
1747
|
2456
|
Aprill
9
|
October
13
|
0
|
1874
|
2583
|
Aprill
8
|
October
12
|
0
|
2001
|
2710
|
Aprill
7
|
October
11
|
0
|
2128
|
2837
|
Aprill
6
|
October
10
|
0
|
2255
|
2964
|
Aprill
5
|
October
9
|
0
|
2382
|
3091
|
Aprill
4
|
October
8
|
0
|
2509
|
3218
|
Aprill
3
|
October
7
|
0
|
2636
|
3345
|
Aprill
2
|
October
6
|
0
|
2763
|
3472
|
Aprill
1
|
October
5
|
0
|
2890
|
3599
|
March
31
|
October
4
|
0
|
3017
|
3726
|
March
30
|
October
3
|
0
|
3144
|
3853
|
March
29
|
October
2
|
0
|
3271
|
3980
|
March
28
|
October
1
|
0
|
3398
|
4107
|
March
27
|
Septemb.
31
|
0
|
3525
|
4234
|
March
26
|
Septem.
29
|
0
|
3652
|
4361
|
March
25
|
Septem.
28
|
0
|
3779
|
4488
|
March
24
|
Septem.
27
|
0
|
3906
|
4615
|
March
23
|
Septem.
26
|
0
|
4033
|
4742
|
March
22
|
Septem.
25
|
29
|
4160
|
4869
|
March
21
|
Septem.
24
|
156
|
4287
|
4996
|
March
20
|
Septem.
23
|
283
|
4414
|
5123
|
March
19
|
Septem.
22
|
410
|
4541
|
5250
|
March
18
|
Septem.
21
|
537
|
4668
|
5377
|
March
17
|
Septem.
20
|
664
|
4795
|
5504
|
March
16
|
Septem.
19
|
791
|
4922
|
5631
|
March
15
|
Septem.
18
|
918
|
5049
|
5758
|
March
14
|
Septem.
17
|
1045
|
5176
|
5885
|
March
13
|
Septem.
16
|
1172
|
5303
|
6012
|
March
12
|
Septem.
15
|
1299
|
5430
|
6139
|
March
11
|
Septem.
14
|
1426
|
5557
|
6266
|
March
10
|
Septem.
13
|
1553
|
5684
|
6393
|
March
9
|
Septem.
12
|
1680
|
CHAP.
V.
Of
the
Periods
of
Time
by
which
the
Yeares
of
the
World
may
be
truly
reckoned
.
As
also
of
the
Jubilees
;
how
to
account
them
,
where
also
to
begin
and
end
them
.
THe
first
Period
is
from
the
beginning
of
the
Creation
,
in
the
latter
end
of
October
,
to
the
end
of
Noah's
Flood
;
and
containeth
the
number
of
1657.
yeares
compleat
:
the
full
end
not
being
till
the
yeare
1658.
was
begun
.
The
second
is
from
the
end
of
the
said
Flood
when
Noah
came
out
of
the
Arke
,
to
the
promise
made
to
Abraham
at
the
time
of
his
departure
from
Charran
into
Canaan
;
and
is
a
Period
of
[
](A94143-e300540-b)*
*
Which
in
adding
the
Periods
together
must
be
added
to
1658
and
not
to
1657.
427.
yeares
almost
ended
.
The
third
is
from
the
promise
,
at
Abrahams
departure
from
Charran
,
to
the
comming
of
the
Israelites
out
of
Egypt
,
and
doth
containe
the
just
number
of
430.
years
.
The
fourth
is
from
the
comming
out
of
Egypt
till
King
Salomon
began
the
building
of
the
Temple
,
in
the
fourth
yeare
of
his
reigne
;
and
is
a
Period
of
479.
years
compleat
,
or
of
480.
begunne
.
The
fifth
is
from
the
first
founding
of
the
Temple
to
the
destruction
thereof
by
Nebuchadnezzar
,
in
the
ninteenth
yeare
of
his
reigne
almost
ended
,
in
the
first
yeare
of
the
48.
Olympiad
;
and
is
a
Period
of
423.
yeares
,
and
about
103.
dayes
.
The
sixth
is
from
thence
to
the
time
that
Zerobabell
began
againe
to
build
it
,
in
the
second
yeare
of
Darius
King
of
Persia
;
and
is
a
Period
of
68.
years
and
some
dayes
more
.
The
seventh
is
from
thence
to
the
beginning
of
Daniels
LXX
.
weeks
,
in
the
twentieth
yeare
of
Artaxerxes
Longimanus
,
when
Jerusalem
was
againe
fully
restored
,
and
the
wals
thereof
built
up
and
finished
by
Nehemiah
,
in
a
streight
of
time
:
this
being
a
Period
of
65.
years
,
as
shall
be
afterwards
proved
.
The
eighth
is
from
thence
to
the
beginning
of
Christs
Ministery
,
in
the
seventie
and
fourth
Julian
yeare
,
at
the
Autumne
of
the
yeare
of
the
Julian
Period
4742.
and
is
a
Period
of
483.
years
:
called
by
Daniel
Seven
weeks
and
Sixtie
two
weeks
,
as
is
recorded
Dan.
9.25
.
These
seven
and
sixtie
two
make
sixtie
nine
,
and
end
at
Autumne
:
but
Christ
was
baptized
on
the
sixth
of
January
before
.
In
the
beginning
therefore
of
the
seventieth
(
or
last
)
week
exactly
,
betweene
the
first
and
second
Passeover
after
his
Baptisme
,
when
his
Harbinger
John
had
now
finished
his
message
,
and
was
cast
into
Prison
,
(
a
time
precisely
and
purposely
noted
in
the
Evangelicall
story
)
Christ
first
began
to
preach
in
Galilee
the
Gospell
of
the
Kingdome
,
and
proclaimed
himselfe
to
be
the
MESSIAH
.
For
after
John
was
put
in
Prison
,
saith
Marke
1.14
.
Jesus
came
into
Galilee
,
preaching
the
Gospel
of
the
Kingdome
of
God
,
and
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
time
is
fulfilled
(
that
is
,
as
Master
Mede
expounds
it
,
the
last
Week
of
the
seventy
is
come
)
and
the
Kingdome
of
God
is
at
hand
.
From
that
time
(
saith
Matthew
cap.
4.17
.
)
Jesus
began
to
preach
,
and
to
say
,
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
.
This
was
that
day
whereof
Christ
himselfe
said
at
Nazareth
,
that
that
Scripture
was
fulfilled
:
The
Spirit
of
the
Lord
is
upon
me
because
he
hath
annointed
me
to
preach
the
Gospell
to
the
poore
,
&c.
and
to
preach
the
acceptable
year
of
the
Lord
,
Luke
4.18.19
.
This
the
time
and
place
whence
Saint
Peter
reckoned
the
beginning
of
Christs
Prophecy
in
his
Sermon
to
Cornelius
:
That
word
(
saith
he
)
which
was
published
through
out
all
Judea
,
and
began
from
Galilee
after
the
Baptisme
which
John
preached
,
&c.
Acts
10.37
.
Learned
Scaliger
also
here
hath
well
observed
:
For
though
he
expound
Daniels
Weekes
otherwise
then
I
have
done
;
yet
this
he
saith
,
Dimidium
autem
Septimanae
pertinet
ad
praedicationem
Messiae
,
quod
nemo
ignorat
:
Scal.
De
Emend
.
temp
.
lib.
6.
edit.
1.
Praedicatio
autem
non
a
Baptismo
incipit
,
quod
hactenus
omnibus
persuasum
fuit
,
sed
à
vinculis
Johannis
Baptistae
.
Thus
he
;
Who
hereupon
accounteth
from
the
imprisonment
of
John
,
to
the
Resurrection
of
Christ
,
three
yeares
and
a
halfe
;
saying
,
A
vinculis
Johannis
&
praedicatione
ad
Resurrectionem
,
anni
tres
cum
semisse
.
And
againe
,
Male
hactenus
tempus
Praedicationis
a
Baptismo
definitum
.
Thus
in
his
first
Edition
:
and
in
his
second
,
thus
;
Hinc
incipit
(
saith
he
)
praedicatio
Christi
.
Meaning
that
from
the
imprisonment
of
John
,
between
the
first
and
second
Passeover
,
was
the
beginning
of
Christs
preaching
.
The
ninth
is
from
hence
to
the
Passion
of
Christ
,
in
the
middle
of
this
last
week
,
and
is
a
Period
of
three
years
and
six
moneths
:
For
in
the
fourth
year
of
this
week
(
three
years
and
an
halfe
after
Christ
Jesus
began
his
Prophecie
)
being
made
our
High
Priest
,
he
offered
himselfe
upon
the
Crosse
a
Sacrifice
for
Sin
,
was
dead
,
buried
,
and
rose
again
:
Then
ascended
up
into
heaven
to
be
installed
,
and
to
sit
at
the
right
hand
of
God
,
and
from
thenceforth
to
reigne
till
he
have
subdued
all
his
enemies
under
his
feet
.
The
time
of
this
Period
is
confessed
even
by
some
among
the
Jewes
:
three
years
and
a
halfe
the
glory
of
God
stood
upon
Mount
Olivet
and
preached
,
saying
,
Seek
the
Lord
while
he
may
be
found
,
call
upon
him
while
he
is
near
;
as
Rabbi
Janna
noteth
.
The
next
to
this
is
the
tenth
Period
,
and
is
from
the
Passion
of
Christ
to
the
end
of
the
last
Jubilee
at
the
Autumne
of
the
year
foregoing
the
destruction
of
Jerusalem
by
the
Romans
,
containing
the
number
of
thirty
six
years
and
and
a
halfe
,
or
thereabout
.
This
Rest
or
Jubilee
was
the
last
that
ever
the
Jews
saw
in
their
owne
Land
:
for
in
the
next
year
after
it
was
ended
,
their
Temple
and
City
was
utterly
destroyed
,
and
they
themselves
cast
out
,
even
in
the
year
of
the
World
4074.
and
year
of
the
Julian
Period
4783.
Which
year
was
also
the
seventieth
year
of
Christ
,
according
to
the
common
account
:
the
115.
Julian
year
,
the
second
year
of
Vespasian
,
and
year
of
Rome
built
822.
And
surely
the
Providence
of
God
herein
is
clearly
seen
:
for
as
they
began
their
account
for
Rests
and
Jubilees
in
the
last
year
of
Moses
,
six
moneths
before
they
passed
over
Jordan
,
when
they
had
conquered
and
began
to
possesse
a
part
of
that
Land
which
God
had
given
them
for
their
Tribes
to
inherit
:
So
in
like
manner
this
reckoning
ended
with
them
when
the
time
was
at
hand
that
it
should
be
taken
away
from
them
,
and
they
cast
out
till
the
time
of
the
fulnesse
of
the
Gentiles
come
,
Luke
21.24
.
And
to
this
,
in
one
place
,
doth
Scaliger
well
agree
:
for
though
in
his
fifth
book
De
emendatione
Temporum
,
he
begins
this
reckoning
in
the
seventh
year
after
they
came
into
Canaan
;
yet
afterward
in
his
seventh
book
,
in
his
notes
upon
that
Kalender
called
Computus
Judaicus
,
he
plainely
saith
;
Ingressus
Israelis
in
terram
,
est
primus
annus
Septimanae
.
That
is
,
the
entrance
of
Israel
into
the
Land
,
is
the
first
year
of
the
Week
:
And
so
I
account
;
for
the
first
year
of
the
first
Week
was
not
ended
untill
the
Autumne
next
after
Joshua
conducted
the
people
of
Israel
over
Jordan
.
This
last
year
of
Moses
was
in
the
year
of
the
Julian
Period
3263.
Num.
32.33
.
when
the
Kingdome
of
Sihon
King
of
the
Amorites
,
and
the
Kingdome
of
Og
King
of
Bashan
,
was
conquered
and
given
to
the
children
of
Gad
,
and
to
the
children
of
Ruben
,
and
to
halfe
the
tribe
of
Manasseth
the
Son
of
Joseph
for
a
possession
:
this
conquest
being
about
six
moneths
before
Joshua
passed
over
Jordan
,
as
Codoman
noteth
.
The
seventh
year
from
hence
inclusively
,
was
therefore
the
beginning
of
the
first
year
of
Rest
,
in
the
year
of
the
Iulian
Period
[
](A94143-e301580-b)*
*
And
was
the
yeare
of
the
Jews
Period
2317.
3269.
And
the
seventh
seven
in
like
manner
the
first
Iubilee
,
in
the
year
of
the
same
Period
3311.
and
year
of
the
World
2602.
But
if
it
be
so
,
that
every
Seventh
Seven
must
be
a
Iubilee
,
Quest.
then
how
could
the
Iubilee
be
the
fiftieth
year
.
Well
enough
:
Answ.
For
though
the
Iubilee
fell
alwayes
into
the
Seventh
Seven
,
yet
neverthelesse
it
was
the
fiftieth
year
by
including
that
year
from
whence
the
nine
and
forty
exclusively
were
accounted
.
For
if
the
year
of
Iubilee
be
reckoned
otherwise
,
the
commandement
concerning
the
years
of
Rest
for
the
Land
could
not
be
observed
,
but
the
whole
order
would
be
disturbed
,
and
the
eighth
year
in
every
Iubilee
be
accounted
for
a
year
of
Rest
,
though
it
were
indeed
the
first
year
of
another
Week
,
and
a
year
in
which
they
were
to
plow
and
sow
their
ground
,
Levit.
25.22
.
And
that
the
manner
of
this
reckoning
may
not
seeme
strange
,
I
will
shew
you
in
a
word
or
two
some
few
other
presidents
,
wherein
the
accounts
are
of
the
same
nature
.
As
for
example
:
In
Musick
we
call
that
an
eighth
which
exclusively
is
but
seven
,
and
no
wayes
eight
but
by
including
the
two
extream
Notes
.
So
also
we
call
a
Quartaine
Ague
,
which
hath
not
four
dayes
but
by
including
the
two
sick
dayes
.
Christ
likewise
is
said
to
arise
the
third
day
;
which
could
not
be
but
by
including
as
well
the
day
of
his
death
and
buriall
,
as
of
his
Resurrection
:
for
on
Friday
he
suffered
;
on
Saturday
was
the
Jewes
Sabbath
;
and
on
Sunday
in
the
morning
(
that
being
the
first
day
of
the
week
)
he
arose
,
Math.
16.21
.
Marke
16.2
.
And
thus
also
it
must
be
in
the
account
for
the
year
of
Iubilee
;
which
though
it
fall
into
the
seventh
Seven
,
is
neverthelesse
the
fiftieth
year
by
including
the
two
extreme
termes
of
the
reckoning
.
But
if
this
be
not
enough
for
the
cleare
understanding
of
this
difficulty
,
know
we
that
here
(
as
in
all
numbring
)
two
things
are
to
be
considered
:
The
parts
numbered
,
and
the
manner
of
numbering
.
The
parts
numbered
are
three
:
namely
,
The
two
extreme
termes
;
and
the
Middest
,
or
what
is
between
them
:
The
manner
of
reckoning
,
that
also
is
three-fold
:
The
first
is
,
when
the
middle
numbers
onely
are
accounted
,
and
the
two
extreme
termes
excluded
.
The
other
,
when
the
midst
with
both
the
extreme
termes
are
included
;
and
under
this
manner
of
reckoning
is
contained
whatsoever
is
expressed
by
any
Ordinal
number
.
The
third
and
last
is
,
when
the
midst
and
one
extreme
terme
onely
is
included
,
the
other
(
which
is
the
first
terme
)
being
excluded
:
and
under
this
forme
of
reckoning
falleth
the
true
account
of
all
such
reckonings
as
are
made
by
Cardinall
numbers
:
For
there
be
Ordinall
numbers
,
and
Cardinall
numbers
:
By
Cardinall
numbers
we
inquire
how
many
:
And
by
Ordinall
numbers
we
inquire
of
what
Order
the
thing
in
question
is
.
As
for
example
,
If
the
question
be
first
concerning
the
number
of
years
in
a
Jubilee
;
the
answer
then
is
,
That
there
are
but
forty
nine
.
But
secondly
,
If
the
question
be
,
of
what
order
is
the
yeare
of
Jubilee
,
the
answer
then
is
,
That
it
falleth
into
the
fiftieth
year
:
Both
which
the
holy
text
doth
well
expresse
.
For
thou
shalt
number
unto
thee
(
saith
God
unto
Moses
)
seven
Sabbaths
of
years
,
seven
times
seven
years
,
and
the
space
of
seven
Sabbaths
of
years
shall
be
unto
thee
forty
and
nine
years
,
Levit.
25.8
.
In
which
words
we
have
the
first
question
resolved
;
namely
,
of
the
number
of
years
in
a
Jubilee
,
That
they
are
but
forty
nine
.
Then
for
the
second
,
Moses
sheweth
that
also
,
at
the
tenth
verse
,
saying
,
And
ye
shall
hallow
the
fiftieth
year
,
&c.
Now
that
this
fiftieth
year
was
no
other
then
the
last
year
of
the
seventh
Week
,
is
plaine
in
regard
that
it
is
a
question
whose
resolution
is
by
Ordinall
numbers
,
having
the
middle
years
with
both
the
extreme
termes
included
.
That
therefore
which
learned
Junius
hath
noted
upon
this
text
of
Moses
,
Jun.
edit.
2.
is
worth
the
marking
.
[
And
thou
shalt
hallow
the
fiftieth
year
]
that
is
,
saith
he
,
The
fiftieth
year
inclusively
considered
,
as
the
Jews
use
to
reckon
.
By
which
I
doubt
not
but
he
meaneth
the
ancient
Jews
,
who
had
seen
as
well
the
observation
of
the
Jubilee
,
as
of
the
Passeover
,
which
Maimonides
never
did
:
and
therefore
the
lesse
reason
had
Broughton
and
Ainsworth
to
follow
him
in
this
particular
;
especially
considering
that
the
Period
or
Cycle
of
the
Jews
,
Hillel
set
forth
this
Period
,
anno
dom.
358.
but
Maimon
was
not
till
about
the
year
of
Christ
1180.
which
they
call
Aera
Mundi
(
set
forth
long
before
Maimon
lived
)
will
allow
of
no
interruption
of
the
Sabbaticall
years
,
but
granteth
them
to
succeed
orderly
each
to
other
:
the
dividing
of
it
else
by
seven
could
never
shew
any
one
true
year
of
the
Rest
.
And
if
so
,
then
must
the
Jubilee
necessarily
fall
into
the
seventh
seven
,
and
not
into
the
year
next
after
it
:
for
if
the
Iubilee
be
not
till
the
year
next
after
the
seventh
seven
,
then
must
the
year
next
after
that
be
accounted
but
for
the
first
year
of
a
new
Week
,
which
is
manifestly
false
:
for
if
that
supposed
first
year
be
divided
by
seven
,
it
will
not
have
one
,
but
two
remaining
.
The
like
method
is
to
be
observed
for
finding
the
Sabbaticall
years
by
dividing
the
year
of
the
Iulian
Period
,
in
any
year
after
the
death
of
Moses
,
by
seven
:
for
if
nothing
remaine
,
then
doth
the
Autumne
of
the
year
divided
begin
a
year
of
Rest
or
Sabbath
to
the
Land
:
if
one
remaine
,
then
about
Autumne
the
first
year
of
Sowing
beginneth
;
if
two
,
then
the
second
:
And
so
of
all
the
other
years
,
according
to
what
remaineth
.
As
for
example
,
the
150.
year
of
the
Grecians
(
when
Eupator
besieged
Ierusalem
)
was
in
the
year
of
the
Iulian
Period
4551.
which
being
divided
by
seven
,
hath
one
remaining
:
and
therefore
that
year
was
Sabathicall
unto
the
Autumne
thereof
,
1
Maccab.
6.
Ioseph
.
Antiq.
lib.
12.
cap.
14.
So
also
for
the
year
when
Simon
the
Father
of
Hyrcanus
was
slain
,
Joseph
ontiq
.
lib.
13
c.
15.
it
was
in
the
year
of
the
Iulian
Period
4579.
before
the
year
of
the
Grecians
177.
was
ended
:
which
year
of
the
said
Period
being
divided
by
seven
,
hath
also
one
remaining
;
and
was
therefore
Sabbaticall
untill
the
Autumne
thereof
.
So
also
for
the
year
when
Herod
took
Ierusalem
,
it
was
when
M.
Agrippa
and
L.
Canidius
Gallus
were
Consuls
,
in
the
year
of
the
Iulian
Period
4677.
the
ninth
Julian
year
,
and
year
of
the
City
716.
Now
this
year
of
the
said
Period
being
likewise
divided
by
seven
,
hath
also
one
remaining
;
and
was
therefore
a
Sabbathicall
year
,
or
year
of
Rest
,
from
the
Autumne
before
until
the
Autumn
thereof
:
and
so
Iosephus
sheweth
,
in
his
Antiquities
,
l.
14.
c.
28.
By
which
three
examples
all
the
other
Sabbathicall
years
are
knowne
to
be
rightly
fixed
,
and
may
be
evermore
found
by
the
method
aforesaid
:
yea
though
the
head
of
their
reckoning
should
not
take
place
,
untill
either
the
seventh
or
fourteenth
year
of
Ioshua
.
Some
I
know
(
and
they
no
meane
Authours
)
begin
this
account
at
that
Division
of
the
Land
which
was
in
the
seventh
year
of
Ioshua
,
when
Caleb
was
eighty
five
years
old
.
But
because
the
Land
was
not
fully
divided
then
,
nor
the
Tribes
sent
home
untill
Ioshua
caused
a
further
Division
to
be
made
,
and
then
sent
the
Tribes
home
to
their
possessions
,
therefore
have
others
deferred
the
head
of
this
reckoning
till
then
:
Bonfrer
.
in
Exod.
23.12
.
that
is
,
till
the
fourteenth
year
of
Ioshua
.
Bonfrerius
in
his
Comment
upon
Exodus
,
as
he
is
cited
by
Philippus
in
his
Chronology
,
observes
the
same
;
saying
,
Duae
fuerunt
distributiones
terrae
,
&c.
There
were
(
saith
he
)
two
Divisions
of
the
Land
:
the
one
in
Gilgal
,
about
the
seventh
or
eighth
year
after
the
entrance
thereinto
:
the
other
in
Shiloh
some
years
after
.
At
the
first
,
the
Division
was
but
begun
,
not
finished
:
yea
,
for
certaine
causes
put
off
,
and
to
be
accounted
as
if
nothing
had
been
done
:
From
the
latter
therefore
(
in
his
judgement
)
the
Sabbathical
year
ought
to
be
reckoned
.
Philip
in
Chonology
Adding
moreover
,
and
saying
;
Hebraei
idem
sentiunt
,
qui
Sabbata
terrae
à
decimo
quarto
anno
ab
ingressu
computant
.
Hereunto
agree
sundry
others
;
as
Masius
,
Magalianus
,
Menochius
,
and
Wolphius
in
his
first
book
De
Tempore
,
Wolphius
De
Temp.
pag.
61.
where
he
hath
words
to
the
same
purpose
,
saying
;
The
Sabbaths
of
the
Holy
Land
neither
were
nor
could
be
observed
before
the
possession
thereof
:
which
he
meanes
to
be
then
when
it
was
fully
divided
,
and
the
Tribes
brought
home
to
their
possessions
from
helping
their
brethren
,
Ioshua
22.4
.
All
this
I
know
,
and
finde
to
be
the
opinions
of
Scaliger
,
Bucholcerus
,
Calvisius
,
Alstedius
,
Armachanus
,
&
of
those
other
Authors
aforesaid
.
Howbeit
,
because
the
Jubilees
doe
afford
the
bestharmony
,
if
they
begin
when
the
Jews
were
ready
to
passe
over
Iordan
into
the
promised
Land
,
and
end
when
they
were
ready
to
be
cast
out
,
I
hold
me
to
what
I
mentioned
first
.
For
though
they
who
strive
for
the
fourteenth
year
of
Joshua
have
said
enought
to
remove
the
head
of
this
reckoning
from
the
seventh
of
Joshua
,
in
regard
that
the
Land
was
not
fully
conquered
then
,
nor
the
Tribes
sent
home
till
afterward
:
yet
is
not
their
argument
strong
enough
to
six
it
in
the
time
they
strive
for
.
For
if
the
observation
of
this
account
had
been
deferred
so
long
,
it
had
been
an
argument
of
great
neglect
,
especially
in
them
who
had
their
Parts
or
Portions
long
before
.
The
two
tribes
and
the
halfe
had
their
inheritance
at
the
very
first
on
the
other
side
of
the
river
,
before
the
other
passed
over
Jordan
;
and
there
they
left
their
Cattell
,
Wives
,
and
Children
:
which
happened
towards
the
end
of
the
last
year
of
Moses
already
mentioned
.
After
which
,
by
such
time
as
they
were
gone
over
,
they
had
no
more
Manna
,
but
lived
on
the
annuall
fruits
of
the
Land
,
and
did
rather
(
as
day
by
day
they
came
into
their
hands
)
husband
in
common
the
Fields
,
Vineyards
,
and
Olive-yards
,
then
spoyle
and
wast
them
.
And
as
they
husbanded
them
in
common
,
so
by
virtue
of
that
Law
which
belonged
to
them
all
,
they
all
of
them
(
as
well
on
the
one
side
of
the
river
as
the
other
)
let
the
Land
rest
by
a
joynt
consent
,
in
the
seventh
year
after
they
,
or
any
of
them
,
began
to
possesse
any
part
of
it
:
and
had
at
that
Rest
as
much
particularly
divided
among
some
other
of
the
Tribes
,
as
was
then
conquered
:
the
rest
of
the
Land
being
as
well
undivided
as
fully
conquered
untill
the
seventh
year
after
,
which
was
the
second
seven
,
and
thirteenth
(
not
fourteenth
)
year
of
Joshua
.
CHAP.
VI.
Of
the
Julian
Period
,
and
how
to
joyn
the
years
of
the
World
thereunto
.
THe
Julian
Period
is
an
Astronomical
Cycle
artificially
composed
and
invented
by
Joseph
Scaliger
,
who
by
a
continued
multiplication
of
three
Cycles
used
in
the
Julian
year
(
viz.
the
Cycle
of
the
Sun
,
Moon
,
and
Roman
Indiction
)
found
out
a
Period
of
7980.
years
,
in
the
which
those
Cycles
returne
againe
to
their
first
numbers
:
and
though
by
reason
of
that
artificiall
composition
of
it
we
finde
that
it
reacheth
beyond
the
first
year
of
the
World
,
yet
is
it
of
singular
use
both
for
the
right
computation
of
the
Julian
year
in
all
Ages
,
even
before
the
institution
therefore
by
Julius
Cesar
,
as
also
to
record
the
allowed
and
granted
distances
of
all
times
in
Chronological
accounts
;
the
4713.
year
thereof
exactly
agreeing
with
the
year
foregoing
the
first
year
of
the
common
account
of
our
Saviours
birth
;
that
first
year
being
also
the
first
year
of
the
first
Period
of
Dionysius
Exiguus
:
according
to
the
beginning
of
whose
first
Period
,
we
vulgarly
account
the
year
of
Christs
birth
,
though
it
faileth
four
years
of
the
true
time
,
as
afterward
shall
be
shewed
.
Adding
this
now
as
not
impertinent
,
that
by
putting
709.
to
any
year
of
the
World
,
we
have
the
year
of
the
Julian
Period
:
so
on
the
contrary
,
by
taking
709.
out
of
any
year
of
the
Iulian
Period
,
we
have
the
year
of
the
World
as
perfectly
and
exactly
as
may
be
;
onely
with
this
Proviso
,
that
the
year
of
the
Iulian
Period
begins
on
the
first
of
January
,
and
the
year
of
the
World
not
untill
the
Vernall
Equinox
next
after
.
And
know
further
,
that
by
applying
this
Rule
to
the
Periods
a
foregoing
,
it
will
appeare
that
the
first
year
of
the
World
fell
into
the
year
of
the
Iulian
Period
710.
The
Flood
into
the
year
of
the
Julian
Period
2366.
and
year
of
the
World
1657.
The
Promise
into
the
year
of
the
Julian
Period
2794.
and
year
of
the
World
2085.
The
comming
out
of
Egypt
into
the
year
of
the
Julian
Period
3224.
and
year
of
the
World
2515.
The
foundation
of
Salomons
Temple
into
the
year
of
the
Julian
Period
3703.
and
year
of
the
World
2994.
The
destruction
thereof
by
Nebuchadnezzar
,
into
the
year
of
the
Iulian
Period
4126.
and
year
of
the
World
3417.
The
second
year
of
Darius
King
of
Persia
into
the
year
of
the
Iulian
Period
4194.
and
year
of
the
World
3485.
The
beginning
of
Daniels
seventy
Weeks
into
the
year
of
the
Julian
Period
4259.
and
year
of
the
World
3550.
The
first
year
of
Christs
Ministery
into
the
year
of
the
Julian
Period
4742.
and
year
of
the
World
4033.
The
passion
of
Christ
into
the
year
of
the
Julian
Period
4746.
and
year
of
the
world
4037.
And
last
of
all
the
Destruction
of
Ierusalem
by
the
Romans
into
the
year
of
the
Julian
Period
4783.
and
year
of
the
World
4074.
CHAP.
VII
.
Other
Observations
concerning
the
Times
in
their
Periods
,
untill
the
Destruction
of
the
Temple
by
Nebuchadnezzar
.
IN
the
year
of
the
Julian
Period
710.
the
Creation
began
;
The
Creation
as
by
the
former
Periods
appeareth
:
The
precise
time
of
which
beginning
seemeth
to
be
at
the
evening
of
the
twenty
three
day
of
Aprill
.
For
by
the
primitive
practise
of
Gods
owne
example
,
the
day
was
from
evening
to
evening
;
and
was
so
commanded
also
afterward
by
a
written
Law
,
in
Lev.
23.32
.
To
speak
therefore
of
the
divine
institution
of
naturall
dayes
,
we
are
to
say
that
the
evening
as
well
as
the
morning
,
is
pertinent
to
one
and
the
same
day
,
but
make
not
up
the
whole
day
:
for
the
whole
day
naturally
,
is
that
which
we
call
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
is
a
day
of
day
and
night
together
.
And
therefore
in
that
phrase
of
Moses
[
the
Evening
and
the
Morning
were
the
first
Day
]
is
a
Synecdoche
,
by
which
the
beginning
of
the
night
and
of
the
day
,
is
put
for
the
whole
night
and
day
;
a●
by
that
before
pointed
at
in
Leviticus
may
be
seen
:
for
there
the
day
is
reckoned
from
even
to
even
,
as
being
that
which
(
if
we
respect
the
progresse
of
the
Worlds
Creation
)
naturally
and
indeed
is
a
true
day
,
although
the
artificiall
day
be
but
from
the
Sun-rising
to
the
setting
thereof
.
This
being
premised
,
I
take
the
beginning
of
the
Creation
to
be
,
according
to
the
Julian
account
,
on
the
twenty
three
day
of
Aprill
at
evening
:
so
that
the
first
day
of
the
World
was
not
ended
till
the
evening
of
the
twenty
fourth
day
.
The
second
day
was
after
the
same
manner
Aprill
the
twenty
five
.
The
third
,
Aprill
the
twenty
six
.
The
fourth
,
Aprill
the
twenty
seventh
:
On
which
day
the
Sun
,
Moon
and
Stars
were
made
,
and
set
in
the
firmament
of
Heaven
:
The
Sun
probably
in
that
part
thereof
which
we
now
call
the
fourth
degree
of
Aries
.
The
fifth
day
was
Aprill
the
twenty
eight
.
The
sixth
,
Aprill
the
twenty
nine
:
that
being
the
very
day
when
the
Sun
and
Moon
were
first
of
all
in
Conjunction
:
which
was
therefore
the
first
day
of
the
moneth
,
and
might
well
by
Adam
be
accounted
so
,
because
it
was
also
the
very
first
day
that
ever
he
saw
.
Of
Adam
and
his
fall
.
Now
that
on
this
Day
Adam
sell
,
divers
of
the
Learned
(
both
Jews
and
Christians
)
think
:
but
it
is
a
Tenet
scarcely
probable
,
not
onely
in
regard
of
the
multitude
and
variety
of
things
don
on
the
day
that
he
was
made
,
both
before
and
after
his
Creation
;
but
also
because
this
sixth
day
concluded
by
Moses
with
these
words
:
And
God
beheld
all
that
he
had
made
,
and
loe
it
was
exceeding
good
:
So
the
Evening
and
the
Morning
were
the
sixth
day
,
Gen.
1.31
.
More
like
it
is
that
Adam
fell
on
the
twelf
day
of
May
toward
[
](A94143-e303380-b)*
*
Gen.
3.8
.
Evening
,
when
the
fourteenth
day
of
the
first
moneth
was
ending
,
and
the
fifteenth
(
which
was
on
the
sixth
day
of
the
week
)
ready
to
begin
:
which
time
and
day
agree
very
well
to
the
institution
of
the
first
Passeover
,
Exod.
12.
as
also
to
the
eating
of
the
last
Passeover
and
crucifying
of
Christ
on
the
sixth
day
of
the
Week
,
and
fifteenth
day
of
the
moneth
:
For
on
that
day
Christ
dyed
,
even
as
on
that
day
(
4037.
years
before
)
Christ
was
promised
to
Adam
,
who
had
fallen
as
it
were
the
day
before
,
towards
evening
;
as
already
hath
been
said
.
In
this
year
the
Cycle
of
the
Sun
was
ten
,
the
Dominicall
letter
B.
the
Cycle
of
the
Moon
seven
,
the
Equinox
at
evening
on
the
twenty
three
day
of
Aprill
when
the
creation
began
,
and
the
New
Moon
(
or
first
day
of
the
first
moneth
)
on
the
nine
and
twenty
day
of
Aprill
feria
sexta
,
which
was
the
sixth
day
of
the
Week
as
hath
been
said
,
and
is
exactly
true
according
to
Calculation
.
Also
,
to
the
year
of
the
Julian
Period
2366.
The
Flood
.
when
the
Flood
came
,
the
Cycle
of
the
Sun
was
14.
the
Dominicall
letter
D.
and
the
Cycle
of
the
Moon
ten
:
The
Vernall
Equinox
was
on
the
tenth
of
Aprill
,
and
the
Autumnall
on
the
fourteenth
of
October
.
By
which
is
gathered
that
the
first
day
of
the
first
moneth
,
in
this
year
of
the
Flood
was
on
the
twenty
one
day
of
Aprill
,
feria
tertia
:
the
beginning
of
every
moneth
ordinarily
being
according
to
the
Phasis
or
first
vision
of
the
Moon
,
which
in
the
Land
of
Israel
(
and
the
parts
thereabout
)
might
for
the
most
part
be
by
eleven
hours
and
thirty
minutes
after
the
time
of
the
mean
Conjunction
.
And
at
no
time
could
she
be
hid
longer
then
28.
hours
and
30.
minu
.
as
the
learned
Jews
have
told
us
.
Now
the
first
day
on
the
first
Moneth
being
on
the
21
day
of
Aprill
,
sheweth
that
the
17.
day
of
the
second
Moneth
when
the
Flood
began
,
was
on
the
fifth
of
June
feria
sexta
,
even
on
the
same
day
of
the
weeke
on
which
the
Beasts
and
Man
was
made
.
So
that
as
on
the
sixth
day
of
the
week
both
Man
and
Beast
were
created
,
in
like
manner
on
the
very
same
day
of
week
the
Flood
began
by
which
they
were
destroyed
.
Know
also
that
this
first
Moneth
,
or
the
first
Moneth
of
this
yeere
,
had
but
29.
dayes
.
The
Second
,
third
,
fourth
,
fifth
and
sixth
had
30
dayes
a
peice
.
The
seventh
28.
the
last
of
which
was
on
the
13
day
of
October
.
The
eighth
had
30.
The
ninth
29.
The
tenth
30.
The
eleventh
29.
And
the
twelfth
30.
the
last
of
which
was
on
the
tenth
day
of
Aprill
in
the
yeare
of
the
Julian
Period
2367.
So
that
the
27
day
of
the
second
Moneth
in
the
said
yeare
,
was
on
the
same
day
that
the
Flood
began
in
the
yeare
before
;
even
on
the
fifth
of
June
,
which
now
was
Sabbath
day
,
on
the
which
Noah
came
out
of
the
Arke
and
offered
Sacrifice
,
at
the
very
time
of
a
full
year
of
dayes
after
the
Flood
began
,
Gen.
8.14
.
The
reason
of
which
reckoning
thus
,
is
this
:
namely
,
Note
this
;
it
is
no
meane
Character
of
a
right
time
.
That
though
the
Ancients
even
in
the
times
of
Noah
and
Abraham
used
to
begin
their
Moneth
à
prima
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
from
the
1.
sight
of
the
Moon
;
yet
if
the
Moon
could
not
be
seen
by
reason
of
clouds
,
they
then
accounted
30
dayes
for
every
such
Moneth
,
though
to
some
of
them
there
would
have
been
but
29
if
the
first
sight
of
the
Moon
had
been
hindred
.
Now
in
such
a
wet
cloudie
time
as
we
may
certainly
conceive
it
to
be
when
the
Flood
came
,
the
Moon
must
needs
be
obscured
and
hid
for
many
dayes
;
not
only
the
40
dayes
and
nights
when
it
rained
continually
,
but
even
to
the
end
of
the
CL.
on
which
if
some
raine
had
not
fallen
,
but
that
the
skie
had
been
clear
&
without
clouds
,
there
would
in
all
probability
have
been
an
abatement
of
the
waters
before
those
150.
dayes
were
ended
:
but
no
abatement
was
till
then
,
if
the
words
be
taken
as
they
Originally
signifie
in
Gen.
8.3
.
And
now
why
the
seventh
Moneth
here
mentioned
had
but
28
dayes
,
is
because
after
the
150.
dayes
were
ended
,
the
Aire
began
to
be
cleare
,
insomuch
that
Noah
knew
when
to
begin
the
next
Moneth
by
sight
of
the
Moon
:
upon
which
I
believe
it
was
that
Berosus
said
,
Noah
ordered
the
yeare
to
the
course
of
the
Sun
,
and
the
Moneth
to
the
course
of
the
Moon
.
For
as
Wolphius
truly
gathereth
out
of
Gen.
Wolph
De
Temp.
lib.
1.
pag.
21.
8.22
.
Noah
was
not
the
first
Author
of
the
ancient
yeare
:
but
the
yeare
being
somewhat
interrupted
by
the
Flood
was
by
him
brought
backe
to
the
old
ancient
forme
,
which
he
taught
his
posterity
.
But
now
for
the
finding
out
of
this
eighth
Moneth
,
Noah
I
say
knew
when
to
begin
it
by
the
first
sight
of
the
Moon
,
which
at
Babylon
and
the
parts
thereabouts
was
on
the
14.
day
of
October
in
the
yeare
of
the
Julian
Period
2366
,
after
which
Noah
was
in
the
Arke
untill
the
27
day
of
the
second
Moneth
,
and
then
came
forth
,
even
to
the
fifth
day
of
June
which
was
a
Sabbath
day
and
a
just
Solar
year
after
the
Flood
began
.
And
note
that
the
day
on
which
the
Arke
rested
upon
Mount
Ararat
was
the
second
day
of
November
,
in
the
yeare
of
the
Julian
Period
2366.
for
that
was
the
seventeenth
day
of
the
seventh
Moneth
,
and
the
next
after
the
last
of
CL.
dayes
that
the
Waters
prevailed
.
For
(
I
said
before
)
the
waters
prevailed
150.
dayes
,
of
which
the
40
dayes
of
the
continuall
rain
were
part
;
else
how
could
the
Arke
rest
on
the
seventeenth
day
of
the
seventh
Moneth
?
we
are
sure
enough
it
did
,
Gen.
8.4
.
But
it
is
objected
,
Object
.
that
acording
to
this
rule
the
Arke
must
rest
the
very
day
the
waters
began
to
abate
:
which
is
not
like
,
both
in
regard
that
they
were
fifteene
Cubits
above
the
highest
Mountaines
,
and
likewise
in
regard
that
it
was
above
two
Moneths
after
,
before
the
tops
of
the
highest
Mountaines
appeared
.
Answ.
Not
so
.
The
tops
of
the
Mountaines
;
but
not
the
tops
of
the
highest
Mountaines
.
For
the
Mountaine
tops
appearing
on
the
first
day
of
the
tenth
Moneth
,
were
rather
the
tops
of
the
Iower
and
inferiour
Hils
,
then
of
the
highest
Mountaines
.
And
for
the
ark
resting
on
the
Ararat
two
Moneths
before
;
to
that
I
answer
:
namely
thus
.
The
Arke
was
a
vast
body
;
and
being
so
vast
a
body
as
it
was
,
it
could
not
chuse
but
draw
many
Cubits
of
water
.
Now
suppose
this
proportion
to
be
XI
Cubits
(
and
so
many
it
might
well
be
;
)
And
if
XI
.
then
will
it
follow
that
the
bottome
of
the
Ark
could
never
be
more
then
foure
Cubits
from
the
tops
of
of
the
highest
hils
:
and
in
one
day
(
and
lesse
)
those
4
Cubits
(
and
more
)
might
easily
be
abated
.
Nor
may
this
seeme
strange
:
for
though
the
depth
from
the
tops
of
the
highest
Hils
,
to
the
superficies
of
the
Iower
grounds
,
were
as
great
as
30
furlongs
(
of
which
height
they
say
Mount
Tabor
is
;
)
yet
by
considering
in
what
time
that
space
was
dryed
up
,
and
drawing
the
abatement
into
a
proportion
,
it
will
easily
appeare
that
even
to
the
first
day
may
be
allowed
more
by
farre
then
foure
Cubits
.
See
Doctor
Willet
on
Genesis
,
and
there
you
shall
find
,
That
some
who
have
proportioned
the
full
time
of
abatement
(
which
was
from
the
seventeenth
day
of
the
seventh
Moneth
,
to
the
first
day
of
the
first
Moneth
)
with
the
space
from
the
height
to
the
highest
Mountaines
,
have
allowed
37.
Cubits
and
an
halfe
for
every
day
.
But
Igrant
not
every
dayes
abatement
to
be
alike
,
because
the
greatest
compasse
above
must
have
the
lesser
abatement
;
yet
neverthelesse
the
first
day
might
well
have
so
much
as
would
suffer
the
Arke
to
rest
so
soone
as
it
did
on
the
high
Mountaines
of
Ararat
:
upon
which
Moses
saith
it
rested
on
the
seventeenth
day
of
the
seventh
Moneth
,
CL.
dayes
after
the
beginning
of
the
Flood
.
What
more
concerns
the
Flood
shall
be
handled
afterward
.
Terah
dyed
in
the
year
of
the
Julian
Period
2794
,
The
Promise
.
and
(
as
may
be
conjectured
)
not
many
dayes
before
the
Promise
was
made
to
Abraham
,
who
hereupon
departed
out
of
Haran
,
from
his
Kindred
and
his
Fathers
house
,
when
he
had
almost
finished
the
seventy
fifth
of
his
age
,
even
in
the
year
of
the
World
2085.
Now
in
this
year
the
Cycle
of
the
Sun
was
twenty
two
,
the
Dominicall
letter
A.
the
Cycle
of
the
Moon
one
,
and
the
Vernall
Equinox
Aprill
the
seventh
.
By
which
is
gathered
that
the
first
day
of
the
first
moneth
,
called
afterward
Nisan
,
was
one
the
31.
day
of
March
,
feria
sexta
.
The
next
moneth
began
Aprill
the
twenty
nine
,
feria
septima
:
The
Promise
might
be
then
.
After
which
Abraham
departed
out
of
Haran
on
the
third
or
fourth
of
May
,
when
the
Sun
was
in
the
twenty
six
or
twenty
seventh
degrees
of
Aries
,
in
which
place
it
was
430.
years
after
on
the
twenty
nine
or
thirtieth
of
Aprill
,
when
Israel
came
out
of
Egypt
,
as
you
shall
see
by
and
by
in
that
which
I
am
to
mention
next
.
For
in
the
next
place
the
time
of
the
comming
out
of
Egypt
is
to
be
considered
.
The
Exodus
or
comming
out
of
Egypt
This
was
in
the
year
of
the
Julian
Period
3224.
and
in
the
year
of
the
World
2515.
In
this
year
the
Equinox
was
on
the
third
day
of
Aprill
,
feria
septima
:
The
Cycle
of
the
Sun
was
four
,
the
Dominicall
letter
C.
and
the
Cycle
of
the
Moon
thirteen
.
By
which
is
gathered
that
the
first
day
of
Abib
or
Nisan
was
on
the
sixteenth
day
of
Aprill
,
feria
sexta
:
the
Israelites
therefore
killed
and
eat
the
Passeover
on
the
twenty
ninth
day
of
April
,
which
was
the
fourteenth
day
of
the
moneth
,
feria
quinta
.
After
midnight
they
are
driven
out
of
Egypt
,
and
sent
away
in
haste
:
and
therefore
their
comming
from
thence
is
to
be
reckoned
on
the
thirteenth
day
of
Aprill
,
which
was
the
sixth
day
of
the
Week
;
even
as
on
the
same
day
of
the
Week
Christ
purchased
a
better
Redemption
by
the
blood
of
the
Crosse
.
In
all
which
I
doe
much
admire
at
the
wonderfull
Providence
of
God
,
in
disposing
of
the
times
so
exactly
and
harmoniously
:
For
as
on
the
sixth
day
of
the
Week
Man
was
made
,
and
Christ
suffered
;
So
on
the
sixth
day
of
the
weeke
Israel
was
delivered
out
of
the
Egyptian
bondage
,
on
the
very
next
day
after
the
Passeover
,
even
as
on
the
next
day
after
the
Passeover
Christ
our
Passeover
was
sacrificed
for
us
,
1
Cor.
5.7
.
to
free
us
from
the
bon
dage
of
Sinne
and
Sathan
.
In
this
year
at
this
time
,
the
Sunne
was
in
the
27.
degree
of
Aries
:
Abraham
therefore
by
an
exact
account
(
having
received
the
promise
)
went
out
of
Haran
on
the
fourth
day
of
May
430.
yeares
before
,
when
the
Sunne
was
also
in
the
same
point
of
Heaven
that
he
was
in
now
.
And
why
on
the
fourth
of
May
,
rather
then
on
the
thirtieth
of
Aprill
,
was
in
regard
of
the
anticipation
of
the
Equinoctiall
;
which
,
if
we
will
reckon
precisely
,
is
to
be
observed
,
because
(
as
hath
been
shewed
)
the
Julian
yeare
agreeth
not
exactly
to
the
course
of
the
Sunne
.
But
to
go
on
:
The
History
of
the
[
](A94143-e304470-b)*
*
Exod.
16.1
.
Manna
doth
also
well
accord
to
this
,
viz.
that
the
day
of
the
comming
out
of
Egypt
should
be
on
the
fixth
day
of
the
weeke
:
and
in
that
is
another
sparke
of
Gods
Providence
;
witnesse
the
fifteenth
day
of
the
second
Moneth
,
Another
Character
of
a
right
time
.
which
by
accounting
nine
and
twenty
dayes
to
the
first
Moneth
,
fell
into
the
seventh
day
of
the
weeke
on
which
the
Israelites
murmured
,
had
Quailes
at
even
,
and
on
the
morrow
morning
Manna
;
which
they
gathered
six
dayes
,
but
on
the
seventh
day
they
found
none
,
Exod.
16.26
.
By
which
we
see
not
onely
the
two
and
twentieth
day
of
the
second
moneth
was
Sabbath
day
,
but
also
that
the
first
Manna
fell
on
the
first
day
of
the
Week
,
now
called
the
Lords
day
in
memory
of
our
Saviours
Resurrection
,
and
hath
been
the
Christians
Sabbath
ever
since
:
and
for
the
first
moneth
to
have
but
29
dayes
,
Let
this
be
remembred
:
for
it
is
a
Rule
to
me
in
all
the
moneths
in
every
year
.
is
more
consentaneous
to
the
motion
of
the
Moon
,
then
to
have
30
before
the
odd
houres
arise
to
a
day
,
which
is
not
till
the
second
moneth
:
The
first
moneth
therefore
hath
but
29
dayes
,
though
the
second
hath
30.
For
in
one
moneth
(
according
to
the
meane
motion
of
the
Moon
,
from
one
Conjunction
to
another
)
we
have
but
29
dayes
,
12
houres
,
44
minutes
,
three
seconds
,
and
12
thirds
.
I
account
therefore
that
the
Israelites
came
out
of
Egypt
when
the
nine
and
twentieth
day
of
April
was
ending
,
and
the
thirtieth
beginning
.
I
account
likewise
that
the
first
Manna
fell
on
the
thirtieth
day
of
May
,
feria
prima
:
and
consequently
that
the
nine
and
twentieth
day
of
May
and
fifth
of
June
were
Sabbath
dayes
;
the
one
on
the
fifteenth
day
of
the
second
moneth
,
and
the
other
on
the
two
and
twentieth
.
That
which
I
shall
mention
next
is
the
year
of
the
Julian
Period
3703.
The
Temple
founding
.
and
year
of
the
World
2994.
in
which
year
King
Salomon
laid
the
foundation
of
the
Temple
on
the
second
day
of
the
second
moneth
.
The
Cycle
of
the
Sun
was
seven
,
the
Dominicall
letter
F.
the
Vernall
Equinox
upon
the
one
and
thirty
day
of
March
,
and
the
Cycle
of
the
Moon
seventeen
.
By
which
is
gathered
that
the
first
day
of
Nisan
was
on
the
last
day
of
March
,
feria
prima
:
and
consequently
that
King
Salomon
began
to
build
the
Temple
on
the
last
day
of
Aprill
,
which
was
the
second
day
of
the
second
moneth
,
feria
tertia
:
for
on
the
second
day
of
the
second
moneth
this
great
work
was
begun
,
as
may
be
seen
in
2
Chronicles
3.2
.
This
was
the
fourth
year
of
King
Salomon
,
and
after
the
comming
out
of
Egypt
the
480.
not
compleate
but
current
.
For
indeed
there
were
but
479.
years
fully
finished
,
which
with
respect
had
to
the
place
of
the
Sun
at
both
times
,
and
the
anticipation
of
the
Equinoctiall
from
the
comming
of
Egypt
to
this
time
of
the
Temple
,
doth
shew
the
end
of
their
reckoning
to
be
on
the
twenty
six
or
twenty
seventh
day
of
Aprill
,
three
or
four
dayes
and
no
more
before
the
Temple
was
founded
.
Thus
then
from
the
comming
out
of
Egypt
to
the
beginning
of
the
building
of
the
Temple
were
479.
years
and
about
four
dayes
:
it
was
founded
therefore
in
the
480.
year
after
the
comming
out
of
Egypt
,
as
is
mentioned
in
1
Kings
6.1
.
The
next
that
I
shall
mention
is
the
year
of
the
Julian
Perion
3710.
The
Temple
dedicated
.
It
was
the
eleventh
year
of
King
Salomon
,
and
year
when
the
Temple
was
dedicated
,
1
Kings
c.
6.
ver.
38.
and
Chap.
8.2
.
The
Cycle
of
the
Sun
was
14.
the
Dominical
letter
D.
the
Cycle
of
the
Moon
five
,
the
Vernall
Equinox
March
the
31.
and
the
Autumnall
Equinox
October
the
fourth
.
By
which
is
gathered
that
the
first
day
of
the
seventh
moneth
called
Tisri
was
on
the
fifth
day
of
October
,
feria
secunda
;
and
that
the
Dedication
began
Octob.
the
eleventh
,
feria
prima
.
This
was
3000.
years
after
the
Creation
,
even
in
the
year
of
the
World
3001.
The
Kalender
of
which
Moneth
is
as
followeth
.
TISRI
.
|
October
.
|
Tisri
,
the
seventh
moneth
,
An.
Mundi
3001.
&
anno
Per.
Jul.
3710.
Cyclo
☉
14.
☽
5.
In
which
Yeer
and
Moneth
the
Temple
was
dedicated
,
1
Kin.
8.2
.
|
1
|
5
|
|
E
|
|
2
|
6
|
|
F
|
|
3
|
7
|
|
G
|
|
4
|
8
|
|
A
|
|
5
|
9
|
|
B
|
|
6
|
10
|
|
C
|
Sabbath-day
:
|
|
7
|
11
|
|
D
|
1.
The
first
day
of
the
Dedication
.
|
8
|
12
|
|
E
|
2.
The
second
day
.
|
9
|
13
|
|
F
|
3.
The
third
day
.
|
10
|
14
|
|
G
|
4.
The
fourth
day
.
This
(
being
the
10.
day
of
the
moneth
)
was
the
Expiation
day
.
|
11
|
15
|
|
A
|
5.
The
fifth
day
.
|
12
|
16
|
|
B
|
6.
The
sixth
day
.
|
13
|
17
|
|
C
|
7.
☜
The
7th
d.
of
the
Dedicat.
which
was
also
Sab.
Day
|
14
|
18
|
|
D
|
8.
The
8th
d.
on
which
was
a
solemn
Assembly
,
2
Chr.
7.9
|
15
|
19
|
|
E
|
1.
¶
The
first
day
of
the
Feast
of
Tabernacles
,
Levit.
23.24
.
|
16
|
20
|
|
F
|
2.
The
second
day
.
|
17
|
21
|
|
G
|
3.
The
third
day
.
|
18
|
22
|
|
A
|
4.
The
fourth
day
.
|
19
|
23
|
|
B
|
5.
The
fift
day
.
|
20
|
24
|
|
C
|
6.
The
sixt
day
of
the
Feast
,
which
was
now
Sabbath-day
.
|
21
|
25
|
|
D
|
7.
The
seventh
day
.
|
22
|
26
|
|
E
|
8.
The
last
and
great
day
of
the
Feast
.
|
23
|
27
|
|
F
|
On
this
day
(
being
the
23.
of
the
moneth
)
Salomon
sendeth
the
People
away
,
2
Chron.
7.10
.
|
24
|
28
|
|
G
|
|
25
|
29
|
|
A
|
|
26
|
30
|
|
B
|
|
27
|
31
|
|
C
|
|
28
|
1
|
Novemb.
|
D
|
|
29
|
2
|
E
|
|
This
seventh
Month
being
ended
there
was
nothing
wanting
to
the
Temple
for
the
quite
compleating
of
it
whereupon
it
is
(
as
Codoman
noteth
)
that
in
1
Kings
6.38
.
the
Temple
is
said
to
be
finished
in
the
eighth
Moneth
,
in
the
eleventh
year
of
King
Salomon
:
That
is
,
It
was
then
finished
in
all
the
parts
thereof
,
and
according
to
all
the
fashion
and
Ordinances
of
it
both
within
and
without
.
Or
as
the
marginall
reading
in
our
last
translation
expresseth
,
It
was
then
finished
with
all
the
appurtenances
,
and
with
all
the
Ordinances
therof
.
Which
is
as
Bucholcerus
observeth
.
It
was
dedicated
(
saith
he
)
in
the
Moneth
Ethanim
;
and
in
the
following
Moneth
Bul
it
was
finished
with
all
the
Vtensils
thereof
.
All
which
considered
,
we
shall
not
need
to
drive
the
dedication
into
the
twelfth
yeare
of
King
Salomon
,
as
some
have
done
:
for
if
it
were
not
dedicated
till
then
,
it
must
necessarily
follow
that
it
lay
void
for
a
whole
year
together
after
it
was
finished
,
which
is
very
unlike
.
Beside
,
that
this
was
the
right
year
of
the
dedication
,
I
can
further
demonstrate
by
the
courses
of
the
Priests
which
served
in
the
Temple
till
Nebuchadnezzar
destroyed
it
:
for
we
may
easily
beleeve
that
in
the
first
Sabbath
of
the
dedication
,
the
course
of
Joarib
began
,
which
we
here
see
to
be
on
the
seventeenth
day
of
October
.
To
which
time
if
we
add
224.
Julian
yeares
(
in
which
space
the
courses
returne
to
the
same
day
againe
)
we
shall
come
to
the
year
of
the
Julian
Period
3934.
on
the
seventeenth
day
of
October
.
After
which
we
have
192.
years
more
before
we
can
come
to
the
year
of
the
Julian
Period
4126.
in
which
the
Temple
was
destroyed
;
noting
these
192.
yeares
to
end
on
the
seventeeenth
day
of
October
likewise
.
And
in
192.
yeares
we
find
417.
courses
with
72.
dayes
over
and
above
:
which
72
dayes
being
taken
out
of
the
number
of
dayes
which
were
from
the
beginning
of
that
year
of
the
Julian
Period
to
the
said
seventeenth
day
of
October
,
do
direct
us
to
the
sixth
day
of
August
which
then
was
Sabbath
day
and
the
course
of
Joarib
:
even
that
course
of
his
in
which
the
Temple
was
destroyed
.
For
when
the
Temple
was
destroyed
it
was
the
watch
and
course
of
Joarib
,
as
the
Jews
have
told
us
in
their
Seder
Olam
rabba
:
the
course
I
say
of
Joarib
:
and
IX
.
of
Ab
;
which
day
is
noted
by
them
to
be
the
next
after
the
Sabbath
,
and
the
next
after
the
Weekes
end
,
as
Master
Livelie
expoundeth
the
Hebrew
text
of
that
testimony
.
And
thus
having
done
with
this
,
The
Temple
destroyed
by
Nebuchadnezzar
.
I
go
on
to
the
year
of
the
Julian
Period
4126
,
which
was
the
nineteenth
yeare
of
Nebuchadnezzar
when
the
Temple
and
City
were
destroyed
.
The
Cycle
of
the
Sun
was
10.
the
Dominicall
letter
B.
the
Cycle
of
the
Moon
3.
and
the
Vernall
Equinox
on
the
27
day
of
March.
Calvisius
I
am
sure
,
and
Scaliger
as
I
remember
,
reckon
this
Destruction
of
Jerusalem
by
Nebuchadnezzar
,
to
be
in
the
year
of
the
Julian
Period
4124.
But
they
faile
of
the
true
time
.
For
in
that
yeare
the
first
day
of
the
first
Moneth
could
not
be
any
day
later
then
the
27.
day
of
March
,
and
that
was
feria
quinta
:
whereas
if
it
be
the
true
time
,
it
should
be
rather
feria
prima
.
Petavius
is
for
the
next
yeare
,
viz.
4125.
But
in
that
year
take
either
the
Conjunction
in
March
,
or
in
Aprill
,
and
neither
will
serve
.
For
the
one
conjunction
casts
the
first
of
Nisan
into
the
fifteenth
of
March
,
feria
secunda
;
and
the
other
into
the
thirteenth
of
Aprill
,
feria
tertia
:
This
therefore
could
not
be
the
yeare
neither
,
as
appeareth
by
the
day
of
the
weeke
before
mentioned
on
which
the
IX
.
day
of
A●
must
be
.
Langius
,
in
his
booke
De
annis
Christi
,
pitcheth
upon
the
yeare
of
the
Julian
Peried
4117
:
but
therein
hath
also
failed
of
the
true
time
;
not
only
because
he
is
thereupon
inforced
to
alter
the
reigne
of
Nabopollassar
;
but
also
because
the
40.
yeares
that
Ezekiel
saith
Egypt
was
under
Babel
,
will
thereby
be
ended
before
their
right
time
.
For
Egypt
had
not
shaken
off
that
yoke
till
after
Cyrus
had
conquered
Babylon
,
as
is
more
then
once
recorded
by
Xenophon
,
and
approved
therein
by
men
of
no
meane
learning
,
and
particularly
by
Jacobus
Armachanus
in
his
Annals
of
holy
Scripture
.
I
do
undoubtingly
therefore
conciude
the
right
yeare
to
be
the
year
of
the
Julian
Period
4126.
in
which
year
the
first
of
Nisan
was
on
the
third
day
of
Aprill
feria
prima
:
and
the
IX
.
of
Ab.
on
the
seventh
day
of
August
,
which
was
also
feria
prima
:
at
which
time
Joarib
was
in
his
course
,
having
entred
on
it
August
the
6.
feria
Septima
,
for
that
the
IX
.
of
Ab
was
on
the
Eve
of
the
Sabbath
;
I
do
not
understand
it
otherwise
then
of
the
Eve
ending
the
Sabbath
;
at
which
time
the
Enemie
entred
into
the
Temple
to
destroy
it
;
even
in
the
Course
of
Joarib
.
And
thereupon
it
is
that
the
Jewes
in
mournfull
manner
(
according
to
the
institution
of
their
great
Synedrion
)
use
to
sing
thus
:
Die
nona
mensis
Ab
,
bora
Vespertini
temporis
,
Quum
essem
in
Vigilia
mea
,
Vigilia
Joarib
,
Introiit
hostis
,
&
Sacrificia
sua
obtulit
,
Ingressus
est
in
Sanctuarium
injussu
Dei
.
Thus
they
,
as
their
words
sound
in
the
Latine
.
But
in
this
we
are
to
note
,
that
albeit
the
enemy
entred
into
the
Temple
to
destroy
it
on
the
ninth
of
Ab
and
course
of
Joarib
,
yet
the
said
Temple
was
not
burnt
untill
the
next
day
:
for
it
was
on
the
tenth
day
of
the
fifth
moneth
;
as
the
Prophet
sheweth
,
in
Jerem.
52.12
.
And
note
also
that
on
some
part
of
Jerusalem
the
fire
was
kindled
sooner
,
even
three
dayes
before
,
2
Kings
25.8
.
burning
from
the
seventh
day
untill
the
tenth
.
For
so
those
two
texts
(
in
Jeremiah
and
the
second
book
of
the
Kings
)
may
well
enough
be
reconciled
.
And
note
last
of
all
,
that
the
City
was
broken
up
and
Zedechia
taken
a
full
moneth
before
:
viz.
on
the
ninth
day
of
the
fourth
moneth
,
2
Kings
25.3
.
which
(
according
to
our
Julian
Kalender
)
was
this
year
on
the
eighth
day
of
Iuly
,
feria
sexta
.
So
then
,
the
City
was
broken
up
on
the
eigthh
of
Iuly
;
and
the
Temple
burnt
on
the
eighth
of
August
.
And
as
for
that
which
Scaliger
alledgeth
out
of
that
book
of
the
Jews
which
they
call
Liber
Angariarum
,
wherein
is
written
that
they
fast
on
the
fifth
day
of
the
week
,
as
if
on
that
day
of
the
week
the
Temple
was
burnt
by
the
Chaldeans
.
To
that
I
answer
,
that
as
in
speaking
of
the
ninth
of
Ab
,
they
doe
one
day
antedate
the
account
of
the
Prophet
Ieremiah
for
the
day
of
the
moneth
:
so
in
like
manner
they
doe
here
antedate
one
day
of
the
week
,
and
make
that
to
be
on
the
fifth
day
of
the
week
,
which
by
comparing
their
testimony
with
another
Scriptures
)
appeareth
to
be
on
the
6th
day
of
the
Weeke
.
For
if
according
to
the
Seder
Olam
,
the
ninth
of
Ab
were
on
the
first
day
of
the
week
,
then
must
the
seventh
of
Ab
be
on
the
sixth
day
of
the
week
,
and
to
be
that
day
on
which
the
Chaldeans
began
to
set
fire
on
some
part
of
Ierusalem
;
as
already
hath
been
shewed
out
of
2
Kin.
25.8
.
Moreover
Sealiger
and
some
others
have
supposed
that
this
year
of
the
destruction
of
the
Temple
by
Nebuchadnezzar
must
be
Sabbathicall
from
the
Autumne
before
:
and
this
they
say
the
Prophet
Jeremy
confirmeth
,
in
the
28.
chapter
of
his
prophecy
,
at
the
first
verse
:
where
he
sheweth
that
when
Zedechia
began
to
reign
,
it
was
the
fourth
year
;
which
they
take
to
be
the
fourth
year
of
a
week
from
the
Autumne
before
.
And
if
so
,
then
will
the
fourth
year
of
his
reigne
be
Sabbathicall
till
the
Autumne
thereof
:
and
if
his
fourth
year
,
then
his
eleventh
or
last
year
in
like
manner
.
Nor
was
this
(
say
they
)
but
that
year
of
Rest
which
the
same
Prophet
mentions
in
the
34
chapter
of
his
prophecy
,
where
we
read
that
when
Nebuchadnezzar
had
raised
his
seige
from
Jerusalem
to
goe
against
the
King
of
Egypt
,
the
Jewes
took
againe
their
Man-servants
and
Maide-servants
,
which
they
had
a
little
before
set
at
liberty
,
because
it
was
a
Sabbathicall
year
,
and
would
not
let
them
goe
free
as
the
Law
required
in
Deut.
15.12
.
To
which
I
answer
,
that
the
clearing
of
this
dependeth
upon
the
resolution
of
that
doubt
which
concerneth
that
year
in
which
the
false
Prophet
Hananiah
resisted
Jeremiah
,
and
dyed
because
he
taught
rebellion
against
the
Lord
,
and
perswaded
the
people
(
contrary
to
the
prophecy
of
Jeremiah
)
that
Nebuchadnezzars
yoke
must
not
be
endured
70
years
,
but
that
within
two
full
years
it
must
be
broken
.
Which
story
is
at
large
set
downe
in
the
27
and
28
Chapters
of
Ieremiah
,
and
by
Scaliger
referred
to
the
first
year
of
Zedechia
,
who
indeed
supposeth
it
to
be
the
fourth
year
after
a
year
of
Rest
:
of
which
I
see
no
reason
,
because
the
whole
scope
of
the
four
and
thirtieth
Chapter
doth
demonstrate
that
year
to
be
a
year
of
Rest
when
Nebuchadnezzar
laid
his
seige
against
Ierusalem
;
which
we
know
to
be
the
ninth
year
of
Zedechia
,
and
tenth
day
of
the
tenth
moneth
,
Ier.
52.4
.
Now
this
was
in
the
year
of
the
Julian
Period
4124.
on
the
seventh
of
Ianuary
feria
tertia
;
at
which
time
the
ninth
of
Zedechia
was
still
running
on
,
and
was
not
ended
till
about
the
beginning
of
the
fourth
moneth
next
after
.
Nebuchadnezzar
therefore
began
to
beseige
Ierusalem
on
the
seventh
day
of
Ianuary
in
the
year
of
the
Julian
Period
4124.
which
year
was
Sabbathicall
from
the
Autumne
before
till
the
Autumne
thereof
,
and
was
that
Sabbathicall
year
in
which
the
Jews
let
their
servants
goe
free
in
the
beginning
thereof
,
thereby
encouraging
them
to
fight
against
the
Chaldeans
who
then
were
come
into
the
confines
of
Iudea
,
ser.
34.1
.
and
fought
againg
the
Cities
thereof
,
Ierusalem
not
excepted
,
but
had
not
yet
laid
their
seige
against
it
:
for
that
was
not
untill
the
time
before
mentioned
.
How
long
this
continued
before
the
Egyptians
came
with
an
Army
to
succour
Zedechia
,
by
raising
this
first
seige
,
is
not
expressed
:
Jer.
37.5
.
but
that
they
came
,
and
that
the
seige
thereupon
was
raised
,
is
certaine
.
This
when
the
Jews
perceived
,
and
saw
that
the
Chaldeans
were
gone
from
them
to
fight
against
the
Egyptians
,
Jer.
37.10
.
they
took
their
freed
servants
againe
into
bondage
,
vainely
perswading
themselves
that
the
Chaldeans
would
come
back
no
more
,
which
proved
farre
otherwise
.
For
Nebuchadnezzar
having
put
to
flight
the
Army
of
Pharaoh
,
returns
againe
to
Ierusalem
,
and
on
the
fourth
day
of
May
,
in
the
year
of
the
Julian
Period
4125.
renewes
his
seige
against
it
,
[
](A94143-e308490-b)*
*
viz.
by
reckoning
,
first
390.
and
then
forty
dayes
,
Ezek.
4.5.6
.
for
these
put
together
doe
make
430.
&
end
on
the
eighth
day
of
July
:
they
must
therfore
begin
on
the
fourth
of
May
in
the
year
next
before
that
year
in
which
they
ended
.
430.
dayes
before
the
City
was
broken
up
,
as
may
be
gathered
out
of
the
fourth
Chapter
of
Ezekiel
.
This
fourth
day
of
May
was
on
the
two
and
twenty
day
of
the
second
moneth
,
feria
tertia
:
from
whence
the
seige
continued
without
any
further
interruption
untill
the
City
was
taken
,
which
was
(
as
I
said
before
)
on
the
eighth
day
of
July
.
When
therefore
we
read
in
Ier.
32.1.2
.
that
Nebuchadnezzars
Army
lay
before
Ierusalem
in
the
tenth
year
of
Zedechia
,
and
eighteenth
year
of
Nebuchadnezzar
,
it
is
to
be
understood
of
his
lying
against
it
after
this
renewing
of
his
seige
,
and
before
the
beginning
of
the
fourth
moneth
:
for
about
the
end
of
the
third
moneth
,
or
beginning
of
the
fourth
,
was
the
beginning
of
Zedechia's
eleventh
year
,
and
likewise
of
all
the
other
years
of
his
reigne
;
insomuch
that
his
ninth
year
began
at
the
same
time
,
in
the
year
of
the
Julian
Period
4123
and
was
Sabbathicall
from
the
Autumne
thereof
,
untill
the
Autumne
next
after
.
From
whence
I
conclude
that
if
any
part
of
Zedchia's
ninth
year
was
Sabbathicall
,
then
could
to
his
first
year
be
the
fourth
after
a
Rest
,
but
the
sixth
.
Hananiah
therefore
dyed
in
no
other
then
the
fourth
year
of
Zedechia
,
having
resisted
the
Prophet
Ieremiah
from
the
beginning
of
Zedechia's
reigne
till
then
;
as
Iearned
Iunius
,
in
his
Annotations
upon
the
place
,
well
observeth
.
And
as
for
the
burning
of
the
Temple
,
take
this
note
further
;
viz.
that
the
Temple
was
burnt
before
the
full
end
of
Nebuchadnezzars
ninteenth
year
.
2
Kin.
25.8
.
For
though
at
that
time
Zedechia
had
reigned
eleven
years
compleat
,
yet
was
not
Nebuchadnezzars
ninteenth
year
fully
finished
,
in
regard
that
Nebuchadnezzar
began
his
reigne
something
later
in
the
year
then
Zedechia
did
:
for
Zedechia
began
about
the
beginning
of
the
fourth
moneth
,
and
Nebuchadnezzar
began
not
till
after
the
seventh
day
of
the
fifth
moneth
at
the
soonest
,
whose
first
year
was
in
the
end
of
Jehoiakims
third
year
and
beginning
of
his
fourth
,
in
the
year
of
the
Julian
Period
4107.
at
the
Summer
time
of
that
year
:
For
in
the
Spring
time
of
the
year
of
the
Julian
Period
4104.
towards
the
end
of
the
second
moneth
,
Iosiah
was
slain
;
Dan.
1.1
.
Jer.
25.1
.
Towards
the
end
of
the
third
the
seige
began
:
but
not
till
the
fourth
was
entred
did
God
give
Jehoiakim
into
the
hands
of
Nebuchadnezzar
.
2
Chro
36.6
.
after
whom
Iehoahaz
reigned
three
moneths
:
Then
,
in
the
Summer
time
of
the
same
year
,
Iehoaikim
began
;
in
the
end
of
whose
third
year
,
and
beginning
of
his
fourth
,
was
the
first
year
of
Nebuchadnezzar
,
as
comparing
the
Prophet
Daniel
to
the
Prophet
Ieremy
may
be
seen
:
at
which
time
his
Father
was
alive
,
as
Berosus
sheweth
.
Moreover
,
in
this
year
in
the
ninth
moneth
(
and
that
s
the
reason
why
the
Jews
fast
then
)
God
gave
Iehoiakim
into
the
hands
of
Nebuchadnezzar
:
he
was
thereupon
his
prisoner
,
and
bound
in
chaines
to
be
carryed
to
Babylon
,
but
went
not
;
for
afterwards
,
by
an
argreement
of
servitude
,
he
was
released
and
sent
home
,
viz.
in
the
[
](A94143-e308960-b)*
*
But
not
till
near
the
entring
of
the
Spring
quarter
.
beginning
of
the
year
of
the
Julian
Period
4108.
and
so
became
his
servant
2
Kings
26.1
.
from
whence
the
70
years
in
Ieremy
do
undoubtedly
take
their
beginning
,
Ier.
cap.
25.2
.
and
cap.
29.10
.
After
this
,
Nebuchadnezzar
prosecuting
his
victories
,
takes
all
that
belonged
to
the
King
of
Egypt
,
between
the
river
of
Egypt
to
the
great
river
Euphrates
:
and
in
the
mean
while
his
Father
dyed
,
after
he
had
reigned
one
and
twenty
years
,
as
Berosus
and
Ptolomy
in
his
Mathematical
Canon
have
declared
.
And
now
upon
this
Nebuchadnezzar
is
sent
for
home
into
Babylon
,
where
he
takes
the
whole
Empire
upon
him
,
and
reigneth
from
hence
43
years
,
as
is
testified
by
the
Authours
aforesaid
:
of
which
,
more
shall
be
spoken
[
](A94143-e309090-b)*
*
viz
In
cha.
11.
An
Eclipse
in
the
fifth
year
of
Nabopollassar
.
afterward
.
And
note
that
in
the
Julian
Period
4093.
was
an
Eclipse
of
the
Moon
,
noted
by
Ptolomy
to
be
in
the
year
of
Nabonassar
127.
and
fifth
year
of
Nabopollassar
;
and
so
indeed
there
was
.
For
though
in
this
year
of
the
Julian
Period
the
sixth
year
of
Nabopollassar
began
,
yet
the
Eclipse
was
whilst
the
fifth
year
was
still
running
on
:
for
the
Eclipse
was
on
the
23
day
of
Aprill
,
29
minutes
past
five
in
the
morning
;
the
sixth
yeare
not
beginning
untill
some
time
after
.
Shall
I
add
any
thing
more
?
A
list
of
the
Kings
of
Babylon
from
the
beginning
of
Nabonassar
.
then
take
a
list
of
the
Kings
of
Babylon
and
their
years
from
the
beginning
of
Nabonassar
,
till
the
death
of
Nebuchadnezzar
;
which
is
as
followeth
.
Nabonassar
began
in
the
year
of
the
Julian
Period
3967.
and
reigned
14
years
.
Nadius
two
,
Chozirus
and
Porus
five
,
Ilulaeus
five
,
Mardokempadius
12.
Arcianus
five
.
An
Interregnum
two
,
Belithus
three
;
Apronadius
six
,
Regebelus
one
,
Mesessimordachus
four
;
An
Interregnum
eight
;
Assaradinus
12
compleat
,
or
13
current
.
Saosduchaeus
20
:
his
first
was
in
the
thirteenth
or
last
of
Assaradinus
.
Then
Chyniladanus
22
,
Nabopollassarus
21.
And
after
him
Nebuchadnezzar
43.
He
reigned
as
it
were
[
](A94143-e309450-b)*
*
Or
one
year
and
some
odd
moneths
.
two
years
with
his
Father
;
which
,
with
the
43
after
him
,
ammount
to
44
and
some
odd
moneths
.
The
rest
of
the
Kings
after
Nebuchadnezzar
untill
Cyrus
shall
be
mentioned
afterwards
.
Here
therefore
now
is
the
end
of
this
Chapter
.
CHAP.
VIII
.
The
Periods
againe
considered
,
and
all
such
doubts
and
scruples
cleared
as
may
arise
concerning
the
just
length
of
any
of
them
:
together
with
Answers
to
certaine
other
Questions
not
impertinent
.
SECT.
I.
Of
the
time
from
the
Creation
to
the
end
of
the
Flood
.
THat
the
Flood
came
in
the
year
of
the
World
1656.
is
granted
by
almost
al
Chronologers
:
only
some
few
have
cast
it
into
the
year
1657.
which
I
also
take
to
be
the
right
yeer
,
and
have
so
accounted
it
:
And
that
for
these
reasons
.
First
because
it
came
not
till
Methuselah
was
dead
;
who
being
born
in
the
year
of
the
World
688.
(
as
by
the
ages
of
the
Patriarches
well
appeareth
)
and
living
969.
years
,
must
needs
be
a
live
till
the
year
of
the
World
1656.
was
ended
:
The
Flood
therefore
came
not
till
the
year
of
the
World
1657.
It
is
but
a
fabulous
fancy
to
say
that
this
Patriarch
was
alive
and
taken
into
Paradise
:
for
unlesse
his
abode
were
with
Noah
in
the
Ark
,
the
Waters
of
the
Flood
could
not
but
drowne
him
.
But
as
his
name
in
the
Hebrew
signifieth
,
He
dyeth
,
and
the
Emission
or
Dart
(
meaning
the
Flood
)
cometh
.
Secondly
,
Noah
was
born
(
as
doth
also
well
appear
by
the
ages
of
the
Patriarchs
)
in
the
year
of
the
World
1057.
and
lived
950
years
:
he
dyed
not
therefore
till
the
year
of
the
World
2007.
was
begun
.
Out
of
which
take
350.
(
for
so
long
Moses
saith
Noah
lived
after
the
Flood
)
and
there
will
remaine
1657.
for
the
year
when
the
Flood
began
.
And
thirdly
,
the
Mathematicall
calculations
already
mentioned
agree
well
to
that
year
.
But
it
is
objected
:
If
the
Flood
came
not
in
the
year
of
the
World
1656.
how
then
could
it
come
in
the
six
hundredth
year
of
Noah
;
as
Moses
(
in
Gen.
7.11
.
)
saith
it
did
.
Well
enough
,
For
though
the
Six
hundreth
year
of
Noah
was
not
ended
till
after
that
Moneth
in
which
the
Flood
began
;
yet
it
might
be
ended
within
some
short
time
after
.
For
though
the
years
of
the
Patriarchs
(
both
when
they
begat
their
children
,
and
also
when
they
themselves
died
)
were
full
and
compleat
yeares
:
yet
who
can
clearly
prove
that
they
were
all
born
at
one
and
the
same
time
of
the
yeare
.
It
is
therefore
to
be
observed
that
Moses
beginns
not
his
account
of
their
yeares
from
the
punctuall
day
of
their
Nativity
,
but
rather
from
the
beginning
of
the
naturall
yeare
nearest
and
next
after
the
day
of
their
birth
,
as
learned
Langius
noteth
.
Patet
id
.
(
saith
he
)
in
Noacho
.
Anno
namque
quo
diluvium
finitum
est
ineunte
,
primo
die
primo
mensis
,
statim
incipiti
601
Noachi
,
cum
tamen
minime
certum
sit
Noachum
isto
die
aut
tempore
fuisse
natum
.
Lang.
l
2.
pag.
253.
Reckon
therefore
thus
:
viz.
That
Seth
was
borne
to
Adam
when
Adam
was
fully
and
compleatly
130.
yeares
old
:
that
is
in
the
yeare
of
the
world
131.
Gen.
5.3
.
To
which
add
105.
(
theage
of
Seth
when
Enos
was
borne
)
and
so
will
the
birth
of
Enos
be
in
the
year
of
the
world
236
,
Gen.
5.6
.
To
which
add
90.
(
the
age
of
Enos
when
Kenan
was
born
)
so
shall
the
birth
of
Kenan
be
in
the
yeare
of
the
world
326.
Gen
5.9
.
To
which
add
70
(
the
age
of
Kenan
when
Mahalaleel
was
borne
,
so
shall
the
birth
of
Mahalaleel
be
in
the
yeare
of
the
World
396.
Gen.
5.12
.
To
which
add
65
the
age
of
Mahalaleel
when
Jared
was
borne
)
so
shall
the
birth
of
Jared
be
in
the
year
of
the
world
461.
Gen.
5.15
.
To
which
add
162.
(
the
age
of
Jared
when
Henoch
was
born
)
so
shalll
the
birth
of
Henoch
be
in
the
yeare
of
the
World
623.
Gen.
5.18
.
To
which
add
65.
(
the
age
of
Henoch
when
Methuselah
was
born
)
so
shall
the
birth
of
Methuselah
be
in
the
yeare
of
the
world
688.
Gen.
5.21
.
To
which
adde
187.
(
the
age
of
Methuselah
when
Lamech
was
born
)
so
shall
the
birth
of
Lamech
be
in
the
yeare
of
the
World
875.
Gen.
5.25
.
To
which
add
182.
(
the
age
of
Lamech
when
Noah
was
borne
)
so
shall
the
birth
of
Noah
be
in
the
year
of
the
world
1057.
Gen.
5.29
.
To
which
add
600
years
of
Noah
,
so
shall
the
year
of
the
world
be
1657.
in
the
begining
whereof
the
six
hundreth
yeare
of
Noah
was
not
quite
finished
,
as
already
hath
been
shewed
.
And
thus
we
see
the
year
of
the
Flood
to
be
in
the
yeare
of
the
World
1657
,
which
ended
not
untill
the
year
1658.
was
begun
.
And
now
for
the
time
of
the
yeare
when
it
began
,
Moses
saith
that
it
was
in
the
second
Moneth
and
seventeenth
day
of
the
Moneth
when
all
the
fountaines
of
the
great
Deepe
and
Windowes
of
Heaven
were
opened
:
which
second
Moneth
must
be
reckoned
from
the
Spring
,
and
not
from
Autumne
;
as
in
the
second
Chapter
I
have
already
proved
.
Berosus
the
Chaldean
agreeth
thereunto
,
saying
that
the
Flood
began
on
the
fifteenth
day
of
that
Moneth
,
which
with
them
was
called
by
the
name
of
Desius
,
which
Moneth
Desius
is
confessed
by
Scaliger
in
his
Notes
,
page
44.
to
agree
to
that
which
Moses
calleth
the
second
Moneth
:
The
lesse
reason
therfore
had
Scaliger
to
decline
it
;
only
he
might
have
held
to
this
,
that
though
the
Moneth
were
right
,
yet
the
day
was
wrong
;
for
if
Desius
were
alltogether
the
same
with
that
which
was
the
second
Moneth
among
the
Jewes
,
then
should
not
the
day
mentioned
be
the
fifteenth
,
but
seventeenth
,
Gen.
7.10
.
Or
if
the
Moneth
were
not
alltogether
the
same
,
but
must
have
a
fixed
time
of
beginning
,
which
Langius
proveth
to
be
on
the
25
day
of
May
;
then
must
the
Flood
begin
,
not
on
the
fifteenth
day
thereof
,
but
on
the
twelfth
:
which
day
of
Desius
I
take
to
be
the
first
day
of
the
Flood
,
in
regard
that
in
this
year
it
agreeth
both
to
the
fifteenth
day
of
the
second
Moneth
mentioned
by
Moses
,
as
also
to
the
fifth
day
of
June
when
the
Flood
began
.
But
of
this
I
shall
need
to
say
no
more
.
That
which
is
next
,
shall
be
an
Hebrew
and
Iulian
Kalender
for
the
whole
time
of
the
Flood
,
accounting
the
beginning
thereof
to
be
in
the
yeare
of
the
Julian
Period
2366.
on
the
fifth
day
of
June
,
feria
sexta
.
An
Hebrew
and
Julian
Calender
for
the
Yeer
of
the
Vniversal
Deluge
or
Flood
,
beginning
in
the
yeer
of
the
Iulian
Period
2366.
and
yeer
of
the
World
1657.
The
Cycle
of
the
Sun
Wat
14.
Teh
Dominicall
Letter
D
,
and
the
Cycle
of
the
Moon
10.
The
first
Moneth
.
|
APRIL
.
|
The
first
Moneth
,
Anno
Mundi
1657.
|
1
|
21
|
|
F
|
|
2
|
22
|
|
G
|
|
3
|
23
|
|
A
|
|
4
|
24
|
|
B
|
|
5
|
25
|
|
C
|
|
6
|
26
|
|
D
|
The
first
day
fo
the
Week
.
|
7
|
27
|
|
E
|
|
8
|
28
|
|
F
|
|
9
|
29
|
|
G
|
|
10
|
30
|
|
A
|
|
11
|
1
|
May.
|
B
|
The
first
day
of
MAY.
|
12
|
2
|
C
|
|
13
|
3
|
D
|
The
first
day
of
the
Week
.
|
14
|
4
|
E
|
|
15
|
5
|
F
|
|
16
|
6
|
G
|
|
17
|
7
|
A
|
|
18
|
8
|
B
|
|
19
|
9
|
C
|
|
20
|
10
|
D
|
The
first
day
of
the
Week
.
|
21
|
11
|
E
|
|
22
|
12
|
F
|
|
23
|
13
|
G
|
|
24
|
14
|
A
|
|
25
|
15
|
B
|
|
26
|
16
|
C
|
|
27
|
17
|
D
|
The
first
day
of
the
Week
.
|
28
|
18
|
E
|
|
29
|
19
|
F
|
|
An
Hebrew
and
Iluian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
second
Month
|
MAY.
|
The
second
Moneth
,
Anno
Mundi
1657.
|
1
|
20
|
|
G
|
|
2
|
21
|
|
A
|
|
3
|
22
|
|
B
|
|
4
|
23
|
|
C
|
|
5
|
24
|
|
D
|
The
First
day
of
the
Week
|
6
|
25
|
|
E
|
The
frist
day
of
JUNE
.
|
7
|
26
|
|
F
|
|
8
|
27
|
|
G
|
|
9
|
28
|
|
A
|
|
10
|
29
|
|
B
|
¶
On
this
day
the
Flood
began
,
Gen.
7.11
.
—
It
was
the
very
same
day
of
the
Week
on
which
Man
was
made
:
which
circumstance
of
time
is
worth
the
marking
;
for
as
on
the
sxth
day
of
the
Week
God
made
both
Man
ad
Beast
,
so
on
the
same
day
of
the
Week
he
sends
a
Flood
of
Waters
to
destroy
them
.
|
11
|
30
|
|
C
|
|
12
|
31
|
|
D
|
|
13
|
1
|
June
.
|
E
|
|
14
|
2
|
F
|
|
15
|
3
|
G
|
|
16
|
4
|
A
|
|
17
|
5
|
B
|
|
18
|
6
|
C
|
|
19
|
7
|
D
|
|
20
|
8
|
E
|
|
21
|
9
|
F
|
|
22
|
10
|
G
|
|
23
|
11
|
A
|
|
24
|
12
|
B
|
|
25
|
13
|
C
|
|
26
|
14
|
D
|
|
27
|
15
|
E
|
|
28
|
16
|
F
|
|
29
|
17
|
G
|
|
30
|
18
|
A
|
|
An
Hebrew
and
Julian
Calender
for
the
Yeor
of
the
Vniversall
Deluge
or
Flood
.
The
third
Moneth
|
JUNE
.
|
The
third
Moneth
,
Anno
Mundi
,
1657.
|
1
|
19
|
|
B
|
|
2
|
20
|
|
C
|
|
3
|
21
|
|
D
|
The
first
day
of
the
Week
.
|
4
|
22
|
|
E
|
|
5
|
23
|
|
F
|
|
6
|
24
|
|
G
|
|
7
|
25
|
|
A
|
|
8
|
26
|
|
B
|
|
9
|
27
|
|
C
|
|
10
|
28
|
|
D
|
The
first
day
of
the
Week
.
|
11
|
29
|
|
E
|
|
12
|
30
|
|
F
|
|
13
|
1
|
July
.
|
G
|
The
first
day
of
JULY
.
|
|
14
|
2
|
|
A
|
|
15
|
3
|
|
B
|
|
16
|
4
|
|
C
|
|
17
|
5
|
|
D
|
The
first
day
of
the
Week
.
|
18
|
6
|
|
E
|
|
19
|
7
|
|
F
|
|
20
|
8
|
|
G
|
|
21
|
9
|
|
A
|
|
22
|
10
|
|
B
|
|
23
|
11
|
|
C
|
|
24
|
12
|
|
D
|
The
first
day
of
the
Week
.
|
25
|
13
|
|
E
|
|
26
|
14
|
|
F
|
*
This
was
the
last
day
of
the
forty
dayes
that
it
rained
.
|
27
|
15
|
|
G
|
On
this
day
the
forty
dayes
that
it
rained
were
ended
,
but
the
Waters
are
still
to
prevail
untill
these
forty
be
150.
Gen.
7.24
.
Dies
enim
pluviarum
hisce
190.
diebus
includendos
esse
,
ex
eo
patet
quod
Arca
quievit
die
xvii
.
Mensis
septimi
.
Calvis
.
in
Chronol.
|
28
|
16
|
|
A
|
|
29
|
17
|
|
B
|
|
30
|
18
|
|
C
|
|
An
Hebrew
and
Julian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Food
.
The
fourth
Month
|
JULY
.
|
The
fourth
Moneth
,
Anno
Mundi
1657.
|
1
|
19
|
|
D
|
The
first
day
of
the
Week
.
|
2
|
20
|
|
E
|
|
3
|
21
|
|
F
|
|
4
|
22
|
|
G
|
|
5
|
23
|
|
A
|
|
6
|
24
|
|
B
|
|
7
|
25
|
|
C
|
|
8
|
26
|
|
D
|
The
first
day
of
the
Week
.
|
9
|
27
|
|
E
|
|
10
|
28
|
|
F
|
|
11
|
29
|
|
G
|
|
12
|
30
|
|
A
|
|
13
|
31
|
|
B
|
|
14
|
1
|
August
.
|
C
|
The
first
day
of
AUGUST
.
|
15
|
2
|
D
|
The
first
day
of
Week
.
|
16
|
3
|
|
E
|
|
17
|
4
|
|
F
|
|
18
|
5
|
|
G
|
|
19
|
6
|
|
A
|
|
20
|
7
|
|
B
|
|
21
|
8
|
|
C
|
|
22
|
9
|
|
D
|
The
first
day
of
the
Week
.
|
23
|
10
|
|
E
|
|
24
|
11
|
|
F
|
|
25
|
12
|
|
G
|
|
26
|
13
|
|
A
|
|
27
|
14
|
|
B
|
|
28
|
15
|
|
C
|
|
29
|
16
|
|
D
|
The
first
day
of
the
Week
.
|
30
|
17
|
|
E
|
|
An
Hebrew
and
Iulian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
fifth
Month.
|
AUGUST
.
|
The
fifth
Moneth
,
Anno
Mundi
1657.
|
1
|
18
|
|
F
|
|
2
|
19
|
|
G
|
|
3
|
20
|
|
A
|
|
4
|
21
|
|
B
|
|
5
|
22
|
|
C
|
|
6
|
23
|
|
D
|
The
first
day
of
the
Week
.
|
7
|
24
|
|
E
|
|
8
|
25
|
|
F
|
|
9
|
26
|
|
G
|
|
10
|
27
|
|
A
|
|
11
|
28
|
|
B
|
|
12
|
29
|
|
C
|
|
13
|
30
|
|
D
|
The
first
day
of
the
Week
.
|
14
|
31
|
|
E
|
|
15
|
1
|
September
.
|
F
|
This
was
the
first
day
of
SEPTEMBER
.
|
16
|
2
|
G
|
|
17
|
3
|
A
|
|
18
|
4
|
B
|
|
19
|
5
|
C
|
|
20
|
6
|
D
|
The
first
day
of
the
Week
.
|
21
|
7
|
E
|
|
22
|
8
|
F
|
|
23
|
9
|
G
|
|
24
|
10
|
A
|
|
25
|
11
|
B
|
|
26
|
12
|
C
|
|
27
|
13
|
D
|
The
first
day
of
the
Week
.
|
28
|
14
|
E
|
|
29
|
15
|
F
|
|
30
|
16
|
G
|
|
An
Hebrew
and
Julian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
sixe
Moneth
.
|
SEPTEMBER
|
The
sixth
Moneth
,
Anno
Mundi
1657.
|
1
|
17
|
|
A
|
|
2
|
18
|
|
B
|
|
3
|
19
|
|
C
|
|
4
|
20
|
|
D
|
The
first
day
of
the
Week
.
|
|
5
|
21
|
|
E
|
|
6
|
22
|
|
F
|
|
7
|
23
|
|
G
|
|
8
|
24
|
|
A
|
|
9
|
25
|
|
B
|
|
10
|
26
|
|
C
|
|
11
|
27
|
|
D
|
The
first
day
of
the
Week
.
|
|
12
|
28
|
|
E
|
|
13
|
29
|
|
F
|
|
14
|
30
|
|
G
|
|
15
|
1
|
October
.
|
A
|
The
first
day
of
OCTOBER
.
|
|
16
|
2
|
B
|
|
17
|
3
|
C
|
|
18
|
4
|
D
|
The
first
day
of
the
Week
.
|
|
19
|
5
|
E
|
|
20
|
6
|
F
|
|
21
|
7
|
G
|
|
22
|
8
|
A
|
|
23
|
9
|
B
|
|
24
|
10
|
C
|
|
25
|
11
|
D
|
The
first
day
of
the
Week
.
|
|
26
|
12
|
E
|
|
27
|
13
|
F
|
|
28
|
14
|
G
|
On
this
day
was
the
Autumnall
Equinox
.
|
29
|
15
|
A
|
|
30
|
16
|
B
|
|
An
Hebrew
and
Iulian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
seventh
Month
|
OCTOBER
.
|
The
seventh
Moneth
,
Anno
Mundi
1657.
|
1
|
17
|
|
C
|
|
2
|
18
|
|
D
|
The
first
day
of
the
Week
.
|
3
|
19
|
|
E
|
|
4
|
20
|
|
F
|
|
5
|
21
|
|
G
|
|
6
|
22
|
|
A
|
|
7
|
23
|
|
B
|
|
8
|
24
|
|
C
|
|
9
|
25
|
|
D
|
The
first
day
of
the
Week
.
|
10
|
26
|
|
E
|
|
11
|
27
|
|
F
|
|
12
|
28
|
|
G
|
|
13
|
29
|
|
A
|
|
14
|
30
|
|
B
|
|
15
|
31
|
|
C
|
|
16
|
1
|
November
.
|
D
|
The
last
of
the
hundred
and
fifty
dayes
,
Gen.
7.24
.
|
17
|
2
|
E
|
¶
On
this
day
the
Ark
rested
on
Mount
Ararat
;
from
whence
the
Waters
decreased
day
by
day
,
untill
they
were
quite
dried
up
and
gone
,
Gen.
8.4
,
5.
|
18
|
3
|
F
|
19
|
4
|
G
|
20
|
5
|
A
|
21
|
6
|
B
|
|
22
|
7
|
C
|
|
23
|
8
|
D
|
The
first
day
of
the
Week
.
|
24
|
9
|
E
|
|
25
|
10
|
F
|
|
26
|
11
|
G
|
|
27
|
12
|
A
|
|
28
|
13
|
B
|
|
An
Hebrew
and
Julian
Calender
for
the
Year
of
the
Vniversall
Deluge
or
Flood
.
The
eighth
Month.
|
NOVEMBER
|
The
eighth
Moneth
,
Anno
Mundi
,
1657.
|
1
|
14
|
|
C
|
|
2
|
15
|
|
D
|
The
first
day
of
the
Week
.
|
3
|
16
|
|
E
|
|
4
|
17
|
|
F
|
|
5
|
18
|
|
G
|
|
6
|
19
|
|
A
|
|
7
|
20
|
|
B
|
|
8
|
21
|
|
C
|
|
9
|
22
|
|
D
|
The
first
day
of
the
Week
.
|
10
|
23
|
|
E
|
|
11
|
24
|
|
F
|
|
12
|
25
|
|
G
|
|
13
|
26
|
|
A
|
|
14
|
27
|
|
B
|
|
15
|
28
|
|
C
|
|
16
|
29
|
|
D
|
The
first
day
of
the
Week
.
|
17
|
30
|
|
E
|
|
18
|
1
|
December
.
|
F
|
The
first
day
of
DECEMBER
.
|
19
|
2
|
G
|
|
20
|
3
|
A
|
|
21
|
4
|
B
|
|
22
|
5
|
C
|
|
23
|
6
|
D
|
The
first
day
of
the
Week
.
|
24
|
7
|
E
|
|
25
|
8
|
F
|
|
26
|
9
|
G
|
|
27
|
10
|
A
|
|
28
|
11
|
B
|
|
29
|
12
|
C
|
|
30
|
13
|
D
|
The
first
day
of
the
Week
.
|
An
Hebrew
and
Julian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
ninth
Moneth
.
|
DECEMBER
.
|
The
ninth
Moneth
,
Anno
Mundi
1657.
|
1
|
14
|
|
E
|
|
2
|
15
|
|
F
|
|
3
|
16
|
|
G
|
|
4
|
17
|
|
A
|
|
5
|
18
|
|
B
|
|
6
|
19
|
|
C
|
|
7
|
20
|
|
D
|
The
first
day
of
the
Week
.
|
8
|
21
|
|
E
|
|
9
|
22
|
|
F
|
|
10
|
23
|
|
G
|
|
11
|
24
|
|
A
|
|
12
|
25
|
|
B
|
|
13
|
26
|
|
C
|
|
14
|
27
|
|
D
|
The
first
day
of
the
Week
.
|
15
|
28
|
|
E
|
|
16
|
29
|
|
F
|
|
17
|
30
|
|
G
|
|
18
|
31
|
|
A
|
|
19
|
1
|
January
|
A
|
On
this
day
the
Yeer
of
the
Julian
Period
2367.
began
,
and
now
the
Cycle
of
the
☉
was
15.
the
Dominicall
Letter
C
,
and
the
Cycle
of
the
☽
11.
|
20
|
2
|
B
|
21
|
3
|
C
|
22
|
4
|
D
|
|
23
|
5
|
E
|
|
24
|
6
|
F
|
|
25
|
7
|
G
|
|
26
|
8
|
A
|
|
27
|
9
|
B
|
|
28
|
10
|
C
|
the
first
day
of
the
Week
.
|
29
|
11
|
D
|
|
An
Hebrew
and
Julian
Calender
for
the
Year
of
the
Vniversall
Deluge
or
Flood
.
The
tenth
Moneth
.
|
JANUARY
.
|
The
tenth
Moneth
,
Anno
Mundi
,
1657.
|
1
|
12
|
|
E
|
On
this
day
(
being
the
first
day
of
the
tenth
Moneth
)
the
Mountain
tops
appeared
;
which
must
be
meant
of
the
lower
sort
of
Hils
,
how
else
could
the
Ark
rest
upon
Mount
Ararat
above
two
moneths
before
?
see
Gen.
8.4
,
5.
|
2
|
13
|
|
F
|
|
3
|
14
|
|
G
|
|
4
|
15
|
|
A
|
|
5
|
16
|
|
B
|
|
6
|
17
|
|
C
|
The
first
day
of
the
Week
.
|
7
|
18
|
|
D
|
|
8
|
19
|
|
E
|
|
9
|
20
|
|
F
|
|
10
|
21
|
|
G
|
|
11
|
22
|
|
A
|
|
12
|
23
|
|
B
|
|
13
|
24
|
|
C
|
The
first
day
of
the
Week
.
|
|
14
|
25
|
|
D
|
|
15
|
26
|
|
E
|
|
16
|
27
|
|
F
|
|
17
|
28
|
|
G
|
|
18
|
29
|
|
A
|
|
19
|
30
|
|
B
|
|
20
|
31
|
|
C
|
The
first
day
of
the
Week
.
|
|
21
|
1
|
February
|
D
|
The
first
day
of
FEBRUARY
.
|
|
22
|
2
|
E
|
|
23
|
3
|
F
|
|
24
|
4
|
G
|
|
25
|
5
|
A
|
|
26
|
6
|
B
|
|
27
|
7
|
C
|
The
first
day
of
the
Week
.
|
28
|
8
|
D
|
|
29
|
9
|
E
|
|
30
|
10
|
F
|
|
An
Hebrew
and
Julian
Calender
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
11th
Moneth
.
|
FEBRUARY
.
|
The
eleventh
Moneth
,
Anno
Mundi
1657.
|
1
|
11
|
|
G
|
|
2
|
12
|
|
A
|
|
3
|
13
|
|
B
|
|
4
|
14
|
|
C
|
The
first
day
of
the
Week
.
|
5
|
15
|
|
D
|
|
6
|
16
|
|
E
|
|
7
|
17
|
|
F
|
|
8
|
18
|
|
G
|
|
9
|
19
|
|
A
|
|
10
|
20
|
|
B
|
¶
On
this
day
(
being
Sabbath
day
,
and
forth
dayes
after
the
appearing
of
the
Mountain
tops
)
Noah
sendeth
forth
a
Raven
out
of
the
Ark
,
which
flyeth
up
and
down
till
the
Waters
were
abated
,
and
returneth
into
the
Ark
no
more
,
Gen.
8.6
,
7.
|
11
|
21
|
|
C
|
|
12
|
22
|
|
D
|
|
13
|
23
|
|
E
|
|
14
|
24
|
|
F
|
|
15
|
25
|
|
G
|
|
16
|
26
|
|
A
|
|
17
|
27
|
|
B
|
On
this
day
Noah
sendeth
forth
a
Dove
,
and
she
(
finding
no
rest
)
returneth
again
,
Gen.
8.9
.
|
18
|
28
|
|
C
|
|
19
|
1
|
March
.
|
D
|
|
20
|
2
|
E
|
|
21
|
3
|
|
F
|
|
22
|
4
|
|
G
|
|
23
|
5
|
|
A
|
|
24
|
6
|
|
B
|
On
this
day
he
again
sendeth
forth
a
Dove
,
and
she
reutrned
to
him
with
an
Olive
branch
(
or
stalk
)
in
her
mouth
;
which
shewed
the
falling
of
the
Waters
,
Gen.
8.10
,
11.
|
25
|
7
|
|
C
|
|
26
|
8
|
|
D
|
|
27
|
9
|
|
E
|
|
28
|
10
|
|
F
|
|
29
|
11
|
|
G
|
|
An
Hebrew
and
Iulian
Calendar
for
the
Yeer
of
the
Vniversall
Deluge
or
Flood
.
The
second
Month
|
MAY.
|
The
second
Moneth
,
Anno
Mundi
1658.
|
1
|
10
|
|
D
|
|
2
|
11
|
|
E
|
|
3
|
12
|
|
F
|
|
4
|
13
|
|
G
|
|
5
|
14
|
|
A
|
|
6
|
15
|
|
B
|
|
7
|
16
|
|
C
|
The
first
day
of
the
Week
.
|
8
|
17
|
|
D
|
|
9
|
18
|
|
E
|
|
10
|
19
|
|
F
|
|
11
|
20
|
|
G
|
|
12
|
21
|
|
A
|
|
13
|
22
|
|
B
|
|
14
|
23
|
|
C
|
The
first
day
of
the
Week
.
|
15
|
24
|
|
D
|
|
16
|
25
|
|
E
|
|
17
|
26
|
|
F
|
|
18
|
27
|
|
G
|
|
19
|
28
|
|
A
|
|
20
|
29
|
|
B
|
|
21
|
30
|
|
C
|
The
first
day
of
the
Week
.
|
22
|
31
|
|
D
|
|
23
|
1
|
June
.
|
E
|
The
first
day
of
JUNE
.
|
24
|
2
|
F
|
|
25
|
3
|
|
G
|
|
26
|
4
|
|
A
|
|
27
|
5
|
|
B
|
¶
On
this
day
(
being
Sabbath
day
)
NOah
came
forth
from
the
Ark
,
and
offered
Sacrifice
,
Gen.
8.14
,
15.
This
was
a
full
yeer
of
dayes
after
the
Flood
began
.
|
28
|
6
|
|
C
|
|
29
|
7
|
|
D
|
|
30
|
8
|
|
E
|
|
SECT.
II.
Of
the
Second
Period
from
the
end
of
the
Flood
when
the
face
of
the
ground
was
drie
,
to
the
Promise
at
the
time
of
Abraham's
departure
from
Charran
into
Canaan
,
that
it
was
a
Period
of
427.
yeares
almost
ended
.
THis
Period
is
proved
by
the
age
of
the
Patriarchs
after
the
Flood
,
as
that
before
it
was
proved
by
the
age
of
the
Patriarchs
before
the
Flood
.
The
Flood
(
as
we
have
already
seen
)
began
in
the
yeare
of
the
world
1657.
and
continued
a
yeare
;
so
that
it
was
not
ended
untill
after
the
yeare
of
the
World
1658.
was
begun
:
for
on
the
27
day
of
the
second
Moneth
,
was
the
full
end
thereof
.
Two
yeares
after
which
Arphaxad
was
borne
,
that
is
,
in
the
yeare
of
the
world
1660.
Gen.
11.10
.
To
which
yeare
of
the
World
add
35
(
the
age
of
Arphaxad
when
Salah
was
borne
)
so
shall
the
birth
of
Salah
be
in
the
yeare
of
the
world
1695
,
Gen.
11.12
.
To
which
add
30
(
the
age
of
Salah
when
Heber
was
born
)
so
shall
the
birth
of
Heber
be
in
the
year
of
the
world
1725.
Gen.
11.14
.
To
which
add
34
(
the
age
of
Heber
when
Peleg
was
born
)
so
shal
the
birth
of
Peleg
be
in
the
year
of
the
world
1759.
Gen.
11
,
16.
To
which
add
30
the
age
of
Peleg
when
Reu
was
borne
,
so
shall
the
birth
of
Reu
be
in
the
yeare
of
the
world
1789
,
Gen.
11.18
.
To
which
add
32
(
the
age
of
Reu
when
Serug
was
borne
(
so
shall
the
birth
of
Serug
be
in
the
year
of
the
world
1821.
Gen.
11.20
.
To
which
add
30
(
the
age
of
Serug
when
Nahor
was
borne
)
so
shall
the
birth
of
Nahor
be
in
the
yeare
of
the
world
1851.
Gen.
11.22
.
To
which
add
29
(
the
age
of
Nahor
when
Terah
was
borne
)
so
shall
the
birth
of
Terah
be
in
the
yeare
of
the
world
1880.
Gen.
11.24
.
To
which
add
130.
(
the
age
of
Terah
when
Abraham
was
borne
)
so
shall
the
birth
of
Abraham
be
in
the
yeare
of
world
2010.
To
which
add
75
(
the
age
of
Abraham
soon
after
the
death
of
Terah
)
so
shall
we
come
to
the
yeare
of
the
world
2085.
and
year
of
the
Julian
Period
2794
:
in
which
yeare
,
about
the
beginning
of
May
,
Abraham
having
received
the
promise
departed
out
of
Haran
,
and
was
a
Son
of
seventie
five
years
old
;
Gen.
12.4
.
that
is
,
he
was
going
on
in
his
Seventie
and
fifth
yeare
,
which
not
long
after
was
accomplished
,
☟
the
reckoning
being
here
as
before
in
the
600.
yeare
of
Noah
when
the
Flood
began
.
Quest.
The
true
time
of
Abrahams
birth
.
But
why
is
it
that
Abraham
is
reckoned
to
be
borne
when
his
Father
was
130.
yeares
old
,
and
not
rather
when
he
was
seventie
as
the
text
seems
to
intimate
Gen.
11.27
?
Answ.
Because
Abraham
,
who
was
a
Sonne
of
[
](A94143-e333390-b)*
*
Gen.
12.4
.
75
yeares
at
his
departure
from
Haran
,
departed
not
thence
untill
his
Father
was
dead
;
as
Saint
Stephen
witnesseth
,
Act.
7.4
.
Now
we
know
that
his
Father
lived
[
](A94143-e333440-b)*
*
Gen.
11.32
.
205.
yeares
;
from
whence
if
we
take
75
,
it
will
appeare
that
Abraham
was
not
borne
when
Terah
was
Seventie
,
as
the
text
seemeth
to
intimate
,
but
when
he
was
130.
because
75.
taken
out
of
205
,
leaveth
for
the
remainder
130.
Secondly
,
it
is
witnessed
by
the
ancient
testimony
of
the
true
,
not
forged
Philo
,
who
being
a
Jew
,
was
Ambassadour
from
his
owne
Nation
to
Caius
Caligula
;
witnessed
I
say
by
him
,
that
Abraham
went
not
from
Haran
(
otherwise
called
Charran
)
untill
his
Father
was
dead
.
For
it
is
not
like
(
saith
he
)
that
any
who
have
read
the
Law
can
be
ignorant
how
Abraham
removing
from
the
Chaldean
Land
stayed
in
Charran
:
and
when
his
Father
dyed
there
,
he
removed
also
from
that
Land
.
And
againe
,
He
leaveth
it
being
seventie
five
years
old
,
which
Moses
also
saith
in
Gen.
12.4
.
This
of
Philo
is
a
cleare
testimony
,
and
well
worthy
of
our
serious
acceptation
:
for
he
was
as
ancient
as
the
Protomartyr
Stephen
,
and
understands
Moses
no
other
way
then
he
had
done
.
Thirdly
,
Rabbi
Menasseh
(
in
his
Conciliator
)
declareth
the
same
;
shewing
there
,
that
their
best
learned
Interpreters
understand
it
so
.
Fourthly
,
The
age
of
Abraham
bring
expressed
when
he
came
from
Charran
,
and
not
when
he
removed
from
Vr
,
was
for
no
reason
but
to
guid
us
to
the
time
his
of
birth
by
being
joyned
to
the
time
of
Terah's
death
,
who
dyed
in
Charran
and
not
in
Vr
,
Gen.
11.32
.
And
further
note
,
that
in
Chaldea
God
appeares
to
Abraham
,
and
bids
him
,
Get
thee
out
of
thy
Country
and
from
thy
kindred
,
but
maketh
no
mention
of
leaving
his
Fathers
house
,
for
that
he
took
along
with
him
,
Gens
11.31
.
But
when
God
cals
him
from
Haran
or
Charran
,
he
then
bids
him
depart
from
his
Father
house
as
well
as
he
had
done
from
his
Country
and
kindred
before
;
for
now
he
left
his
brother
Nahor
and
all
his
Fathers
house
behinde
him
.
In
the
first
Call
Terah
was
alive
,
&
to
him
is
ascribed
the
conduct
of
that
Journey
from
Vr
to
the
Chaldees
,
as
if
he
had
received
the
Call
,
and
had
been
the
chiefe
mover
in
the
businesse
;
but
it
is
onely
to
shew
his
[
](A94143-e333830-b)*
*
Ioshua
24.2
.
Conversion
and
readinesse
to
goe
with
Abraham
,
to
whom
God
appeared
whilst
he
was
in
Vr
of
the
Chaldees
,
Gen.
15.7
.
saying
,
Get
thee
out
of
thy
Country
,
and
from
thy
kindred
,
Acts
7.2.3
.
See
also
Josh.
24.2
.
But
in
the
second
Call
Terah
was
dead
,
and
Abraham
was
57
years
old
,
Gen.
12.1.4
.
Acts
7.4
.
And
as
he
was
57
,
so
his
Father
was
205.
which
sheweth
still
that
Abraham
was
borne
when
Terah
was
130.
For
the
story
in
Genesis
runs
current
and
in
a
continuation
,
this
being
the
order
of
the
words
:
And
the
dayes
of
Terah
were
205
years
,
and
he
dyed
in
Charran
;
and
God
said
unto
Ahraham
,
Get
thee
from
thy
Fathers
house
:
and
in
thee
all
the
Nations
of
the
Earth
shall
be
blessed
:
and
Abraham
was
75
years
old
when
he
departed
from
Charran
.
To
illustrate
then
the
whole
by
way
of
paraphrase
:
God
in
Vr
of
the
Chaldees
appeared
to
Abraham
and
said
unto
him
,
Get
thee
out
from
thy
kindred
,
but
take
thy
Fathers
house
with
thee
,
and
goe
to
to
a
Land
which
I
shall
shew
thee
:
And
when
Abraham
told
Terah
of
his
command
,
Terah
condescended
and
consented
;
And
Terah
took
Abraham
,
and
Lot
and
Sarai
,
and
they
went
away
together
from
Vr
to
Haran
,
and
dwelt
there
.
And
Terah
dyed
in
Haran
;
And
then
God
saith
to
Abraham
,
Get
thee
out
of
thy
Country
and
from
thy
kindered
,
and
from
thy
Fathers
house
also
now
,
and
goe
into
the
Land
that
I
shall
shew
thee
:
that
is
,
into
Canaan
;
whether
Abraham
went
so
soon
as
he
departed
from
Charran
,
which
was
in
the
Land
of
Chaldea
also
,
and
not
far
from
Vr
;
wherefore
God
againe
called
Abraham
thence
to
goe
into
Canaan
,
Gen.
12.1
.
And
although
there
was
a
nearer
way
from
Vr
to
Canaan
,
than
to
goe
By
Charran
(
as
in
the
Maps
of
those
Countries
may
be
seen
)
yet
because
the
nearest
way
was
most
dangerous
and
troublesome
,
God
led
them
about
by
an
inhabited
and
safe
way
,
providing
so
for
their
infirmities
,
as
he
did
the
like
afterwards
for
Abrahams
children
,
Exodus
13.11.18
.
Beside
,
when
Joshua
saith
:
Ioshua
24.2
.
Our
fathers
beyond
the
River
worshipped
strange
Gods
,
even
Terah
the
Father
of
Abraham
:
he
maketh
Moses
more
clear
and
manifest
;
viz.
that
to
Abraham
in
Vr
God
appeared
,
by
whom
Terah
was
moved
to
goe
with
Abraham
.
Now
Moses
mentioneth
onely
the
appearing
to
Abraham
,
and
the
bringing
of
him
out
of
Vr
;
but
leaveth
the
speech
to
be
gathered
by
the
like
in
Genesis
the
twelfe
,
from
whence
Saint
Stephen
frameth
it
;
saying
,
that
after
Terah's
death
,
God
biddeth
him
leave
his
Fathers
house
,
and
not
his
Land
and
kindred
onely
.
And
note
that
the
family
of
Terah
was
in
his
house
:
out
of
which
Abraham
could
not
depart
while
Terah
is
with
him
,
as
principall
of
the
journey
.
Nor
doth
the
Hebrew
text
in
Genesis
,
Chap.
12.
vers.
1.
but
run
on
in
plainnesse
,
thus
:
And
God
said
unto
Abraham
.
Not
,
for
God
had
said
.
And
therefore
when
Terah
dyed
in
Haran
,
God
said
unto
Abraham
,
Get
thee
out
of
thy
Country
and
from
thy
kindred
,
and
from
thy
Fathers
house
,
unto
the
Land
that
I
will
shew
thee
.
And
in
a
word
,
to
take
away
all
further
cavill
about
these
two
callings
of
Abraham
,
let
it
be
againe
observed
that
he
was
in
his
Country
whilst
he
was
at
Haran
as
well
as
when
he
was
at
Vr
of
the
Chaldees
:
for
both
these
places
were
in
one
Country
,
in
Mesopotamia
,
the
Country
between
the
[
](A94143-e334610-b)*
*
viz.
Chabora
&
Euphrates
.
See
Willet
on
Gen.
c.
25.
Quest.
22.
rivers
,
containing
both
Syria
and
Chaldea
.
And
in
that
regard
Abraham
afterwards
sending
to
Haran
for
a
wife
for
his
Son
Isaac
,
called
it
his
Country
,
and
the
place
of
his
kindred
,
as
is
recorded
in
Gen.
24.2.10
.
See
also
Codoman
in
his
Chronologie
,
Note
this
,
that
as
it
was
in
the
birth
of
Noahs
Sons
:
so
also
in
the
birth
of
Thares
Sons
.
lib.
1.
cap.
3.
But
to
goe
and
give
truth
the
more
perfect
lustre
,
let
this
be
likwise
known
&
wel
observed
,
that
Thare
(
or
Terah
)
being
70
years
old
begat
the
eldest
of
those
three
Sons
(
Abram
,
Nahor
,
and
Haran
)
and
not
all
of
them
:
even
as
Noah
had
done
before
,
who
begat
the
eldest
of
his
three
[
Sem
,
Ham
,
and
Japhet
]
when
he
was
500.
The
eldest
of
them
I
say
,
and
not
any
of
them
before
that
year
:
So
that
if
Noah
begat
the
eldest
of
his
three
,
when
he
was
500.
then
Terah
begat
the
eldest
of
his
three
when
he
was
70.
The
eldest
of
Noah's
three
,
was
not
Sem:
neither
could
the
eldest
of
Terah's
three
,
be
Abraham
;
because
the
manner
of
speaking
is
used
in
the
Genealogies
of
the
one
,
which
is
in
the
Genealogies
of
the
other
.
If
therefore
it
could
be
proved
that
Sem
were
the
eldest
of
Noah's
children
,
it
would
be
the
more
easily
granted
that
Abraham
was
the
eldest
of
Terah's
children
:
but
the
one
cannot
be
proved
,
and
therefore
the
other
may
not
be
granted
.
The
contrary
may
be
found
and
made
apparent
,
viz.
that
Sem
was
not
the
eldest
,
nor
that
any
of
the
three
was
borne
before
Noah
was
500.
which
being
so
,
the
like
must
be
in
the
begetting
of
Terah's
Sons
;
namely
,
that
Abraham
was
not
the
eldest
(
though
first
named
)
nor
that
any
of
the
three
was
borne
before
Terah
was
70.
The
nameing
of
Sem
first
,
and
of
Abraham
first
,
doth
nothing
prove
their
Eldership
:
For
it
is
no
necessary
consequence
to
say
the
first
named
in
Scripture
were
alwayes
the
eldest
in
blood
and
birth
;
then
should
Iacob
be
elder
then
Esau
,
and
Ephraim
elder
then
Manasses
:
which
we
know
to
be
otherwise
,
Gen.
28.5
.
and
chap.
48.20
.
It
is
therefore
well
observed
that
Moses
doth
neither
reckon
the
Sons
of
Terah
,
nor
those
of
Noah
,
according
to
their
Eldership
,
but
according
to
their
Dignity
:
and
although
they
who
be
first
named
,
had
not
the
priority
of
Birthright
;
yet
the
Dignity
of
it
is
bestowed
on
them
,
as
it
was
upon
Iacob
and
others
:
because
the
Scriptures
honour
the
blessed
seed
and
line
of
Christ
above
the
rest
.
For
in
Scripture
there
is
a
three-fold
order
of
numbring
men
:
the
first
is
Naturall
;
the
second
Personall
,
or
of
Dignity
;
and
the
third
Historicall
.
Now
hereupon
it
was
that
Saint
Austin
said
:
Piety
(
saith
he
)
or
rather
divine
Election
,
which
evermore
doth
carry
piety
and
the
feare
of
God
along
with
it
,
was
the
thing
which
gave
place
and
precedency
to
Sem
among
the
children
of
Noah
,
and
to
Abraham
among
those
of
Terah
.
And
indeed
Abraham
being
the
Father
of
the
faithfull
,
in
whom
all
the
Nations
of
the
Earth
should
be
blessed
,
was
in
that
respect
preferred
before
his
other
brethren
.
When
therefore
Moses
comes
at
Terah
,
he
then
ends
his
Genealogie
,
and
reckons
three
together
,
as
he
did
before
when
he
came
at
Noah
;
onely
setting
downe
the
time
when
either
of
them
begat
the
eldest
of
the
three
:
And
lest
it
might
be
thought
that
the
first
named
was
the
first
born
,
he
doth
shew
that
to
be
otherwise
;
as
in
Sem
when
he
begat
Arphaxad
two
years
after
the
Flood
,
for
then
was
Sem
but
an
hundred
years
old
;
and
in
Abraham
when
his
Father
dyed
,
for
then
was
Abraham
but
75
years
old
.
The
eldership
among
Noah's
three
belonged
to
Iapeth
,
but
the
dignity
and
prerogative
belonged
to
Sem.
For
this
is
certaine
:
The
Flood
began
in
the
600
year
of
Noab's
life
;
and
Sem
two
years
after
that
was
but
an
hundred
yeares
old
,
Genesis
11.10
.
Which
being
so
,
two
must
be
added
to
600.
and
then
taking
Sems
100
out
of
602.
the
remainder
will
not
be
500
,
but
502
,
which
was
the
true
and
right
age
of
Noah
at
Sems
birth
.
The
500
year
therefore
is
assigned
for
the
birth
of
his
eldest
,
which
Moses
more
expresly
saith
was
not
Sem
but
Japhet
;
calling
Sem
the
Father
of
the
Sons
of
Heber
,
and
brother
of
Iapeth
the
elder
:
Not
the
elder
brother
of
Iapeth
;
as
may
be
seen
,
Gen.
10.21
.
And
of
Cham
(
or
Ham
)
he
likewise
saith
,
that
he
was
a
younger
Son
:
For
when
Noah
awoke
from
his
wine
,
he
knew
what
Cham
his
yonger
Son
had
done
,
Gen.
9.24
,
In
which
place
the
word
younger
hath
relation
to
the
other
two
Sons
who
were
free
from
the
fact
:
and
therefore
this
Cham
was
the
youngest
of
them
all
;
for
(
as
we
see
)
it
was
in
respect
of
his
other
brethren
that
he
is
called
the
younger
son
.
And
note
that
this
also
sheweth
,
that
till
Noah
was
500
,
none
of
all
the
three
was
born
.
Norwil
the
true
reading
of
the
text
suffer
it
to
be
otherwise
:
For
thus
stand
the
Words
.
And
Noah
was
500
years
old
:
and
Noah
begat
Sem
,
Ham
,
and
Iapeth
.
By
which
it
appeareth
,
that
unlesse
he
had
lived
no
longer
then
500
years
,
not
any
of
them
all
could
be
born
before
that
time
.
Draw
then
the
Parallel
,
and
the
like
will
be
in
the
children
of
Terah
which
was
in
those
of
Noah
;
viz.
that
the
eldest
of
the
three
was
born
when
their
Father
was
70
,
and
this
(
as
far
as
I
can
see
any
probability
in
the
matter
)
must
needs
be
Haran
,
who
dyed
before
Terah
,
and
had
children
marriageable
for
his
two
brethren
;
namely
Milcha
for
Nahor
,
and
Ischa
(
if
she
were
Sarai
)
for
Abraham
.
But
however
,
whether
she
were
Sarai
,
yea
or
no
,
it
makes
no
matter
:
for
this
is
certaine
,
Lot
was
the
Son
of
Haran
,
and
not
much
younger
then
Abraham
.
For
at
the
destruction
of
Sodome
(
Abraham
being
then
[
](A94143-e335730-b)*
*
At
which
time
Abrahams
body
was
said
to
be
dead
,
but
was
revived
by
the
power
of
God
,
not
onely
for
the
generation
of
Isaac
,
but
for
further
procreation
;
as
appeareth
,
Gen.
25.
99
years
old
)
when
the
daughters
of
Lot
lay
with
their
Father
,
they
said
of
him
that
he
was
an
old
man
.
Set
then
the
birth
of
Abraham
before
Harans
,
and
how
can
any
of
these
things
be
?
Beside
,
the
time
from
the
Flood
to
Terah's
seventieth
year
was
too
short
to
have
the
world
so
full
of
People
and
Kingdomes
as
it
was
in
Abrahams
time
:
Hist.
of
the
World
,
lib.
2.
page
190.
For
in
Abrahams
time
,
and
long
before
(
as
it
is
excellently
observed
by
Sir
Walter
Raleigh
)
all
the
then
known
parts
of
the
World
were
peopled
:
All
regions
and
countries
had
their
Kings
.
Egypt
had
many
magnificent
Cities
:
and
so
also
had
Palestine
and
all
the
bordring
Countries
;
yea
and
all
that
part
of
the
World
beside
,
as
farre
as
India
:
And
those
not
built
with
sticks
,
but
of
hewen
stones
,
and
defended
with
wals
and
Rampires
:
Which
magnificence
needed
a
Parent
of
more
Antiquity
then
they
have
supposed
,
who
place
the
birth
of
Abraham
so
near
the
Flood
as
Terah's
seventieth
year
.
For
that
time
,
even
in
reason
,
is
not
sufficient
,
being
[
](A94143-e335930-b)*
*
It
was
no
more
then
292
lesse
then
300
years
.
All
therefore
considered
doe
make
me
conclude
that
Abraham
,
undoubtedly
,
was
borne
when
Terah
was
130
years
old
.
For
though
some
frivilous
objections
may
be
made
to
the
contrary
,
yet
it
is
in
vaine
to
object
against
such
testimonies
and
proofes
as
will
passe
for
current
any
where
but
among
the
Singular
and
inconsiderate
,
who
are
rather
willing
to
wrangle
for
the
upholding
of
their
opinions
,
then
to
yeeld
or
give
over
from
what
they
first
tooke
up
to
be
true
.
For
as
there
be
some
who
love
to
keep
to
that
which
best
fits
their
fancy
:
so
there
be
others
who
think
it
a
discredit
to
let
goe
what
they
at
first
maintained
.
SECT.
III.
Of
the
third
Period
,
from
the
Promise
at
Abrahams
departing
out
of
Haran
,
to
the
comming
of
the
Israelites
out
of
Egypt
,
that
it
was
a
Period
of
four
hundred
and
thirty
years
.
THis
is
proved
by
texts
and
testimonies
out
of
Scripture
.
For
first
Saint
Paul
saith
expresly
,
That
the
Law
began
[
](A94143-e336080-b)*
*
There
were
some
odd
moneths
more
.
But
the
Apostle
leaveth
out
the
moneths
as
an
imperfect
number
.
430
years
after
the
Promise
,
Galat.
3.17
.
Which
that
it
was
the
same
promise
of
Christ
that
Abraham
had
in
Gen.
12.
is
manifest
by
what
the
same
Apostle
said
before
,
at
the
eighth
verse
,
viz.
That
in
thee
shall
all
the
Nations
of
the
Earth
be
sed
:
agreeing
therein
to
Moses
,
Gen.
12.3
.
Now
this
directeth
to
the
right
reckoning
,
but
is
not
altogether
so
precise
as
that
which
we
have
in
Exod.
12.40
.
For
there
we
may
perceive
that
the
precise
and
exact
ending
of
these
years
was
not
on
the
day
that
the
Law
was
given
,
but
on
the
day
that
the
Israelites
came
away
out
of
Egypt
.
The
words
of
which
Text
be
these
;
And
the
sojourning
of
the
Children
of
Israel
,
whereby
they
sojourned
in
Egypt
30
years
,
and
400
years
.
which
speech
is
altogether
Elliptica
oratio
,
or
a
defectve
speech
:
and
is
thus
to
be
supplyed
;
namely
,
And
the
sojourning
of
the
Children
of
Israel
,
whereby
they
sojourned
in
Egypt
,
was
to
the
end
of
430
years
.
Not
that
they
were
in
Egypt
so
long
,
but
that
they
were
a
sojourning
Nation
so
long
:
the
beginning
whereof
was
in
the
dayes
of
Abraham
,
at
the
time
when
he
received
the
Promise
,
as
by
that
of
the
Apostle
before
mentioned
may
be
seen
.
The
word
Sojourning
therefore
(
here
used
by
Moses
)
hath
relation
to
that
time
of
the
Promise
when
Abraham
left
his
Fathers
house
and
became
a
sojourner
in
a
strange
Land
,
even
the
Land
which
God
had
promised
to
shew
him
,
and
which
he
afterwards
gave
to
him
to
be
possessed
by
his
posterity
in
the
fourth
generation
after
him
,
Gen.
15.16
.
And
now
that
these
years
are
precisely
and
exactly
so
many
and
no
more
,
appeareth
by
what
followeth
in
the
next
verse
,
viz.
Exod.
12.41
.
wherein
it
is
said
,
That
when
the
430
years
were
finished
,
even
on
the
same
day
,
all
the
hosts
of
the
Lord
went
out
from
the
Land
of
Egypt
.
They
therefore
that
begin
this
reckoning
at
Jacobs
going
thither
are
deceived
.
For
first
Koath
was
one
who
went
when
Jacob
went
,
Gen.
46.11
.
His
son
was
Amram
,
Exod.
6.18.20
.
and
Amrams
son
was
Moses
,
Num.
26.59
.
Wherefore
seeing
Koath
was
the
enterer
,
and
Moses
the
departer
,
the
time
from
thence
could
not
extend
to
430
yeares
;
for
Koath
lived
but
133
years
,
Exod.
6.18
.
Amram
but
137
,
vers.
20.
and
Moses
was
but
80
at
the
departure
,
Exod.
77.
All
which
added
together
make
but
350.
and
yet
some
of
those
years
must
be
deducted
,
because
they
were
not
born
one
at
the
just
end
of
anothers
life
,
but
lived
some
while
the
father
and
the
son
together
:
which
deduction
being
made
,
the
years
remaining
will
be
yet
fewer
and
want
still
more
of
430.
Secondly
,
Jochabed
was
the
mother
of
Moses
,
and
immediate
daughter
of
Levi
,
born
to
him
in
Egypt
;
as
it
is
,
Num.
26.59
.
Take
then
for
a
tryall
the
age
of
Moses
at
the
departure
,
which
was
[
](A94143-e336530-b)*
*
Exod.
7.7
.
80
years
;
and
the
whole
age
of
Levi
was
[
](A94143-e336550-b)*
*
Exod.
6.16
.
137.
years
:
and
add
them
together
,
so
shall
you
have
217.
Unto
which
number
must
be
added
213
for
the
age
of
Jochabed
,
or
else
there
cannot
be
430.
But
that
this
should
thus
hang
together
,
is
impossible
:
for
Levi
was
born
43
years
before
he
came
into
Egypt
,
and
living
but
137
in
all
,
there
can
be
but
94
taken
from
him
,
and
but
80
from
Moses
;
which
added
together
make
but
174.
Now
then
supposing
that
the
abode
in
Egypt
,
from
Jacobs
going
thither
,
was
fully
430
years
,
it
must
needs
be
that
Jochabed
lived
256
years
,
although
her
age
be
accounted
but
from
the
day
of
her
fathers
death
unto
the
day
of
her
sons
birth
:
But
to
say
there
is
likelyhood
in
this
,
were
extreme
madnesse
.
For
who
thinks
it
probable
that
a
woman
(
in
those
dayes
)
could
be
256
years
,
and
yet
bear
a
childe
?
or
that
a
Kings
daughter
would
make
choyce
of
one
so
old
to
be
her
Nurse
?
Beside
,
this
womans
age
must
be
yet
longer
:
for
it
is
not
like
that
she
was
born
just
at
her
fathers
death
,
neither
is
it
true
that
she
dyed
at
her
sons
birth
,
because
she
was
chosen
(
by
Pharaoh's
daughter
)
to
be
his
Nurse
.
And
as
for
Levi
,
to
prove
that
he
was
43
years
old
(
as
hath
been
mentioned
)
this
is
well
known
;
viz.
that
Joseph
was
but
four
years
younger
then
he
,
and
when
Iosephs
brethren
came
into
Egypt
,
Ioseph
then
was
but
39
years
old
:
Levi
therefore
must
needs
be
43
at
the
same
time
(
because
four
and
39
make
43
)
and
not
live
his
whole
time
after
the
descending
of
Iacob
thither
.
Se
Gen.
41.46
.
and
compare
it
with
Gen.
45.6
.
Thus
we
see
how
Moses
is
to
be
understood
in
Exod.
12.40
.
and
consequently
to
account
the
430.
years
of
this
Period
.
For
the
dwelling
of
the
children
of
Israel
who
dwelled
in
Egypt
,
was
430.
yeares
:
that
is
,
Their
peregrination
,
or
their
dwelling
as
strangers
.
And
so
the
Greeke
translateth
;
which
the
Apostle
also
confirmeth
,
in
Act.
13.17
.
Their
dwelling
(
I
say
)
as
strangers
,
begun
from
the
time
that
Abraham
left
his
kindred
and
his
Fathers
house
,
as
already
hath
been
proved
.
For
though
this
people
were
not
called
Israelites
in
Abrahams
time
,
☜
but
afterwards
:
N.
B.
yet
because
they
proceeded
out
of
Abrahams
loynes
,
and
did
evermore
boast
of
him
as
their
Father
,
and
because
he
also
(
the
thing
which
Moses
aymes
at
)
was
the
first
in
their
generation
who
sojourned
in
a
strange
land
,
the
foresaid
Text
in
Exodus
puts
no
difference
,
but
speaks
of
them
all
according
to
that
name
by
which
they
were
then
called
when
Moses
brought
the
seed
of
Abraham
out
of
Egypt
,
even
in
the
fourth
generation
,
as
God
himselfe
had
formerly
spoken
and
told
it
to
Abraham
in
particular
long
before
.
And
thus
we
have
hitherto
the
right
meaning
of
that
text
.
Quest.
Quest.
But
how
is
Moses
to
be
understood
in
his
number
of
400.
yeares
in
Gen.
15.13
?
doth
not
that
crosse
the
former
account
.
Answ.
Nothing
at
all
.
For
there
is
a
double
summe
of
yeares
mentioned
concerning
the
seed
of
Abraham
sojourning
and
afflicted
;
viz.
400.
Gen.
15.13
.
and
430.
Exod.
12.40
.
The
430.
yeares
was
from
Abrahams
departing
out
of
Haran
to
the
comming
of
the
Israelites
out
of
Egypt
,
as
hath
been
proved
.
And
the
400
was
from
the
fifth
of
Isaac
to
that
time
also
:
for
both
these
reckonings
have
both
one
time
of
ending
,
but
begin
not
both
at
once
;
the
latter
not
beginning
till
Ismael
(
who
was
borne
of
the
Egyptian
woman
Hagar
)
mocked
Isaac
,
and
was
cast
out
of
Abrahams
house
.
The
Apostle
makes
this
manifest
,
by
calling
Ismaels
mocking
of
Isaac
persecution
,
Galat.
4.28
.
So
also
Moses
,
in
saying
that
Abrahams
seed
should
be
evill
entreated
.
For
know
this
of
a
surety
,
that
thy
seed
shall
be
a
stranger
in
a
land
not
theirs
:
and
shall
serve
them
,
and
they
shall
entreat
them
evill
400.
yeares
,
Gen.
15.13
.
meaning
,
that
from
the
beginning
of
this
affliction
should
be
400.
years
before
the
end
of
their
affliction
from
the
Egyptian
bondage
.
For
as
the
first
manifest
affliction
of
Ahrahams
seed
began
now
when
this
son
of
the
Egyptian
woman
in
a
strang
land
mocked
Isaac
,
so
it
ended
at
the
bringing
of
the
same
out
of
Egypt
400.
yeares
after
.
Not
that
they
were
afflicted
all
that
time
,
but
that
their
affliction
which
began
now
in
a
strange
land
should
not
be
ended
,
nor
they
brought
into
their
promised
land
,
untill
the
end
thereof
.
SECT.
IIII.
Of
the
fourth
Period
,
from
the
comming
out
of
Egypt
to
the
beginning
of
the
building
of
King
Salomons
Temple
,
that
it
was
a
Period
of
479.
yeares
compleat
,
or
of
480.
yeares
current
.
THis
is
proved
by
a
plaine
Text
,
in
1
King
.
6.1
,
where
we
read
thus
;
And
it
came
to
passe
in
the
foure
hundredth
and
fourescore
yeare
,
after
the
children
of
Israel
were
come
out
of
the
land
of
Egypt
,
in
the
fourth
yeare
of
Salomons
reigne
over
Israel
,
in
the
moneth
of
Zif
which
is
the
second
Moneth
,
that
he
began
to
build
the
house
of
the
Lord
.
In
which
Text
we
have
the
whole
summe
in
grosse
,
but
must
finde
the
particulars
elsewhere
:
and
they
are
found
as
followeth
.
First
,
40.
yeares
in
the
wildernesse
after
the
Israelites
came
out
of
Egypt
,
Deut.
1.3
.
Deut.
34.4.5
.
Josh.
1.2
.
Psal.
95.10
.
Act.
13.18
.
Secondly
,
17
to
the
death
of
Joshua
after
Moses
.
For
seeing
all
the
other
numbers
but
this
may
be
found
expresly
written
,
this
must
needs
be
as
much
,
as
all
the
other
(
when
they
are
gathered
together
)
shall
want
of
480.
Thirdly
,
from
the
death
of
Joshua
to
the
death
of
Othniel
,
40.
Jud.
3.11
.
Fourthly
,
80.
after
that
to
the
death
of
Ehud
,
Jud.
3.30
.
Fifthly
,
40.
from
thence
to
the
death
of
Deborah
,
Jud.
5
,
31.
Sixthly
,
40.
after
that
to
the
death
of
Gideon
,
Judg.
8.28
.
Seventhly
,
Abimelech
3
yeares
after
Gideon
,
Judg.
9.22
.
Then
Thola
23
,
Judg.
10.2
.
Jair
22.
Judg.
10.3
.
Jeptha
6.
Judg.
12.7
.
Ibsan
2.
Judg.
12.9
.
Elon
X.
Judg.
12.9
.
Abdon
VIII
.
Judg.
12.14
.
Sampson
.
XX.
Judg.
16.31
.
Heli
40.
1
Sam.
4.18
.
Samuel
and
Saul
40.10
Act.
13.21
.
David
after
Saul
40.2
Sam
5.4
.
Salomon
after
David
till
the
founding
of
the
Temple
4
current
:
for
in
the
fourth
yeare
of
his
reigne
the
Temple
was
founded
,
1
King
.
6.1
.
All
which
Summes
being
added
together
,
amount
to
480.
To
which
I
add
this
note
,
that
if
Salomon
began
in
the
last
yeare
of
King
David
,
as
some
men
thinke
,
then
must
Joshua
have
18
yeares
for
the
time
that
he
had
ruled
after
Moses
:
which
I
also
thinke
he
had
.
Quest.
But
if
this
account
be
true
,
Quest.
how
must
we
understand
the
300.
yeares
in
Judg.
11.26
.
where
Jeptha
saith
,
That
the
children
of
Israel
dwelt
in
Heshbon
and
her
Townes
,
and
in
Aroer
and
her
Townes
,
and
in
all
the
Cities
that
be
along
by
the
coasts
of
Arnon
,
three
hunded
years
.
By
which
it
seemeth
to
be
gathered
that
Jeptha
judged
not
till
300
yeares
after
the
children
of
Israel
came
out
of
the
wildernesse
into
the
land
of
Canaan
,
at
the
death
of
Moses
.
And
if
the
time
from
thence
thither
,
were
300.
yeares
then
must
the
time
from
the
comming
out
of
Egypt
to
the
Temple
,
be
more
then
480.
For
from
the
first
yeare
of
Jeptha
to
the
fourth
yeare
of
King
Salomon
,
were
175.
years
:
which
added
to
the
40
yeares
of
the
wildernesse
,
and
to
the
300.
after
that
to
Jeptha
,
doe
make
in
all
515.
But
I
answer
that
these
300.
Answ.
yeares
are
not
to
be
reckoned
from
Moses
death
,
but
from
the
time
mentioned
in
the
beginning
of
Jeptha's
narration
,
ver.
16.
where
the
words
are
,
But
when
Israel
came
up
from
Egypt
,
&c.
From
whence
to
the
dayes
of
Jeptha
were
306.
years
,
which
6
odd
yeares
Jeptha
omitted
,
it
being
not
greatly
materiall
to
account
them
so
precisely
;
thus
doth
Luther
understand
the
place
,
Iunius
,
Broughton
and
others
.
Broughtons
observation
being
this
;
Note
(
saith
he
)
that
the
40
yeares
in
the
wildernesse
are
joyned
as
one
time
here
,
that
things
done
in
sundry
parts
of
it
be
reckoned
from
one
beginning
.
Or
(
as
a
late
writer
answereth
)
About
34
years
after
that
Sihon
King
of
the
Amorites
had
fought
against
the
predecessour
of
Balack
the
son
of
Zippor
King
of
Moah
,
and
had
taken
all
his
Land
,
even
unto
Arnon
;
Israel
smote
Sihon
and
all
his
people
,
&
possessed
his
Country
:
Which
was
in
the
last
year
of
Moses
.
From
whence
unto
Ieptha
were
but
266
years
current
;
yet
by
adding
the
years
of
their
owne
possession
unto
Sihon's
whose
right
they
had
by
the
Law
of
Conquest
,
Ieptha
did
justly
say
,
that
they
had
dwelt
in
or
possessed
those
Countries
300
years
.
Which
indeed
is
the
same
answer
that
Sir
Walter
Raleigh
giveth
in
his
History
of
the
World
,
lib.
2.
cap.
13.
sect.
8.
But
I
take
the
first
answer
to
be
the
best
:
leaving
the
Reader
neverthelesse
to
make
choyc
of
which
he
pleaseth
.
Qust
.
Quest.
But
what
shall
we
think
of
Saint
Pauls
number
mentioned
in
Acts
13.20
.
where
we
read
that
after
the
Land
was
divided
,
God
gave
his
people
Judges
by
the
space
of
450.
years
till
Samuel
the
Prophet
?
Verily
if
that
time
were
a
space
of
450
years
,
then
(
what
with
the
forty
years
in
the
Wildernesse
,
the
whole
time
of
Ioshua
,
the
forty
years
of
Samuel
and
Saul
,
the
forty
of
David
,
and
the
four
of
Solomon
)
the
whole
time
from
the
comming
out
of
Egypt
to
the
Temple
,
will
be
almost
600
years
.
Answ.
No
,
it
will
not
:
For
it
is
answered
,
either
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
400
,
was
mistaken
by
the
scribe
and
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
but
three
hundred
:
or
else
that
Saint
Paul
reckoned
as
they
did
who
reckoned
the
years
of
the
Oppressours
so
as
they
added
them
to
the
years
of
the
Judges
,
and
not
included
them
.
As
for
the
first
,
Beroald
.
lib.
3.
Chronol.
c.
4.
it
might
be
granted
were
it
not
that
all
Copies
have
450.
For
we
doe
not
know
(
saith
Beroaldus
)
of
any
Copy
,
either
Greek
or
Latine
,
which
hath
350
,
but
(
as
the
ordinary
reading
is
)
450.
And
therefore
we
cannot
think
either
that
there
was
a
fault
in
the
scribe
,
or
that
after
the
Apostles
time
some
one
or
other
[
](A94143-e338660-b)*
*
Master
Perkins
thinketh
so
,
in
his
Harmony
of
Scripture
.
took
in
hand
to
correct
the
text
,
according
to
their
understanding
of
the
Book
of
Judges
,
as
Master
Perkins
supposeth
.
For
(
as
another
speaketh
)
Non
est
cur
dicamus
omnes
Codices
Graecos
&
Latinos
esse
corruptos
:
cum
suppeditat
expedita
conciliationis
ratio
.
And
therefore
(
according
to
the
second
solution
)
we
may
rather
think
that
Saint
Paul
reckoned
as
they
did
,
who
took
the
years
of
the
Oppressours
and
added
them
to
the
years
of
the
Judges
:
accounting
those
times
apart
,
which
are
of
right
to
be
included
.
As
for
Example
:
When
Jabin
oppressed
Israel
,
Deborah
was
one
who
Judged
at
the
same
time
,
Judges
4.4
.
And
when
the
Philistines
oppressed
,
then
was
Sampson
a
Judge
:
For
(
saith
the
text
)
He
judged
.
Israel
in
the
dayes
of
the
Philistines
,
twenty
years
,
Iudges
15.20
.
By
which
two
places
I
doubt
not
but
we
are
taught
how
to
account
the
rest
.
The
maine
objection
is
,
how
the
Land
can
be
said
to
have
rest
40
years
after
the
overthrow
of
Chusan
by
whom
they
were
afflicted
eight
years
,
or
eighty
after
the
overthrow
of
Eglon
,
if
part
of
those
years
it
were
vexed
with
war
,
and
the
people
held
by
their
oppressours
under
a
miserable
bondage
.
But
to
this
I
finde
a
late
writer
,
in
his
Annotations
upon
the
place
,
give
a
fair
answer
;
viz.
That
it
is
not
unusuall
in
the
Scripture
to
denominate
a
full
number
of
years
,
from
that
which
is
properly
true
onely
of
the
greater
part
of
that
number
;
as
we
see
Gen.
35.26
.
Where
after
the
naming
of
the
twelve
sons
of
Iacob
,
this
clause
is
added
,
These
are
the
sons
of
Iacob
that
were
born
to
him
in
Padan-Aram
,
and
yet
Benjamin
is
mentioned
amongst
them
,
who
was
not
born
in
Padan-Aram
,
but
in
the
Land
of
Canaan
;
and
so
likewise
,
Acts
7.14
.
where
it
is
said
,
that
Ioseph
sent
and
called
his
Father
and
all
his
kindred
,
threescore
and
fifteen
souls
,
and
yet
indeed
there
went
but
threescore
and
ten
of
them
at
that
time
into
Egypt
,
Gen.
46.27
.
And
so
againe
,
Exod.
12.40
.
where
it
is
said
,
that
the
sojourning
of
the
children
of
Israel
,
who
dwelt
in
Egypt
,
was
four
hundred
and
thirty
years
,
and
yet
they
were
not
in
Egypt
after
Iacobs
going
thither
above
two
hundred
and
fifteen
years
.
And
therefore
in
that
it
is
said
,
And
the
Land
had
rest
forty
years
,
the
meaning
may
well
be
,
that
the
Land
had
rest
to
the
end
of
forty
years
,
to
wit
,
counting
the
forty
years
from
the
death
of
Ioshua
,
to
the
death
of
Othniel
;
and
so
of
the
rest
where
the
like
phrase
is
found
.
And
so
indeed
Tremelius
translates
these
words
,
usque
ad
quadragesimum
annum
,
unto
the
expiration
of
forty
years
.
Which
is
further
confirmed
by
the
like
expression
,
in
the
fourteenth
Chap.
at
the
seventeenth
verse
,
where
it
is
said
of
Sampsons
wife
,
that
she
wept
before
him
the
seven
dayes
while
the
feast
lasted
:
and
yet
the
meaning
is
onely
,
that
she
wept
to
the
ending
of
those
seven
dayes
,
to
wit
,
from
the
time
he
refused
to
tell
her
the
meaning
of
his
Riddle
.
Furthermore
,
Saint
Matthews
Genealogies
from
Rahab
to
David
,
doe
make
it
yet
more
manifest
.
For
Rahab
hid
the
spies
;
She
was
the
mother
of
Boaz
;
He
the
father
of
Obed
;
and
Obed
of
Iesse
;
and
Iesse
of
David
.
Now
though
Rahab
should
bring
forth
Boaz
at
80
;
and
Boaz
beget
Obed
at
120
;
and
Obed
Iesse
at
120
;
and
Iesse
David
at
120
:
yet
all
these
far
stretched
ages
would
fall
short
of
450.
How
Saint
Paul
therefore
reckoned
,
is
apparent
:
and
his
true
meaning
is
explained
,
without
wrong
to
any
text
.
For
in
mentioning
450
,
it
is
with
a
clause
of
Proviso
;
saying
,
not
absolutely
God
gave
them
Judges
450
years
,
but
as
it
were
(
or
after
a
sort
)
450
years
.
Which
is
as
if
it
should
be
said
,
they
were
450
years
by
adding
the
Judges
and
Opressours
years
together
:
Joseph
Antiq.
lib.
9.
c.
11.
after
which
manner
the
Jews
(
as
we
see
by
Josephus
)
used
to
reckon
these
times
.
For
Josephus
setteth
the
building
of
the
Temple
,
five
hundred
ninty
years
and
one
,
after
the
departure
of
the
Israelites
out
of
Egypt
:
which
in
an
expresse
text
of
Scripture
,
is
but
480
;
as
at
the
first
I
shewed
,
out
of
the
1
Kings
6.1
.
and
have
hitherto
cleared
it
to
be
so
,
against
all
objections
made
to
the
contrary
.
Howbeit
,
some
perhaps
may
not
as
yet
be
fully
satisfyed
untill
I
further
speak
my
minde
concerning
the
opinions
of
Codoman
and
Petavius
,
who
have
declined
the
common
path
,
and
pitched
upon
an
Interpretation
serving
rather
to
enlarge
this
Period
,
then
to
open
the
truth
of
the
reckoning
.
And
as
for
Codoman
,
Codom
.
Chro.
lib.
1.
c.
17.
and
lib
2.
quest
27
20.
he
reckoneth
from
the
death
of
Joshua
to
the
death
of
Eli
430
years
,
not
accounting
Sampsons
20
years
,
but
under
the
40
years
of
the
Philistines
.
And
whereas
Saint
Paul
nameth
450
,
he
findes
20
years
to
make
up
Saint
Pauls
number
,
to
have
been
spent
after
the
death
of
Joshua
by
the
Seniours
,
before
the
Oppression
under
Chusan
.
After
which
to
make
all
this
reconcilable
with
the
account
of
the
480
years
in
the
1
Kings
6.1
.
he
saith
we
must
begin
to
reckon
them
,
not
in
the
beginning
,
but
in
the
ending
of
the
journying
of
the
Israelites
from
Egypt
,
which
he
makes
to
be
25
years
after
the
beginning
of
Othniels
government
;
from
whence
if
we
cast
the
years
of
the
Judges
with
the
years
of
Servitude
,
and
so
to
these
years
add
the
40
of
Samuel
and
Saul
,
the
40
of
David
and
the
three
of
Salomon
,
we
shall
have
the
just
sum
of
480
years
.
Some
texts
he
bringeth
to
prove
that
the
Annus
egressionis
ex
Egypto
,
be
egressionis
non
incipientis
,
sed
finitae
:
as
in
Deut.
4.45
.
and
Psal.
114.1.3
.
And
next
,
how
their
journying
should
be
said
to
have
had
an
end
,
not
till
the
25
year
after
the
victory
of
Othniel
,
is
(
saith
he
)
because
all
the
Tribes
had
not
obtained
their
possessions
till
then
;
at
which
time
the
Danites
at
length
seated
themselves
,
as
is
declared
,
Judg.
18.
And
finally
,
whereas
it
is
said
the
expedition
of
the
Danites
was
when
there
was
no
King
in
Israel
,
it
is
because
either
Othniel
might
be
dead
by
that
time
,
or
else
that
he
might
have
refused
all
Soveraignty
,
and
have
betaken
himselfe
to
a
private
life
.
But
(
as
is
excellently
answered
by
Sir
Walter
Raleigh
)
what
help
of
authority
hath
Codoman
for
this
?
Histor●
of
the
World
,
lib.
2.
c.
13.
sect.
8.
Or
who
did
ever
tell
him
that
the
conquest
of
Laish
by
the
Tribe
of
Dan
was
performed
in
the
25
year
of
Othniel
?
Or
what
more
hath
he
then
his
owne
conjecture
,
to
shew
that
Othniel
did
so
renounce
the
office
of
a
Judge
after
25
years
,
that
it
might
be
truely
said
that
there
was
then
no
King
in
Israel
,
but
that
every
man
did
what
was
good
in
his
owne
eyes
?
Nor
is
it
but
most
improper
to
give
date
unto
actions
commenced
long
after
,
from
an
expedition
finished
long
before
.
Or
who
will
not
think
it
strange
,
that
the
most
notable
account
of
time
,
serving
as
the
onely
guide
for
certaine
ages
in
sacred
Chronologie
,
should
not
take
name
and
beginning
from
that
illustrious
deliverance
out
of
Egypt
rehearsed
often
by
God
himselfe
as
the
principall
of
his
benefits
to
Israel
;
but
should
rather
have
reference
to
the
taking
of
a
towne
by
600
men
that
robbed
a
Chappell
by
the
way
,
and
stole
from
thence
Idols
to
be
their
guides
,
as
not
going
to
work
in
God's
name
?
Surely
this
accident
upon
which
Codoman
buildeth
,
hath
either
no
time
given
it
,
or
a
time
farre
different
from
that
which
he
supposeth
,
and
is
indeed
rather
by
him
placed
in
such
a
year
,
because
it
best
stood
with
his
interpretation
so
to
have
it
,
then
for
any
certainty
or
likelihood
of
the
thing
it selfe
.
Nor
be
there
but
certaine
ages
in
Scripture
which
(
as
I
shewed
before
)
will
make
against
this
large
account
.
Beroaldus
likewise
hath
sufficiently
justified
the
words
of
Saint
Paul
,
Beroald
.
in
his
Chronol.
lib.
3.
c.
4.
as
having
reference
to
a
common
opinion
among
the
Scribes
in
those
dayes
,
that
the
hunded
and
eleven
yeares
of
the
servitude
,
were
to
be
reckoned
apart
from
the
339.
yeares
ascribed
to
the
Judges
;
which
account
the
Apostle
would
not
stand
precisely
to
contradict
,
but
rather
chose
to
speak
as
the
vulgar
,
qualifying
it
with
a
quasi
,
where
he
saith
quasi
quadringentis
&
quinquagentis
annis
,
as
it
were
450.
years
.
But
Codoman
not
being
thus
contented
,
would
needs
have
it
to
be
so
indeed
,
and
therefore
disjoynes
the
members
to
make
the
account
even
:
although
in
so
doing
he
dasheth
himselfe
against
a
notable
Text
,
on
which
all
Authours
have
builded
for
the
true
account
of
the
times
from
the
departure
out
of
Egypt
to
the
foundation
of
Salomons
Temple
.
This
(
for
the
most
of
it
)
is
the
answer
of
Sir
Walter
Raleigh
to
Codomans
opinion
:
an
answer
full
and
home
enough
,
and
doth
strike
to
the
root
also
of
Petavius
his
Tenet
,
by
whose
account
were
520.
yeares
from
the
comming
out
of
Egypt
to
the
Temple
.
Petav.
in
his
Rat.
Temp.
par.
2.
l.
2.
c.
6.
See
him
also
lib.
9.
c.
33.
De
Doctr.
Tempo
.
I
come
therefore
now
to
him
who
in
answer
to
that
in
the
1
K.
6.1
.
saith
(
as
Codoman
before
him
)
the
Annus
egressionis
latè
sumitur
.
Nos
(
saith
he
)
egressionem
ex
Egypto
pro
anno
illo
accipimus
,
quo
post
quadragenariam
in
Arabiae
solitudine
mansionem
,
Chananaeam
ingressi
sunt
Jordane
trajecto
.
Ita
enim
solet
interdū
in
sacris
literis
usurpari
;
ut
Deu.
4.45.46
.
Ps.
114
&c.
Thus
Petavius
in
his
Rationario
Temporum
,
and
in
his
Ninth
book
and
33
Chapter
De
Doctrina
Temporum
,
who
giveth
to
Joshua
14
yeares
,
to
the
Seniours
after
him
10.
and
includes
the
yeares
of
the
fifth
and
Sixth
Servitude
within
the
yeares
of
the
Judges
,
as
not
being
expresly
severed
from
them
:
so
also
Heli
hath
20
of
his
40
yeares
included
within
the
times
of
Sampson
;
and
in
that
he
followeth
the
Septuagint
,
wherein
Heli
hath
but
20
yeares
.
But
the
Hebrew
(
text
which
is
the
Originall
)
spoyleth
the
account
of
this
great
Chronologer
,
in
which
Heli
hath
not
20
but
40
yeares
;
and
therefore
though
he
be
excellent
in
many
things
,
yet
here
he
must
give
us
leave
to
decline
him
;
yea
,
though
he
cites
Saint
Austin
to
defend
him
:
for
the
Original
is
to
be
followed
,
and
not
the
translation
;
all
men
of
any
learning
knowing
how
corrupt
the
Septuagint
is
in
numbers
,
and
how
differing
from
the
Hebrew
text
.
But
if
he
will
be
ruled
by
the
Septuagint
for
Heli
,
why
not
also
for
Elon
the
tenth
Judge
,
who
though
he
be
in
the
Originall
Hebrew
text
(
as
may
be
seen
,
Judg.
12.11
.
)
is
not
at
all
to
be
found
in
their
translation
?
And
as
for
Saint
Austin
though
in
the
place
[
](A94143-e340300-b)*
*
viz.
lib.
17.
de
civit
Dei
.
c.
13.
quoted
by
Petavius
in
his
Rationario
Temporum
,
he
reckoneth
the
whole
time
of
Ehud
(
viz.
80
yeares
)
apart
,
and
doth
not
include
the
18.
yeares
Oppression
under
Eglon
within
the
compasse
thereof
:
yet
in
[
](A94143-e340380-b)*
*
viz.
lib.
18.
de
civit
Dei
c.
22.
another
place
he
reckons
otherwise
;
accounting
27.
yeares
for
Joshua
,
and
after
him
329.
more
for
the
Judges
till
Samuel
and
Soul
:
which
could
not
be
but
by
including
the
Oppressors
yeares
within
the
years
of
the
Judges
,
there
being
nothing
wanting
but
the
10
yeares
of
Elon
to
make
all
right
,
which
Judge
Saint
Austin
(
by
following
the
Septuagint
)
hath
left
quite
out
,
though
it
be
contrary
to
the
truth
,
as
I
have
already
shewed
on
t
of
Judg.
12.11
.
For
if
those
10
yeares
were
added
to
329
,
they
then
would
make
339.
which
is
indeed
the
whole
time
of
the
Judges
,
that
being
the
time
which
the
Scripture
allowes
them
after
Joshua
.
And
thus
we
see
how
Petavius
also
as
well
as
Codoman
,
goes
a
wrong
way
to
worke
:
of
whom
I
shall
need
to
say
no
more
;
neither
had
I
said
so
much
in
the
contradicting
so
eminent
a
man
,
had
it
not
been
for
the
love
of
truth
.
SECT.
V.
Of
the
fifth
Period
,
from
the
foundation
of
the
Temple
in
the
fourth
yeare
of
King
Salomon
,
to
the
Desolation
thereof
in
the
nineteenth
yeare
of
Nebuchadnezzar
.
In
which
is
also
shewed
the
true
and
right
account
of
the
390.
and
40
yeares
in
Ezekiel
.
THis
next
Period
is
the
time
that
the
Temple
stood
,
and
is
a
Period
of
423.
yeares
,
three
Julian
Moneths
,
and
about
eight
dayes
;
beginning
in
the
year
of
the
Julian
Period
3703.
and
ending
in
the
yeare
of
the
same
Period
4126.
which
space
is
thus
gathered
;
namely
by
the
time
after
the
fourth
yeare
of
King
Salomon
to
the
first
yeare
of
Jeroboam
the
sonne
of
Nebat
who
made
Israel
to
sinne
:
Ezek.
4.5
.
after
which
were
390.
yeares
taught
us
by
Ezekiel
in
the
fourth
Chapter
of
Ezekiel
his
Prophecie
:
at
the
end
whereof
the
Land
is
left
desolate
of
all
her
Inhabitants
,
in
the
three
and
twentieth
yeare
of
Nebuchadnezzar
,
almost
427.
yeares
after
the
Temple
began
to
be
built
.
For
the
first
yeare
of
Jeroboam
was
[
](A94143-e340780-b)*
*
Because
K.
Salomon
reigned
40.
years
and
but
3
,
before
he
began
to
build
the
Temple
.
37
yeares
after
King
Salomon
began
to
lay
the
foundation
:
to
which
if
we
add
390.
we
have
427.
Now
out
of
this
number
we
must
deduct
4
(
because
the
Temple
was
burnt
in
the
nineteenth
yeare
of
Nebuchadnezzar
as
appeares
2
King
.
25.8.9
.
)
and
then
there
will
remain
423.
the
whole
time
of
the
years
that
the
Temple
stood
.
And
as
for
the
Moneths
and
dayes
that
were
more
,
they
were
I
say
three
Iulian
Moneths
and
about
eight
dayes
:
for
King
Salomon
laid
the
foundation
on
the
last
day
of
Aprill
,
and
on
the
eighth
of
August
it
was
destroyed
.
And
then
againe
,
that
there
were
37
years
from
the
fourth
of
King
Salomon
to
the
beginning
of
the
390.
yeares
of
Ezekiel
in
the
first
yeare
of
Ieroboam
when
he
concluded
for
the
setting
up
of
his
Idolatry
,
is
true
:
for
indeed
there
were
37
yeares
,
threesore
dayes
and
one
:
For
(
as
I
said
before
)
King
Salomon
laid
the
foundation
of
the
Temple
on
the
last
day
of
Aprill
in
the
yeare
of
the
Iulian
Period
3703.
and
Ieroboam
concluded
with
his
Councill
for
the
the
setting
up
of
his
Idolatry
on
the
last
day
of
Iune
,
which
was
the
three
and
twentieth
day
of
the
third
month
in
the
year
of
the
Period
Iulion
3740
:
from
whence
to
the
last
of
June
in
the
year
of
the
Iulian
Period
4130
were
390
years
.
In
that
year
therefore
4130
,
about
the
later
end
of
Iune
,
before
the
full
end
of
the
23
year
of
Nebuchadnezzar
,
the
390
years
of
the
sin
of
Israel
,
and
the
40
years
of
the
sin
of
Iudah
ended
.
For
we
may
not
think
that
these
390
began
precisely
on
the
fifteenth
day
of
the
eighth
moneth
,
when
Ieroboam
instituted
a
Feast
for
the
worship
of
his
golden
Calves
,
but
rather
before
in
the
same
year
,
viz.
when
he
and
his
Councill
had
concluded
for
the
making
of
them
,
or
being
made
when
he
first
set
them
in
open
view
,
and
said
,
Behold
thy
Gods
O
Israel
,
which
brought
thee
up
out
of
the
Land
of
Egypt
,
1
Kin.
12.28
.
which
without
scruple
I
take
to
be
on
the
23
day
of
the
third
moneth
,
as
is
aforesaid
;
on
which
day
the
Jews
fast
,
because
of
this
which
Ieroboam
did
.
And
note
further
,
that
the
reason
why
I
say
these
390
years
end
not
untill
near
four
years
after
the
Temple
was
destroyed
,
is
because
Nebuchadnezzar
had
not
done
all
that
he
was
to
do
against
Ierusalem
,
untill
the
23
year
of
his
reign
,
at
which
time
that
small
remnant
which
was
left
in
the
Land
with
Gedaliah
,
Joseph
Antiq.
lib.
10.
c.
11.
was
carryed
away
,
the
number
then
carryed
being
745
,
as
is
recorded
,
Jer.
25.15
.
For
now
at
this
time
(
being
about
four
years
after
the
Temple
was
burnt
)
Nebuzaradan
a
Captain
of
the
guard
was
sent
by
Nebuchadnezzar
to
carry
all
away
;
which
he
did
:
and
so
there
was
none
of
the
posterity
of
Israel
left
remaining
in
the
Land
to
provoke
the
Lord
,
either
by
their
sins
which
they
learned
of
Manasses
,
or
by
their
sins
of
that
Idolatry
which
they
learned
of
Ieroboam
390
years
before
.
For
albeit
the
Kingdome
of
Israel
ceased
to
be
in
the
ninth
year
of
Hoshea
,
yet
there
this
reckoning
of
390
may
not
end
,
but
is
still
accounted
till
a
full
end
be
made
,
and
that
the
Lord
[
](A94143-e341230-b)*
*
2
Kin.
23.27
.
remove
Iudah
out
of
his
sight
as
well
as
Israel
;
some
reliques
of
Israel
remaining
among
those
of
Iudah
till
the
whole
number
of
390
was
accomplished
:
beyound
which
time
,
God
in
that
holy
Land
of
Promise
would
not
endure
the
sin
of
Israel
any
more
,
which
comming
from
Ieroboam
had
infected
even
them
of
Iudah
too
,
2
Kings
17.16.19
.
and
therefore
could
not
be
throughly
rooted
out
untill
all
(
as
well
of
Iudah
as
of
Israel
)
were
carryed
out
of
that
good
Land
given
to
their
Fathers
many
hundred
yeares
before
.
This
againe
is
proved
by
another
number
;
Ezek.
4.6
.
a
number
of
40
years
,
taught
us
also
by
Ezekiel
.
For
albeit
the
number
of
390
(
as
it
is
whole
)
hath
relation
to
both
houses
,
yet
40
years
of
that
reckoning
are
in
more
particular
,
pertinent
onely
to
the
house
of
Iudah
,
the
thirtieth
year
whereof
agreeth
with
the
fifth
year
of
Zedechia
,
Ezekiel
1.1
.
and
therefore
the
last
must
needs
reach
to
the
23
of
Nebuchadnezzar
,
and
the
first
begin
in
the
eighteenth
of
Iosiah
:
from
which
year
the
whole
number
of
these
40
years
are
undoubtedly
to
be
accounted
.
For
in
that
year
Huldah
the
Prophetesse
did
foretell
the
inevitable
destruction
of
Iudah
,
2
Kin.
22
,
3
,
15
,
16
,
&c.
Then
did
Iosiah
celebrate
a
solemne
Passeover
;
then
was
it
that
the
book
of
the
Law
,
which
had
been
lost
,
was
found
and
read
:
at
the
hearing
whereof
the
good
King
wept
,
the
people
(
for
their
Sins
)
being
threatned
with
Captivity
.
But
from
that
evill
to
come
Josiah
had
a
promise
to
be
taken
away
before
it
came
:
whose
Godly
courses
should
have
moved
his
godlesse
Subjects
;
But
they
(
though
bad
before
)
growing
then
to
be
worse
and
worse
,
are
fitly
said
to
begin
this
burden
of
their
40
years
sin
,
declining
so
far
from
a
wished
Conversion
,
that
finally
they
fell
into
a
dismall
destruction
.
Yea
then
was
it
that
the
Altar
in
Bethel
was
destroyed
;
and
so
,
as
the
390
years
began
in
that
year
when
Jeroboham
caused
the
said
Altar
to
be
built
:
in
like
manner
these
40
years
began
in
that
year
wherein
Josiah
caused
it
to
be
beaten
down
.
For
though
it
were
a
time
of
Reformation
in
respect
of
what
Josiah
did
,
yet
not
being
followed
on
by
the
people
and
Kings
after
him
(
though
threatned
by
Huldah
with
destruction
)
it
is
of
all
things
herein
the
most
probable
that
Ezekiel
was
moved
to
have
respect
thereunto
,
when
he
was
commanded
to
set
apart
40
years
from
his
390
,
and
appropriate
them
to
Judah
in
more
particular
then
when
he
joyned
the
sins
of
Israel
and
Judah
both
together
.
All
which
is
likewise
seen
in
the
fifth
Chapter
of
Ezekiel
:
for
the
Prophet
there
by
shaving
his
head
,
and
parting
the
haire
,
sheweth
Judah's
case
.
One
part
he
burnt
with
fire
:
another
part
he
cut
with
a
sword
:
a
third
part
he
scattered
into
the
winde
:
One
part
he
bound
up
;
and
soone
after
he
burnt
even
that
part
also
.
So
Jerusalem
with
her
Inhabitants
should
perish
by
fire
&
sword
,
with
other
miserable
destructions
:
And
albeit
a
small
remnant
was
left
for
a
while
with
Gedaliah
,
yet
soone
after
they
also
shall
be
brought
to
nothing
;
which
accordingly
came
to
passe
in
the
three
and
twentieth
year
of
Nebuchadnezzar
,
when
cleane
riddance
is
made
of
all
out
of
their
owne
Land
,
signified
by
that
part
of
haire
which
for
a
time
was
bound
up
,
and
at
the
last
taken
and
burnt
.
Finally
,
the
length
of
this
Period
is
likewise
proved
by
two
Sabbathicall
years
;
the
one
in
the
dayes
of
Hezekia
,
the
other
in
the
dayes
of
Zedechia
Kings
of
Judah
:
and
both
these
noted
in
Scripture
;
the
one
by
the
Prophet
Esay
,
Chapter
37.
verse
30.
The
other
by
the
Prophet
Jeremiah
,
Chapter
34.
verse
8.
That
which
the
Prophet
Esay
mentions
began
in
the
eighteenth
yeare
of
Hezekia
,
in
the
yeare
after
the
Temple
was
founded
302
,
and
yeare
of
the
Julian
Period
4004
,
and
was
Sabbathicall
till
the
Autumne
next
after
:
at
which
time
they
sowed
their
fields
which
had
rested
from
the
Autumn
before
,
as
the
law
required
.
For
this
we
are
to
note
,
That
that
expedition
which
Senacharib
began
against
the
Kingdome
of
Iudah
and
Jerusalem
in
the
latter
end
of
the
14
year
of
Hezekia
was
an
expedition
of
[
](A94143-e341770-b)*
*
Esay
20.3.4
.
three
yeares
,
and
intended
chiefly
the
invading
of
Egypt
:
and
therefore
ended
not
till
after
the
harvest
time
of
the
year
of
the
Julian
Period
4004
when
his
host
was
slain
by
an
Angell
.
For
in
the
year
of
the
same
Period
4001
(
the
fourteenth
year
of
Hezekia
tending
towards
an
end
)
Senacharib
began
it
,
and
invaded
some
part
of
the
Kingdome
of
Judah
first
,
where
he
took
no
few
of
the
defenced
Cities
thereof
,
Esa.
36.1
.
About
which
time
Hezekia
fell
sick
,
and
upon
his
recovery
had
a
promise
not
onely
that
his
life
should
be
prolonged
for
fifteen
years
,
but
also
that
he
and
his
City
should
be
delivered
out
of
the
hand
of
the
Assyrian
,
Esay
38.5.6
.
Which
story
is
indeed
mentioned
after
the
death
of
Senacharib
,
but
in
generall
termes
in
respect
of
the
time
;
as
thus
:
In
diebus
illis
,
In
those
dayes
:
Petavius
therefore
had
no
just
cause
to
blame
Torniellus
for
his
account
herein
.
And
as
God
had
made
this
promise
,
so
he
accomplished
it
,
and
drew
away
Senacharib
into
Egypt
,
where
he
incountred
with
Sethon
the
King
thereof
in
the
year
of
the
Julian
Period
4002
,
and
came
not
into
Judea
againe
untill
the
year
4004
:
the
harvest
of
which
year
was
thereupon
spoyled
and
troden
out
in
the
fields
.
The
next
year
had
no
harvest
at
all
by
reason
of
the
year
of
Rest
which
began
at
the
Autumne
before
.
But
in
the
year
4006
there
was
an
harvest
again
:
as
was
foretold
in
Esay
37.30
.
And
thus
is
that
place
in
Esay
to
be
understood
.
The
other
Sabbathicall
year
began
in
the
ninth
year
of
Zedecbia
119.
years
after
the
former
:
This
was
in
the
year
of
the
Julian
Period
4123.
In
the
next
year
the
tenth
of
Zedechia
began
:
In
the
next
after
that
(
viz.
in
the
year
of
the
Julian
Period
4125.
)
his
eleventh
,
&
ended
not
till
about
the
beginning
of
the
fourth
Moneth
in
the
yeare
after
,
viz.
in
the
year
of
the
Julian
Period
4126.
in
which
year
,
before
the
full
end
of
Nebuchadnezzars
nineteenth
year
of
reigne
,
and
soon
after
the
end
of
Zedechias
eleventh
year
,
the
Temple
was
burnt
,
having
then
stood
423.
yeares
,
three
Iulian
Moneths
and
about
eight
dayes
.
And
why
I
say
were
119
yeares
from
the
eighteenth
of
Hezechia
to
the
ninth
of
Zedechia
,
is
because
Hezechia
(
who
reigned
29
years
)
reigned
11
after
his
eighteenth
yeare
,
Manasses
55.
Amon
2.
Josiah
31.
Jehoahaz
3.
Jehoiakim
11
years
.
Jechoniah
3
Moneths
,
and
Zedechia
11
years
:
whose
last
year
was
(
as
I
have
already
said
)
fully
finished
before
the
fifth
moneth
,
in
the
which
the
Temple
was
burnt
.
And
why
also
from
the
fourth
of
Salomon
to
the
eighteenth
of
Hezechia
were
three
hundred
years
and
one
compleat
,
is
in
regard
that
the
reigns
of
the
Kings
of
Judah
and
Israel
(
rightly
compared
each
with
other
)
do
make
it
so
,
as
in
the
following
Table
may
be
seen
.
Years
of
the
Iulian
Period
.
|
Yeers
of
the
World
.
|
Ye
.
Of
rest
&
Jubilees
|
Yeers
of
the
Temple
.
|
A
Table
of
the
Yeers
of
the
Kings
of
JuDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
3703
|
2994
|
7
|
7
|
1
|
4
|
¶
In
this
Yeer
,
on
the
second
day
of
the
second
Moneth
,
King
Salomon
began
to
build
the
Temple
.
At
the
seventh
Moneth
the
ninth
Jubilee
began
:
See
2
Chron.
3.2
.
|
3704
|
2995
|
1
|
Jub
.
ix
.
|
2
|
5
|
3705
|
2996
|
2
|
|
3
|
6
|
3706
|
2997
|
3
|
|
4
|
7
|
3707
|
2998
|
4
|
|
5
|
8
|
|
3708
|
2999
|
5
|
|
6
|
9
|
|
3709
|
3000
|
6
|
|
7
|
10
|
|
3710
|
3001
|
7
|
1
|
8
|
11
|
In
this
Yeer
(
at
the
seventh
moneth
)
the
Temple
was
Dedicated
,
1
Kings
8.2
.
It
was
in
the
beginning
of
a
Yeer
of
Rest
.
|
3711
|
3002
|
1
|
|
9
|
12
|
3712
|
3003
|
2
|
|
10
|
13
|
3713
|
3004
|
3
|
|
11
|
14
|
|
3714
|
3005
|
4
|
|
12
|
15
|
|
3715
|
3006
|
5
|
|
13
|
16
|
|
3716
|
3007
|
6
|
|
14
|
17
|
|
3717
|
3008
|
7
|
2
|
15
|
18
|
|
3718
|
3009
|
1
|
|
16
|
19
|
|
3719
|
3010
|
2
|
|
17
|
20
|
|
3720
|
3011
|
3
|
|
18
|
21
|
|
3721
|
3012
|
4
|
|
19
|
22
|
|
3722
|
3013
|
5
|
|
20
|
23
|
About
this
time
King
Salomon
finished
the
Buildings
of
his
own
House
,
2
Chron.
8.1
.
|
3723
|
3014
|
6
|
|
21
|
24
|
3724
|
3015
|
7
|
3
|
22
|
25
|
3725
|
3016
|
1
|
|
23
|
26
|
|
3726
|
3017
|
2
|
|
24
|
27
|
|
3727
|
3018
|
3
|
|
25
|
28
|
|
3728
|
3019
|
4
|
|
26
|
29
|
|
3729
|
3020
|
5
|
|
27
|
30
|
|
3730
|
3021
|
6
|
|
28
|
31
|
|
3731
|
3022
|
7
|
4
|
29
|
32
|
|
3732
|
3023
|
1
|
|
30
|
33
|
About
this
time
(
as
is
supposed
)
Salomons
strange
Wives
&
Concubines
entice
him
to
Idolatry
;
but
before
he
died
he
repented
,
and
(
among
his
other
Books
)
writeth
that
of
the
Preacher
,
as
a
recantation
for
his
former
errours
and
sins
that
he
had
committed
:
and
having
reigned
forty
yeers
,
died
in
the
yeer
of
the
World
3031.
|
3733
|
3024
|
2
|
|
31
|
34
|
3734
|
3025
|
3
|
|
32
|
35
|
3735
|
3026
|
4
|
|
33
|
36
|
3736
|
3027
|
5
|
|
34
|
37
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Ye
.
Of
rest
&
Jub
.
|
Ye
.
Of
the
Temple
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
3737
|
3028
|
6
|
|
35
|
|
3738
|
3029
|
7
|
5
|
36
|
|
|
|
3739
|
3030
|
1
|
|
37
|
|
The
KINGDOM
divided
.
|
|
Kings
of
Judab
.
|
Kings
of
Israel
.
|
3740
|
3031
|
2
|
|
38
|
1
|
Rehoboam
the
son
of
Salomon
reigned
over
Judah
17.
yeers
,
1
Kin.
24.21
.
|
|
1
|
Ieroboam
reigned
over
Israel
22.
yeers
,
1
Kin.
14.20
.
the
last
of
which
yeers
was
incompleat
as
appeareth
by
the
reign
of
his
son
Nadab
.
Salomons
idolatry
caused
by
his
strange
Wives
&
Concubines
together
with
Rehoboams
tyranny
,
was
the
cause
of
this
rent
or
division
.
|
3741
|
3032
|
3
|
|
39
|
2
|
|
2
|
3742
|
3033
|
4
|
|
40
|
3
|
|
3
|
3743
|
3034
|
5
|
|
41
|
4
|
|
4
|
3744
|
3035
|
6
|
|
42
|
5
|
In
this
year
Sesac
King
of
Egypt
made
an
inroad
to
Jerusalem
,
and
spoiled
the
Temple
,
carrying
from
thence
the
Treasures
,
the
golden
Shields
,
&c.
as
it
is
in
1
Kin.
14
,
25
,
26.
and
in
2
Chron.
12.9
.
|
|
5
|
3745
|
3036
|
7
|
6
|
43
|
6
|
|
6
|
3746
|
3037
|
1
|
|
44
|
7
|
|
7
|
3747
|
3038
|
2
|
|
45
|
8
|
|
8
|
3748
|
3039
|
3
|
|
46
|
9
|
|
9
|
3749
|
3040
|
4
|
|
47
|
10
|
|
10
|
3750
|
3041
|
5
|
|
48
|
11
|
|
11
|
3751
|
3042
|
6
|
|
49
|
12
|
|
12
|
3752
|
3043
|
7
|
7
|
50
|
13
|
|
13
|
3753
|
3044
|
1
|
Jub
.
x.
|
51
|
14
|
|
14
|
At
the
7th
moneth
of
this
yeer
the
tenth
Iubilee
began
.
|
3754
|
3045
|
2
|
52
|
15
|
|
15
|
3755
|
3046
|
3
|
|
53
|
16
|
|
16
|
3756
|
3047
|
4
|
|
54
|
17
|
|
17
|
|
3757
|
3048
|
5
|
|
55
|
1
|
Abiah
the
son
of
Rahoboam
reigned
three
yeers
compleat
,
1
Kin.
15.1
.
|
|
18
|
|
3758
|
3049
|
6
|
|
56
|
2
|
|
19
|
|
3759
|
3050
|
7
|
1
|
57
|
3
|
|
20
|
|
3760
|
3051
|
1
|
|
58
|
1
|
Asa
the
son
of
Abiah
reigned
41
years
,
1
Kin.
15.9
.
He
began
in
the
latter
part
of
Jerobeams
20th
yeer
,
as
appeareth
|
|
21
|
|
3761
|
3052
|
2
|
|
59
|
2
|
|
22
|
Nadab
began
in
the
second
of
Asa
,
and
reigned
two
yeers
,
1
King
.
15.25
.
Baasa
|
3762
|
3053
|
3
|
|
60
|
3
|
1
|
1
|
3763
|
3054
|
4
|
|
61
|
4
|
2
|
2
|
3764
|
3055
|
5
|
|
62
|
5
|
|
3
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Ye
.
Of
Rest
&
Jub
.
|
Ye
.
Of
the
Temple
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
3765
|
3056
|
6
|
|
63
|
6
|
by
the
reign
of
Nadab
,
which
else
would
have
ended
as
soon
as
his
fathers
:
and
yet
the
Text
saith
he
reigned
2
yeers
after
him
;
and
so
he
did
,
viz.
2
yeers
current
,
which
is
to
be
a
rule
for
some
of
the
rest
.
|
4
|
|
killeth
Nadab
in
the
third
of
Asa
,
&
reigned
24
yeers
,
1
Kings
15
,
28
,
33.
|
3766
|
3057
|
7
|
2
|
64
|
7
|
5
|
|
3767
|
3058
|
1
|
|
65
|
8
|
6
|
|
3768
|
3059
|
2
|
|
66
|
9
|
7
|
|
3769
|
3060
|
3
|
|
67
|
10
|
8
|
|
3770
|
3061
|
4
|
|
68
|
11
|
9
|
|
3771
|
3062
|
5
|
|
69
|
12
|
10
|
|
3772
|
3063
|
6
|
|
70
|
13
|
11
|
|
3773
|
3064
|
7
|
3
|
71
|
14
|
12
|
|
3774
|
3065
|
1
|
|
72
|
15
|
*
This
was
that
famous
yeer
of
Asa
,
where
in
he
demolished
the
Idols
,
and
restored
the
true
worship
of
God
in
his
Land
,
2
Chron.
15.10
.
|
13
|
|
3775
|
3066
|
2
|
|
73
|
16
|
14
|
|
3776
|
3067
|
3
|
|
74
|
17
|
15
|
|
3777
|
3068
|
4
|
|
75
|
18
|
16
|
|
3778
|
3069
|
5
|
|
76
|
19
|
17
|
|
3779
|
3070
|
6
|
|
77
|
20
|
18
|
|
3780
|
3071
|
7
|
4
|
78
|
21
|
|
19
|
|
3781
|
3072
|
1
|
|
79
|
22
|
|
20
|
|
3782
|
3073
|
2
|
|
80
|
23
|
|
21
|
|
3783
|
3074
|
3
|
|
81
|
24
|
|
22
|
|
3784
|
3075
|
4
|
|
82
|
25
|
|
23
|
|
3785
|
3076
|
5
|
|
83
|
26
|
|
24.
|
1
|
Ela
2.
he
beg
.
In
26.
Asa
|
3786
|
3077
|
6
|
|
84
|
27
|
|
1
|
2
|
Zimri
,
|
3787
|
3078
|
7
|
5
|
85
|
28
|
|
2
|
|
Tibni
,
See
1
K.
16.10
|
3788
|
3079
|
1
|
|
86
|
29
|
|
3
|
|
Omri
,
|
3789
|
3080
|
2
|
|
87
|
30
|
|
4
|
|
3790
|
3081
|
3
|
|
88
|
31
|
|
5
|
|
In
this
yeer
(
being
the
31
of
Asa
)
Omri
begins
to
reign
alone
;
he
buildeth
Samaria
,
and
keeps
his
Court
there
,
as
did
also
the
other
Kings
of
Israel
after
him
●
See
1
Kin.
16.23
.
|
3791
|
3082
|
4
|
|
89
|
32
|
|
6
|
|
3792
|
3083
|
5
|
|
90
|
33
|
|
7
|
|
3793
|
3084
|
6
|
|
91
|
34
|
|
8
|
|
3794
|
3085
|
7
|
6
|
92
|
35
|
|
9
|
|
3795
|
3086
|
1
|
|
93
|
36
|
|
10
|
|
3796
|
3087
|
2
|
|
94
|
37
|
|
11
|
|
3797
|
3088
|
3
|
|
95
|
38
|
|
12.
|
1
|
Achab
22.
he
began
in
the
38.
of
Asa
,
1
Kin.
16.29
.
in
his
time
Jericho
was
built
.
|
3798
|
3089
|
4
|
|
96
|
39
|
|
2
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Ye
.
Of
Rest
&
Jub
.
|
Ye
.
Of
Rest
&
Jub
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stoood
.
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
3799
|
3090
|
5
|
|
97
|
40
|
|
Jehosaphat
25.
yeers
,
1
Kin.
22.41
.
He
began
in
the
4th
yeer
of
Achab
,
viz.
in
the
latter
part
thereof
,
1
Kin.
22.41
.
|
|
3
|
|
3800
|
3091
|
6
|
|
98
|
41
|
|
|
4
|
|
3801
|
3092
|
7
|
7
|
99
|
1
|
|
|
5
|
|
3802
|
3093
|
1
|
Jub
.
|
100
|
2
|
|
|
6
|
|
3803
|
3094
|
2
|
xi
.
|
101
|
3
|
|
|
7
|
|
3804
|
3095
|
3
|
|
102
|
4
|
|
|
8
|
|
3805
|
3096
|
4
|
|
103
|
5
|
|
9
|
|
3806
|
3097
|
5
|
|
104
|
6
|
|
10
|
|
3807
|
3098
|
6
|
|
105
|
7
|
|
11
|
|
3808
|
3099
|
7
|
1
|
106
|
8
|
|
12
|
|
3809
|
3100
|
1
|
|
107
|
9
|
|
13
|
|
3810
|
3101
|
2
|
|
108
|
10
|
|
14
|
|
3811
|
3102
|
3
|
|
109
|
11
|
|
15
|
|
3812
|
3103
|
4
|
|
110
|
12
|
|
16
|
|
3813
|
3104
|
5
|
|
111
|
13
|
|
17
|
|
3814
|
3105
|
6
|
|
112
|
14
|
|
18
|
|
3815
|
3106
|
7
|
2
|
113
|
15
|
|
19
|
|
3816
|
3107
|
1
|
|
114
|
16
|
|
20
|
|
3817
|
3108
|
2
|
|
115
|
17
|
|
Jehosaphat
decreeth
that
the
Kingdom
sal
be
Joram's
,
because
he
was
his
eldest
;
but
to
his
other
Sons
he
given
Gifts
,
2
Chron.
21.3
.
|
|
21
|
|
3818
|
3109
|
3
|
|
116
|
18
|
|
1
|
22
|
Achazia
two
yeers
,
1
Kin.
22.51
.
|
3819
|
3110
|
4
|
|
117
|
19
|
|
2
|
1
|
3820
|
3111
|
5
|
|
118
|
20
|
|
|
2
|
Iehoram
12.
he
began
in
the
eighteenth
ve
.
Of
Jebosaphat
,
viz.
in
the
latter
part
there
of
,
2
Kin.
3.1
.
|
3821
|
3112
|
6
|
|
119
|
21
|
|
|
3
|
3822
|
3113
|
7
|
3
|
120
|
22
|
|
4
|
3823
|
3114
|
1
|
|
121
|
23
|
1
|
Jehoram
8.
he
began
in
the
fift
yeer
of
Jehoram
King
of
Israel
,
2
King
.
8.16
.
|
|
5
|
3824
|
3115
|
2
|
|
122
|
24
|
2
|
|
6
|
3825
|
3116
|
3
|
|
123
|
25
|
3
|
|
7
|
|
3826
|
3117
|
4
|
|
124
|
|
4
|
|
8
|
|
3827
|
3118
|
5
|
|
125
|
|
5
|
|
9
|
|
3828
|
3119
|
6
|
|
126
|
|
6
|
|
10
|
|
3829
|
3120
|
7
|
4
|
127
|
|
7
|
|
11
|
|
3830
|
3121
|
1
|
|
128
|
1
|
8
|
Achaziah
,
2
Kin.
8.25
26.
Athalia
seven
yeers
current
:
see
2
Kin.
11.4
|
|
12
|
|
3831
|
3122
|
2
|
|
129
|
|
1
|
|
1
|
Jehu
28
yeers
,
2
Kin.
chap.
9.
he
and
Athalia
began
both
in
one
yeer
.
|
3832
|
3123
|
3
|
|
130
|
|
2
|
|
2
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Yeers
of
Rest
and
Jubilees
.
|
Yeers
of
the
Temple
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
|
|
|
|
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
3833
|
3124
|
4
|
|
131
|
|
3
|
|
3
|
|
3834
|
3125
|
5
|
|
132
|
|
4
|
|
4
|
|
3835
|
3126
|
6
|
|
133
|
|
5
|
|
5
|
|
3836
|
3127
|
7
|
5
|
134
|
|
6
|
|
6
|
|
3837
|
3128
|
1
|
|
135
|
1
|
7
|
joash
40.
he
began
in
the
seventeenth
of
jehu
king
of
israel
,
2
kings
11.4
.
|
7
|
|
3838
|
3129
|
2
|
|
136
|
2
|
|
8
|
|
3839
|
3130
|
3
|
|
137
|
3
|
|
9
|
|
3840
|
3131
|
4
|
|
138
|
4
|
|
10
|
|
3841
|
3132
|
5
|
|
139
|
5
|
|
11
|
|
3842
|
3133
|
6
|
|
140
|
6
|
|
12
|
|
3843
|
3134
|
7
|
6
|
141
|
7
|
|
13
|
|
3844
|
3135
|
1
|
|
142
|
8
|
|
14
|
|
3845
|
3136
|
2
|
|
143
|
9
|
|
15
|
|
3846
|
3137
|
3
|
|
144
|
10
|
|
16
|
Carthage
built
.
Ioseph
.
|
3847
|
3138
|
4
|
|
145
|
11
|
|
17
|
|
3848
|
3139
|
5
|
|
146
|
12
|
|
18
|
|
3849
|
3140
|
6
|
|
147
|
13
|
|
19
|
|
3850
|
3141
|
7
|
7
|
148
|
14
|
|
At
the
Autumn
of
this
yeer
the
twelfth
Jubilee
began
.
|
20
|
|
3851
|
3142
|
1
|
Jub
.
xii
.
|
149
|
15
|
|
21
|
|
3852
|
3143
|
2
|
150
|
16
|
|
22
|
|
3853
|
3144
|
3
|
|
151
|
17
|
|
23
|
|
3854
|
3145
|
4
|
|
152
|
18
|
|
24
|
|
3855
|
3146
|
5
|
|
153
|
19
|
|
25
|
|
3856
|
3147
|
6
|
|
154
|
20
|
|
26
|
|
3857
|
3148
|
7
|
1
|
155
|
21
|
|
27
|
|
3858
|
3149
|
1
|
|
156
|
22
|
|
28
|
|
3859
|
3150
|
2
|
|
157
|
23
|
|
1
|
Jehoahaz
17.
he
began
in
the
23
yeer
of
Ioash
K.
of
Iudah
,
2
K.
13.1
.
the
Syrians
vexed
him
very
much
.
|
|
3860
|
3151
|
3
|
|
158
|
24
|
|
2
|
|
3861
|
3152
|
4
|
|
159
|
25
|
|
3
|
|
3862
|
3153
|
5
|
|
160
|
26
|
|
4
|
|
3863
|
3154
|
6
|
|
161
|
27
|
|
5
|
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Yeers
of
Rest
and
Jubilees
.
|
Yeers
of
the
Temple
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
|
|
|
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
3864
|
3155
|
7
|
2
|
162
|
28
|
|
6
|
|
3865
|
3156
|
1
|
|
163
|
29
|
|
7
|
|
3866
|
3157
|
2
|
|
164
|
30
|
|
8
|
|
3867
|
3158
|
3
|
|
165
|
31
|
|
9
|
|
3868
|
3159
|
4
|
|
166
|
32
|
|
10
|
|
3869
|
3160
|
5
|
|
167
|
33
|
|
11
|
|
3870
|
3161
|
6
|
|
168
|
34
|
|
12
|
|
3871
|
3162
|
7
|
3
|
169
|
35
|
|
13
|
|
3872
|
3163
|
1
|
|
170
|
36
|
|
14
|
|
3873
|
3164
|
2
|
|
171
|
37
|
|
15
|
|
3874
|
3165
|
3
|
|
172
|
38
|
|
16
|
1
|
Joash
16.
he
began
in
the
latter
part
of
the
37.
yeer
of
Joash
King
of
Judah
,
2
Kin.
13.10
.
|
3875
|
3166
|
4
|
|
173
|
39
|
|
17
|
2
|
3876
|
3167
|
5
|
|
174
|
40
|
1
Amaziah
began
in
the
latter
part
of
the
second
yeer
of
Joash
King
of
Israel
,
and
reigned
29
yeers
2
King
.
14.1
.
at
the
end
whereof
he
is
slain
by
the
People
of
Lachish
,
27.
yeers
currant
after
Jeroboam's
Father
recovered
the
Kingdom
of
Israel
from
the
Syrians
;
and
in
that
regard
Azariah
(
the
son
of
this
Amaziah
)
is
said
to
begin
his
reign
in
the
27
yeer
of
Jeroboam
,
2
K.
15.1
,
2.
that
is
,
in
the
27
yeer
of
Jeroboams
Kingdom
recovered
,
which
his
father
recovered
from
the
Syrians
about
the
sixt
yeer
of
his
reign
,
according
to
the
saying
of
Elisha
,
2
K.
13.14
.
Like
to
this
is
that
|
|
3
|
3877
|
3168
|
6
|
|
175
|
2
|
|
4
|
3878
|
3169
|
7
|
4
|
176
|
3
|
|
5
|
|
3879
|
3170
|
1
|
|
177
|
4
|
|
6
|
Here
Joash
recovers
his
Kingdom
from
the
Syrians
,
2
K.
13.25
.
't
is
thought
that
going
to
this
War
he
took
in
his
son
Jeroboam
as
partner
with
him
in
the
Empire
:
whereupon
it
came
to
passe
that
Azariah
is
said
to
begin
his
reign
in
the
27.
yeer
of
Jeroboam
,
2
Kin.
15.1
.
Thus
some
.
But
see
the
other
column
.
|
3880
|
3171
|
2
|
|
178
|
5
|
|
7
|
3881
|
3172
|
3
|
|
179
|
6
|
|
8
|
3882
|
3173
|
4
|
|
180
|
7
|
|
9
|
3883
|
3174
|
5
|
|
181
|
8
|
|
10
|
3884
|
3175
|
6
|
|
182
|
9
|
|
11
|
3885
|
3176
|
7
|
5
|
183
|
10
|
|
12
|
3886
|
3177
|
1
|
|
184
|
11
|
|
13
|
3887
|
3178
|
2
|
|
185
|
12
|
|
14
|
3888
|
3179
|
3
|
|
186
|
13
|
|
15
|
3889
|
3180
|
4
|
|
187
|
14
|
|
16
|
|
3890
|
3181
|
5
|
|
188
|
15
|
1
|
|
Jeroboam
the
second
41
he
began
in
the
15
yeer
of
Amaziah
King
of
Judah
,
2
King
.
14.23
.
from
which
yeer
he
reigned
|
3891
|
3182
|
6
|
|
189
|
16
|
2
|
|
3892
|
3183
|
7
|
6
|
190
|
17
|
3
|
|
3893
|
3184
|
1
|
|
191
|
18
|
4
|
|
3894
|
3185
|
2
|
|
192
|
19
|
5
|
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Yeers
of
Rest
and
Jubilees
.
|
Yeeers
of
the
Temple
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
3895
|
3186
|
3
|
|
193
|
20
|
of
the
36.
yeer
of
Asa
,
mentioned
in
the
second
Book
of
the
Chronicles
,
chap.
16
ver.
1.
where
Baasa
is
alive
,
and
diverted
from
building
of
Ramah
:
which
if
it
be
understood
properly
,
cannot
be
true
.
|
6
|
his
41.
yeers
,
ibid.
See
also
Petav.
De
Doctr.
Temp.
l.
9.
c.
55.
|
3896
|
3187
|
4
|
|
194
|
21
|
7
|
3897
|
3188
|
5
|
|
195
|
22
|
8
|
3898
|
3189
|
6
|
|
196
|
23
|
9
|
|
3899
|
3190
|
7
|
7
|
197
|
24
|
10
|
The
XIII
.
Iubilee
.
|
3900
|
3191
|
1
|
Jub
.
xiii
.
|
198
|
25
|
11
|
|
3901
|
3192
|
2
|
199
|
26
|
12
|
|
3902
|
3193
|
3
|
|
200
|
27
|
|
13
|
|
3903
|
3194
|
4
|
|
201
|
28
|
|
14
|
|
3904
|
3195
|
5
|
|
202
|
29
|
|
15
|
|
3905
|
3196
|
6
|
|
203
|
1
|
Azariah
began
in
this
yeer
;
he
was
otherwise
called
Vzziah
,
and
reigned
52.
yeers
,
2
Kin.
15.1
.
|
16
|
|
3906
|
3197
|
7
|
1
|
204
|
2
|
17
|
|
3907
|
3198
|
1
|
|
205
|
3
|
18
|
|
3908
|
3199
|
2
|
|
206
|
4
|
19
|
|
3909
|
3200
|
3
|
|
207
|
5
|
20
|
|
3910
|
3201
|
4
|
|
208
|
6
|
|
21
|
|
3911
|
3202
|
5
|
|
209
|
7
|
|
22
|
|
3912
|
3203
|
6
|
|
210
|
8
|
|
23
|
|
3913
|
3204
|
7
|
2
|
211
|
9
|
|
24
|
|
3914
|
3205
|
1
|
|
212
|
10
|
|
25
|
|
3915
|
3206
|
2
|
|
213
|
11
|
|
26
|
|
3916
|
3207
|
3
|
|
214
|
12
|
If
the
27th
yeer
of
Ieroboam
,
for
the
beginning
of
Azariah
,
be
taken
properly
for
the
27th
yeer
of
his
own
reign
,
then
must
Azariah
be
11
yeers
of
his
52
under
tutours
before
he
took
upon
him
the
administration
of
the
|
27
|
|
3917
|
3208
|
4
|
|
215
|
13
|
28
|
|
3918
|
3209
|
5
|
|
216
|
14
|
29
|
|
3919
|
3210
|
6
|
|
217
|
15
|
30
|
|
3920
|
3211
|
7
|
3
|
218
|
16
|
31
|
|
3921
|
3212
|
1
|
|
219
|
17
|
32
|
|
3922
|
3213
|
2
|
|
220
|
18
|
33
|
|
3923
|
3214
|
3
|
|
221
|
19
|
34
|
|
3924
|
3215
|
4
|
|
222
|
20
|
35
|
|
3925
|
3216
|
5
|
|
223
|
21
|
36
|
|
Yeers
of
the
Iulian
Period
.
|
Yeers
of
the
World
.
|
Yeers
of
Rest
and
Jubilees
.
|
Yeeers
of
the
Temple
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
|
3926
|
3217
|
6
|
|
224
|
|
22
|
Kingdom
;
and
so
Codoman
in
his
Chronology
,
lib.
3.
cap.
7.
|
37
|
|
3927
|
3218
|
7
|
4
|
225
|
|
23
|
38
|
|
3928
|
3219
|
1
|
|
226
|
|
24
|
39
|
|
3929
|
3220
|
2
|
|
227
|
|
25
|
|
40
|
|
3930
|
3221
|
3
|
|
228
|
|
26
|
|
41
|
|
3931
|
3222
|
4
|
|
229
|
|
27
|
|
1
|
After
the
death
of
Jeroboam
there
was
no
King
in
Israel
till
the
38.
yeer
of
Azariah
King
of
Judah
,
2
King
.
15.8
.
and
therefore
here
must
be
an
interregnum
of
twelve
yeers
:
Hoseae
the
prophet
speaks
of
it
in
the
tenth
chapter
of
his
prophesie
,
at
the
first
and
third
verses
.
|
|
3932
|
3223
|
5
|
|
230
|
|
28
|
Esay
began
to
Prophesie
.
|
2
|
|
3933
|
3224
|
6
|
|
231
|
Olympiads
.
|
|
29
|
3
|
|
3934
|
3225
|
7
|
5
|
232
|
|
30
|
|
4
|
|
3935
|
3226
|
1
|
|
233
|
|
31
|
|
5
|
|
3936
|
3227
|
2
|
|
234
|
|
32
|
|
6
|
|
3937
|
3228
|
3
|
|
235
|
|
33
|
|
7
|
|
3938
|
3229
|
4
|
|
236
|
1.
|
1
|
34
|
the
first
yeer
of
the
first
Olympiad
.
|
8
|
|
3939
|
3230
|
5
|
|
237
|
2
|
|
35
|
9
|
|
3940
|
3231
|
6
|
|
238
|
3
|
|
36
|
|
10
|
|
3941
|
3232
|
7
|
6
|
239
|
4
|
|
37
|
|
11
|
|
3942
|
3233
|
1
|
|
240
|
1
|
2
|
38
|
|
12
|
|
3943
|
3234
|
2
|
|
241
|
2
|
|
39
|
|
1
|
Zachary
and
Shallum
.
Menahen
began
in
the
latter
part
of
the
39.
yeer
of
Azariah
,
after
he
had
slain
Shallum
;
he
reigned
ten
yeers
,
2
Kin.
15.14
,
17.
|
|
3944
|
3235
|
3
|
|
242
|
3
|
|
40
|
|
1
|
|
3945
|
3236
|
4
|
|
243
|
4
|
|
41
|
|
2
|
|
3946
|
3237
|
5
|
|
244
|
1
|
3
|
42
|
|
3
|
|
3947
|
3238
|
6
|
|
245
|
2
|
|
43
|
|
4
|
|
3948
|
3239
|
7
|
7
|
246
|
3
|
|
44
|
The
XIV
.
Jubilee
.
|
5
|
|
3949
|
3240
|
1
|
|
247
|
4
|
|
45
|
|
6
|
|
3950
|
3241
|
2
|
|
248
|
1
|
4
|
46
|
|
7
|
|
3951
|
3242
|
3
|
|
249
|
2
|
|
47
|
|
8
|
|
3952
|
3243
|
4
|
|
250
|
3
|
|
48
|
|
9
|
|
3953
|
3244
|
5
|
|
251
|
4
|
|
49
|
|
10
|
Pekaia
2.
he
began
in
the
50
yeer
of
Azariah
,
2
Kin.
15.27
.
|
|
3954
|
3245
|
6
|
|
252
|
1
|
5
|
50
|
|
1
|
|
3955
|
3246
|
7
|
1
|
253
|
2
|
|
51
|
|
2
|
|
3956
|
3247
|
1
|
|
254
|
3
|
|
52
|
|
1
|
Peka
20.
he
began
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Yeers
of
Rest
and
Jubilees
.
|
Olimpiads
.
|
Yees
of
the
Temple
.
|
A
Table
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
|
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
|
3957
|
3248
|
2
|
|
4
|
|
255
|
1
|
|
Jotham
the
son
of
Azariah
begā
his
reign
in
the
second
yeer
of
Peka
King
of
Israel
,
&
reigned
sixteen
yeers
,
2
Kin.
15.33
.
|
2
|
in
the
52.
yeer
of
Azariah
,
2
Kin.
15.27
.
|
|
3958
|
3249
|
3
|
|
1
|
6
|
256
|
2
|
|
3
|
|
3959
|
3250
|
4
|
|
2
|
|
257
|
3
|
|
4
|
|
3960
|
3251
|
5
|
|
3
|
|
258
|
4
|
|
5
|
|
3961
|
3252
|
6
|
|
4
|
|
259
|
5
|
|
6
|
|
3962
|
3253
|
7
|
2
|
1
|
7
|
260
|
6
|
|
7
|
In
this
yeer
begā
the
Building
of
Rome
by
Romulus
,
on
the
21.
day
of
April
;
and
on
the
27.
of
July
next
after
,
the
seventh
Olympiad
began
.
|
|
3963
|
3254
|
1
|
|
2
|
|
261
|
7
|
|
8
|
|
3964
|
3255
|
2
|
|
3
|
|
262
|
8
|
|
9
|
|
3965
|
3256
|
3
|
|
4
|
|
263
|
9
|
|
10
|
|
3966
|
3257
|
4
|
|
1
|
8
|
264
|
10
|
|
11
|
|
3967
|
3258
|
5
|
|
2
|
|
265
|
11
|
|
This
was
the
first
yeer
of
the
Aera
of
Nabonassar
:
he
reigned
fourteen
yeers
.
Ptol.
|
12
|
|
3968
|
3259
|
6
|
|
3
|
|
266
|
12
|
|
13
|
|
3969
|
3260
|
7
|
3
|
4
|
|
267
|
13
|
|
14
|
|
3970
|
3261
|
1
|
|
1
|
9
|
268
|
14
|
|
15
|
|
3971
|
3262
|
2
|
|
2
|
|
269
|
15
|
|
16
|
|
3972
|
3263
|
3
|
|
3
|
|
270
|
16
|
1
|
Achas
began
in
the
seventeenth
yeer
of
Peka
King
of
Israel
,
and
reigned
sixteen
yeers
,
2
King
.
16.1
.
|
17
|
|
3973
|
3264
|
4
|
|
4
|
|
271
|
2
|
|
18
|
|
3974
|
3265
|
5
|
|
1
|
10
|
272
|
3
|
|
19
|
|
3975
|
3266
|
6
|
|
2
|
|
273
|
4
|
|
20
|
|
3976
|
3267
|
7
|
4
|
3
|
|
274
|
5
|
|
1
|
Hoshea
killeth
Peka
in
this
yeer
,
being
the
fift
yeer
of
Achas
,
and
the
twentieth
yeer
since
the
beginning
of
Jotham's
reign
;
from
which
time
till
the
twelfth
of
Achas
,
he
was
unsetled
in
his
Kingdom
,
and
no
absolute
King
till
then
:
See
2
Kin.
15.30
.
&
ch.
17.1
.
|
Egypt
.
|
|
3977
|
3268
|
1
|
|
4
|
|
275
|
6
|
|
2
|
|
3978
|
3269
|
2
|
|
1
|
11
|
276
|
7
|
|
3
|
|
3979
|
3270
|
3
|
|
2
|
|
277
|
8
|
|
4
|
|
3980
|
3271
|
4
|
|
3
|
|
278
|
9
|
|
5
|
41
|
|
3981
|
3272
|
5
|
|
4
|
|
279
|
10
|
|
6
|
42
|
|
3982
|
3273
|
6
|
|
1
|
12
|
280
|
11
|
|
7
|
43
|
|
3983
|
3274
|
7
|
5
|
2
|
|
281
|
12
|
|
8
|
|
44
|
|
3984
|
3275
|
1
|
|
3
|
|
282
|
13
|
|
1
|
¶
Here
Hoshea
began
to
reign
,
viz.
in
the
latter
part
of
the
twelfth
yeer
of
Achas
,
and
reigned
nine
yeers
,
2
Kin.
17.1
.
|
1
|
Sabaccon
8.
|
|
3985
|
3276
|
2
|
|
4
|
|
283
|
14
|
|
2
|
2
|
|
3986
|
3277
|
3
|
|
1
|
13
|
284
|
15
|
|
3
|
3
|
|
3987
|
3278
|
4
|
|
2
|
|
285
|
16
|
1
|
Ezekias
began
in
|
4
|
|
4
|
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Yeers
of
Rest
and
Jubilees
.
|
Olympiads
.
|
Yees
of
the
Temple
.
|
A
Table
of
the
Yeers
of
the
Kings
of
JUDAH
and
ISRAEL
,
during
the
time
that
the
Temple
stood
.
|
|
Kings
of
Judah
.
|
Kings
of
Israel
.
|
3988
|
3279
|
5
|
|
3
|
|
286
|
2
|
the
end
of
Hoshea's
third
yeer
,
and
reigned
29.
yeers
,
as
may
be
seen
in
the
second
Book
of
Kings
,
chap.
18.
|
5
|
|
5
|
|
3989
|
3280
|
6
|
|
4
|
|
287
|
3
|
6
|
|
6
|
|
3990
|
3281
|
7
|
6
|
1
|
12
|
288
|
4
|
7
|
|
7
|
|
3991
|
3282
|
1
|
|
2
|
|
289
|
5
|
8
|
|
8
|
|
3992
|
3283
|
2
|
|
3
|
|
290
|
6
|
9
|
Here
the
Kingdom
of
Israel
ended
.
|
1
|
Sethon
or
Sevechus
14.
|
3993
|
3284
|
3
|
|
4
|
|
291
|
7
|
|
2
|
3994
|
3285
|
4
|
|
1
|
13
|
292
|
8
|
|
3
|
3995
|
3286
|
5
|
|
2
|
|
293
|
9
|
|
4
|
3996
|
3287
|
6
|
|
3
|
|
294
|
10
|
|
5
|
3997
|
3288
|
7
|
7
|
4
|
|
295
|
11
|
At
Autumn
the
XV.
IUbilee
began
.
|
6
|
|
3998
|
3289
|
1
|
Jub
.
xv
.
|
1
|
14
|
296
|
12
|
|
7
|
|
3999
|
3290
|
2
|
2
|
|
297
|
13
|
|
8
|
|
4000
|
3291
|
3
|
|
3
|
|
298
|
14
|
|
9
|
|
4001
|
3292
|
4
|
|
4
|
|
299
|
15
|
Sennacharib
invades
Judea
,
the
14
yeer
of
Ezekia
almost
ended
|
10
|
|
4002
|
3293
|
5
|
|
1
|
15
|
300
|
16
|
In
this
yeer
he
invades
Egypt
,
viz.
in
the
11.
yeer
of
Sethon
King
of
Egypt
.
|
11
|
|
4003
|
3294
|
6
|
|
2
|
|
301
|
17
|
12
|
|
4004
|
3295
|
7
|
1
|
3
|
|
302
|
18
|
In
this
yeer
he
returns
into
Judea
again
,
and
hath
185000
of
his
Souldiers
slain
by
an
Angel
,
2
Kin.
18.13
.
&
chap.
19.35
.
Herodotus
heard
of
these
things
in
Egypt
,
but
they
were
greatly
corrupted
,
telling
us
how
a
great
multitude
of
Mice
came
into
the
Army
of
Sennacherib
in
the
night
,
and
did
so
gnaw
the
Bows
,
Quivers
and
straps
of
his
mens
Armour
,
that
they
were
glad
to
fly
away
the
next
morning
,
&c.
Herod
.
lib.
2.
|
13
|
|
4005
|
3296
|
1
|
|
4
|
|
303
|
19
|
14
|
|
4006
|
3297
|
2
|
|
1
|
16
|
304
|
20
|
1
|
Tharachus
18.
|
4007
|
3298
|
3
|
|
2
|
|
305
|
21
|
2
|
4008
|
3299
|
4
|
|
3
|
|
306
|
22
|
3
|
4009
|
3300
|
5
|
|
4
|
|
307
|
23
|
4
|
4010
|
3301
|
6
|
|
1
|
17
|
308
|
24
|
5
|
|
4011
|
3302
|
7
|
2
|
2
|
|
309
|
25
|
6
|
|
4012
|
3303
|
1
|
|
3
|
|
310
|
26
|
7
|
|
4013
|
3304
|
2
|
|
4
|
|
311
|
27
|
8
|
|
4014
|
3305
|
3
|
|
1
|
18
|
312
|
28
|
9
|
|
4015
|
3306
|
4
|
|
2
|
|
313
|
29
|
|
10
|
|
4016
|
3307
|
5
|
|
3
|
|
314
|
1
|
Manasses
55.
yeers
,
2
Kin.
21.1
.
he
was
one
while
a
very
wicked
King
,
but
repented
|
11
|
|
4017
|
3308
|
6
|
|
4
|
|
315
|
2
|
12
|
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Rests
and
Jubilees
.
|
Olympiads
.
|
Yeers
of
the
Temple
.
|
Kings
of
Judah
.
|
Fgypt
.
|
Things
of
Note
in
the
continuation
of
the
TABLE
.
|
|
|
|
|
|
|
4018
|
3309
|
7
|
3
|
1
|
21
|
316
|
3
|
13
|
|
Me●●
|
Babylom
.
|
afterwards
,
2
Chr.
33.11
,
12.
The
Jewes
say
that
he
caused
the
Prophet
Esay
to
be
sawen
asunder
in
the
twelfth
yeer
of
his
reign
.
|
|
4019
|
3310
|
1
|
|
2
|
|
317
|
4
|
14
|
|
|
4020
|
3311
|
2
|
|
3
|
|
318
|
5
|
15
|
|
17
|
6
|
|
|
4021
|
3312
|
3
|
|
4
|
|
319
|
6
|
16
|
|
18
|
1
|
|
Rigebelns
1.
|
|
4022
|
3313
|
4
|
|
1
|
22
|
320
|
7
|
17
|
|
19
|
1
|
Mefessimordachus
4.
|
Rigebelus
in
Babylon
one
yeer
.
Ptol.
|
|
4023
|
3314
|
5
|
|
2
|
|
321
|
8
|
18
|
|
20
|
2
|
Mesessimordachus
in
Babylon
4
yeers
.
Ide
.
|
4024
|
3315
|
6
|
|
3
|
|
322
|
9
|
|
Anarchia
2.
XII
.
Captains
15.
|
21
|
3
|
|
4025
|
3316
|
7
|
4
|
4
|
|
323
|
10
|
2
|
22
|
4
|
|
4026
|
3317
|
1
|
|
1
|
23
|
324
|
11
|
1
|
23
|
1
|
|
An
Interregnum
8.
|
An
Interregnum
in
Babylon
,
which
laster
eight
yeers
.
Ide
.
|
|
4027
|
3318
|
2
|
|
2
|
|
325
|
12
|
2
|
24
|
2
|
|
|
4028
|
3319
|
3
|
|
3
|
|
326
|
13
|
3
|
25
|
3
|
|
|
4029
|
3320
|
4
|
|
4
|
|
327
|
14
|
4
|
26
|
4
|
|
|
4030
|
3321
|
5
|
|
1
|
24
|
328
|
15
|
5
|
|
27
|
5
|
|
Bellarmine
setteth
the
imprisonment
of
Manasses
in
this
yeer
.
|
|
4031
|
3322
|
6
|
|
2
|
|
329
|
16
|
6
|
|
28
|
6
|
|
|
4032
|
3323
|
7
|
5
|
3
|
|
330
|
17
|
7
|
|
29
|
7
|
|
4033
|
3324
|
1
|
|
4
|
|
331
|
18
|
8
|
|
30
|
8
|
|
4034
|
3325
|
2
|
|
1
|
25
|
332
|
19
|
9
|
|
31
|
1
|
Asaradinus
13.
currant
.
|
At
the
end
of
the
interregnum
in
Babylon
,
Assaradinus
began
,
having
reigned
before
in
Nineveh
,
and
was
(
as
is
probable
)
Asserhaddon
the
son
of
Sennacharib
.
|
|
4035
|
3326
|
3
|
|
2
|
|
333
|
20
|
10
|
|
32
|
2
|
|
4036
|
3327
|
4
|
|
3
|
|
334
|
21
|
11
|
|
33
|
3
|
|
4037
|
3328
|
5
|
|
4
|
|
335
|
22
|
12
|
|
34
|
4
|
In
this
yeer
according
to
the
Seder
Olam
Rabba
(
cited
by
Kimchi
on
the
fourth
chapter
of
Ezekiel
)
Manasses
was
led
into
Captivity
.
|
|
4038
|
3329
|
6
|
|
1
|
26
|
336
|
23
|
13
|
|
35
|
5
|
|
4039
|
3330
|
7
|
6
|
2
|
|
337
|
24
|
14
|
|
36
|
6
|
|
4040
|
3331
|
1
|
|
3
|
|
338
|
25
|
15
|
|
37
|
7
|
|
4041
|
3332
|
2
|
|
4
|
|
339
|
26
|
1
|
Psammiticus
54
|
38
|
8
|
|
4042
|
3333
|
3
|
|
1
|
27
|
340
|
27
|
2
|
39
|
9
|
The
Author
of
the
great
Hebrew
Chronologie
(
cited
by
Sir
Walter
Raleign
)
saith
,
Manasses
was
imprisoned
in
this
yeer
,
being
the
27th
.
yeer
of
his
reign
.
|
|
4043
|
3334
|
4
|
|
2
|
|
341
|
28
|
3
|
40
|
10
|
|
|
4044
|
3335
|
5
|
|
3
|
|
342
|
29
|
4
|
41
|
11
|
|
|
4045
|
3336
|
6
|
|
4
|
|
343
|
30
|
5
|
|
42
|
12
|
|
|
4046
|
3337
|
7
|
7
|
1
|
28
|
344
|
31
|
6
|
|
43
|
13
|
Saosduchinus
in
the
Book
of
Judith
|
Yeers
of
the
Julian
Peried
.
|
Yeers
of
the
World
.
|
Rests
and
Jubilees
.
|
Olympiads
.
|
Egypt
.
|
Medes
.
|
Babylon
.
|
Yeers
of
the
Temple
.
|
Kings
of
Judah
.
|
Things
of
Note
in
the
continuation
of
the
TABLE
.
|
|
4047
|
3338
|
1
|
Jub
.
xvi
.
|
2
|
|
7
|
44
|
|
2
|
Saosduchinus
20.
|
345
|
32
|
|
is
called
Nabuchadonosor
,
as
by
the
very
time
of
his
reign
appeareth
.
|
|
4048
|
3339
|
2
|
3
|
|
8
|
45
|
|
3
|
346
|
33
|
|
|
4049
|
3340
|
3
|
|
4
|
|
9
|
46
|
|
4
|
347
|
34
|
|
4050
|
3341
|
4
|
|
1
|
28
|
10
|
47
|
|
5
|
348
|
35
|
|
4051
|
3342
|
5
|
|
2
|
|
11
|
48
|
|
6
|
|
349
|
36
|
|
4052
|
3343
|
6
|
|
3
|
|
12
|
49
|
|
7
|
|
350
|
37
|
|
4053
|
3344
|
7
|
1
|
4
|
|
13
|
50
|
|
8
|
|
351
|
38
|
|
4054
|
3345
|
1
|
|
1
|
29
|
14
|
51
|
|
9
|
|
352
|
39
|
|
4055
|
3346
|
2
|
|
2
|
|
15
|
52
|
|
10
|
|
353
|
40
|
|
4056
|
3347
|
3
|
|
3
|
|
16
|
53
|
|
11
|
|
354
|
41
|
|
4057
|
3348
|
4
|
|
4
|
|
17
|
1
|
Phraortes
22.
|
12
|
|
355
|
42
|
|
Dioces
(
otherwise
called
Arphauad
)
slain
this
yeer
.
|
4058
|
3349
|
5
|
|
1
|
30
|
18
|
2
|
13
|
|
356
|
43
|
|
Holophernes
slain
in
this
yeer
,
being
the
next
after
the
death
of
Dioces
.
|
|
4059
|
3350
|
6
|
|
2
|
|
19
|
3
|
14
|
|
357
|
44
|
|
|
4060
|
3351
|
7
|
2
|
3
|
|
20
|
4
|
|
15
|
|
358
|
45
|
|
4061
|
3352
|
1
|
|
4
|
|
21
|
5
|
|
16
|
|
359
|
46
|
|
4062
|
3353
|
2
|
|
1
|
31
|
22
|
6
|
|
17
|
|
360
|
47
|
|
4063
|
3354
|
3
|
|
2
|
|
23
|
7
|
|
18
|
|
361
|
48
|
|
4064
|
3355
|
4
|
|
3
|
|
24
|
8
|
|
19
|
|
362
|
49
|
|
4065
|
3356
|
5
|
|
4
|
|
25
|
9
|
|
20
|
|
363
|
50
|
|
4066
|
3357
|
6
|
|
1
|
32
|
26
|
10
|
|
1
|
Chyniladanus
22.
|
364
|
51
|
|
4067
|
3358
|
7
|
3
|
2
|
|
27
|
11
|
|
2
|
365
|
52
|
|
4068
|
3359
|
1
|
|
3
|
|
28
|
12
|
|
3
|
366
|
53
|
|
4069
|
3360
|
2
|
|
4
|
|
29
|
13
|
|
4
|
367
|
54
|
|
4070
|
3361
|
3
|
|
1
|
33
|
30
|
14
|
|
5
|
|
368
|
55
|
|
4071
|
3362
|
4
|
|
2
|
|
31
|
15
|
|
6
|
|
369
|
1
|
Amon
2.
|
Amon
the
son
of
Manasses
two
yeers
2
Kings
21.19
.
|
|
4072
|
3363
|
5
|
|
3
|
|
32
|
16
|
|
7
|
|
370
|
2
|
|
4073
|
3364
|
6
|
|
4
|
|
33
|
17
|
|
8
|
|
371
|
1
|
Jostah
31.
|
Josiah
succeeded
his
Father
Amon
,
and
reigned
after
him
31.
yeers
,
2
Kings
22.1
.
|
|
4074
|
3365
|
7
|
4
|
1
|
34
|
34
|
18
|
|
9
|
|
372
|
2
|
|
4075
|
3366
|
1
|
|
2
|
|
35
|
19
|
|
10
|
|
373
|
3
|
|
Yeers
of
the
Iulian
Period
.
|
Yeers
of
the
World
.
|
Rests
and
Jubilees
.
|
Olympiads
.
|
Egypt
.
|
Medes
.
|
Babylon
.
|
Yeers
of
the
Temple
.
|
Kings
of
Judah
.
|
Things
of
Note
in
the
continuation
of
the
TABLE
.
|
4076
|
3367
|
2
|
|
3
|
|
36
|
|
20
|
|
11
|
|
374
|
4
|
|
4077
|
3368
|
3
|
|
4
|
|
37
|
|
21
|
|
12
|
|
375
|
5
|
|
4078
|
3369
|
4
|
|
1
|
36
|
38
|
|
22
|
|
13
|
|
376
|
6
|
|
4079
|
3370
|
5
|
|
2
|
|
39
|
|
1
|
Cyaxares
40.
|
14
|
|
377
|
7
|
|
4080
|
3371
|
6
|
|
3
|
|
40
|
|
2
|
15
|
|
378
|
8
|
|
In
this
yeer
Josiah
is
said
to
seek
after
the
God
of
David
,
and
did
openly
shew
his
zeal
,
though
he
were
but
young
,
2
Chron.
34.3
.
|
|
4081
|
3372
|
7
|
5
|
4
|
|
41
|
|
3
|
16
|
|
379
|
9
|
|
|
4082
|
3373
|
1
|
|
1
|
37
|
42
|
|
4
|
|
17
|
|
380
|
10
|
|
|
4083
|
3374
|
2
|
|
2
|
|
43
|
|
5
|
|
18
|
|
381
|
11
|
|
Ezekiels
40.
yeers
.
|
|
|
4084
|
3375
|
3
|
|
3
|
|
44
|
|
6
|
|
19
|
|
382
|
12
|
|
|
In
this
yeer
Iosiah
began
to
suppresse
Idolatry
,
2
Chron.
34.3
.
|
|
4085
|
3376
|
4
|
|
4
|
|
45
|
|
7
|
|
20
|
|
383
|
13
|
|
|
|
4086
|
3377
|
5
|
|
1
|
38
|
46
|
|
8
|
|
21
|
|
384
|
14
|
|
|
4087
|
3378
|
6
|
|
2
|
|
47
|
|
9
|
|
22
|
|
385
|
15
|
|
|
4088
|
3379
|
7
|
6
|
3
|
|
48
|
|
10
|
|
1
|
Nabopollassar
21.
|
386
|
16
|
|
|
Nabopollassar
(
the
Father
of
Nebuchadnezzar
)
began
in
this
yeer
.
|
|
4089
|
3380
|
1
|
|
4
|
|
49
|
|
11
|
|
2
|
387
|
17
|
|
|
|
4090
|
3381
|
2
|
|
1
|
39
|
50
|
|
12
|
|
3
|
388
|
18
|
|
1
|
|
In
this
yeer
was
Iosiah's
solemn
Passover
,
2
Kin.
23.22
.
|
|
4091
|
3382
|
3
|
|
2
|
|
51
|
|
13
|
|
4
|
389
|
19
|
|
2
|
|
|
4092
|
3383
|
4
|
|
3
|
|
52
|
|
14
|
|
5
|
|
390
|
20
|
|
3
|
|
4093
|
3384
|
5
|
|
4
|
|
53
|
|
15
|
|
6
|
|
391
|
21
|
|
4
|
|
In
this
yeer
an
Eclipse
of
the
Moon
on
the
23.
day
of
April
,
29.
min.
past
5.
in
the
morning
,
at
which
time
the
fifth
yeer
of
Nabopollassar
was
not
ended
,
as
is
noted
by
Ptolomey
.
|
|
4094
|
3385
|
6
|
|
1
|
40
|
54
|
|
16
|
|
7
|
|
392
|
22
|
|
5
|
Ezekiels
390.
|
|
4095
|
3386
|
7
|
7
|
2
|
|
1
|
Necho
17.
|
17
|
|
8
|
|
393
|
23
|
|
6
|
|
4096
|
3387
|
1
|
Job
.
xvii
.
|
3
|
|
2
|
18
|
|
9
|
|
394
|
24
|
|
7
|
|
4097
|
3388
|
2
|
4
|
|
3
|
19
|
|
10
|
|
395
|
25
|
|
8
|
|
4098
|
3389
|
3
|
|
1
|
41
|
4
|
|
20
|
|
11
|
|
396
|
26
|
|
9
|
|
4099
|
3390
|
4
|
|
2
|
|
5
|
|
21
|
|
12
|
|
397
|
27
|
|
10
|
|
4100
|
3391
|
5
|
|
3
|
|
6
|
|
|
13
|
|
398
|
28
|
|
11
|
361
|
|
4101
|
3392
|
6
|
|
4
|
|
7
|
|
|
14
|
|
399
|
29
|
|
12
|
362
|
|
4102
|
3393
|
7
|
1
|
1
|
42
|
8
|
|
|
15
|
|
400
|
30
|
|
13
|
363
|
|
4103
|
3394
|
1
|
|
2
|
|
9
|
|
|
16
|
|
401
|
31
|
|
14
|
364
|
|
4104
|
3395
|
2
|
|
3
|
|
10
|
|
|
17
|
|
402
|
1●
|
15
|
365
|
Iosiah
slain
in
the
spring
,
Iehoahaz
|
Yeers
of
the
Iulian
Period
.
|
Yeers
of
the
World
.
|
Iudah
.
|
Babylon
.
|
Egypt
.
|
Rests
and
Inbilees
|
Ezekiel's
390.
|
Ezekiel's
40.
|
Yeer
of
the
Temple
|
Things
of
Note
in
the
continuation
of
the
TABLE
.
|
Olympiads
.
|
4105
|
3396
|
2
|
Jehoiakim
11.
|
18
|
|
11
|
|
3
|
|
366
|
16
|
403
|
succeedeth
,
&
reigned
three
moneths
:
then
Jehoiakim
11
yeers
,
2
Kin.
23.36
|
4
|
|
4106
|
3397
|
3
|
19
|
|
12
|
|
4
|
|
367
|
17
|
404
|
1
|
43
|
4107
|
3398
|
4
|
20
|
1
|
Nebuchadnezzar
.
|
13
|
|
5
|
|
368
|
18
|
405
|
Nebuchadnezzar
begins
in
the
end
of
Iehoiakims
third
yeer
,
and
beginning
of
his
fourth
,
Dan.
1.1
.
&
Ier.
25.1
.
at
which
time
his
father
was
alive
,
as
Iosephus
out
of
Berosus
sheweth
.
|
2
|
|
4108
|
3399
|
5
|
|
21
|
2
|
14
|
|
6
|
|
369
|
19
|
406
|
3
|
|
4109
|
3400
|
6
|
|
3
|
15
|
|
7
|
2
|
370
|
20
|
407
|
4
|
|
4110
|
3401
|
7
|
|
4
|
16
|
|
1
|
|
371
|
21
|
408
|
1
|
44
|
4111
|
3402
|
8
|
|
5
|
|
17
|
|
2
|
|
372
|
22
|
409
|
2
|
|
4112
|
3403
|
9
|
|
6
|
|
1
|
Psammis
6.
|
3
|
|
373
|
23
|
410
|
3
|
|
4113
|
3404
|
10
|
|
7
|
|
2
|
4
|
|
374
|
24
|
411
|
|
4
|
|
4114
|
3405
|
11
|
|
8
|
|
3
|
5
|
|
375
|
25
|
412
|
|
1
|
45
|
4115
|
3406
|
1
|
Zedechiah
11.
|
|
9
|
|
4
|
|
6
|
|
376
|
26
|
413
|
Zedekiah
began
about
the
beginning
of
the
fourth
moneth
,
and
reigned
eleven
yeers
compleat
,
and
some
few
days
more
,
Ier.
52.
|
2
|
|
4116
|
3407
|
2
|
|
10
|
|
5
|
|
7
|
3
|
377
|
27
|
414
|
3
|
|
4117
|
3408
|
3
|
|
11
|
|
6
|
|
1
|
|
378
|
28
|
415
|
4
|
|
4118
|
3409
|
4
|
|
12
|
|
1
|
Apries
25.
|
2
|
|
379
|
29
|
416
|
1
|
46
|
4119
|
3410
|
5
|
|
13
|
|
2
|
3
|
|
380
|
30
|
417
|
2
|
|
4120
|
3411
|
6
|
|
14
|
|
3
|
4
|
|
381
|
31
|
418
|
|
3
|
|
4121
|
3412
|
7
|
|
15
|
|
4
|
|
5
|
|
382
|
32
|
419
|
|
4
|
|
4122
|
3413
|
8
|
|
16
|
|
5
|
|
6
|
|
383
|
33
|
420
|
|
1
|
47
|
4123
|
3414
|
9
|
|
17
|
|
6
|
|
7
|
4
|
384
|
34
|
421
|
At
Autumn
a
yeer
of
Rest
began
,
and
was
that
Rest
metioned
Ier.
34.8
.
|
2
|
|
4124
|
3415
|
10
|
|
18
|
|
7
|
|
1
|
|
385
|
35
|
422
|
3
|
|
4125
|
3416
|
11
|
|
19
|
|
8
|
|
2
|
|
386
|
36
|
423
|
4
|
|
4126
|
3417
|
*
¶
|
|
20
|
|
9
|
|
3
|
|
387
|
37
|
|
*
¶
In
this
yeer
the
Temple
destroyd
by
Nebuchadnezzar
before
the
ful
end
of
his
19th
yeer
,
2
Kin.
25.8
.
It
was
is
the
first
yeer
of
the
48.
Olympiad
.
|
1
|
48
|
4127
|
3418
|
—
|
|
21
|
|
10
|
|
4
|
|
388
|
38
|
|
2
|
|
4128
|
3419
|
—
|
|
22
|
|
11
|
|
5
|
|
389
|
39
|
|
3
|
|
4129
|
3420
|
—
|
|
23
|
|
12
|
|
6
|
|
390
|
40
|
|
4
|
|
4130
|
3421
|
**
|
|
24
|
|
13
|
|
7
|
5
|
|
**
In
this
yeer
(
before
the
beginning
of
the
four
and
twentieth
yeer
of
Nebuchadnezzar
)
the
390.
and
40.
yeers
of
Ezekiel
ended
,
Ezek.
chap.
4.
&
Ier.
52.30
.
|
|
49
|
SECT.
VI.
Of
the
sixth
Period
,
from
the
destruction
of
the
Temple
by
Nebuchadnezzar
,
to
the
beginning
of
the
building
thereof
againe
by
Zorobabel
in
the
second
year
of
Darius
King
of
Persia
.
THis
next
Period
is
the
time
that
the
Temple
lay
wast
,
and
is
a
Period
of
68
years
compleat
;
the
first
whereof
began
in
the
year
of
the
Julian
Period
4126
,
and
the
last
was
ended
in
the
year
of
the
same
Period
4194
,
which
was
the
first
year
of
the
65
Olympiad
,
the
228
of
Nabonassar
,
and
second
of
Darius
the
son
of
Hystaspis
.
This
the
Prophet
sheweth
,
Zach.
1.12
.
Where
he
telleth
that
the
second
year
of
that
Darius
who
gave
order
by
his
Edict
for
the
building
again
of
the
Temple
,
was
the
seventieth
year
from
the
desolation
of
the
Cities
of
Judah
and
Ierusalem
.
For
Oh
Lord
of
Hosts
(
saith
he
)
how
long
shall
it
be
before
thou
takest
pitty
on
Hierusalem
,
and
on
the
Cities
of
Judah
,
with
which
thou
hast
been
angry
:
This
is
the
seventieth
year
.
Thus
that
Prophet
:
In
which
words
we
are
to
note
,
first
that
these
70
years
,
at
the
time
mentioned
,
were
not
compleate
,
but
current
;
And
secondly
that
they
are
to
begin
at
the
demonstration
of
Gods
wrath
fully
and
firmely
fixed
against
the
Cities
of
Iudah
and
Ierusalem
:
which
I
take
to
be
then
when
the
Jews
were
made
to
see
and
perceive
that
their
great
hopes
of
helpe
from
Egypt
were
become
frustrate
and
void
,
Pharaoh's
Army
being
beaten
back
from
the
succour
of
Ierusalem
by
the
Chaldeans
,
who
put
that
Army
to
flight
,
and
then
returned
againe
to
Ierusalem
,
against
which
they
then
laid
that
siege
,
which
from
thenceforth
continued
without
any
further
interruption
untill
the
City
was
taken
.
Now
this
returne
I
have
already
noted
to
be
on
the
fourth
day
of
May
,
in
the
year
of
the
Julian
Period
4125
:
from
whence
to
the
fourth
of
May
in
the
year
of
the
same
Period
4195
are
fully
70
years
.
But
because
these
years
were
not
compleat
at
the
time
when
the
Angel
made
mention
of
them
,
we
shal
not
need
to
descend
so
low
as
the
fourth
of
May
on
which
they
were
ended
,
but
rather
and
indeed
have
recourse
(
as
the
seventh
verse
sheweth
)
to
the
24
day
of
the
eleventh
moneth
,
whilst
the
second
year
of
Darius
was
still
running
on
:
and
so
doing
we
shall
come
as
I
take
it
,
to
the
twelfe
day
of
February
which
was
before
the
fourth
day
of
May
before
mentioned
;
at
which
time
not
only
was
the
seventieth
year
unfinished
,
but
also
the
second
of
Darius
was
not
ended
:
for
the
years
of
Darius
did
so
begin
and
end
,
as
one
year
of
his
reigne
did
certainly
partake
with
two
years
of
the
Julian
Period
.
And
therefore
though
the
second
year
of
Darius
here
mentioned
began
in
the
year
of
the
Julian
Period
4194
,
yet
it
was
not
ended
in
that
year
,
but
at
the
least
did
reach
beyond
March
in
the
year
4195
;
as
appeareth
by
the
third
day
of
Adar
which
was
about
the
tenth
day
of
March
in
that
yeare
when
this
Temple
was
finished
.
See
Ezr.
6.15
.
And
thus
is
this
a
plain
proofe
:
howbeit
I
finde
it
contradicted
by
Joseph
Scaliger
,
not
onely
in
his
Animadversions
upon
Eusebius
,
but
[
](A94143-e398780-b)*
*
lib.
6.
De
Emendat
.
Tempor
.
elsewhere
;
affirming
that
the
Temple
was
not
restored
untill
the
second
year
of
Darius
Nothus
,
near
an
hundred
years
later
then
this
second
of
Darius
Hystaspis
.
But
what
though
Joseph
Scaliger
thinketh
so
?
Josephus
the
Jew
thought
otherwise
;
so
did
the
ancient
Christian
Fathers
,
Clemens
,
Eusebius
,
Augustine
,
Hierom
,
and
others
.
Severus
Sulpitius
indeed
is
of
Scaligers
side
,
and
so
doth
Tertullian
also
confusedly
seem
to
be
,
beside
many
other
late
writers
,
who
take
part
with
Scaliger
:
but
we
may
justly
call
them
all
into
question
with
him
in
this
particular
;
not
out
of
any
Spirit
of
contradiction
,
but
for
the
advancement
of
a
more
likely
truth
.
For
what
saith
the
Prophet
Haggai
,
c.
2.
v.
3
?
Who
is
he
among
you
who
saw
this
House
in
her
first
glory
?
and
how
doe
ye
see
it
now
?
Is
it
not
in
your
eyes
,
in
comparison
of
it
,
as
nothing
?
yet
now
be
strong
,
&c.
By
which
words
we
see
that
both
Houses
must
be
in
the
memory
of
a
man
,
and
some
must
be
then
alive
who
saw
both
:
which
in
the
second
of
Nothus
,
upon
due
consideration
,
will
be
scarce
thought
probable
.
The
like
may
be
also
thought
concerning
the
ages
of
Zorobabel
and
Joshua
,
who
were
in
office
in
the
first
year
of
Cyrus
,
and
so
continued
till
the
Temple
was
built
,
and
after
:
but
from
the
first
year
of
Cyrus
to
the
second
of
Darius
Nothus
,
were
an
hundred
and
thirteen
years
;
and
from
the
destruction
of
the
Temple
in
the
nineteenth
of
Nebuchadnezzar
,
to
the
same
time
,
an
hundred
sixty
and
five
years
:
to
which
must
be
added
such
a
competent
number
of
years
more
as
shall
make
them
who
are
officers
capable
of
office
,
and
the
other
apt
to
remember
from
the
time
that
we
account
;
and
so
to
remember
,
as
that
they
be
able
to
judge
between
the
glory
of
the
one
House
,
and
the
glory
of
the
other
House
,
which
a
childe
of
few
years
could
not
doe
.
And
note
that
these
distances
are
thus
,
in
regard
that
the
ninteenth
of
Nebuchadnezzar
was
in
the
year
of
the
Julian
Period
4126
;
the
first
of
Cyrus
over
Babylon
,
in
the
year
of
the
Julian
Period
4178
;
and
the
second
of
Darius
Nothus
,
in
the
year
of
the
Julian
Period
4291.
But
the
adverse
party
have
answered
.
And
first
(
say
they
)
we
mistake
the
Prophet
Zachary
.
For
although
he
speaketh
of
70
years
in
the
dayes
of
Darius
,
yet
he
doth
not
meane
that
those
70
years
ended
but
then
.
His
meaning
rather
is
,
that
the
Jews
had
endured
the
70
years
of
Captivity
which
were
prophecyed
of
,
and
yet
they
saw
not
the
full
restitution
of
their
City
and
Country
:
and
therefore
saith
the
Angel
,
Domine
,
quousque
?
Lord
,
How
long
?
&c.
As
if
he
should
say
,
The
70
years
for
the
desolation
of
Jerusalem
are
long
since
ended
,
and
wilt
thou
still
be
angry
with
thy
people
?
Which
answer
though
it
may
a
little
colour
the
businesse
,
is
nothing
at
all
convincing
:
for
the
words
of
the
Text
doe
plainely
shew
that
the
last
of
those
years
was
but
then
when
the
Prophet
had
his
vision
:
and
therefore
saith
the
Angel
,
This
is
the
seventieth
year
.
Which
(
as
at
the
first
verse
appeareth
)
was
even
then
when
the
word
of
the
Lord
came
to
Zedechiah
in
the
second
year
of
Darius
.
To
which
reply
[
](A94143-e399120-b)*
*
lib.
12.
De
Doctr.
Temp.
cap.
24.
Petavius
well
accordeth
,
saying
;
Haec
est
certissima
loci
hujus
interpretatis
,
This
is
a
most
certaine
interpretation
of
the
place
.
And
so
also
Cluverus
,
in
his
Computo
Chronologico
.
Nor
is
this
but
confirmed
further
out
of
Zach.
2.4
.
where
the
said
Prophet
Zachary
is
called
a
young
man
,
even
in
the
dayes
of
that
Darius
who
made
an
Edict
for
the
building
of
the
Templ
;
eand
yet
this
Zachary
was
one
who
prophecyed
before
,
among
them
that
prophecied
in
the
second
year
of
Cyrus
,
when
the
foundation
first
was
laid
,
after
the
Captivity
,
that
it
might
be
built
;
as
may
be
gathered
out
of
the
eighth
Chapter
of
the
same
Prophecy
,
at
the
ninth
verse
.
And
if
but
a
young
man
in
Darius
his
time
,
and
yet
a
Prophet
before
when
Cyrus
reigned
,
in
whose
second
year
the
foundation
of
this
Temple
was
laid
,
how
can
it
be
that
the
time
for
the
building
of
it
should
be
so
late
as
the
reigne
of
Darius
Nothus
?
for
if
Zachary
lived
till
then
,
he
must
not
be
young
,
but
very
old
,
Zacha.
8.9
.
Beside
,
in
the
seventh
chapter
of
the
same
Prophecy
,
at
the
first
and
fifth
verses
,
the
Prophet
againe
speakes
of
70
years
in
the
fourth
year
of
Darius
,
which
being
accounted
from
the
year
of
the
Julian
Period
4126.
(
when
both
City
and
Temple
were
destroyed
)
doe
end
exactly
in
the
fourth
year
of
Darius
,
as
is
required
,
not
Nothus
,
but
Hystaspis
.
2.
Go
we
on
therefore
to
the
next
,
Neither
is
it
granted
(
say
they
)
that
the
Prophet
Haggai
speaketh
of
any
who
had
seen
both
Temples
.
For
by
an
usuall
manner
of
speaking
the
phrase
of
the
Prophet
imports
but
this
:
namely
,
That
if
any
were
alive
who
had
seen
the
former
Temple
,
he
would
take
this
latter
as
nothing
to
that
.
For
when
the
Prophet
saith
,
who
is
he
among
you
,
&c.
he
doth
but
expresse
himselfe
as
our
Saviour
did
in
the
Parable
of
the
lost
sheepe
,
Luke
15.4
.
saying
,
which
of
you
having
an
hundred
sheepe
,
&c.
that
is
,
If
any
among
you
having
an
hundred
sheepe
,
Matth.
18.12
.
Thus
they
answer
.
But
here
is
no
Parable
;
nor
will
the
words
admit
of
any
such
glosse
.
For
the
Prophet
speaketh
to
them
in
the
second
person
,
saying
:
Is
it
not
in
your
eyes
?
that
is
,
In
yours
which
did
know
and
see
the
other
Temple
.
This
is
the
plain
sense
without
any
wresting
or
flying
from
that
which
was
spoken
properly
to
what
was
spoken
Parabolically
.
One
therefore
saith
Sed
hoc
festivum
est
;
&
nulla
responsione
dignum
,
quod
locum
allegatum
Haggaei
prophetae
in
modum
Parabolae
accipiunt
.
Pawell
in
his
Concil.
Chro.
pag.
114.
115.
And
a
little
after
,
Nullibi
verbum
hic
substantivum
subjunctivi
modi
in
tempore
imperfecto
,
cum
particula
conditionali
.
But
I
can
prove
it
further
;
For
they
were
(
saith
Ezra
)
the
children
of
the
Captivity
who
as
soon
(
as
the
Temple
was
built
)
kept
the
Passeover
upon
the
fourteenth
day
of
the
first
Moneth
,
Ezr.
6.19
.
And
if
the
children
of
the
Captivity
,
then
not
the
children
of
a
new
Age
;
as
by
and
by
shall
be
further
manifest
.
And
if
not
the
children
of
a
new
Age
;
then
they
were
such
as
had
seen
as
well
the
former
as
the
latter
house
.
3.
Come
we
then
to
the
next
:
to
which
they
answer
,
That
the
Ages
of
Joshua
and
Zorobabel
,
though
extended
as
far
as
Darius
Nothus
,
were
not
so
long
but
that
they
might
live
till
then
.
So
say
I
;
they
might
live
so
long
;
But
that
they
did
,
is
very
improbable
:
and
most
of
all
that
they
should
live
so
long
fit
for
action
and
publike
employment
.
For
by
this
account
they
must
be
in
office
together
117.
yeares
at
the
least
,
from
the
first
of
Cyrus
to
the
sixth
of
Darius
Nothus
:
but
how
old
they
were
when
they
entred
on
their
office
,
how
long
in
it
before
the
Captivity
ended
,
or
at
what
time
they
dyed
after
the
Temple
was
finished
,
is
not
declared
.
And
indeed
it
is
too
much
to
grant
,
without
better
evidence
,
that
in
an
hundred
&
seventeen
yeares
and
more
should
be
but
one
high
Priest
,
and
that
in
the
times
following
(
being
about
115.
yeares
)
till
the
end
of
this
Monarchie
there
should
be
five
;
as
may
be
seen
Neb.
12.10
.
I
take
therefore
this
proportion
of
time
to
be
as
true
as
that
other
assertion
of
theirs
annexed
hereunto
,
That
in
150
yeares
(
for
so
long
must
be
by
them
till
Nehemiah
came
up
)
there
should
be
but
one
governour
,
namely
Zerobabel
;
and
that
Nehemiah
was
the
next
after
him
,
none
comming
between
:
whereas
the
truth
is
,
there
were
some
between
&
such
as
had
oppressed
the
people
,
mentioned
by
Nehemiah
,
though
not
named
who
they
were
,
Neh.
5.15
.
Beside
,
in
the
twentieth
yeare
of
Artaxerxes
,
Nehemiah
demanded
in
what
case
they
were
at
Jerusalem
,
who
were
the
remnant
of
the
Captivity
,
Neh.
1.2
,
3.
And
if
so
long
after
the
building
of
the
Temple
,
as
the
twentieth
of
Artaxerxes
a
remnant
of
them
who
went
into
Captivity
were
still
alive
,
the
difficulty
increaseth
,
and
cannot
be
removed
but
by
yeilding
to
them
who
stand
(
as
they
ought
)
for
the
second
yeare
of
Darius
the
sonne
of
Histaspis
.
Which
reply
I
shall
confirme
yet
further
by
what
is
afterward
mentioned
by
Nehemiah
c.
7.
v.
4.
where
he
confesseth
that
the
people
in
the
City
,
in
the
twentieth
of
Artaxerxes
aforesaid
,
were
but
few
,
and
therefore
many
houses
stil
unbuilt
;
giving
thereby
great
suspition
stil
to
this
supposed
lengeh
of
time
.
For
when
they
returned
out
of
Captivity
,
[
](A94143-e399700-b)*
*
Ezra
2.64
.
Ezra
saith
there
were
42360.
of
them
,
beside
their
men-servants
and
their
maid-servants
,
of
whom
there
were
7337.
which
added
to
the
other
do
make
49697
in
all
.
Now
that
in
150
years
(
for
so
long
must
be
to
the
twentieth
of
Artaxerxes
who
was
after
Darius
Nothus
)
this
company
should
be
no
better
increased
,
but
that
Nehemiah
must
complain
of
an
empty
City
,
is
a
thing
very
unlike
,
considering
the
naturall
fruitfulnesse
of
that
Nation
,
and
those
infinite
multitudes
whereunto
they
grew
within
40
yeares
after
in
spight
of
the
continuall
wars
which
dayly
did
consume
them
.
But
perhaps
you
wil
say
,
the
other
Cities
had
emptied
this
,
and
therefore
there
were
but
few
.
Surely
no
:
for
(
as
may
be
gathered
out
of
the
eleventh
Chapter
of
Nehemiah
)
those
Cities
about
Jerusalem
had
but
30440.
in
them
;
because
the
Tythe
,
Neh.
11.1
.
which
was
chosen
by
lot
out
of
every
company
,
amounted
but
to
3044.
There
were
therefore
before
this
Tything
was
made
,
more
in
Jerusalem
for
the
part
(
considering
the
company
which
came
up
at
the
first
)
then
in
the
other
Cities
:
which
number
surely
would
have
been
so
much
increased
by
Nehemiahs
time
,
that
he
should
not
have
needed
to
have
complained
for
lacke
of
inhabitants
,
if
the
time
had
been
so
long
as
Scaliger
and
his
followers
would
make
it
.
But
they
object
further
concerning
the
time
of
this
Temple
,
that
it
could
not
be
till
the
dayes
of
Darius
Nothus
,
because
the
decree
which
Cyrus
made
concerning
it
was
forgotten
;
witnesse
the
great
search
that
was
made
about
it
,
no
man
alive
being
able
to
remember
it
.
To
which
I
answer
,
that
the
Adversaries
of
the
Jewes
would
be
sure
to
carry
the
matter
against
them
as
cunningly
as
they
could
;
and
therefore
having
recourse
to
a
King
newly
come
to
his
throne
,
they
might
and
did
desire
search
to
be
made
among
the
Rols
,
hoping
that
either
Cyrus
had
not
registred
the
Decree
that
he
made
(
especially
seeing
it
concerned
not
his
owne
people
)
or
else
that
it
might
be
lost
through
negligence
;
or
else
these
might
be
other
and
younger
Adversaries
then
those
who
at
the
first
withstood
the
building
;
&
therefore
on
their
own
knowledge
could
not
remember
it
.
Nay
though
there
might
be
enough
alive
who
could
easily
remember
the
departing
of
the
Jewes
home
againe
into
their
owne
Country
;
yet
that
the
building
of
their
Temple
was
granted
by
Decree
,
and
that
Decree
registred
,
but
few
regarded
;
and
indeed
might
rather
thinke
there
was
no
such
thing
then
that
there
was
,
because
the
building
was
hindred
in
Cyrus
his
life
time
,
as
the
Prophet
Daniel
sheweth
.
For
in
the
third
yeare
of
Cyrus
,
the
Prince
of
Persia
withstood
it
,
Dan.
10.1.13
.
But
they
have
this
to
object
,
That
for
all
this
it
must
be
Darius
Nothus
who
restored
the
Temple
,
and
not
that
other
Darius
the
sonne
of
Hystaspis
,
because
(
as
Ezra
,
c.
4.
)
it
must
be
such
a
Darius
as
had
an
Artaxerxes
before
him
,
and
an
Artaxerxes
after
him
:
which
none
of
the
Kings
of
Persia
had
but
Darius
Nothus
.
To
which
is
answered
,
that
Cambyses
succeeding
his
Father
in
the
throne
is
called
by
Ezra
,
c.
4.
vers.
6.
by
the
name
of
Ahasuerus
,
which
was
his
Imperial
name
;
and
was
so
called
as
being
the
first
that
obtained
the
Persian
Monarchie
by
the
right
of
inheritance
:
for
such
(
saith
Master
Lydiat
)
is
the
signification
of
the
word
Ahasuerus
or
Assuerus
.
Nor
will
Scaliger
himselfe
but
confesse
that
it
was
ordinary
with
these
Kings
to
change
their
names
when
they
tooke
the
Government
of
the
Empire
upon
them
,
as
Cluverus
observeth
in
his
Computo
Chronologico
.
Cambyses
therefore
is
not
unfitly
taken
for
Ahasuerus
,
Ezra
4.6
.
Next
after
whom
was
Magus
the
Magician
,
who
reigned
under
the
name
of
the
brother
of
Cambyses
,
the
other
son
of
Cyrus
,
called
by
Ctesias
(
not
Smerdis
,
as
in
Herodotus
,
but
)
Tanyoxarces
,
or
Tanyoxerxes
:
the
same
sure
which
Ezra
calleth
Artaxerxes
,
or
Arthashast
,
Ezra
4.7
.
So
that
thus
we
have
the
first
Artaxerxes
,
he
who
was
before
Darius
.
And
as
for
the
other
after
him
,
we
need
not
make
question
but
he
was
Artaxerxes
Longimanus
:
For
though
Longimanus
did
not
immediately
succeed
Darius
,
yet
was
he
the
first
King
after
him
who
shewed
favour
in
the
restoring
Jerusalem
.
If
they
say
the
reigne
of
the
Magician
was
too
short
to
have
any
hand
in
the
hindring
the
building
of
the
Temple
;
I
answer
,
it
was
not
so
short
as
some
may
imagine
:
for
though
he
reigned
but
seven
moneths
after
the
death
of
Cambyses
,
yet
was
not
that
the
whole
time
of
his
reigne
:
for
he
sat
in
the
throne
a
good
while
before
,
even
most
of
the
time
that
Cambyses
was
out
of
Persia
making
war
in
Egypt
and
in
Ethiopia
,
and
against
the
Ammonians
.
To
all
which
,
Petavius
well
accordeth
,
in
his
twelfth
book
and
25
Chapter
,
De
Doctrina
Temporum
:
where
noting
the
Kings
of
Persia
in
that
order
wherein
they
stand
in
the
book
of
Ezra
,
thus
he
saith
;
The
first
is
Cyrus
,
then
Assuerus
,
cap.
4.6
.
to
whom
the
Jews
were
accused
.
Then
Artaxerxes
,
verse
7.
who
also
favoured
the
Jews
enemies
,
and
forbad
the
building
of
the
Temple
.
Afterwards
Darius
,
cap.
5.
in
whose
second
year
the
Temple
is
restored
.
And
after
him
Artaxerxes
.
That
Artaxerxes
(
saith
he
)
who
is
mentioned
next
after
Assuerus
,
was
not
Longimanus
;
but
either
the
same
with
Assuerus
,
as
Josephus
thinketh
:
supposing
Cambyses
to
be
signified
by
both
those
names
;
to
whom
Torniellus
agreeth
.
Or
else
to
speak
truely
,
Assuerus
is
Cambyses
;
and
Smerdis
(
the
Magician
)
Artaxerxes
,
who
cunningly
held
the
Empire
eight
moneths
after
Cambyses
:
and
hath
some
of
his
acts
remembred
by
Herodotus
;
as
that
he
should
free
his
subjects
from
tribute
,
and
grant
them
a
cessation
from
military
employments
for
the
space
of
three
years
,
yea
even
for
almost
six
years
did
this
personated
brother
of
Cambyses
lie
hid
saith
Ctesias
,
and
carryed
himselfe
so
cunningly
as
if
he
had
been
Tanyoxerces
indeed
,
whom
Herodotus
call
Smerdis
.
Quare
&
ad
hunc
trahi
non
immerito
potest
,
quod
in
Esdra
legitur
;
Praefectos
adversus
Judaeos
literas
ad
Artaxerxem
dedisse
.
Petav.
De
Doctr.
Tempor
.
lib.
12.
c.
25.
Learned
Langius
likewise
assenteth
hereunto
,
and
hath
lately
declared
himselfe
against
Scaliger
in
this
particular
.
Quid
enim
vetat
(
saith
he
)
reliquorum
Regum
more
,
&
hos
,
cum
imperium
capescerent
,
nomen
mutasse
:
&
ex
Cambyse
Oxyarem
,
sive
Assuerum
;
ex
Smerde
supposititio
(
quem
Ctesias
Tanyoxarcen
vocat
)
Artoxarcen
factum
fuisse
?
Thus
he
,
with
much
more
to
the
same
purpose
,
in
his
second
book
and
ninth
Chapter
,
De
annis
Christi
.
And
thus
in
this
Section
I
have
shewed
the
true
time
of
the
building
of
Zorobabels
Temple
,
and
proved
it
to
be
(
not
in
the
dayes
of
Darius
Nothus
,
but
)
in
the
dayes
of
Darius
the
sonne
of
Hystaspis
,
who
began
his
reigne
in
the
year
of
the
Julian
Period
4193
,
which
was
fifteen
years
after
Cyrus
proclaimed
liberty
for
the
Jews
to
returne
home
againe
into
their
owne
Country
:
Which
account
doth
exactly
agree
to
the
Caelestiall
Observations
of
Ptolomie
,
joyning
the
twentieth
year
of
this
Darius
with
the
246
of
Nabonassar
,
as
also
the
one
and
thirtieth
with
the
257
of
Nahonassar
:
the
first
whereof
was
in
the
year
of
the
Julian
Period
4212
,
and
the
next
in
the
year
of
the
same
Period
4223.
In
both
which
years
the
Moon
is
noted
by
him
to
be
Eclipsed
:
The
first
,
according
to
our
Julian
account
,
was
on
the
nineteenth
day
of
November
;
And
the
other
on
the
25
of
Aprill
.
Before
which
there
is
another
Eclipse
noted
by
him
,
in
the
seventh
year
of
Cambyses
,
whereto
he
joyneth
the
225
of
Nabonassar
,
and
was
in
the
year
of
the
Julian
Period
4191.
The
first
of
Darius
Hystaspis
must
therefore
needs
be
in
the
year
of
the
said
Period
4193.
SECT.
VII
.
Of
the
seventh
Period
,
from
the
second
year
of
Darius
Histaspis
to
the
twentieth
year
of
Artaxerxes
Longimanus
.
THis
seventh
Period
is
a
Period
of
65
years
:
which
I
cannot
better
demonstrate
then
by
running
through
the
reignes
of
all
the
Kings
of
Persia
,
from
the
first
of
Cyrus
to
the
end
of
the
last
Darius
whom
Alexander
conquered
.
I
begin
then
with
Cyrus
,
who
by
the
consent
of
all
Authours
began
to
reigne
in
the
first
year
of
the
55
Olympiad
;
viz.
in
the
latter
part
thereof
,
which
was
in
the
year
of
the
Julian
Period
4155
,
at
the
Summer
time
whereof
the
second
year
of
the
said
Olympiad
began
.
He
reigned
30
years
,
as
Ctesias
and
most
Authours
write
:
of
which
,
seven
were
over
Babylon
according
to
Xenophon
;
or
nine
according
to
Ptolomie
in
his
Mathematicall
Canon
of
the
Kings
of
Babylon
.
But
I
like
best
to
follow
Xenophon
.
The
next
after
Cyrus
was
Cambyses
,
who
had
some
kinde
of
Dominion
in
the
third
year
of
Cyrus
,
as
Daniel
sheweth
;
but
from
his
Fathers
death
(
who
dyed
in
the
year
of
the
Julian
Period
4185
)
to
his
owne
death
,
he
had
but
seven
years
and
five
moneths
,
as
it
is
testifyed
by
Herodotus
,
and
confirmed
by
Ptolomie
.
In
Ctesias
his
fragment
we
finde
18
:
which
I
beleeve
to
be
a
corruption
,
and
should
more
rightly
be
eight
;
the
last
of
which
was
incompleat
,
as
by
the
seven
years
and
five
moneths
noted
in
Herodotus
well
appeareth
.
This
King
Cambyses
went
to
war
in
Egypt
in
the
third
year
of
the
sixty
third
Olympiad
,
which
was
in
the
year
of
the
Julian
Period
4188
;
as
Diodorus
sheweth
,
lib.
2.
during
which
time
of
his
war
there
,
and
in
Ethiopia
,
and
against
the
Ammonians
,
his
Kingdome
at
home
was
governed
partly
by
his
owne
brother
Tanyoxerxes
,
and
partly
by
one
of
the
Magoi
of
Persia
who
slew
his
brother
and
then
counterfeted
his
person
,
and
under
the
vaile
of
his
name
held
the
Empire
til
the
death
of
Cambyses
and
seven
moneths
after
,
at
which
time
the
chiefe
Nobles
of
Persia
discovering
the
fraud
slew
him
,
and
advanced
Darius
the
son
of
Hystaspis
to
the
throne
in
the
year
of
the
Julian
Period
4193.
The
next
therfore
that
reigned
after
this
counterfeit
brother
of
Cambyses
,
was
Darius
the
son
of
Hystaspis
;
the
years
of
whose
reigne
are
so
diversly
computed
by
sundry
Authors
as
that
it
may
seem
hard
to
say
how
long
he
reigned
:
For
Tertullian
,
lib.
contra
Judaeos
,
gives
him
but
ninteen
years
;
the
Marmora
Arundelliana
28
;
Orosius
30
;
Ctesias
31
;
Julianus
Toletanus
34
;
Herodotus
36
;
and
Clemens
of
Alexandria
46.
In
which
diversity
,
all
the
helpe
that
we
have
is
from
Herodotus
;
who
,
though
he
give
him
36
years
,
doth
neverthelesse
declare
that
he
dyed
in
the
fifth
year
after
the
Marathon
war
:
which
war
was
not
till
the
second
year
of
the
seventy
second
Olympiad
,
in
which
was
the
one
and
thirtieth
year
of
his
reigne
:
And
therefore
the
whole
time
of
his
reigne
could
be
but
34
years
compleate
,
as
Julianus
Toletanus
reckoneth
;
And
of
these
he
reigned
but
33
before
his
son
Xerxes
was
taken
in
to
reigne
with
him
,
as
in
Herodotus
again
appeareth
,
lib.
7.
Xerxes
therfore
began
in
the
year
of
the
Julian
Period
4226
,
and
(
as
Diodorus
saith
)
reigned
something
more
then
twenty
years
:
after
whom
Artabanus
(
by
whom
Xerxes
was
slain
)
continued
seven
moneths
,
and
at
the
end
thereof
Artabanus
also
being
slain
,
Artaxerxes
Longimanus
began
to
reigne
alone
,
and
dyed
not
untill
the
seventh
year
of
the
Peloponnesian
War
in
the
winter
time
thereof
;
viz
,
in
the
year
of
the
Julian
Period
4289
almost
finished
;
as
both
Thucidides
and
Diodorus
witnesse
,
Thucid.
lib.
4.
Diodor.
lib.
11.
Ctesias
therefore
was
right
in
giving
42
years
to
this
King
after
the
death
of
Artabanus
.
But
we
are
to
note
that
this
Artaxerxes
had
a
twofold
beginning
to
reigne
:
The
one
,
some
years
before
his
Father
Xerxes
dyed
:
The
other
after
his
Fathers
death
,
when
he
had
slain
Artabanus
,
who
slew
his
Father
seven
moneths
before
.
From
the
first
he
reigned
49
years
:
and
from
the
second
but
42
,
as
hath
been
shewed
.
The
first
began
in
the
year
of
the
Julian
Period
4240
towards
the
end
thereof
,
even
before
the
beginning
of
the
seventh
moneth
:
the
other
,
in
the
year
of
the
same
Period
4247.
Thucidides
hath
an
eye
to
the
first
of
these
,
and
so
have
the
holy
Scriptures
in
accounting
the
years
of
this
King
:
but
other
old
Authours
generally
account
from
the
latter
time
,
when
he
began
to
reigne
alone
;
in
which
Diodorus
a
little
differeth
from
Ctesias
,
and
hath
therefore
but
40
years
in
the
stead
of
42.
But
now
why
this
King
should
begin
in
his
Fathers
life
time
,
and
so
soon
as
I
have
mentioned
,
is
in
regard
of
what
we
finde
storyed
concerning
the
banishment
of
Themistocles
the
Athenian
,
who
being
expelled
out
of
Athens
by
his
unthankfull
Country-men
and
Citizens
,
fled
to
the
King
of
Persia
for
succour
in
the
second
year
of
the
seventy
seventh
Olympiad
,
as
Diodorus
casts
the
time
:
and
then
we
are
sure
Xerxes
was
living
,
because
the
time
of
his
reigne
was
something
more
then
twenty
years
.
Diodorus
hereupon
saith
that
Themistocles
came
to
Xerxes
,
and
so
doe
some
others
;
but
Thucidides
who
was
near
those
times
,
as
also
Plutarch
,
Charon
Lampsacenus
,
and
Aemilius
Probus
have
witnessed
that
he
came
to
Artaxerxes
of
late
having
begun
to
reigne
.
And
if
to
Artaxerxes
of
late
having
begun
to
reigne
,
it
must
needs
follow
that
Artaxerxes
had
a
beginning
before
the
second
year
of
the
77
Olympiad
,
which
(
as
appeareth
by
the
account
of
Daniels
70
Weeks
)
was
in
the
year
of
the
Julian
Period
4240
about
the
sixth
moneth
,
which
among
the
Jews
was
called
Elul
:
and
living
after
that
till
the
seventh
year
of
the
Peloponnesian
War
,
must
needs
have
a
longer
time
of
reigne
from
this
beginning
then
either
forty
or
two
and
forty
years
.
But
for
a
more
clear
demonstration
,
and
so
to
reconcile
these
Authours
that
they
may
speak
true
on
either
side
,
let
me
add
out
of
Petavius
,
namely
,
That
Themistocles
being
banished
came
to
come
to
Xerxes
King
of
Persia
,
as
Diodorus
and
diverse
other
Story-writers
declare
;
and
finding
Xerxes
busied
in
some
expedition
,
or
not
in
the
City
which
was
the
seate
of
his
Kingdome
,
he
sent
letters
to
his
son
Artaxerxes
who
of
late
had
began
to
reigne
,
as
Thucidides
sheweth
.
For
in
this
respect
Story-writers
may
indifferently
relate
that
he
fled
as
well
to
the
one
as
the
other
:
and
our
conclusion
from
hence
may
be
,
that
he
fled
to
the
Persians
,
Xerxes
yet
living
,
when
Artaxerxes
was
already
taken
in
to
reigne
with
him
in
the
Empire
,
as
being
the
next
that
was
to
reigne
alone
after
him
.
Thus
Xerxes
also
began
to
reigne
before
Darius
dyed
,
as
hath
been
proved
out
of
Herodotus
.
Petay
.
lib.
12.
cap.
25.
For
according
to
a
Law
among
the
Persians
,
when
the
King
went
to
war
abroad
,
he
did
for
the
most
part
appoint
and
constitute
one
of
his
sons
for
his
successour
;
from
which
time
some
Authours
account
the
years
of
such
an
ones
reigne
,
whilest
others
account
but
from
the
time
of
his
Fathers
death
.
And
in
the
Kingdome
of
Babylon
,
Nebuchadnezzars
reigne
began
after
the
same
manner
,
as
by
Berosus
compared
with
holy
Scripture
may
be
seen
.
This
was
usuall
also
among
the
Kings
of
Judah
and
Israel
,
as
by
the
Scripture
alone
is
:
manifest
:
which
not
observed
,
hath
caused
many
grosse
mistakes
concerning
the
right
reckoning
of
their
reignes
.
Eusebius
mentions
the
flight
of
Themistocles
two
years
sooner
then
Diodorus
doth
,
who
therefore
casteth
it
into
the
fourth
year
of
the
seventy
sixth
Olympiad
,
which
was
in
the
year
of
the
Julian
Period
4241
,
and
then
was
the
first
year
of
Artaxerxes
still
running
on
by
my
account
.
This
of
Eusebius
I
finde
approved
by
a
late
learned
writer
,
Jacobus
Armachanus
in
his
Annals
of
holy
Scripture
;
who
sayes
that
it
agrees
conveniently
enough
to
the
tradition
of
Thucidides
,
which
setteth
the
comming
of
Themistocles
to
Artaxerxes
between
the
siege
of
Naxus
and
that
noble
victory
gotten
by
Cimon
over
the
Persians
at
Eurimedon
;
and
doth
withall
place
the
beginning
of
the
reigne
of
Artaxerxes
between
those
bounds
.
For
[
](A94143-e402420-b)*
*
viz.
Thucidides
.
he
said
,
Themistocles
then
sent
letters
to
Artaxerxes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
late
having
begun
to
reigne
;
by
which
he
both
desired
his
friendship
,
and
also
promised
his
owne
aide
to
him
against
the
Greekes
.
From
which
is
found
out
the
true
beginning
of
the
reigne
of
Artaxerxes
,
and
is
from
hence
proved
not
to
be
so
late
by
nine
years
as
is
commonly
accounted
.
Thus
he
,
in
his
Annals
I
say
of
holy
Scripture
:
which
when
I
saw
,
I
was
not
a
little
confirmed
in
my
judgment
.
For
though
I
accounted
thus
,
long
before
I
ever
read
any
thing
of
his
in
this
kinde
;
yet
for
my
better
confirmation
herein
,
I
was
glad
to
meete
with
the
concurrence
of
so
eminent
a
man
:
from
whom
though
I
varie
much
in
the
ancient
account
of
the
Hebrew
moneths
and
year
,
as
also
in
some
other
particulars
;
yet
here
(
as
in
many
things
elsewhere
)
I
cannot
but
embrace
him
with
much
gladnesse
,
and
shall
ever
esteeme
him
(
as
sure
enough
he
is
)
a
man
of
excellent
parts
,
great
industry
,
piety
,
and
much
learning
,
worthy
to
be
accounted
among
the
number
of
those
whose
memories
are
precious
after
their
deaths
.
But
to
returne
:
There
is
moreover
a
passage
mentioned
by
Petavius
,
out
of
Justin
,
to
shew
the
occasion
of
this
beginning
,
as
may
be
seen
in
his
Doctrina
Temporum
,
lib.
10.
c.
25.
where
he
also
answereth
to
what
Pererius
objecteth
against
it
.
And
indeed
it
is
probable
that
when
Xerxes
(
upon
the
death
of
Pausanias
,
who
should
have
betrayed
Greece
to
the
Persians
,
but
was
discovered
)
went
about
to
renew
his
war
against
the
Grecians
that
then
he
tooke
this
his
sonne
Artaxerxes
to
reign
with
him
,
and
to
be
his
next
successour
,
which
Artabanus
afterwards
would
have
hindered
and
made
void
,
but
could
not
.
The
next
after
this
Artaxerxes
was
Xerxes
the
second
who
reigned
two
Months
,
or
(
as
Ctesias
saith
)
45
days
.
After
whom
Sogdianus
had
seven
or
eight
Moneths
more
:
And
when
Sogdianus
was
dead
,
Darius
Nothus
(
in
the
yeare
of
the
Julian
Period
4290
)
began
to
enter
upon
those
XIX
.
yeares
which
Diodorus
saith
was
the
time
of
his
reigne
:
according
to
whom
I
reckon
the
yeares
of
all
the
other
Kings
in
this
Monarchie
to
the
end
thereof
.
And
must
therefore
give
to
Artaxerxes
Mnemon
after
the
death
of
Nothus
43
years
.
To
Artaxerxes
Ochus
after
the
death
of
Mnemon
23.
To
Arses
after
Ochus
3.
And
to
Darius
Codoman
after
Arses
6.
And
thus
we
have
all
the
Kings
of
this
Monarchie
together
with
the
yeares
of
their
reigne
:
and
do
thereby
finde
the
death
of
the
last
of
them
to
be
in
the
yeare
of
the
Julian
Period
4384.
But
for
a
more
cleare
demonstration
,
see
the
Table
following
.
Y.
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Rests
&
Jubilees
|
Captivity
.
|
Olympiads
.
|
Egypt
.
|
Babylon
|
Lydians
|
Medes
.
|
Persians
|
A
Perfect
Table
for
the
better
understanding
of
some
of
the
former
and
following
Passages
.
|
4131
|
3422
|
1
|
|
24
|
2
|
14
|
|
25
|
|
35
|
|
13
|
|
CYRUS
over
Persta
.
*
|
|
This
was
the
24th
yeer
of
the
Captivity
,
the
fourteenth
yeer
of
Apries
King
of
Egypt
,
the
25th
yeer
of
Nebuchadnezzar
King
of
Babylon
,
the
35.
of
Halyattes
King
of
Lydia
,
and
the
thirteenth
of
Astyages
King
of
Media
.
|
4132
|
3423
|
2
|
|
25
|
3
|
15
|
|
26
|
|
36
|
|
14
|
|
|
4133
|
3424
|
3
|
|
26
|
4
|
16
|
|
27
|
|
37
|
|
15
|
|
|
4134
|
3425
|
4
|
|
27
|
1
|
17
|
|
28
|
|
38
|
|
16
|
|
|
4135
|
3426
|
5
|
|
28
|
2
|
18
|
|
29
|
|
39
|
|
17
|
|
|
4136
|
3427
|
6
|
|
29
|
3
|
19
|
|
30
|
|
40
|
|
18
|
|
|
4137
|
3428
|
7
|
6
|
30
|
4
|
20
|
|
31
|
|
41
|
|
19
|
|
|
4138
|
3429
|
1
|
|
31
|
1
|
21
|
|
32
|
|
42
|
|
20
|
|
|
|
4139
|
3430
|
2
|
|
32
|
2
|
22
|
|
33
|
|
43
|
|
21
|
|
|
|
4140
|
3431
|
3
|
|
33
|
3
|
23
|
|
34
|
|
44
|
|
22
|
|
|
|
4141
|
3432
|
4
|
|
34
|
4
|
24
|
|
35
|
|
45
|
|
23
|
|
|
Tyrus
is
yeelded
to
Nebuchadnezzar
,
and
Egypt
is
conquered
soon
after
,
continuing
under
Babel
forty
yeers
.
|
4142
|
3433
|
5
|
|
35
|
1
|
25
|
Amafis
45.
|
36
|
|
46
|
|
24
|
|
|
4143
|
3434
|
6
|
|
36
|
2
|
1
|
37
|
|
47
|
|
25
|
|
|
4144
|
3435
|
7
|
7
|
37
|
3
|
2
|
38
|
|
48
|
|
26
|
|
|
4145
|
3436
|
1
|
Jub
.
xviii
.
|
38
|
4
|
3
|
39
|
|
49
|
|
27
|
|
1
|
*
Nebuchadnezzar
is
seven
yeers
mad
.
|
4146
|
3437
|
2
|
39
|
1
|
4
|
|
40
|
|
50
|
|
28
|
|
2
|
4147
|
3438
|
3
|
40
|
2
|
5
|
|
41
|
|
51
|
|
29
|
|
3
|
|
4148
|
3439
|
4
|
41
|
3
|
6
|
|
42
|
|
52
|
|
30
|
|
4
|
|
4149
|
3440
|
5
|
42
|
4
|
7
|
|
43
|
|
53
|
|
31
|
|
5
|
|
4150
|
3441
|
6
|
43
|
1
|
8
|
|
44
|
|
54
|
|
32
|
|
6
|
|
4151
|
3442
|
7
|
1
|
44
|
2
|
9
|
|
45
|
|
55
|
|
33
|
|
7
|
|
4152
|
3443
|
1
|
|
45
|
3
|
10
|
|
1
|
Evilmerodaeh
12.
|
56
|
|
34
|
|
|
Evilmerodach
began
in
this
yeer
,
and
reigned
twelve
yeers
.
Sulpit.
|
4153
|
3444
|
2
|
|
46
|
4
|
11
|
|
2
|
57
|
|
35
|
|
|
4154
|
3445
|
3
|
|
47
|
1
|
12
|
|
3
|
1
|
Crefus
14.
|
1
|
Cyaxares
secundus
.
|
|
Astyages
being
dead
,
Cyaxares
began
.
Xenoph.
|
4155
|
3446
|
4
|
|
48
|
2
|
13
|
|
4
|
2
|
2
|
1
|
|
In
this
yeer
Cyrus
is
made
Generall
of
the
Persian
and
Median
Forces
;
from
which
time
his
thirty
yeers
of
reign
are
to
be
accounted
.
|
4156
|
3447
|
5
|
|
49
|
3
|
14
|
|
5
|
|
3
|
3
|
2
|
|
4157
|
3448
|
6
|
|
50
|
4
|
15
|
|
6
|
|
4
|
|
4
|
3
|
|
4158
|
3449
|
7
|
2
|
51
|
1
|
16
|
|
7
|
|
5
|
|
5
|
4
|
|
4159
|
3450
|
1
|
|
52
|
2
|
17
|
|
8
|
|
6
|
|
6
|
|
5
|
|
4160
|
3451
|
2
|
|
53
|
3
|
18
|
|
9
|
|
7
|
|
7
|
|
6
|
|
|
4161
|
3452
|
3
|
|
54
|
4
|
19
|
|
10
|
|
8
|
|
8
|
|
7
|
|
|
4162
|
3453
|
4
|
|
55
|
1
|
20
|
|
11
|
|
9
|
|
9
|
|
8
|
|
|
4163
|
3454
|
5
|
|
56
|
2
|
21
|
|
12
|
|
10
|
|
10
|
|
9
|
|
|
4164
|
3455
|
6
|
|
57
|
3
|
22
|
|
1
|
Belshazzar
14.
|
11
|
|
11
|
|
10
|
|
Evilmerodach
being
slain
in
battel
,
Belshazzar
began
,
and
reigned
14.
yeers
.
Sulpit.
|
4165
|
3456
|
7
|
3
|
58
|
4
|
23
|
|
2
|
12
|
|
12
|
|
11
|
|
4166
|
3457
|
1
|
|
59
|
1
|
24
|
|
3
|
13
|
|
13
|
|
12
|
|
4167
|
3458
|
2
|
|
60
|
2
|
25
|
|
4
|
14
|
|
14
|
|
13
|
|
In
this
yeer
Cyrus
conquers
Croesus
,
and
possesseth
his
Kingdom
.
|
4168
|
3459
|
3
|
|
61
|
3
|
26
|
|
5
|
|
15
|
|
14
|
|
4169
|
3460
|
4
|
|
62
|
4
|
27
|
|
6
|
|
16
|
|
15
|
|
|
4170
|
3461
|
5
|
|
63
|
1
|
28
|
|
7
|
|
17
|
|
16
|
|
|
Y.
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Rests
&
Jubilees
|
Olympiads
.
|
Persians
|
Medes
.
|
Egypt
.
|
Babylon
|
Captivity
.
|
A
Perfect
Table
for
the
better
understanding
of
some
of
the
former
and
following
Passages
.
|
4171
|
3462
|
6
|
|
2
|
|
17
|
18
|
29
|
8
|
|
64
|
|
4172
|
3463
|
7
|
4
|
3
|
|
18
|
19
|
30
|
9
|
|
65
|
|
4173
|
3464
|
1
|
|
4
|
|
19
|
20
|
31
|
10
|
|
66
|
|
4174
|
3465
|
2
|
|
1
|
60
|
20
|
21
|
32
|
11
|
|
67
|
|
4175
|
3466
|
3
|
|
2
|
|
21
|
22
|
33
|
12
|
|
68
|
|
4176
|
3467
|
4
|
|
3
|
|
22
|
23
|
34
|
13
|
|
69
|
|
4177
|
3468
|
5
|
|
4
|
|
23
|
24
|
35
|
14
|
Cyrus
7.
|
70
|
|
4178
|
3469
|
6
|
|
1
|
61
|
24
|
25
|
36
|
1
|
Babylon
is
taken
by
Cyrus
,
and
the
seventy
yeers
of
the
Captivity
are
ended
,
even
in
this
first
yeer
of
Cyrus
,
which
was
also
the
first
of
Darius-Medus
.
|
4179
|
3470
|
7
|
5
|
2
|
|
25
|
|
37
|
2
|
4180
|
3471
|
1
|
|
3
|
|
26
|
|
38
|
3
|
|
4181
|
3472
|
2
|
|
4
|
|
27
|
|
39
|
4
|
|
4182
|
3473
|
3
|
|
1
|
62
|
28
|
|
40
|
5
|
|
Egypt
shakes
off
all
subjection
to
the
Kingdom
of
Babylon
,
forty
yeers
after
Nebuchadnezzar
conquered
it
,
Ezek.
29.13
.
Jer.
46.26
.
|
4183
|
3474
|
4
|
|
2
|
|
29
|
|
41
|
6
|
|
4184
|
3475
|
5
|
|
3
|
|
30
|
|
42
|
7
|
|
4185
|
3476
|
6
|
|
4
|
|
43
|
1
|
Cambyses
7.
&
5
m.
|
Cyrus
being
dead
,
Cambyses
began
to
reign
alone
,
and
reigned
from
hence
seven
yeers
and
five
moneths
.
Herodot
.
|
4186
|
3477
|
7
|
6
|
1
|
63
|
|
44
|
2
|
4187
|
3478
|
1
|
|
2
|
|
45
|
3
|
4188
|
3479
|
2
|
|
3
|
|
6
|
4
|
Cambyses
conquers
Egypt
;
and
being
absent
from
home
,
hath
his
Kingdom
governed
by
the
Magoi
of
Persia
,
when
they
had
slain
his
brother
.
|
4189
|
3480
|
3
|
|
4
|
|
m
|
5
|
4190
|
3481
|
4
|
|
1
|
64
|
|
6
|
|
4191
|
3482
|
5
|
|
2
|
|
7
|
|
4192
|
3483
|
6
|
|
3
|
|
8
|
|
Magus
seven
moneths
after
Cambyses
.
|
4193
|
3484
|
7
|
7
|
4
|
|
1
|
¶
|
Darius
Hystaspis
34.
|
Darius
the
son
of
Hystaspis
34
yeers
.
|
4194
|
3485
|
1
|
Jub
.
xix
.
|
1
|
65
|
|
2
|
|
Haggai
and
Zachary
Prophesie
in
this
yeer
and
exhort
to
the
building
of
the
Temple
.
|
4195
|
3486
|
2
|
2
|
|
3
|
|
|
4196
|
3487
|
3
|
3
|
|
4
|
|
|
4197
|
3488
|
4
|
|
4
|
|
5
|
|
|
4198
|
3489
|
5
|
|
1
|
66
|
|
6
|
|
4199
|
3490
|
6
|
|
2
|
|
7
|
|
in
this
yeer
(
before
the
sixt
yeer
of
darius
was
ended
)
the
building
of
the
temple
was
finished
on
the
third
day
of
the
moneth
adar
ezra
6.15
.
|
4200
|
3491
|
7
|
1
|
3
|
|
8
|
|
4201
|
3492
|
1
|
|
4
|
|
9
|
|
4202
|
3493
|
2
|
|
1
|
67
|
|
10
|
|
4203
|
3494
|
3
|
|
2
|
|
11
|
|
4204
|
3495
|
4
|
|
3
|
|
12
|
|
4205
|
3496
|
5
|
|
4
|
|
13
|
|
4206
|
3497
|
6
|
|
1
|
68
|
|
14
|
|
4207
|
3498
|
7
|
2
|
2
|
|
15
|
|
4208
|
3499
|
1
|
|
3
|
|
16
|
|
4209
|
3500
|
2
|
|
4
|
|
17
|
|
4210
|
3501
|
3
|
|
1
|
69
|
|
18
|
|
Y.
of
the
Julian
Period
.
|
Teers
of
the
World
.
|
Rests
&
Jerbilees
|
Olympis
.
|
Persians
.
|
A
perfect
Table
for
the
better
understanding
of
some
of
the
former
and
following
Passages
.
|
4211
|
3502
|
4
|
|
2
|
19
|
|
4212
|
3503
|
5
|
|
3
|
20
|
☽
|
In
this
yeer
(
being
the
246
of
Nabonassar
)
Ptolomy
notes
an
Eclipse
of
the
Moon
,
which
by
the
Julian
Kalender
was
on
the
nineteenth
of
November
:
It
was
,
as
he
also
saith
,
in
the
twentieth
yeer
of
Darius
Hystaspis
.
|
|
4213
|
3504
|
6
|
|
4
|
21
|
|
|
4214
|
3505
|
7
|
3
|
170
|
22
|
|
|
4215
|
3506
|
1
|
|
2
|
23
|
|
|
4216
|
3507
|
2
|
|
3
|
24
|
|
|
4217
|
3508
|
3
|
|
4
|
25
|
|
4218
|
3509
|
4
|
|
171
|
26
|
|
4219
|
3510
|
5
|
|
2
|
27
|
|
4220
|
3511
|
6
|
|
3
|
28
|
|
4221
|
3512
|
7
|
4
|
4
|
29
|
|
4222
|
3513
|
1
|
|
172
|
30
|
|
4223
|
3514
|
2
|
|
2
|
31
|
☽
|
Here
again
Ptolomy
notes
another
Eclipse
of
the
☽
in
the
31
of
Darius
,
and
yeer
of
Nabonassar
257.
it
was
by
the
Julian
Kalender
April
25.
|
|
4224
|
3515
|
3
|
|
3
|
32
|
|
|
4225
|
3516
|
4
|
|
4
|
33
|
|
|
4226
|
3517
|
5
|
|
173
|
34
|
1
|
Xerxes
20.
|
¶
In
this
yeer
Xerxes
began
to
reign
,
and
reigned
somewhat
more
then
twenty
yeers
.
Diod.
This
King
in
the
Book
of
Esther
is
called
Ahasuerus
,
as
is
supposed
,
and
thought
to
be
the
Husband
of
Esther
.
Scalig.
|
|
4227
|
3518
|
6
|
|
2
|
ARTAXERXES
from
hence
49
.
|
2
|
|
4228
|
3519
|
7
|
5
|
3
|
3
|
|
4229
|
3520
|
1
|
|
4
|
4
|
|
|
4230
|
3521
|
2
|
|
174
|
5
|
|
|
4231
|
3522
|
3
|
|
2
|
6
|
|
4232
|
3523
|
4
|
|
3
|
7
|
|
4233
|
3524
|
5
|
|
4
|
8
|
|
In
this
yeer
Xerxes
began
to
move
towards
Greece
.
|
|
4234
|
3525
|
6
|
|
175
|
9
|
|
In
this
yeer
he
cometh
into
Greece
with
his
huge
Army
,
and
is
quickly
beaten
home
again
.
Petav.
lib.
13.
|
|
4235
|
3526
|
7
|
6
|
2
|
10
|
|
|
4236
|
3527
|
1
|
|
3
|
11
|
|
|
4237
|
3528
|
2
|
|
4
|
12
|
|
4238
|
3529
|
3
|
|
176
|
13
|
|
4239
|
3530
|
4
|
|
2
|
14
|
|
4240
|
3531
|
5
|
|
3
|
1
|
15
|
|
In
this
yeer
(
about
the
sixt
moneth
)
Artaxerxes
Longimanus
began
first
of
all
to
reign
;
he
reigned
till
the
seventh
yeer
of
the
Peloponnesian
War
,
dying
in
the
Winter
time
thereof
,
and
had
therefore
from
hence
49
yeers
of
reign
,
though
from
the
death
of
Artabanus
but
42
Ctes
.
|
|
4241
|
3532
|
6
|
|
4
|
2
|
16
|
|
|
4242
|
3533
|
7
|
7
|
177
|
3
|
17
|
|
|
4243
|
3534
|
1
|
Jub
.
xx
.
|
2
|
4
|
18
|
|
|
4244
|
3535
|
2
|
3
|
5
|
19
|
|
|
4245
|
3536
|
3
|
|
4
|
6
|
20
|
|
4246
|
3537
|
4
|
|
178
|
7
|
7
|
m
|
Artabanus
(
after
Xerxes
)
seven
moneths
.
|
4247
|
3538
|
5
|
|
2
|
8
|
1
|
Artaxerxes
42.
|
In
this
yeer
,
befor
ethe
seventh
of
Artaxerxes
was
ended
,
Ezra
having
obtained
a
Commission
from
the
King
,
(
who
now
began
to
reign
alone
)
beginneth
his
journey
to
Jerusalem
on
the
first
day
of
the
first
moneth
,
Ezr.
7.9
|
|
4248
|
3539
|
6
|
|
3
|
9
|
2
|
|
4249
|
3540
|
7
|
1
|
4
|
10
|
3
|
|
4250
|
3541
|
1
|
|
179
|
11
|
4
|
|
Y.
Of
the
Julian
Peiod
.
|
Yerrs
of
the
World
.
|
Rests
&
Iuhilees
.
|
Olympiads
.
|
Persians
|
A
perfect
tAble
for
the
better
understanding
of
some
of
the
former
and
following
Passages
.
|
4251
|
3542
|
2
|
|
2
|
12
|
5
|
|
|
4252
|
3543
|
3
|
|
3
|
13
|
6
|
|
|
4253
|
3544
|
4
|
|
4
|
14
|
7
|
|
|
4254
|
3545
|
5
|
|
180
|
15
|
8
|
|
|
4255
|
3546
|
6
|
|
2
|
16
|
9
|
|
|
4256
|
3547
|
7
|
2
|
3
|
17
|
10
|
|
|
4257
|
3548
|
1
|
|
4
|
18
|
11
|
|
|
4258
|
3549
|
2
|
|
181
|
19
|
12
|
|
In
this
yeer
,
on
the
sixt
day
of
October
(
which
was
the
10th
day
fo
the
seventh
moneth
,
the
Sun
being
then
in
7th
d.
of
Libra
)
the
first
yeer
of
DAniels
Weeks
began
.
For
in
Dan.
9.25
.
the
Angel
sheweth
that
they
were
to
begin
from
the
executionof
the
Decree
of
build
again
Jerusalem
;
which
was
not
till
the
twentieth
yeer
of
ARtaxerxes
Longimanus
,
when
God
stirred
up
Hanani
with
certain
other
men
of
Judah
,
to
goe
up
to
Shushan
to
Nehemiah
,
who
related
unto
him
the
wofull
condition
Jerusalem
still
was
in
:
he
thereupon
(
after
he
had
fasted
and
prayed
)
besought
the
King's
leave
and
favour
that
he
might
goe
and
build
the
City
;
which
was
granted
.
From
hence
herefore
(
even
from
the
beginning
of
the
these
mens
journey
to
Shusban
)
the
precise
accompt
of
these
Weeks
beginenth
,
which
hereupon
casteth
the
just
middle
of
the
last
week
into
the
yeer
of
the
Julian
Period
4746.
and
layeth
it
exactly
on
the
thrid
day
of
April
:
For
form
the
sixt
of
October
in
this
yeer
,
when
the
Sun
was
in
the
seventh
degree
of
Libra
,
to
the
thir
dof
October
in
the
yeer
of
the
Julian
Period
4745.
when
the
Sun
was
also
in
the
seventh
degree
of
Libra
,
were
486.
yeers
;
to
which
adde
182.
dayes
,
and
so
we
come
to
the
third
of
April
in
the
yeer
of
the
same
Period
4746
in
which
yeer
,
and
on
which
very
day
our
Saviour
suffered
.
|
4259
|
3550
|
3
|
|
2
|
20
|
13
|
|
|
4260
|
3551
|
4
|
|
3
|
21
|
14
|
|
|
4261
|
3552
|
5
|
|
4
|
22
|
15
|
|
|
4262
|
3553
|
6
|
|
182
|
23
|
16
|
|
|
4263
|
3554
|
7
|
3
|
2
|
24
|
17
|
|
|
4264
|
3555
|
1
|
|
3
|
25
|
18
|
|
|
4265
|
3556
|
2
|
|
4
|
26
|
19
|
|
|
4266
|
3557
|
3
|
|
183
|
27
|
20
|
|
|
4267
|
3558
|
4
|
|
2
|
28
|
21
|
|
|
4268
|
3559
|
5
|
|
3
|
29
|
22
|
|
|
4269
|
3560
|
6
|
|
4
|
30
|
23
|
|
|
4270
|
3561
|
7
|
4
|
184
|
31
|
24
|
|
|
4271
|
3562
|
1
|
|
2
|
32
|
25
|
|
|
4272
|
3563
|
2
|
|
3
|
33
|
26
|
|
|
4273
|
3564
|
3
|
|
4
|
34
|
27
|
|
|
4274
|
3565
|
4
|
|
185
|
35
|
28
|
|
|
4275
|
3566
|
5
|
|
2
|
36
|
29
|
Yeers
of
the
Peloponnesian
War
.
|
|
4276
|
3567
|
6
|
|
3
|
37
|
30
|
|
4277
|
3568
|
7
|
5
|
4
|
38
|
31
|
|
4278
|
3569
|
1
|
|
186
|
39
|
32
|
|
4279
|
3570
|
2
|
|
2
|
40
|
33
|
|
4280
|
3571
|
3
|
|
3
|
41
|
34
|
|
4281
|
3572
|
4
|
|
4
|
42
|
35
|
|
4282
|
3573
|
5
|
|
187
|
43
|
36
|
|
4283
|
3574
|
6
|
|
2
|
44
|
37
|
1
|
This
was
the
first
yeer
of
the
Peloponnestan
War
;
it
began
at
the
Spring
:
witnesse
that
great
Eclipse
of
the
Sun
which
was
on
the
fourth
of
August
next
after
.
This
War
lasted
27.
yeers
.
|
|
4284
|
3575
|
7
|
6
|
3
|
45
|
38
|
2
|
|
4285
|
3576
|
1
|
|
4
|
46
|
39
|
3
|
|
4286
|
3577
|
2
|
|
188
|
47
|
40
|
4
|
|
4287
|
3578
|
3
|
|
2
|
48
|
41
|
5
|
|
4288
|
3579
|
4
|
|
3
|
49
|
42
|
6
|
|
4289
|
3580
|
5
|
|
4
|
2m
|
8m
|
7
|
Xerxes
the
2
d
two
moneths
,
after
whom
Sogdianus
8
m.
|
4290
|
3581
|
6
|
|
189
|
1
|
¶
|
8
|
In
this
yeer
Darius
Nothus
began
,
and
reigned
19
yeers
|
SECT.
VIII
.
Of
Daniels
seventy
Weekes
,
in
the
ninth
Chapter
of
his
Prophecy
,
at
the
24.25.26
.
and
27.
Verses
.
I
Shall
need
to
say
nothing
of
the
seventh
Period
more
then
what
hath
been
already
in
the
former
Section
,
and
Table
annexed
to
it
.
I
come
therefore
to
the
eighth
which
takes
beginning
the
20th
year
of
Artaxerxes
Longimanus
,
in
the
year
of
the
Julian
Period
4259
,
and
endeth
at
the
beginning
of
Christs
Ministery
in
the
year
of
the
same
Period
4742.
This
is
a
Period
of
69
Weeks
,
Petavius
De
Doctr.
Temp.
lib.
12.
c.
35.
or
of
483
years
accounted
from
the
Execution
of
the
Decree
for
the
restoring
and
building
of
Jerusalem
,
unto
Messiah
the
Prince
,
vers.
25.
Of
which
Petavius
speaketh
excellently
,
in
these
words
,
saying
;
Sexaginta
novem
hebdomades
desinunt
in
Christum
Ducem
;
non
nanscentem
quidem
,
sed
in
lucem
apertumque
prodeuntem
,
seque
ad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
atque
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accingentem
;
hoc
est
in
Baptismum
ipsius
,
qui
anno
primo
septuagesimae
hebdomadis
incurrit
.
Meaning
in
effect
the
same
that
I
doe
:
for
though
he
applyes
the
end
of
the
69
Weekes
to
the
Baptisme
of
Christ
;
yet
he
saith
as
well
that
they
end
at
Messiah
the
Prince
:
namely
,
not
at
the
time
when
he
was
borne
,
but
when
he
came
abroad
and
shewed
himselfe
openly
,
beginning
to
dispose
of
his
hid
treasures
,
and
to
preach
the
Gospel
in
the
Synagogues
of
Galilee
;
which
was
not
untill
the
very
end
of
these
69
Weekes
(
made
up
of
seven
and
sixty
two
)
and
beginning
of
the
seventieth
.
For
(
as
before
I
noted
,
in
the
fifth
Chapter
)
after
John
was
put
in
prison
,
Jesus
came
into
Galilee
preaching
the
Gospell
of
the
Kingdome
of
God
,
and
saying
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
time
is
fulfilled
(
that
is
,
the
last
Week
of
the
seventy
is
come
)
and
the
Kingdome
of
God
is
at
hand
,
Mar.
1.14
.
In
the
middle
of
which
last
week
,
the
Messiah
(
Christ
Jesus
our
Lord
and
Saviour
)
was
slain
,
vers.
26.
And
by
the
end
of
it
,
the
Covenant
was
confirmed
with
many
of
the
Jews
,
verse
27.
Immediately
after
which
time
,
the
Apostles
turne
to
the
Gentiles
,
Acts
10.1
.
and
Acts
11.18
.
They
were
all
of
them
Weeks
(
not
of
Days
,
but
)
of
years
;
according
to
the
custome
of
Prophetical
Dayes
,
and
years
of
Jubilee
:
there
being
seven
Weeks
in
49
years
,
as
is
seen
in
Levit.
25.8
.
Whereupon
it
followeth
,
that
in
seventy
Weekes
are
490
years
.
There
can
be
no
doubt
of
this
:
I
may
therefore
goe
on
;
and
for
the
more
cleare
understanding
of
what
I
have
already
briefly
touched
,
set
downe
the
words
of
the
text
,
in
each
verse
,
at
large
.
Ver.
24.
Seventy
Weekes
is
cut
out
upon
thy
people
,
and
upon
thy
holy
Cities
,
to
finish
transgression
,
and
to
make
an
end
of
sin
,
and
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
righteousnesse
,
and
to
seale
up
Vision
and
Prophet
,
and
to
annoint
the
Most
Holy
.
Ver.
25.
Know
therefore
and
understand
,
that
from
the
Out-going
of
the
word
to
returne
and
to
build
Jerusalem
,
unto
Messiah
the
Prince
shall
be
seven
Weekes
,
and
threescore
and
two
Weekes
:
it
shall
be
built
againe
,
Street
and
Wall
,
even
in
the
strait
of
times
.
Ver.
26.
And
after
the
threescore
and
two
Weekes
,
shall
Messiah
be
slain
,
but
not
for
himselfe
:
wherefore
the
Princes
people
to
come
shall
destroy
the
City
and
the
Sanctuary
,
and
the
end
thereof
shall
be
with
a
Flood
,
and
unto
the
end
of
the
War
desolations
are
determined
.
Vers.
27
But
in
one
weeke
he
shall
confirme
the
Covenant
with
many
;
and
in
the
midst
of
the
weeke
he
shall
cause
the
Sacrifice
and
the
Oblation
to
cease
:
and
by
a
Wing
of
abominations
making
desolate
,
he
shall
flow
upon
the
desolate
,
even
untill
the
Consummation
determined
.
These
be
the
words
of
the
Prophecie
,
carefully
translated
:
which
in
the
next
place
I
thinke
fit
to
open
and
explain
,
noting
upon
them
as
followeth
.
Vers.
24.
[
Seventy
weekes
is
cut
out
]
By
which
phrase
is
meant
,
that
the
full
and
just
number
of
70
weekes
is
cut
out
.
For
when
a
Verb
singular
is
joyned
to
a
Substantive
plurall
,
it
teacheth
in
Hebrew
that
an
exact
account
is
then
in
every
part
thereof
fully
intended
.
Thy
people
]
that
is
,
Thy
Country
men
the
Jewes
;
as
may
be
seen
in
the
first
Chapter
of
Ruth
,
at
the
tenth
verse
:
where
the
Jewes
are
called
Naomies
people
.
The
like
is
also
in
the
third
Chapter
of
the
Lamentations
at
the
fourteenth
verse
;
where
Jeremy
complaining
,
saith
,
He
was
a
laughing
stock
to
all
his
people
.
Thy
Holy
City
]
this
meanes
Jerusalem
,
Esa.
52.1
.
Matth.
4.5
.
so
called
because
it
was
the
speciall
place
consecrate
to
the
holy
worship
of
God
.
This
Prerogative
of
being
called
The
holy
City
,
it
was
to
retaine
(
as
here
appeareth
)
untill
the
full
end
of
these
70.
weekes
:
And
therefore
when
Christ
came
,
Salvation
was
first
tendred
to
the
Jewes
.
They
in
generall
made
light
of
it
,
and
put
Christ
to
death
:
howbeit
the
covenant
of
the
Gospell
was
confirmed
with
many
of
them
during
the
time
of
the
last
week
;
which
being
ended
,
their
Prerogative
ceased
,
and
thereupon
the
Apostles
turne
to
the
Gentiles
,
to
whom
the
Gospell
began
not
to
be
preached
untill
three
yeares
and
an
halfe
after
Christs
Passion
,
at
which
time
every
one
of
the
Seventy
weekes
were
fully
ended
.
Now
this
holy
City
was
called
Daniels
City
,
either
because
he
was
born
there
or
because
that
was
the
place
of
his
bringing
up
,
or
in
which
he
dwelt
till
he
was
carryed
away
Captive
.
Thus
Capernaum
is
called
Christs
City
because
he
dwelled
in
it
,
Matth.
9.1
.
and
Mar.
2.3
.
So
also
Rogelim
was
the
city
of
Barzil
.
lai
,
2
Sam.
19.38
.
To
finish
transgression
and
to
make
an
end
of
sinne
]
Or
as
some
render
it
;
To
consume
wickednesse
,
and
to
abolish
Sinnes
:
following
therein
the
margent
Hebrew
,
as
an
exposition
for
plainnesse
.
The
text
is
to
seale
,
or
to
make
an
end
of
Sinne
rather
;
Vt
finem
accipiat
peccatum
,
that
sinne
may
have
an
end
:
as
Saint
Hierom
interprets
it
&
is
approved
,
therein
by
a
great
Hebrician
,
who
saith
that
according
to
the
true
reading
of
the
words
,
they
signifie
properly
to
consume
,
finish
or
end
Sin
.
This
was
fulfilled
by
Jesus
Christ
,
who
was
that
Lamb
of
God
which
taketh
away
the
Sinnes
of
the
world
,
Joh.
1.29
.
To
which
agreeth
that
of
the
Apostle
,
Being
then
made
free
from
sinne
,
ye
became
the
servants
of
righteousnesse
.
Rom.
6.18
.
And
againe
,
But
now
once
in
the
end
of
the
world
hath
he
appeared
to
put
away
Sinne
,
by
the
Sacrifice
of
himselfe
,
Hebr.
9.26
.
And
to
make
reconciliation
for
iniquitie
]
This
Christ
did
by
appeasing
and
pacifying
the
wrath
of
God
against
sinne
:
and
it
was
an
effect
of
his
passion
.
For
by
his
death
we
are
reconciled
unto
God
,
Rom.
5.10
.
Coloss.
1.20
.
And
to
bring
in
everlasting
righteousnesse
]
This
Christ
Jesus
also
did
.
For
by
his
owne
blood
he
entred
in
once
into
the
holy
place
,
having
obtained
eternall
redemption
,
Hebr.
9
12.
And
to
seale
up
vision
and
prophet
]
Meaning
,
that
Messiah
shall
make
good
,
fulfill
and
performe
all
the
prophecies
that
were
of
him
,
of
his
Passion
and
resurrection
,
putting
an
end
to
them
all
,
and
that
therefore
we
ought
to
looke
for
no
other
,
Luke
18.31
.
This
we
are
also
taught
in
the
first
Chapter
of
the
Epistle
to
the
Hebrews
,
at
the
first
vers
.
where
the
Apostle
saith
,
God
who
at
sundry
times
,
and
in
divers
manners
spake
in
time
past
unto
the
Fathers
by
the
Prophets
,
hath
in
these
last
times
spoken
unto
us
by
his
sonne
.
And
to
annoint
the
most
Holy
]
Or
the
Holinesse
of
Holinesse
:
that
is
,
the
most
holy
.
This
is
also
meant
of
Christ
,
who
was
endued
with
the
Holy
Ghost
without
measure
:
even
a
very
fountaine
of
holinesse
was
in
him
,
of
whose
fulnesse
we
have
all
received
,
Joh.
3.34
.
Joh.
1.16
.
and
1
Cor.
1.30
.
In
the
time
of
the
Law
,
the
Kings
,
Priests
&
Prophets
,
when
they
first
tooke
their
Offices
upon
them
,
were
annointed
with
holy
oyle
.
And
this
was
the
Ceremony
of
consecrating
them
to
the
service
of
God
in
those
callings
.
Now
Christ
was
both
King
,
Priest
,
and
Prophet
:
he
had
in
himselfe
alone
all
those
dignities
at
once
together
,
to
the
which
others
were
annointed
severally
;
and
is
therefore
called
by
way
of
eminencie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Messias
,
that
is
,
the
annointed
.
For
though
he
were
annointed
with
no
materiall
oyle
,
yet
he
was
spiritually
annointed
with
the
oyle
of
gladnesse
above
his
fellowes
,
Psal.
45.7
.
that
is
,
with
the
holy
Ghost
.
And
hereupon
it
is
that
Saint
John
saith
,
Ye
have
an
ointment
from
him
that
is
holy
,
1
Joh.
2.20
,
22.
Neither
doth
Christ
himselfe
but
say
as
much
:
and
thereupon
when
he
began
to
preach
,
he
sheweth
how
the
Prophet
Esay
pointed
at
him
in
this
,
Luke
4.18
.
It
was
an
excellent
saying
therefore
of
Clemens
of
Alexandria
:
Our
Lord
Christ
(
saith
he
)
the
holy
of
holies
,
who
came
and
fulfilled
Vision
and
Prophet
,
was
annointed
in
the
flesh
with
the
Spirit
of
his
Father
whose
materiall
annointings
therefore
of
the
Law
;
were
nothing
else
but
types
&
figures
of
this
spiritual
annointing
of
Christ
,
as
Mr
Livelie
concludeth
.
And
I
would
to
God
he
had
kept
him
close
to
this
in
his
interpretation
of
the
next
verse
:
for
it
is
as
clear
as
the
Sun
at
noon
that
there
is
but
one
and
the
same
Messias
spoken
of
through
out
his
Prophecie
.
And
thus
have
we
seen
the
generality
of
Daniels
weekes
.
Now
followeth
a
more
speciall
and
particular
handling
them
,
divided
into
three
parts
in
the
verses
following
.
Vers.
The
beginning
of
the
70
Weekes
.
25.
From
the
out-going
of
the
word
]
This
is
commonly
understood
of
the
publishing
or
proclaiming
of
a
decree
by
some
of
the
Kings
of
Persia
(
either
Cyrus
,
Darius
or
Artaxerxes
for
the
restoring
and
building
againe
of
Ierusalem
.
But
more
likely
it
is
,
that
this
out
going
of
the
word
,
should
be
rendred
from
the
executing
of
the
word
or
Decree
for
the
returne
and
building
of
Ierusalem
;
that
is
(
as
the
Hebrew
phrase
signifyeth
)
for
the
building
againe
of
Ierusalem
.
Cyrus
made
such
a
decree
;
in
which
,
though
[
](A94143-e424310-b)*
*
Ezr.
1.2
,
3
,
4.
and
Chro.
36.22
,
23.
Ezra
mentions
only
the
Temple
,
as
the
chiefe
part
of
the
City
:
yet
Esay
sheweth
,
that
even
the
building
of
the
City
was
included
;
as
is
plain
by
what
is
written
in
the
four
and
fortyeth
Chapter
of
his
Prophecy
,
at
the
28
verse
;
and
in
the
Chapter
next
after
,
at
the
13
verse
.
Darius
seconded
this
,
when
after
Cyrus
his
time
,
the
building
was
hindred
,
making
the
foresaid
decree
of
Cyrus
the
ground
of
his
favour
and
assistance
.
After
which
Ezra
comes
up
,
and
by
vertue
of
a
commission
granted
to
him
from
Artaxerxes
Longimanus
(
in
the
seventh
yeare
of
his
reigne
)
doth
much
good
,
Ezr.
chap.
6.
Ezr.
chap.
7.
and
goeth
fairely
on
in
repairing
the
desolations
and
wall
(
as
is
mentioned
Ezr.
9.9
.
)
but
could
not
effect
the
whole
businesse
:
for
the
Adversaries
of
the
Iewes
prevailed
still
against
them
.
And
therefore
13
yeares
after
all
this
,
news
is
brought
to
Nehemiah
at
Shushan
by
Hanani
and
certain
men
of
Iudah
,
that
the
Iewes
were
still
in
great
affliction
and
reproach
:
for
the
wall
of
Ierusalem
was
broken
down
,
Neh.
1.2.3.4
.
and
the
gates
thereof
burnt
with
fire
.
At
the
hearing
whereof
Nehemiah
sat
down
&
wept
,
and
mourned
certaine
dayes
,
and
prayed
before
the
God
of
heaven
.
After
which
prayer
,
because
he
was
the
Kings
Cup-bearer
,
he
was
to
attend
upon
his
place
:
Neh.
2.5.6
.
&c.
and
being
observed
to
looke
heavie
and
sad
in
the
presence
of
the
King
,
the
King
demanded
the
reason
;
which
he
told
him
:
and
thereupon
obtained
leave
and
authority
with
letters
of
Commission
from
him
to
go
up
unto
Iudah
(
the
City
of
his
fathers
Sepulchers
)
that
he
might
build
it
;
as
may
be
seen
in
the
first
and
second
Chapters
of
Nehemiah
.
This
was
in
the
twentieth
year
of
Artaxerxes
afore
mentioned
:
at
which
time
Nehemiah
came
up
and
prevailed
so
farre
against
the
Adversarie
,
that
the
worke
went
on
,
and
a
tythe
was
taken
out
of
other
Cities
to
come
and
dwell
at
Ierusalem
,
the
building
whereof
was
never
after
hindred
any
more
but
by
the
end
of
the
Seven
Weekes
(
mentioned
afterwards
)
was
brought
to
perfection
.
And
hereto
agreeth
Petavius
saying
;
Exitus
sermonis
non
Edicti
solùm
pronounciatio
est
,
sed
executio
,
lib.
12.
De
Doctr.
Temp.
cap.
35.
And
in
the
same
book
,
at
the
32
Chapter
,
speaking
first
of
the
common
acceptation
of
the
word
,
and
shewing
how
thereby
the
beginning
of
these
Weeks
is
drawne
to
sundry
times
,
by
reason
of
severall
goings
forth
of
the
Word
,
he
concludeth
and
saith
;
At
ego
vocabulum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
solam
arbitror
edicti
promulgationem
,
sed
amplius
aliquid
esse
:
nempe
id
quod
Latina
vox
proprie
significat
,
veram
ac
seriam
decreti
illius
executionem
,
&c.
Meaning
,
That
that
which
we
commonly
read
from
the
going
forth
of
the
Word
,
is
of
larger
extent
then
so
;
and
doth
therefore
stand
to
expresse
that
which
the
Latine
word
Exitus
properly
signifyeth
,
viz.
A
true
and
serious
execution
of
the
Decree
for
the
building
againe
of
Jerusalem
.
And
thus
doe
I
also
understand
it
;
onely
with
this
difference
:
By
the
Decree
I
understand
that
which
was
first
set
forth
,
even
by
Cyrus
;
for
though
it
was
seconded
once
and
again
,
yet
not
fully
executed
till
the
dayes
of
Nehemiah
,
in
the
twentieth
year
of
Artaxerxes
,
as
I
have
already
shewed
.
Or
however
,
be
the
reading
according
to
the
common
acceptation
,
yet
it
must
be
with
reference
to
the
building
againe
of
Jerusalem
,
as
the
Originall
intendeth
:
and
so
we
are
still
directed
to
the
twentieth
year
of
Artaxerxes
,
when
Nehemiah
came
up
and
built
(
not
the
Temple
,
but
)
the
City
for
which
he
petitioned
,
even
the
City
of
his
Fathers
Sepulchers
,
Neh.
2.5
.
And
for
this
the
King
sent
letters
to
the
Governors
beyond
the
River
,
and
a
letter
to
Asaph
the
keeper
of
the
Kings
Forrest
:
in
which
the
word
may
very
well
be
said
to
goe
forth
for
the
building
againe
of
Jerusalem
.
So
that
both
wayes
we
are
directed
to
one
and
the
same
time
for
the
beginning
of
these
Weeks
.
But
for
my
part
I
like
best
of
the
first
exposition
.
For
(
as
is
observed
by
others
,
as
well
as
Petavius
)
it
is
genuina
interpretatio
,
a
genuine
interpretation
:
nempe
ut
dicamus
ex
quo
tempore
res
illa
,
quam
Deus
per
Propehtas
suos
praedixerat
,
&
quam
Reges
Persarum
Edictis
sanciverant
,
effecta
est
reddita
,
remotis
omnibusremoris
.
So
that
Ab
Exitu
Verbi
,
is
as
much
as
Ex
quo
Verbum
prodiit
;
id
est
,
in
effectum
producta
est
.
And
thus
much
for
the
Out-going
of
the
Word
,
by
which
we
are
taught
where
to
begin
the
first
year
of
Daniels
Weekes
.
[
To
returne
and
build
Jerusalem
]
that
is
,
To
build
againe
Jerusalem
:
for
so
the
Hebrew
phrase
signifieth
.
As
for
Example
:
Isaac
returned
and
digged
the
wels
of
water
,
which
they
had
digged
in
the
dayes
of
Abraham
his
Father
:
for
the
Philistines
had
stopped
them
after
the
death
of
Abraham
,
Gen.
26.18
.
By
which
is
meant
,
that
he
digged
them
againe
.
Rursus
fodit
:
so
saith
Saint
Hierom.
To
which
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Septuagint
,
well
agreeth
:
and
is
therefore
translated
in
our
Bibles
,
Isaac
digged
againe
.
So
also
in
the
fixt
Chapter
of
Zachary
,
at
the
first
verse
:
I
returned
and
lifted
up
mine
eyes
and
saw
;
That
is
,
Lifting
up
mine
eyes
I
saw
againe
,
as
Tremelius
translates
the
place
.
So
also
in
the
first
Chapter
of
Malachie
,
at
the
fourth
verse
,
We
will
returne
and
build
the
desolate
places
:
that
is
,
We
will
build
againe
the
desolate
places
.
And
so
here
.
To
return
and
build
Ierusalem
,
is
as
much
as
to
say
,
To
build
againe
Ierusalem
:
and
is
therefore
so
interpreted
by
Saint
Hierom
,
in
his
Comment
upon
the
place
.
Which
being
well
observed
,
will
discover
the
grosse
mistake
of
those
Expositors
,
,
who
imagine
that
the
Angel
speakes
here
concerning
the
returne
of
the
people
out
of
the
Captivity
of
Babylon
,
and
that
therefore
the
70
Weekes
must
begin
in
the
first
year
of
Cyrus
.
But
beside
their
mistake
of
the
Hebrew
phrase
,
the
very
time
from
thence
to
Christ
will
be
against
them
.
For
should
the
Weekes
begin
at
the
first
year
of
Cyrus
his
Monarchy
,
The
Weekes
begin
not
in
the
first
yeare
of
Cyrus
.
they
would
be
ended
long
before
Christ
was
born
:
but
that
may
not
be
;
for
they
must
reach
full
three
years
and
a
halfe
beyond
his
Passion
;
as
is
plainly
manifest
by
the
verses
following
.
But
to
help
this
,
some
are
bold
to
cut
off
at
one
blow
no
lesse
then
near
a
hundred
years
from
the
Persian
Mornarchy
,
as
if
they
had
traiterously
crept
into
the
Chronology
of
those
times
:
an
easie
way
to
make
their
accounts
even
,
but
no
sure
stay
for
truth
to
rest
upon
.
I
know
and
have
seen
their
choycest
arguments
to
uphold
this
tottring
building
,
but
by
diligent
search
have
found
themfrivolous
,
there
being
nothing
either
in
Beroaldus
,
Broughton
,
More
,
or
others
of
them
,
but
may
be
easily
answered
.
But
I
list
not
to
trifle
away
much
time
about
them
:
Onely
in
few
words
I
shall
say
not
onely
that
the
full
current
of
Authours
doe
begin
the
reigne
of
Cyrus
over
Persia
in
the
55
Olympied
,
but
even
Thucidides
(
who
wrot
of
the
Peloponnesian
War
,
saw
it
from
the
beginning
to
the
end
,
was
an
Athenian
Gentleman
,
a
Captaine
in
it
,
and
Authour
for
certaine
truth
of
History
,
and
perfect
reekoning
of
times
most
excellent
:
whose
Workes
Demosthenes
the
famous
Orator
of
Athenes
Copyed
out
with
his
owne
hands
no
lesse
then
eight
times
,
as
Lucian
reporteth
)
he
I
say
reckoneth
from
the
Marathon
fight
in
the
latter
end
of
Darius
Hystaspis
his
reigne
,
to
the
end
of
the
Peloponnesian
War
85
years
:
that
is
to
say
,
ten
to
the
invading
of
Greece
be
Xerxes
,
and
50
thence
inclusively
to
the
beginning
of
the
Peloponnesian
War
,
with
27
more
to
the
end
thereof
.
Now
,
that
we
may
know
how
to
place
these
in
their
right
times
,
Xenophon
(
being
the
next
after
Thucidides
)
hath
taught
us
that
the
four
and
twentieth
year
of
the
Peloponnesian
War
must
be
joyned
with
the
first
year
of
the
93
Olympiad
.
Whereupon
it
must
needs
follow
that
the
firstyear
of
this
War
began
in
the
end
of
the
first
year
of
the
87
Olympiad
:
and
the
War
of
Xerxes
in
the
first
year
of
the
75
Olympiad
:
and
the
fight
at
Marathon
in
the
end
of
the
second
year
of
the
72
Olympiad
.
Nor
doth
Thucidides
but
tell
us
as
much
;
Thucid.
lib.
2.
For
as
he
declareth
,
the
beginning
of
the
Peloponnesian
War
was
in
the
fifteenth
year
of
that
League
which
after
the
taking
of
the
Iland
of
Eubaea
was
made
for
30
years
to
come
,
Aenesias
being
then
Major
of
Sparta
,
and
Pythodorus
of
Athens
,
the
year
of
their
Majorality
now
within
two
moneths
expired
,
in
the
beginning
of
the
Spring
.
Now
the
time
of
this
League
is
referred
by
Pausanias
(
in
the
first
of
his
Eliaca
)
to
the
third
year
of
that
Olympiad
wherein
Criso
of
Himaera
won
the
race
:
which
(
according
to
[
](A94143-e425520-b)*
*
Antiq.
Rom.
lib.
10.
prope
finem
,
&
li.
11.
in
princio
.
Lib.
2.
Dionysius
Halicarnasseus
)
was
the
eighty
third
Olympiad
.
Account
therfore
15
years
from
the
third
year
of
the
83
Olympiad
,
and
the
beginning
of
this
War
will
fall
into
the
latter
end
of
the
first
year
of
the
87
Olympiad
;
where
also
[
](A94143-e425600-b)*
*
Perk.
Harm
.
Script
.
Diodorus
Siculus
hath
placed
the
Majorality
of
Pythodorus
,
in
the
end
whereof
Thucidides
beginneth
that
War
.
Which
is
also
confirmed
by
an
Eclipse
of
the
Sun
mentioned
by
Thucidides
,
and
by
Mathematical
Calculation
found
to
be
then
;
beside
other
Eclipses
,
in
some
of
the
following
years
of
the
said
War
,
fitly
agreeing
.
These
Charcters
are
regarded
of
the
Learned
,
and
not
unfitly
called
Gharecteres
infallibilies
,
&
veré
Bases
Chronologiae
fallere
nesciae
:
Of
which
Master
Perkins
speaketh
further
,
saying
:
Qui
haec
fictitia
putoverit
,
eundem
oportet
Astronomiam
omnem
logisticam
à
radicibus
revellere
,
&c.
And
a
little
after
,
Eo
hoc
mihi
(
saith
he
)
documento
est
,
initium
Hebdomadum
Danielis
haud
esse
aptanduin
annis
vel
Cyri
,
vel
Darii
Hystaspis
:
quia
tunc
Historiae
humanae
fere
omnes
,
&
Astronomicae
observationes
,
ut
supposititiae
,
fuerint
negandae
.
Also
,
doe
not
those
Marmora
Arundelliana
,
brought
out
of
Asia
hither
,
prove
speaking
stones
to
stop
the
mouths
of
those
who
rashly
reject
the
allowed
Antiquity
of
these
times
,
and
by
proofelesse
proofes
cut
off
as
many
years
from
this
Monarchy
as
they
please
?
The
Author
of
those
Marbles
was
of
no
small
standing
,
500
years
and
more
before
Eusebius
;
and
none
among
the
Greek
Historiographers
more
ancient
then
he
,
excepting
Herodotus
,
Thucidides
,
and
Xenophon
,
as
Master
Selden
,
that
learned
Antiquary
of
our
times
,
hath
plainly
proved
.
Who
,
out
of
the
said
Marbles
hath
gathered
,
that
Craejus
began
his
reigne
in
the
first
year
of
the
56
Olympiad
;
that
Cyrus
took
Sardes
in
the
third
year
of
the
58
Olympiad
;
that
the
fight
at
Marathon
(
in
quo
Persarum
clades
,
&
Atheniensium
victoria
)
was
in
the
second
year
of
the
72
Olympiad
;
that
Xerxes
went
to
War
in
Greece
in
the
fourth
year
of
the
74
Olympiad
;
That
in
the
next
year
he
was
overthrown
at
Plataea
,
the
fire
of
Aetna
then
first
of
all
breaking
out
;
and
that
the
fight
at
Leuctra
was
in
the
second
of
the
102
Olympiad
.
Men
then
I
see
may
cavill
without
cause
,
and
make
a
disturbance
in
the
Chronology
of
these
times
,
but
not
prevaile
in
what
they
strive
for
;
no
not
with
all
the
helpe
Beroaldus
and
Master
Broughton
can
afford
them
.
To
which
let
me
add
,
how
grosly
they
have
been
mistaken
,
not
well
observing
how
childishly
they
have
shrunck
the
successions
of
sundry
Lives
.
For
when
it
is
said
that
one
man
lived
in
such
and
such
a
mans
dayes
,
they
presently
and
rashly
take
their
years
and
ages
to
be
equall
:
which
is
in
effect
as
if
they
should
deny
that
ayoung
man
might
not
live
in
an
old
mans
time
,
or
that
a
grave
Philosoper
might
not
have
a
young
Pupill
,
or
that
an
aged
Father
might
not
sometimes
beget
a
son
in
the
time
of
his
age
,
or
that
it
was
incredible
to
grant
an
hundred
years
for
any
man
to
live
.
All
which
are
but
poore
shifts
,
little
or
nothing
to
the
purpose
,
although
at
the
first
sight
some
perhaps
may
highly
prize
them
.
And
so
also
for
Olympiads
;
Broughton
I
confesse
hath
gathered
together
many
scattered
fragments
,
cheifly
out
of
Suidas
,
by
which
he
thinks
to
overthrow
the
credit
of
Olympiads
,
and
cast
the
hand-maide
out
of
fervice
.
But
I
answer
,
one
Swallow
is
not
enough
to
proclame
a
Summer
;
nor
be
things
done
without
care
,
able
to
prevaile
against
the
truth
.
Suidas
in
this
deserves
no
better
credit
,
unlesse
we
account
him
an
expert
Archer
who
kils
a
Crow
by
chance
.
In
a
word
,
most
of
his
numbers
were
negligently
corrupted
,
or
were
at
the
first
not
carefully
gathered
.
And
so
also
may
we
say
of
other
Authours
,
who
write
of
such
things
as
these
are
,
onely
by
the
way
,
and
not
on
purpose
:
Neither
have
some
but
oftentimes
mistaken
Suidas
,
taking
his
meaning
in
a
wrong
sence
;
cheifly
when
things
are
thought
to
be
contemporary
,
which
indeed
are
very
far
asunder
:
or
if
at
all
contemporary
,
but
onely
in
part
;
as
I
have
already
shewed
.
And
further
,
for
Olympiads
,
that
which
hath
caused
others
to
deliver
wrong
collections
from
them
,
was
because
they
did
not
follow
the
common
course
which
was
most
usuall
in
that
kinde
of
reckoning
:
for
whilst
from
the
beginning
of
sundry
Games
,
they
had
a
Series
or
order
of
sundry
years
,
the
fiftieth
from
one
thing
might
be
the
25th
from
another
thing
.
And
so
Pausanias
sheweth
,
that
there
were
at
the
least
a
dozen
severall
Games
,
and
Game-rulers
accordingly
,
set
up
at
severall
times
far
distant
the
one
from
the
other
:
which
not
well
regarded
might
make
a
confused
Chaos
amongst
carelesse
Authours
.
The
truth
therefore
is
,
That
that
account
which
was
most
common
,
was
least
faulty
:
for
it
had
but
one
head
from
whence
to
reckon
,
&
was
set
forth
in
Tables
by
Hyppias
of
Elis
,
received
also
generally
in
Computations
;
yea
even
by
Plutarch
hims
selfe
,
although
in
the
Life
of
Numa
he
moved
some
scruple
about
it
:
in
which
he
seemed
to
savour
of
an
usuall
custome
of
the
Academicall
Sect
,
which
was
alwayes
ready
furnished
to
dispute
on
either
side
,
either
pro
or
contra
,
either
for
or
against
the
truth
.
I
grant
indeed
that
the
ancientest
of
Antiquities
among
humane
Authours
cannot
but
be
full
of
errour
:
but
this
was
rather
in
the
times
before
the
Olympiads
then
afterwards
,
as
Marcus
Varre
a
learned
Roman
well
observeth
;
concluding
the
times
after
to
be
more
certaine
and
Historicall
,
because
then
the
times
began
to
be
recorded
veris
testatisque
literarum
Monumentis
,
as
one
rightly
speaketh
.
Unto
Varro
agreed
Julius
Africanus
,
another
ancient
[
](A94143-e426170-b)*
*
He
was
a
Christian
Writer
.
Authour
,
who
in
the
third
book
of
his
Annals
(
as
Eusebius
witnesseth
in
his
tenth
book
De
praeparat
.
Evangelica
)
writeth
,
that
untill
the
Olympiads
there
was
no
sure
knowledge
in
the
Greek
History
,
all
things
being
confusedly
written
without
agreement
between
themselves
:
but
after
the
Olympiads
,
because
their
acts
were
diligently
registred
within
the
limits
of
every
four
years
space
,
no
confusion
of
times
was
found
amongst
them
.
After
whom
Censorinus
also
saith
,
that
after
the
first
Olympiad
there
never
was
any
great
dissention
or
controversie
among
Writers
for
Computation
of
time
;
except
in
some
six
or
seven
years
at
the
most
.
Or
if
in
some
particular
the
difference
perhaps
might
be
something
more
,
yet
by
comparing
Authour
with
Authour
,
and
circumstance
with
circumstance
,
I
cannot
but
think
that
men
of
judgement
may
not
onely
correct
corrupted
Copies
,
but
even
reconcile
the
most
materiall
disagreements
,
or
at
the
least
shew
how
and
wherein
an
Authour
sometimes
hath
been
mistaken
.
In
a
word
,
this
reckoning
by
Olympiads
hath
been
allowed
,
followed
,
and
commended
by
even
the
very
flower
and
cheife
of
the
ancient
Fathers
;
as
by
Clemens
of
Alexandria
the
Master
of
Origen
,
Julius
Africanus
aforementioned
,
Fusebius
,
Hierom
,
Augustine
,
Orosius
,
and
others
both
pious
and
learned
Christians
.
And
among
these
,
let
me
for
a
conclusion
mention
what
Saint
Augustine
saith
in
Commendation
of
them
,
in
his
second
,
book
and
28
Chapter
De
Doctrina
Christiana
:
shewing
,
That
the
observation
of
Olympiads
is
a
great
help
for
the
understanding
of
many
sacred
questions
,
and
explanations
of
matters
Ecclesiasticall
;
Nam
&
per
Olympiadas
(
saith
that
Father
there
)
&
per
Consulum
nomina
,
multa
saepe
quaeruntur
anobis
.
And
a
little
before
;
Nos
adjuvat
(
saith
he
)
ad
Sanctos
libros
intelligendos
.
I
would
therefore
that
every
man
would
lay
a
side
all
rash
and
inconsiderate
zeale
,
that
so
weighing
things
with
an
equall
Ballance
,
he
may
no
longer
be
a
carelesse
disturber
of
the
true
and
right
Computation
of
these
times
.
But
they
have
objections
out
of
Scripture
.
☜
And
first
they
produce
the
age
of
Mordecai
,
Mordeca's
age
objected
.
affirming
that
he
was
carried
captive
with
Iechoniah
,
Esth.
2.5
.
and
therefore
could
not
live
till
the
dayes
of
Xerxes
:
to
which
time
he
must
live
,
if
Xerxes
were
that
Assuerus
who
married
Esther
.
To
which
is
answered
,
Answ.
That
Mordecai
was
not
carried
captive
,
but
rather
Kish
the
great
Grand-father
of
Mordecai
.
For
thus
stand
the
words
in
the
place
objected
:
There
was
a
certaine
Jew
at
Shushan
the
Kings
seate
,
sth
.
2.5
.
whose
name
was
Mordecai
the
son
of
Iair
,
the
son
of
Shimei
,
the
son
of
Kish
,
a
man
of
Iemini
,
who
had
been
carried
away
from
Ierusalem
with
the
Captivity
,
&c.
Where
the
Relative
[
who
]
is
to
be
referred
not
to
the
furthest
Antecedent
,
Mordecai
:
but
to
the
nearest
,
Kish
;
as
may
be
seen
in
an
Example
much
like
it
,
in
1
Chron.
2.7
.
where
the
words
are
,
And
the
sons
of
Carmi
,
Achar
,
the
troubler
of
Israel
,
who
transgressed
in
the
thing
accursed
.
And
indeed
to
what
other
end
should
mention
be
made
of
Kish
,
or
why
is
the
Genealogie
produced
no
higher
then
to
him
,
but
that
thereby
we
may
be
taught
,
that
he
,
and
not
Mordecai
,
went
into
Captivity
?
it
was
to
shew
by
his
carrying
away
captive
,
how
Mordecai
a
Jew
,
born
of
him
,
became
Citizen
of
Shushan
.
And
so
also
the
Apocryphall
fragment
,
in
Esth.
11.4
.
(
brought
forth
by
some
to
prove
the
contrary
)
fully
sheweth
,
saying
:
Erat
autem
(
viz.
Mordecai
)
ex
Captiva
turba
,
quam
captam
Nebuchadnezzar
abduxerat
:
that
is
,
Mordecai
arose
of
that
company
(
or
came
of
that
company
)
which
Nebuchaanezzar
carried
Catptive
.
Which
well
observed
,
doth
excellently
confirme
the
truth
of
Gods
Promise
made
to
his
people
,
Ier.
24.6
.
namely
,
That
they
should
returne
,
be
built
up
,
planted
,
and
not
rooted
out
:
Whereupon
they
were
commanded
tomarry
wives
&
beget
children
,
that
they
might
increase
there
,
and
not
be
minished
,
Ier.
29.6
.
From
which
places
itwell
appeareth
,
that
the
promise
was
made
to
them
and
their
posterity
:
the
accomplishment
whereof
is
excellently
declared
by
this
of
Mordecai
and
Esther
,
both
of
them
born
in
the
time
of
Captivity
.
The
truth
of
which
is
yet
further
manifest
,
in
regard
That
that
Mordecai
which
nourished
Esther
,
was
not
the
same
who
returned
in
the
first
year
of
Cyrus
:
For
he
who
nourished
Esther
staid
still
at
Shushan
;
The
other
returned
with
them
who
went
first
into
the
Land
of
Judea
,
Neh.
7.7
.
It
is
not
enough
to
say
,
he
gave
his
name
to
goe
up
,
but
went
not
;
for
what
were
this
but
to
deny
a
plaine
and
expresse
testimony
,
as
may
be
seen
also
,
Ezra
2.2
.
And
therefore
these
two
not
being
both
one
,
their
opinion
is
still
more
and
more
weakned
,
who
strive
to
prove
Mordecai
and
not
Kish
,
to
be
the
man
that
was
carried
captive
:
for
it
was
common
and
ordinary
to
call
divers
men
by
one
and
the
same
name
;
as
afterwards
shall
be
shewed
.
Secondly
,
they
object
the
age
of
Ezra
the
son
of
Seraiah
,
Ezra's
age
objected
.
who
was
slaine
by
Nebuchadnezzar
in
the
nineteenth
year
of
his
reigne
,
2
Kin.
25.18
.
Arguing
from
thence
that
the
time
of
the
Persian
Monarchy
could
not
be
so
long
as
is
usually
accounted
.
For
Ezra
saw
well
near
the
whole
time
thereof
,
being
alive
in
the
dayes
of
Johanan
the
father
of
Jaduah
,
Ezra
10.6
.
Which
Jaduah
was
high
priest
in
the
reigne
of
the
last
Darius
,
when
Alexander
conquered
the
Monarchy
and
won
it
wholly
from
the
Persians
,
Neh.
12.22
.
See
also
Joseph
.
in
the
eleventh
book
of
his
Antiquities
,
at
the
seventh
and
eighth
Chapters
.
Which
being
so
,
it
will
follow
that
had
Ezra
been
begot
but
a
day
before
his
fathers
death
,
his
age
must
be
250
years
or
thereabouts
,
though
we
account
not
to
the
end
of
this
Monarchy
by
almost
ten
years
.
To
which
I
answer
,
There
is
ambiguity
in
the
word
Son
,
Answ.
which
men
take
properly
,
as
if
Ezra
had
been
the
immediate
son
of
Seraiah
:
whereas
he
was
so
Seraiahs
son
,
as
the
Jews
used
to
call
their
posterity
by
the
name
of
Son
,
even
to
the
fifth
or
sixt
descent
.
As
for
example
:
Josiah
is
said
to
be
the
father
of
Iechoniah
,
Matth.
1.11
.
whereas
the
father
of
Ieconiah
was
Iehoiakim
,
2
Chron.
36.8
.
So
also
Zedekiah
is
called
in
[
](A94143-e427230-b)*
*
2
Chron
36.10
.
one
place
the
brother
of
Ieconiah
,
and
in
[
](A94143-e427250-b)*
*
1
Chro.
3.16
.
in
another
place
the
son
of
Ieconiah
,
because
he
reigned
next
after
him
;
and
yet
we
know
,
that
by
propriety
of
speech
he
was
his
uncle
,
as
may
be
seen
in
2
Kin.
24.17
.
So
also
Salathiel
is
called
the
son
of
Iechoniah
,
Mat.
1.12
.
and
yet
not
only
did
Ieconiah
dye
childlesse
,
Ier.
22.30
.
but
also
Salathiel
was
indeed
the
son
of
Assir
,
1
Chron.
3.17
.
So
also
Zorobabel
is
said
to
be
the
[
](A94143-e427360-b)*
*
Ezra
5.2
.
&
Mat.
1.12
.
son
of
Salathiel
,
Matth.
1.12
.
whereas
he
was
not
his
immediate
son
:
for
Zorobabel
was
indeed
the
son
of
Pedaiah
,
1
Chron.
3.19
.
So
also
the
Prophet
Zachariah
is
called
the
son
of
Iddo
,
Ezra
.
5.1
.
whereas
indeed
he
was
the
Grandchilde
of
Iddo
,
and
son
of
Barachiah
,
Zachar.
1.1
.
And
more
nearly
concerning
the
party
objected
:
it
is
not
manifest
that
neither
was
he
the
proper
and
immediate
son
of
Seraiah
.
For
though
Ezra
in
the
[
](A94143-e427470-b)*
*
viz.
Ezra
7.1.2
.
&c.
place
objected
made
good
his
purpose
,
in
shewing
(
for
his
greater
honour
and
renown
)
that
he
came
from
Aaron
:
yet
he
hath
not
precisely
set
downe
all
his
Ancestours
which
were
in
that
line
between
Seraiah
and
Aaron
,
but
hath
omitted
[
](A94143-e427520-b)*
*
viz.
Amariah
,
Ahitub
,
Zadok
,
Ahimaaz
,
Azariah
,
and
Jonathan
:
as
may
be
seen
by
comparing
Ezra
7.3
.
with
1
Chron.
ca.
6
ver.
7.8.9.10
.
six
in
one
place
,
and
might
also
omit
some
in
that
other
place
between
himselfe
and
Seraiah
:
for
this
we
finde
herein
to
be
true
and
certaine
,
that
Iehozadak
was
the
immediate
son
of
Seraiah
,
as
is
expresly
mentioned
in
1
Chron
6.14
.
And
therefore
though
Ezra
were
so
near
kindred
to
that
stock
,
yet
it
might
be
in
a
collaterall
line
by
some
that
proceeded
from
Seraiah
,
and
yet
neverthelesse
be
reckoned
in
Genealogy
as
if
he
were
his
son
;
according
to
that
before
mentioned
of
Salathiel
,
called
the
son
of
Ieconiah
;
or
that
of
Zedechia
,
in
1
Chron.
3.16
.
Where
,
though
Zedechia
were
the
Uncle
,
yet
he
stands
upon
record
as
if
he
were
the
very
son
of
Ieconiah
:
For
thus
we
see
some
brought
in
as
sons
,
which
were
indeed
but
near
kinsmen
.
But
for
all
this
some
perhaps
will
say
,
Object
.
the
difficulty
of
too
long
an
age
is
not
yet
quite
taken
away
.
For
from
the
twentieth
of
Artaxerxes
Longimanus
,
to
the
end
of
the
Persian
Monarchy
,
were
122
years
or
thereabouts
:
and
therefore
Ezra
living
till
towards
the
end
thereof
,
will
be
still
older
then
can
be
well
allowed
,
though
he
were
born
after
the
Captivity
,
and
were
not
the
immediate
son
of
Seraiah
.
To
which
I
answer
,
Answ.
that
he
was
alive
indeed
in
the
dayes
of
Iohanan
,
and
wrote
the
Books
of
the
Chronicles
to
his
time
;
as
appeareth
,
Ezra
10.6
.
and
Neh.
12.23
.
yet
neverthelesse
he
reached
not
to
the
end
of
the
Monarchy
by
farre
:
not
further
then
the
dayes
of
Darius
Nothus
,
Neh.
12.22
.
which
could
not
be
much
more
then
50
years
after
the
time
that
he
came
away
from
Babylon
to
Ierusalem
:
at
which
time
suppose
he
were
40
years
old
,
then
should
his
whole
time
want
ten
of
an
hundred
;
which
age
no
man
of
judgement
would
conclude
to
be
improbable
,
but
likely
and
probable
enough
.
And
herein
Cluverus
is
to
be
applauded
,
who
speaking
of
the
high
priests
that
were
in
the
times
of
this
Monarchy
,
saith
thus
;
Iehoshua
was
in
that
office
[
](A94143-e427850-b)*
*
Ezra
.
cap.
2.
and
cap.
5.
under
Cyrus
,
Cambyses
,
and
Darius
Hystaspis
;
Ioiakim
under
Xerxes
and
in
the
forepart
of
Artaxerxes
his
reigne
,
Ezra
8.33
.
Neh.
12.10
.
Eliashib
after
him
till
the
twentieth
of
the
same
King
and
something
lower
,
Neh.
3.1
.
Ioiada
after
him
in
the
residue
of
Artaxerxes
his
reigne
,
and
in
the
forepart
of
Darius
Nothus
.
Ionathan
after
him
in
the
[
](A94143-e427970-b)*
*
Neh
12.10.23
.
residue
of
Darius
Nothus
,
and
under
[
](A94143-e427990-b)*
*
Joseph
.
lib.
11.
cap.
7.
Artaxerxes
Mnemon
.
And
last
of
all
,
Iaduah
under
Ochus
,
Arses
,
and
Darius
Codoman
,
Joseph
.
lib.
11.
cap.
8.
All
which
proportions
are
so
congruous
and
well
agreeing
to
the
stories
of
Ezra
and
Nehemiah
,
that
no
man
I
think
who
is
serious
will
ever
goe
about
to
alter
them
:
except
it
be
to
make
Jaduah's
time
fall
also
into
a
part
of
Mnemon's
.
But
they
have
still
to
urge
:
Nehemiah's
age
objected
.
and
in
the
next
place
they
object
the
age
of
Nehemiah
,
which
must
be
longer
then
the
length
of
this
Monarchy
;
because
(
say
they
)
at
the
beginning
of
it
he
was
of
fit
age
to
be
the
Jews
Captaine
and
one
of
their
Conductours
home
from
Babylon
:
and
living
in
the
end
of
it
,
he
wrote
of
their
last
Darius
,
and
of
Jaduah
the
High
Priest
who
met
and
appeased
mighty
Alexander
.
For
the
proofe
of
which
we
are
directed
to
Ezra
2.2
.
Neh.
7.7
.
Neh.
12.22
.
and
to
Josephus
,
lib.
11.
cap.
8.
To
which
I
answer
,
Answ.
That
that
Nehemiah
who
was
in
the
beginning
of
this
Monarchy
,
was
not
the
same
who
lived
something
towards
the
end
of
it
,
nor
ever
was
sent
to
build
the
Wals
of
Jerusalem
by
Artaxerxes
.
For
[
first
]
that
Nehemiah
who
was
in
the
first
of
Cyrus
,
returned
home
at
the
end
of
the
Captivity
,
Ezra
2.2
.
Neh.
7.7
.
Whereas
this
,
who
was
servant
to
Artaxerxes
,
went
not
home
till
the
Wals
of
Jerusalem
were
to
be
built
,
Neh.
2.5.8
.
Secondly
,
it
was
a
common
thing
among
the
Jews
to
call
more
then
one
by
the
same
name
;
as
is
evident
almost
in
every
Catalogue
where
Catalogues
are
recorded
.
As
for
example
:
In
Neh.
12.1
.
there
is
an
Ezra
who
returned
with
Zorobabel
;
and
in
Ezra
7.1
.
another
who
came
not
up
untill
the
dayes
of
Artaxerxes
.
Also
,
in
Ezra
2.2
.
and
Neh.
7.7
.
there
is
a
Mordecai
who
returned
in
the
first
of
Cyrus
;
and
in
Esther
2.5
.
another
who
lived
at
Shushan
and
nourished
Esther
:
For
if
Esthers
Mordecai
had
returned
with
Zorobabel
,
he
would
not
have
dwelt
at
Shushan
and
trained
up
Esther
among
the
Heathen
but
rather
in
the
Holy
Land
among
the
people
of
God
.
Also
,
See
the
first
book
of
the
Chronicles
,
the
Catalogues
in
Ezra
and
Nehemiah
,
and
then
amongst
the
multitude
of
persons
,
many
are
known
by
one
name
.
A
Jeremiah
which
(
even
Speed
himselfe
will
say
)
was
not
Jeremiah
the
Prophet
,
Neh.
10.2
.
A
Daniel
likewise
,
though
not
the
same
who
was
cast
into
the
Den
of
Lyons
,
Neh.
10.6
.
A
Seraiah
also
,
though
not
the
same
who
was
slaine
by
Nebuchadnezzar
,
Ezra
2.2
.
And
in
1
Chron.
chap.
6.
two
Abitubs
,
two
Zadockes
,
and
three
Azariabs
in
one
line
.
And
so
also
for
Nehemiah
,
he
who
came
up
in
the
first
of
Cyrus
,
was
not
Nehemiah
the
famous
,
but
another
of
the
same
name
.
For
I
finde
three
Nehemiahs
in
the
History
of
these
times
:
One
,
mentioned
Ezra
2.2
.
Neh.
7.7
.
Another
who
returned
in
the
twentieth
year
of
Artaxerxes
,
Nehemiah
,
cap.
1.
and
cap.
2.
And
a
third
differing
from
all
these
.
Nehe.
3.16
.
For
Nehemiah
the
great
was
Nehemiah
the
sone
of
Hachaliah
;
but
this
other
was
Nehemiah
the
son
of
Azbuck
,
the
Ruler
of
the
halfe
part
of
Beth-zur
.
So
then
Nehemiah
was
not
in
the
beginning
of
this
Monarchie
.
And
as
not
in
the
beginning
,
so
neither
in
the
end
of
it
he
was
indeed
in
the
dayes
of
Darius
:
but
this
was
not
the
last
Darius
,
as
is
commonly
supposed
.
It
was
rather
that
Darius
who
reigned
next
after
Artaxerxes
Longimanus
,
as
by
the
course
of
the
History
appeareth
,
and
is
so
understood
by
Lydiat
,
Cluverus
,
Conradus
,
Pawell
and
others
.
But
this
you
will
say
cannot
be
,
in
regard
that
Nehemiah
was
in
the
dayes
of
the
High
priest
Jaduah
,
who
(
as
Iosephus
writeth
)
met
and
appeased
mighty
Alexander
comming
against
Jerusalem
,
in
the
year
before
he
conquered
Darius
Codoman
,
the
last
King
of
this
Monarchie
.
To
which
Petavius
answereth
,
Petavil
.
lib.
12.
cap
25.
that
Nehemiah
indeed
recorded
the
Priests
and
Levites
so
as
his
times
;
and
then
some
one
or
other
,
comming
after
him
,
put
in
that
of
Iaduah
and
the
last
Darius
.
The
like
where
of
is
to
be
found
in
other
Bookes
of
Scripture
;
as
in
the
end
of
Deuteronomie
,
where
those
things
that
concerne
the
death
of
Moses
were
written
by
some
other
.
So
also
in
the
end
of
the
Bookes
of
Ioshua
,
Tobias
and
Ieremiah
,
some
things
are
added
which
were
not
of
the
Authours
putting
in
.
But
I
like
not
of
this
answer
so
well
as
I
like
the
answer
of
Master
Lydiat
in
his
Booke
De
emendat
Temporum
,
saying
;
that
though
Nehemiah
maketh
mention
of
Iaduah
in
his
Catalogue
of
the
high
Priests
;
yet
thereby
is
only
gathered
,
that
writing
his
booke
in
the
dayes
of
Darius
Nothus
,
and
recording
the
High
priests
to
that
time
,
Iaduah
was
borne
heir
to
the
Priesthood
,
and
is
therefore
recorded
among
them
:
who
afterwards
succeeded
his
Father
,
and
in
his
venerable
old
age
came
and
met
with
Alexander
.
Like
to
which
is
also
that
of
Cl●verus
in
his
Computo
Chronologico
.
or
Nehemiah
(
saith
he
)
non
dicit
se
vixisse
usq
.
ad
tempus
Darii
ultimi
,
sed
iste
Darius
,
cujus
meminit
cap.
12.22
.
fuit
Darius
Nothus
.
Quod
vel
inde
potest
intelligi
,
quod
eodem
capite
,
v.
23.
subdit
,
descriptos
esse
Sacerdotes
usque
ad
tempora
Iohannis
,
summi
Pontificis
.
Is
autem
non
fuit
sub
Dario
ultimo
,
sed
Iaddus
ejus
filius
quem
puerum
videre
potuit
Nehemias
,
sed
non
summum
Pontificem
,
neque
etiam
illud
asserit
.
That
is
,
Nehemiah
doth
not
say
that
he
lived
to
the
time
of
the
last
Darius
,
but
that
Darius
which
he
mentioneth
,
Chap.
12.22
.
was
Darius
Nothus
;
which
we
are
given
to
understand
even
from
that
which
he
presently
subjoyneth
in
the
same
Chap.
v.
23.
namely
,
That
the
Priests
were
written
to
the
times
of
Iohanan
the
chiefe
Priest
.
But
he
was
not
under
the
last
Darius
;
it
was
his
sonne
Iaduah
,
whom
Nehemiah
might
see
being
a
child
,
but
not
a
chiefe
Priest
:
neither
doth
he
say
he
did
.
So
then
,
though
Nehemiah
might
,
and
did
,
come
low
in
the
times
of
this
Monarchie
,
yet
not
to
the
end
of
it
by
farre
.
For
beside
all
this
,
Iaduah
began
to
be
in
the
Priests
office
32
years
at
the
least
,
before
the
last
year
of
the
last
Darius
,
although
he
entred
thereon
but
at
the
death
of
Mnemon
;
whereas
no
man
can
tell
but
he
might
be
in
the
Priesthood
some
years
before
:
and
so
,
not
only
be
old
when
he
met
Alexander
,
but
also
be
so
high
in
the
Persian
times
,
as
Nehemiah
might
record
him
heire
of
the
Priesthood
.
At
which
time
though
it
were
when
Nehemiah
was
old
,
yet
is
not
this
granted
without
warrant
:
For
,
that
Nehemiah
lived
till
he
was
laden
with
age
,
Josephus
affirmeth
in
his
Antiquities
,
at
the
end
of
the
fifth
Chapter
of
the
eleventh
booke
.
But
I
do
ill
,
you
will
say
,
to
mention
Josephus
:
for
by
him
Nehemiah
(
being
of
equall
time
with
Sanballat
)
must
be
as
low
as
the
dayes
of
the
last
Darius
.
Joseph
lib.
11.
cap.
8.
Whereto
Iansw
.
that
though
it
be
commonly
collected
from
Iosephus
,
that
he
who
resisted
Nehemiah
at
the
building
of
the
wals
of
Jerusalem
was
the
same
Sanballat
who
obtained
leave
of
Alexander
to
build
a
Temple
on
mount
Garizim
for
his
son
in
law
Manasses
;
yet
by
Scripture
records
compared
with
his
writings
,
it
appeareth
otherwise
.
For
in
Josephus
,
Manasses
who
was
then
the
son
in
law
to
Sanballat
,
and
cast
out
by
a
tumult
of
the
people
through
the
assistance
of
the
high
priest
Jaduah
,
was
the
brother
of
Jaduah
.
But
he
whom
Nehemiah
mentioneth
,
was
not
the
brother
of
Jaduah
,
but
the
brother
of
the
father
of
Jaduah
;
and
not
cast
out
by
the
people
assisted
by
the
chiefe
priest
,
but
cast
out
by
Nehemiah
himselfe
,
as
is
manifest
in
Neh.
13.28
.
It
can
therefore
be
no
absurdity
to
grant
there
were
two
Sanballats
;
the
one
in
the
dayes
of
Nehemiah
,
and
the
other
in
the
dayes
of
the
last
Darius
,
and
of
Alexander
magnus
:
which
last
died
after
the
end
of
the
Persian
Monarchie
,
two
yeares
after
the
taking
of
Gaza
,
Joseph
.
antiq.
lib.
11.
c.
8.
And
thus
having
removed
all
such
Scruples
as
may
seeme
to
hinder
the
beginning
of
Daniels
weekes
in
the
20th
year
of
Artaxerxes
Longimanus
,
I
proceed
,
and
go
on
to
interpret
the
words
following
.
Vnto
Messiah
the
Prince
]
This
is
meant
of
Christ
Jesus
our
Lord
;
as
may
be
seen
Esa.
55.4
.
Psal.
2.2
.
Ioh.
1.41
.
For
this
is
to
be
noted
,
that
the
word
Messiah
is
never
used
for
an
Adjective
being
set
before
the
Substantive
,
as
here
MESSIAH
NAGID
,
Messiah
the
Prince
.
And
therefore
doth
here
mean
no
other
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
CHRIST
THE
LORD
,
as
the
Angel
stiles
him
,
Luke
2.11
.
and
is
for
certaine
a
proper
name
in
this
text
belonging
unto
him
who
is
the
Saviour
of
the
world
:
who
after
seven
weekes
and
threescore
and
two
weekes
was
crucifyed
upon
the
Crosse
,
even
in
the
last
weeke
of
the
Seventy
.
And
note
likewise
,
that
when
in
other
texts
,
it
is
attributed
to
other
persons
,
it
is
then
after
another
manner
,
having
a
Pronounce
affixed
,
or
a
Substantive
of
the
Genitive
case
:
as
,
Mine
annointed
,
Thine
annointed
,
The
annointed
of
God
,
his
annointed
,
or
The
Priest
which
is
annointed
.
But
here
is
no
such
thing
:
and
therefore
must
upon
necessity
meane
CHRIT
JESUS
our
Lord
,
and
no
other
.
Which
even
Rabbi
Judah
confesseth
,
in
his
Comment
upon
Daniel
:
alleadging
thereupon
that
saying
of
the
prophet
,
in
Esa
55.4
.
Behold
I
have
given
him
for
a
witnesse
to
the
people
,
a
Prince
and
a
Commander
of
the
Nations
.
Seven
weekes
,
and
threescore
and
two
weekes
]
These
put
together
do
make
69.
weekes
,
or
483.
years
;
whose
precise
end
was
at
the
beginning
of
Christs
Ministery
:
for
then
did
Christ
Jesus
our
Saviour
[
Messiah
the
Prince
]
openly
manifest
himself
,
being
annointed
to
that
office
a
little
before
when
he
was
baptized
by
John
in
Jordan
,
&
proclaimed
then
by
a
voice
from
Heaven
to
be
the
son
of
God
.
Both
which
fell
into
the
yeare
of
the
Iulian
Period
4742.
the
one
on
the
sixth
of
January
,
when
he
was
baptized
;
the
other
,
on
the
third
of
October
,
when
he
began
his
Ministery
,
483.
yeares
from
the
beginning
of
the
weekes
.
For
in
69
weekes
,
are
69
sevens
of
yeares
:
and
they
put
together
do
make
483.
yeares
.
If
it
be
objected
,
that
the
Medea
distinctio
,
or
the
Hebrew
point
Athnah
,
standing
in
the
originall
next
after
Seven
weekes
,
are
against
this
interpretation
;
my
answer
then
is
:
that
though
there
be
indeed
such
a
distinction
or
point
there
,
yet
the
sence
is
not
therefore
to
be
suspended
at
Seven
weekes
,
as
if
they
might
not
together
with
the
62
make
one
whole
number
of
69.
For
in
the
first
Chapter
of
Genesis
,
at
the
first
verse
,
thewords
and
the
points
stand
thus
.
In
the
beginning
God
:
created
the
Heavens
and
the
Earth
.
And
yet
there
Athnah
hath
not
so
much
as
the
force
of
a
Comma
.
It
would
therefore
be
observed
,
that
the
holy
Hebrew
(
as
one
saith
)
hath
19
Kingly
accents
,
and
eleven
Servants
:
The
Kings
stay
many
times
on
the
chiefe
word
or
number
in
the
sentence
,
whilst
the
servants
hasten
on
.
And
although
any
King
for
the
most
part
will
make
a
full
sence
,
as
words
be
pointed
in
other
tongues
:
yet
sometimes
not
so
much
as
a
Comma
:
But
why
is
seven
seperated
from
sixty
two
,
Quest.
and
not
rather
69
set
downe
in
whole
number
?
Answ.
I
answer
,
the
Angel
dividing
these
weekes
(
which
were
70
)
into
sixty
two
,
and
one
;
sheweth
what
was
to
fall
out
in
every
of
those
parts
.
This
first
part
thereof
is
for
that
which
was
done
first
:
and
because
seven
is
farre
lesse
then
sixty
two
,
it
is
called
after
a
Propheticall
and
obscure
phrase
,
Astreight
of
times
.
In
which
first
intervall
most
like
it
is
that
the
City
was
fully
finished
and
set
in
order
:
That
is
,
both
publike
and
private
works
and
buildings
;
as
houses
,
streets
and
wayes
,
substituting
of
right
Officers
,
with
other
things
of
the
like
kind
.
With
which
interpretation
the
interlinearie
Glosse
agreeth
,
as
Petavius
noteth
.
Verse
26.
And
after
62
weekes
Messiah
shall
be
slaine
]
That
is
,
Sixty
and
two
weekes
after
the
Seven
:
for
when
the
Seven
weekes
were
ended
,
then
were
the
62.
to
take
beginning
,
and
the
one
weeke
next
after
them
for
the
confirming
of
the
Covenant
.
In
which
one
weeke
it
was
that
the
Messiiah
was
slain
:
for
as
the
Angel
here
sheweth
,
it
was
after
seven
and
sixty
two
;
and
therefore
in
the
seventieth
or
last
Week
of
the
seventy
.
And
why
I
say
,
after
seven
and
sixty
two
,
is
because
of
the
division
:
first
seven
,
then
sixty
two
.
Which
is
all
one
with
after
sixty
two
,
accounted
from
the
end
of
the
seven
:
for
so
without
doubt
the
Angel
meaneth
.
To
which
purpose
Lansbergius
noteth
,
saying
:
Non
putat
Angelus
sexaginta
duas
Septimanas
à
principio
septimanae
primae
,
sed
à
fine
Septimae
:
ut
sensus
sit
,
Christum
moriturum
esse
Septimana
Septuagesima
.
That
is
,
The
Angel
accounteth
not
the
sixty
and
two
Weekes
from
the
beginning
of
the
first
Week
,
but
from
the
end
of
the
seventh
:
so
that
the
sense
is
,
Christ
was
to
dye
in
the
seventieth
Weeke
.
But
in
what
year
of
that
Weeke
,
is
shewed
afterwards
.
Shall
be
slain
]
The
word
in
the
Originall
is
Carath
,
which
signifyeth
to
cut
off
either
by
banishment
,
or
death
.
In
the
first
sense
Christ
was
cut
off
when
the
Jews
said
,
We
have
no
other
King
but
Caesar
,
Joh.
19.15
.
and
in
the
other
sense
he
was
cut
off
,
when
after
their
loud
cryes
of
crucifie
him
,
crucifie
him
,
they
put
him
to
death
.
But
not
for
himselfe
]
This
is
likewise
true
of
Christ
,
as
the
Prophet
sheweth
,
Esa.
53.4
,
5
,
6.
But
whether
it
be
the
right
reading
of
this
place
,
some
make
question
:
and
doe
therefore
render
the
words
thus
:
And
there
shall
not
be
unto
him
]
that
is
,
He
shall
not
be
;
or
not
have
any
being
,
but
be
extinct
and
gone
.
Meaning
,
that
being
slain
or
cut
off
by
death
,
he
should
have
no
longer
being
among
the
living
:
and
so
also
Esay
saith
,
He
was
cut
off
out
of
the
Land
of
the
living
,
for
the
transgression
of
my
people
was
the
stroke
upon
him
,
Esa.
53.8
.
All
which
was
certainly
fulfilled
when
Christ
tasting
death
was
not
onely
buried
,
but
by
his
enemies
shut
in
the
Sepulcher
,
least
he
should
againe
be
seene
in
the
Land
of
the
living
.
And
the
people
of
the
Prince
to
come
,
shall
destroy
the
City
and
the
Sanctuary
]
This
is
meant
of
the
Romans
under
the
Conduct
of
Titus
the
son
of
Vespasian
Emperour
of
Rome
,
by
whom
the
City
of
Jerusalem
and
the
Temple
were
destroyed
:
which
is
here
foretold
as
a
judgement
to
come
upon
the
Jews
for
their
putting
Christ
to
death
.
And
the
end
thereof
shall
be
with
a
Flood
]
Meaning
,
that
the
Romane
Army
should
be
unto
them
as
the
overflowing
of
Waters
in
a
Flood
:
and
should
therefore
prevaile
against
all
the
force
that
the
forsaken
Jews
could
make
against
them
.
And
unto
the
end
of
the
War
desolations
are
determined
]
By
which
is
meant
,
that
so
long
as
the
War
continued
,
should
be
nothing
but
desolations
and
destructions
.
Which
accordingly
came
to
passe
,
fast
one
upon
another
:
first
in
one
place
,
then
in
another
,
till
all
was
wasted
;
as
Iosephus
hath
at
large
declared
,
in
his
seventh
book
of
the
Jews
War
,
at
the
first
chapter
,
&
in
his
sixt
book
at
the
first
chapter
likewise
;
as
also
in
some
other
places
of
his
writings
.
Whose
relations
doe
excellently
agree
with
the
word
desolations
in
the
plurall
number
,
here
foretold
by
the
Angel
in
the
words
of
this
prophecy
.
Ver.
27.
One
Weeke
]
This
is
the
last
week
of
the
seventy
:
in
which
the
Angel
sheweth
,
that
though
the
Jewish
Nation
should
be
cast
off
,
and
their
City
and
Temple
destroyed
;
yet
neverthelesse
the
Messiah
should
for
one
whole
Week
Offer
himselfe
unto
them
,
and
gather
many
of
them
into
the
Covenant
of
the
Gospel
.
This
Week
was
therefore
wholly
spent
in
preaching
to
those
of
the
Circumcision
:
in
the
forepart
whereof
Christ
himselfe
in
his
own
person
preached
unto
them
;
and
in
the
latter
part
he
also
preached
unto
them
by
his
Apostles
,
who
went
not
unto
the
Gentiles
till
this
Week
was
ended
.
For
as
the
70
Weekes
were
cut
out
over
the
People
of
Israel
,
and
over
the
holy
City
,
but
not
over
the
Gentiles
:
so
also
the
confirming
of
the
Covenant
by
Christ
in
this
last
Week
of
the
70
,
was
cut
out
over
the
people
of
Israel
,
and
over
the
holy
City
,
but
not
over
the
Gentiles
.
And
that
not
without
cause
:
For
though
Christ
by
his
death
redeemed
as
well
the
Gentiles
as
the
Jews
,
Ioh.
11.52
.
yet
because
he
was
in
the
first
place
promised
to
the
Jewish
Nation
,
and
after
a
peculiar
manner
their
Saviour
,
it
was
consentaneous
that
in
the
first
place
he
should
offer
Salvation
unto
them
,
and
confirm
his
Covenant
with
many
of
them
,
before
he
caused
his
Gospell
to
be
spread
abroad
,
and
to
take
place
among
the
Gentiles
.
This
appeareth
by
that
Caveat
which
in
this
Week
he
gave
to
his
Apostles
,
when
they
had
their
first
power
to
preach
;
namely
,
that
they
should
not
turn
into
the
way
of
the
Gentiles
,
Mat.
10.5
.
It
appeareth
also
by
that
which
himselfe
said
to
the
woman
of
Canaan
,
That
he
was
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
,
Math.
15.24
.
And
as
they
had
this
Caveat
,
so
they
heeded
it
very
carefully
,
even
after
his
death
and
Passion
:
insomuch
that
Peter
abstained
from
preaching
to
any
but
the
Jews
,
untill
he
was
taught
by
Vision
,
that
the
Gentiles
also
pertained
to
the
society
of
the
Church
,
Acts
10.1
.
In
a
word
,
Paul
was
converted
about
six
moneths
after
the
Passion
of
Christ
;
three
years
after
which
,
he
returned
to
Ierusalem
that
he
might
see
Peter
:
from
whence
(
after
he
had
stayed
15
dayes
)
he
went
into
the
regions
of
Syria
,
and
Cilicia
,
and
preached
there
to
the
Gentiles
,
Gal.
1.18
.
By
which
it
appeareth
,
that
it
was
full
three
years
and
an
half
after
Christ's
Passion
before
they
began
to
preach
to
any
but
the
Jews
:
and
at
that
time
this
One
Weeke
was
ended
.
For
(
as
it
followeth
)
Christs
death
was
in
the
middle
of
this
very
Week
.
And
in
the
midst
of
the
Weeke
he
shall
cause
Sacrifice
and
Oblation
to
cease
]
This
was
certainly
done
by
Christs
death
.
For
in
the
former
verse
it
was
said
,
That
after
threescore
and
two
Weeks
Messiah
should
be
slain
:
and
now
in
this
verse
is
shewed
the
very
precise
time
of
his
death
,
viz.
That
it
was
in
the
middle
of
this
Weeke
:
for
then
was
Christ
to
cause
the
Sacrifices
and
Oblations
to
cease
.
Yea
,
all
the
Sacrifices
of
the
old
Testament
,
and
the
whole
Legall
and
Typicall
service
was
then
at
an
end
,
by
that
one
Oblation
of
Christ
upon
the
Crosse
:
for
nothing
but
the
death
of
Christ
was
of
efficacie
to
abolish
the
Sacrifices
and
Legall
figures
,
which
were
but
figures
of
him
and
of
his
Sacrifice
;
as
may
be
seen
by
that
which
St
Paul
writeth
to
the
Hebrewes
,
in
the
ninth
and
tenth
Chapters
.
He
taketh
away
the
first
,
that
he
may
establish
the
second
;
saith
the
Apostle
there
,
Chap.
10.
verse
9.
Not
that
the
Jewish
Sacrifices
did
actually
then
cease
:
Peta
De
Doct.
Temp.
lib.
12.
cap.
35.
but
that
they
were
de
jure
,
or
in
very
deed
and
truth
then
abolished
,
as
Petavius
noteth
.
Which
also
not
onely
the
last
voyce
of
Christs
dying
,
saying
,
It
is
finished
,
but
even
the
vaile
of
the
Temple
being
rent
in
twaine
,
from
the
top
to
the
bottome
,
declared
,
Mat.
27.51
.
For
by
that
Symbol
Christ
witnessed
that
he
by
his
death
abolished
all
the
Sacrifices
,
and
all
the
legall
worship
.
For
(
as
Lansbergius
well
observeth
)
so
long
as
that
Shadowie
service
of
the
Jews
remained
,
Lansberg
.
in
his
Chronol.
lib.
2.
cap.
11.
the
vaile
was
between
in
the
earthly
Sanctuary
:
but
the
vaile
being
rent
,
the
legall
Ceremonies
were
abrogated
,
and
all
use
of
the
old
Covenant
taken
away
,
and
a
passage
opened
for
us
to
the
Heavenly
Sanctuary
.
But
it
followeth
,
And
by
a
Wing
of
Abominations
making
desolate
,
he
shall
flow
upon
the
desolate
]
Here
againe
after
speech
of
the
death
of
Christ
is
subjoyned
a
threatning
against
the
Jews
for
putting
him
to
death
.
For
by
this
Wing
of
Abominations
,
is
meant
the
Army
of
the
Romans
:
and
that
(
as
will
appeare
)
very
significantly
.
For
the
word
in
the
Original
here
translated
Wing
,
is
derived
from
a
verbe
(
but
once
found
in
the
Hebrew
Scripture
)
which
signifies
according
to
the
Chaldee
,
Master
Mede
in
his
exposition
of
Daniels
Weeks
pa.
41.
To
gather
together
:
so
also
in
the
Arabick
:
in
which
it
signifieth
also
,
To
environ
or
compasse
about
;
as
is
gallantly
observed
by
one
upon
the
place
.
Both
which
significations
sute
well
to
an
Army
;
and
the
latter
to
such
an
Army
as
beleagureth
a
City
or
Fort.
The
w●rd
Wing
therefore
used
for
this
Army
,
is
very
pertinent
.
For
,
if
we
looke
further
we
shall
finde
,
shat
Saint
Luke
speaking
of
that
which
in
Saint
Mathewes
Gospel
is
called
the
Abomination
of
Desolation
,
Mat.
24.15
.
and
Mar.
13.14
.
spoken
of
by
Daniel
the
Prophet
,
standing
in
the
Holy
place
,
expoundeth
it
by
compassing
Jerusalem
with
Armies
,
Luke
21.20
.
By
which
he
doth
for
certain
meane
the
Army
of
the
Romans
,
called
here
an
Army
of
Abominations
,
or
a
people
of
Abominations
;
That
is
,
of
Gentles
and
worshippers
of
Idols
:
as
is
manifest
,
in
regard
that
the
Scripture
often
not
onely
calleth
Idols
by
the
name
of
Abominations
;
but
useth
also
to
expresse
and
imply
under
the
names
of
the
Gods
,
the
Nations
themselves
that
worshipped
them
.
Thus
Ashtaroth
is
called
the
Abomination
of
the
Sidonians
,
2
Kin.
23.13
.
And
in
another
place
,
The
strangers
with
whom
the
children
of
Israel
had
contracted
affinity
,
are
called
expresly
the
people
of
Abominations
,
Ezra
9.14
.
So
here
,
The
Army
which
the
Angel
foretold
should
come
against
Ierusalem
,
is
called
a
Wing
(
or
an
Army
)
of
a
people
of
Abominations
:
by
which
the
Messiah
should
flow
upon
the
Desolate
;
That
is
,
upon
the
desolate
and
forsaken
Jews
.
For
in
this
service
(
though
an
Army
of
Abominations
)
it
was
the
Army
of
the
Messiah
:
as
in
a
fit
Parable
,
ayming
at
this
Prophecy
,
our
Saviour
telleth
us
,
Matthew
22.7
.
Even
untill
the
Consummation
determined
]
Meaning
,
That
the
Desolation
,
which
this
Army
of
Abominations
brought
upon
the
Jews
,
should
continue
till
the
end
of
that
time
which
God
had
determined
:
that
is
,
untill
the
times
of
the
Gentiles
be
fulfilled
,
Luke
21.24
.
For
when
the
times
of
the
Gentiles
be
fulfilled
(
then
as
Saint
Paul
tels
us
)
The
deliverer
shall
come
out
of
Sion
,
and
all
Israel
shall
be
saved
,
Rom.
11.25.26
.
And
thus
I
have
now
expounded
this
sacred
Prophecy
of
Daniels
LXX
Weekes
,
then
which
there
is
no
one
Prophecy
in
all
the
whole
Bible
that
doth
more
convince
the
Jew
,
nor
better
confirme
the
Christian
for
the
comming
of
Christ
.
For
when
the
Angel
had
divided
the
Weekes
into
seven
and
sixty
two
,
which
were
to
end
at
Messiah
the
Prince
,
then
presently
in
the
next
verse
he
addeth
,
saying
,
And
after
62
Weekes
Messiah
shall
be
slain
:
joyning
hereunto
the
One
Week
remaining
;
In
the
middle
whereof
the
Sacrifice
and
Oblation
was
to
cease
;
that
is
to
be
abolished
or
made
void
and
of
none
effect
by
his
death
and
Passion
.
Quare
post
sexaginta
novem
absolutas
,
in
Septuagesima
utique
,
ac
postrema
,
Christus
occidendus
erat
;
as
saith
Petavius
.
Who
hereupon
concludeth
,
that
they
doe
in
vaine
seek
the
end
of
these
Weekes
who
look
for
it
so
low
as
the
destruction
of
the
City
by
the
Romans
.
Or
,
as
his
owne
Words
are
;
Frustra
igitur
finis
alius
Hebdomadibus
iisce
terminandis
quaeritur
:
frustra
longius
à
Dominica
Passione
summoventur
ad
excidium
urbis
,
Petav.
lib.
12.
c.
32.
So
also
Conradus
Pawel
,
in
his
Concilio
Chronologico
;
saying
,
Septuaginta
hebdomades
in
annos
resolutae
confi
ciunt
quadringentos
nonaginta
annos
;
harumque
hebdomadum
finis
praefinitus
est
,
paucis
annis
post
excisionem
,
hoc
est
,
passionem
&
mortem
Christi
.
Verba
enim
Oraculi
apud
Danielem
expresse
designant
medium
ultimae
hebdomadis
.
So
also
Pontanus
,
in
his
Chronologie
of
Sabbathical
years
pag.
155.
in
these
words
;
Quod
in
dimidio
ipsius
hebdomadis
dicitur
Christum
facturum
ut
cessent
Sacrificia
&
Oblationes
,
hoc
dubio
procul
impletum
est
,
quum
ille
seipsum
in
sacrificium
offerens
legales
oblationes
&
sacrificia
abolevit
,
in
dimidio
,
vel
circa
dimidium
illius
hebdomadis
,
&
de
praeciso
tempore
mortis
illius
intelligendum
est
.
So
also
Lansbergius
,
in
his
Chronologie
,
lib.
2
,
c.
11.
Porro
&
tempus
definit
Angelus
in
quo
Christus
Sacrificia
&
Oblationes
legales
per
mortem
suam
abrogaturus
sit
,
nimirum
Dimidia
Septimanae
septuagesimae
,
hoc
est
anno
quarto
ejusdem
septimanae
vel
quando
tres
anni
&
sex
menses
finiuntur
.
So
also
Cluverus
,
in
his
Computo
Chronologico
;
where
speaking
of
the
last
week
,
and
shewing
how
it
is
divided
into
two
parts
,
when
he
commeth
to
the
last
part
,
he
hath
these
words
:
Alterius
Semiquadriennii
principium
est
in
abrogatione
hostiae
&
sacrificii
,
per
Crucem
&
resurrectionem
Christi
facta
:
finis
verò
in
abdicatione
gentis
Judaicae
,
&
translatione
Evangelii
ad
Ethnicos
.
Nam
sicut
priori
semiquadriennio
Christus
in
propria
persona
Judaeos
docuerat
;
sic
posteriori
per
Apostolos
suos
&
alios
Doctores
itidem
solis
Judaeis
pactum
paternum
confirmavit
.
Verum
cum
illi
repudiarent
istud
,
&
sacrificiis
suis
irrationalibus
inhaererent
,
occisis
insuper
Stephano
&
aliis
Christianis
,
monstravit
Chrstus
Petro
per
visionem
,
ad
gentes
transferendum
esse
regnum
suum
,
Act.
10.
&
Paulum
singulari
miraculo
conversum
emisit
,
ut
gentibus
annunciaret
Evangelium
regni
Dei
.
And
now
if
after
all
this
it
be
objected
,
Object
.
that
these
weekes
must
therefore
end
at
the
destruction
of
Jerusalem
by
the
Romans
,
because
the
Angel
saith
They
be
determined
or
cut
out
over
the
people
and
the
holy
City
:
if
(
I
say
)
this
be
objected
,
my
answer
then
is
,
Answ.
That
they
be
indeed
determined
or
cut
out
over
the
people
and
over
the
holy
City
;
but
it
was
to
finish
transgression
and
to
make
an
end
of
Sinne
,
to
make
reconciliation
for
iniquity
,
to
bring
in
everlasting
righteousnesse
,
to
seale
up
vision
and
Prophet
,
and
to
annoint
the
most
Holy
.
All
which
have
manifest
relation
to
that
which
Christ
did
in
or
near
the
last
week
of
the
70
:
For
near
the
beginning
of
that
week
Jesus
Christ
(
that
Holy
of
holies
)
was
annointed
with
the
holy
Ghost
in
populi
sui
Redemptorem
,
for
a
Redeemer
of
his
people
.
For
although
Christ
alwayes
had
the
Spirit
,
yet
for
all
that
there
was
to
be
a
kind
of
solemne
annointing
him
to
undertake
that
Office
,
witnessed
by
the
Prophet
Esa.
61.1
.
and
performed
accordingly
at
his
Baptisme
when
the
last
weeke
was
ready
to
begin
:
For
then
the
holy
Ghost
came
downe
upon
him
in
the
likenesse
of
a
Dove
,
the
Heavens
being
also
opened
,
and
a
voice
from
the
Father
saying
,
This
is
my
welbeloved
sonne
in
whom
I
am
well
pleased
,
Matth
,
3.16.17
.
Luk.
3.22
.
After
which
inauguration
,
at
the
beginning
of
the
last
weeke
,
he
entred
on
his
Ministry
,
and
began
to
preach
deliverance
to
the
Captives
:
and
in
the
middle
of
the
weeke
satisfied
for
us
on
the
Crosse
,
and
by
his
death
made
an
end
of
sinne
,
freeing
us
from
it
and
putting
it
away
by
the
Sacrifice
of
himselfe
:
as
was
before
proved
,
Joh.
1.29
.
Rom.
6.18
.
Heb.
9.26
All
therefore
that
shall
need
to
be
now
observed
further
,
is
the
method
of
the
Angel
in
the
verse
objected
;
speaking
of
that
last
which
was
done
first
,
and
of
that
first
which
was
done
last
:
which
if
Calvisius
had
well
observed
,
he
needed
not
have
urged
the
annointing
of
the
Most
holy
against
the
right
ending
of
these
weekes
.
But
perhaps
it
will
be
still
objected
out
of
the
26
and
27
verses
,
Object
.
that
the
last
weeke
could
not
be
the
weeke
of
Christs
passion
,
because
those
verses
do
expresly
mention
the
destruction
of
the
City
,
and
tell
us
of
the
Abomination
of
Desolation
,
which
even
Christ
himselfe
would
should
be
regarded
as
a
token
or
signe
of
the
ruine
of
the
City
,
Answ.
Mat
,
24.15
.
To
which
I
answer
,
that
although
the
destruction
of
the
City
be
there
mentioned
,
yet
not
because
it
was
within
the
compasse
of
the
weekes
,
or
because
the
end
of
them
must
be
extended
thither
,
but
because
the
destruction
of
the
City
was
to
follow
and
fall
upon
the
Jewes
as
a
punishment
for
their
putting
Christ
to
death
;
as
in
the
Annotations
foregoing
hath
been
shewed
.
It
was
spoken
of
to
shew
the
hainousnesse
of
that
sin
,
and
is
foreshewed
to
follow
as
a
just
judgement
of
God
for
so
great
a
wickednesse
,
and
not
because
it
is
to
be
included
within
the
compasse
of
the
weekes
.
And
of
this
destruction
,
the
Abomination
of
Desolation
was
but
a
signe
,
spoken
of
by
Daniel
the
Prophet
:
that
s
all
;
and
more
then
that
cannot
be
justly
gathered
from
the
places
objected
.
But
they
further
urge
,
Object
.
that
though
the
sinne
of
the
Iewes
was
the
cause
of
their
punishment
;
yea
,
and
among
other
sinnes
,
that
of
putting
Christ
to
death
:
yet
did
not
Ierusalem
utterly
cease
to
be
a
City
or
Church
of
God
till
they
contradicted
and
blaspemed
the
Apostolicall
Ministery
,
by
persisting
still
in
their
wickednesse
.
For
when
Jerusalem
had
condemned
and
crucified
Christ
,
Saint
Peter
inspired
by
the
holy
Ghost
saith
still
,
To
you
belong
the
Promises
,
and
to
your
children
,
Acts
2.39
.
True
,
Answ.
I
grant
as
much
:
for
after
Christs
Passion
there
were
still
three
years
and
an
halfe
before
the
70
Weekes
were
ended
;
And
till
then
there
was
no
tender
of
Salvation
to
the
Gentiles
.
For
in
the
last
Week
,
Christ
first
by
himselfe
,
and
afterwards
by
his
Apostles
preached
to
the
Jews
;
confirming
a
Covenant
with
many
of
them
during
the
time
of
that
Week
:
which
being
ended
,
the
Apostles
turne
to
the
Gentiles
,
as
already
I
have
most
fully
and
plainly
proved
.
But
perhaps
it
will
be
objected
out
of
Beroaldus
,
Object
.
that
the
word
in
the
Original
commonly
translated
Middle
,
Beroald
.
lib.
3.
cap.
8.
must
be
translated
Halfe
;
and
not
Middle
.
So
that
Christ
shall
be
said
to
abolish
Sacrifice
and
Oblation
,
not
in
the
Middle
of
the
Week
,
but
in
Halfe
of
the
week
:
which
Halfe
was
not
the
first
Halfe
;
because
seventy
weekes
,
and
not
sixty
nine
and
½
were
cut
out
over
the
people
and
the
Holy
City
.
To
which
is
answered
,
though
the
word
indeed
is
used
as
well
for
Halfe
as
Middle
;
yet
here
it
must
be
rendred
Middle
and
not
Halfe.
For
even
in
the
text
it selfe
,
Christ
is
said
to
cause
to
cease
,
or
to
abolish
Sacrifice
and
Oblation
.
Now
this
action
is
not
Actio
manens
and
continuata
,
but
cito
transiens
:
for
it
is
meant
of
the
death
of
Christ
,
who
put
away
sin
by
the
death
or
Sacrifice
of
himselfe
,
abolishing
legall
offerings
for
sin
,
to
establish
his
owne
Sacrifice
and
Oblation
once
offered
upon
the
Crosse
,
Heb.
9.26
.
chap.
10.9
.
Unlesse
therefore
we
will
make
Christs
death
to
be
a
continued
action
,
and
say
that
he
continued
in
that
act
of
dying
for
the
space
of
three
years
and
an
halfe
,
we
must
needs
grant
(
as
the
truth
is
)
that
he
was
crucified
or
slaine
in
the
Middle
of
the
Weeke
:
which
the
confirming
of
the
Covenant
doth
fully
prove
.
But
saith
Funccius
,
the
Sacrifices
were
of
right
abolished
when
Christ
was
Baptized
:
in
witnesse
whereof
there
came
a
voice
from
heaven
saying
,
This
is
my
beloved
son
in
whom
I
am
well
pleased
,
Mat.
3.17
.
Quasi
dicat
:
Nulla
posthac
hostia
,
nullum
Sacrificium
Mosaicum
mihi
placebit
.
Which
is
as
if
it
should
be
said
,
No
offering
,
no
Mosaicall
Sacrifice
shall
henceforwards
please
me
any
more
.
Whereunto
is
answered
,
that
the
Sacrifices
of
the
Law
did
never
please
God
otherwise
then
types
and
shadowes
of
Christs
owne
Sacrifice
of
himselfe
;
and
in
that
respect
,
Moses
his
Sacrifices
and
such
types
of
Christ
,
were
as
well
acceptable
to
God
after
his
Baptisme
till
his
Passion
,
as
before
;
which
is
plain
by
that
in
Matthew
8.3
.
where
Christ
after
his
Baptisme
bids
the
Leper
offer
the
gift
that
Moses
commanded
:
which
(
among
other
things
)
was
two
Hee
Lambes
,
and
one
Ewe
Lamb
;
as
is
recorded
,
Levit.
14.10
.
So
that
still
I
see
the
former
exposition
will
stand
,
notwithstanding
this
Objection
.
But
however
,
though
their
ending
may
be
right
,
yet
their
beginning
cannot
,
unlesse
they
begin
in
the
first
year
of
Cyrus
.
For
if
the
70
weeks
begin
not
in
the
first
year
of
Cyrus
,
the
alogie
of
the
70
years
of
Captivity
,
and
the
seven
times
70
years
of
liberty
,
cannot
stand
.
To
which
is
answered
,
Answ.
that
an
analogie
is
a
proportion
,
similitude
,
or
resemblance
which
one
thing
hath
unto
another
.
Now
that
any
intervenient
time
can
destroy
an
Analogie
,
is
(
as
one
truely
saith
)
a
meere
Paradox
.
For
it
is
certain
,
there
was
a
true
Analogie
between
the
Paschall
Lamb
in
the
first
Passeover
,
and
the
Passion
of
Christ
in
the
last
Passeover
,
and
yet
we
know
that
the
one
was
many
hundreds
of
years
after
the
other
.
Joh.
3.14
.
As
the
Serpent
was
lift
up
in
the
wildernesse
,
so
must
the
son
of
Man
be
lifted
up
:
there
was
a
true
analogie
,
but
many
years
between
.
As
Jonas
was
three
dayes
and
three
nights
in
the
Whales
belly
,
so
must
the
son
of
Man
be
three
dayes
and
three
nights
in
the
heart
of
the
Earth
:
Mat
12.40
.
there
also
was
a
true
analogie
,
but
with
many
years
again
between
.
This
objection
therefore
is
no
hindrance
either
to
the
length
of
the
Persian
Monarchy
,
or
to
the
beginning
of
the
70
weeks
,
although
they
begin
not
just
when
70
years
of
Captivity
were
ended
.
I
conclude
therefore
that
the
beginning
of
the
LXX
Weeks
was
in
the
twentieth
year
of
Ataxerxes
Longimanus
,
in
the
year
of
the
Julian
Period
4259
,
on
the
tenth
of
Tisri
which
then
was
on
the
sixth
day
of
October
,
the
sun
being
then
in
the
seventh
degree
of
Libra
:
From
whence
to
the
beginning
of
Christs
Ministery
,
in
the
year
of
the
said
Period
4742.
were
483
years
which
ended
(
not
on
the
sixth
of
October
,
but
)
on
the
third
,
because
the
Sun
was
also
then
in
the
same
point
of
heaven
that
he
was
at
the
first
:
which
third
of
October
was
now
the
second
day
of
the
Week
,
and
seventh
day
of
the
seventh
Moneth
.
After
this
was
the
middle
of
the
last
Week
,
on
the
third
day
of
Aprill
,
in
the
year
of
the
same
Period
4746
;
for
the
third
year
of
it
ended
on
the
third
of
October
next
before
:
from
whence
if
we
account
182
dayes
(
which
make
halfe
a
year
)
we
shall
come
to
the
third
of
April
&
just
middle
of
this
last
Week
;
on
which
very
day
our
Saviour
suffered
,
as
afterwards
shall
be
more
fully
proved
.
And
thus
,
having
respect
to
the
motion
of
the
Sun
,
is
this
account
so
exact
as
I
cannot
but
admire
to
find
it
so
.
CHAP.
IX
.
Of
the
LXX
years
in
the
Prophecy
of
the
Prophet
Jeremiah
.
HAving
finished
the
proofes
of
the
severall
Periods
so
far
as
is
necessary
,
I
come
now
to
some
other
things
pertinent
also
to
Chronologie
.
And
first
of
the
70
years
in
Jeremy
,
commonly
called
the
LXX
years
of
Judah's
Captivity
,
which
some
begin
in
the
nineteenth
year
of
Nebuchadnezzar
,
at
the
destruction
of
the
City
and
Temple
:
because
then
was
not
onely
a
desolation
of
the
Kingdome
and
People
,
but
of
the
Fields
and
Grounds
which
were
to
lie
desolate
untill
the
Land
had
enjoyed
her
Sabbaths
:
for
as
long
as
she
lay
desolate
,
she
kept
Sabbath
,
to
fulfill
threescore
and
ten
years
;
as
is
recorded
in
2
Chron.
36.21
.
But
against
this
may
be
excepted
,
That
they
who
reckon
from
hence
,
may
as
well
account
from
a
time
which
is
foure
years
after
.
For
if
they
stand
upon
it
to
prove
that
there
must
be
a
Desolation
,
not
onely
of
the
People
,
but
of
the
Fields
and
Ground
;
and
that
the
Land
was
to
lie
desolate
and
keep
a
Sabbath
,
free
from
all
Inhabitants
,
for
the
full
and
compleate
time
of
70
years
,
and
that
thereupon
the
70
years
in
Jeremy
could
not
begin
till
such
a
Desolation
:
if
so
,
then
this
(
I
say
)
must
needs
fall
into
the
three
and
twentieth
year
of
Nebuchadnezzar
,
because
the
Land
was
not
freed
from
all
her
Inhabitans
till
then
,
nor
the
Desolations
of
Judah
fully
finished
untill
that
year
,
as
may
be
seen
in
Jer.
52.30
.
Nor
secondly
,
doth
that
place
(
in
2
Chron.
36.21
.
)
of
keeping
Sabbath
70
year
,
prove
a
continuall
Sabbath
of
so
long
time
:
but
rather
sheweth
,
that
the
Land
during
the
years
of
her
Desolation
,
beginning
from
the
absence
of
her
inhabitants
,
kept
a
Sabbath
to
fill
up
the
number
of
70
years
.
To
fill
up
the
number
;
that
's
all
.
The
text
therefore
meaneth
not
,
as
they
would
have
,
that
no
part
of
that
number
was
begun
till
then
:
but
that
there
should
not
be
any
people
againe
in
the
Land
,
untill
the
whole
number
of
70
years
,
formerly
begun
,
should
be
fully
finished
:
but
where
,
or
when
they
began
,
that
text
mentions
not
.
Others
therefore
reckon
from
the
transmigration
of
Jechonia
,
in
the
eighth
year
of
Nebuchannezzar
:
and
they
build
cheifly
upon
two
grounds
.
The
one
,
because
the
Prophet
Ezekiel
accounts
from
thence
,
calling
the
time
after
it
,
The
time
of
our
Captivity
,
Ezek.
40.1
.
The
other
is
a
proofe
from
the
Prophet
Jeremy
,
who
when
he
sent
an
Epistle
to
those
who
were
carried
away
with
Jechonia
,
telleth
them
plainly
that
when
70
years
are
accomplished
at
Babylon
,
that
they
shall
returne
againe
,
Jer.
29.10
.
But
here
also
may
be
excepted
,
First
,
that
the
Prophets
did
usually
date
their
Prophecies
from
some
remarkable
accident
or
other
:
and
therefore
this
Prophet
Ezekiel
,
who
was
carried
away
with
Jechonia
,
and
had
Visions
after
he
came
to
Babylon
,
could
doe
no
lesse
then
date
them
from
the
time
of
that
Captivity
.
For
he
not
onely
began
to
prophecy
in
the
Land
of
Chaldea
,
after
he
was
carried
away
thither
:
but
also
dated
his
Prophecies
with
respect
to
that
time
,
and
calleth
it
Our
Captivity
;
because
it
had
relation
to
those
who
were
carried
away
at
the
same
time
when
he
was
captivated
.
This
is
all
:
here
therefore
is
no
such
absolute
warrant
for
the
beginning
of
the
foresaid
seventy
yeares
,
as
some
at
the
first
may
think
.
And
secondly
,
for
that
Epistle
which
was
sent
to
the
Captives
by
Ieremiah
,
it
is
true
indeed
that
they
to
whom
he
wrote
were
carried
away
with
Iechonia
;
but
for
all
that
there
is
nothing
in
it
to
prove
that
the
70
years
began
but
then
.
For
the
Prophet
in
the
letter
to
them
doth
not
say
that
they
should
returne
after
they
had
accōplished
70
years
at
Babylon
:
but
(
without
defining
any
beginning
or
time
from
whence
)
after
70
years
were
accomplished
.
By
which
it
appeareth
plainly
enough
,
that
this
alleaged
cannot
prove
the
beginning
of
the
70
years
:
for
we
see
there
is
no
necessity
to
begin
the
reckoning
of
them
when
that
Epistle
was
sent
,
but
rather
from
the
time
when
Iudah
first
began
to
be
a
stranger
in
her
owne
Land
,
and
to
bewaile
her
case
at
Babylon
,
which
was
not
begun
in
Iechonias
,
but
in
Daniel
and
Iehoiakim
,
with
some
other
of
the
Kings
seed
,
together
with
part
of
the
Vessels
of
the
house
of
God
,
Dan.
1.2
.
Which
appeares
further
to
be
so
,
in
regard
that
the
whole
time
of
Babels
Kingdome
was
but
70
years
,
Esa.
23.15
.
during
which
time
,
not
onely
the
Jews
,
but
the
other
neighbouring
Nations
were
to
serve
the
King
of
Babylon
.
These
Nations
(
saith
the
Prophet
Ieremy
)
shall
serve
the
King
of
Babylon
70
years
:
and
when
seventy
years
are
fulfilled
,
I
will
make
the
Land
of
the
Chaldeans
a
perpetuall
desolation
,
Ier.
25.11.12
.
And
againe
,
They
shall
serve
him
,
and
his
sons
,
and
his
sons
son
,
Ier.
27.7
.
Which
time
among
these
,
that
it
was
but
70
years
,
is
cleare
by
that
before
;
mentioning
,
not
onely
how
long
the
Nations
were
to
serve
the
King
of
Babylon
,
but
also
how
long
that
Kingdome
was
to
stand
.
Esay
therefore
saith
,
And
it
shall
come
to
passe
in
that
day
,
that
Tyre
shall
be
forgotten
seventy
years
,
according
to
the
days
of
one
King
,
Esa.
23.15
.
Which
expression
[
According
to
the
dayes
of
one
King
]
is
meant
of
one
Kingdome
,
as
appeareth
by
a
like
phrase
in
Dan.
7.17.23
.
And
this
one
Kingdom
was
sure
enough
the
Kingdom
of
Babylon
,
which
was
Nebuchadnezzars
Kingdom
,
continued
only
to
him
,
his
son
,
&
his
sons
son
;
as
already
hath
been
said
.
Beside
,
When
70
years
are
accomplished
at
Babylon
,
I
will
visite
you
saith
the
Lord
,
in
Ier
,
29.10
.
And
if
when
70
years
be
accomplished
at
Babylon
,
then
must
the
beginning
be
from
the
time
of
the
Captivity
of
the
first
of
the
Jews
that
Nebuchadnezzar
carried
thither
,
even
in
the
beginning
of
his
Kingdome
.
And
when
was
this
,
but
when
God
had
given
Iehoiakim
into
the
hands
of
Nebuchadnezzar
,
with
part
of
the
vessels
of
the
house
of
God
?
at
which
time
not
onely
was
Iehoiakim
bound
in
fetters
to
be
carryed
to
Babylon
,
but
Daniel
,
with
certaine
more
of
the
Children
of
Israel
,
and
of
the
Kings
seed
,
and
of
the
Princes
were
brought
thither
by
Ashpenaz
the
master
of
the
Eunuches
,
and
taught
there
the
learning
and
tongue
of
the
Chaldeans
,
Daniel
1.3
,
4.
Nor
doth
the
same
Prophet
elsewhere
but
understand
the
beginning
of
these
yeares
thus
:
For
I
understood
(
saith
he
)
by
books
the
number
of
the
yeares
,
whereof
the
word
of
the
Lord
came
to
Jeremiah
the
Prophet
,
that
he
would
accomplish
70
yeares
in
the
desolations
of
Jerusalem
,
Dan
9.2
.
In
which
text
the
word
is
plurall
,
[
Desolations
:
]
to
shew
that
the
70
years
must
include
all
the
Calamities
which
fell
upon
Jerusalem
by
Nebuchadnezzar
King
of
Babylon
,
beginning
even
from
the
first
of
them
,
and
were
not
ended
untill
the
reign
of
the
Kingdome
of
Persia
;
namely
,
when
Cyrus
King
of
Persia
had
conquered
Babylon
,
and
thereupon
could
say
,
All
the
Kingdomes
of
the
Earth
hath
the
Lord
God
of
Heaven
given
me
,
and
hath
charged
me
to
build
him
an
house
in
Jerusalem
,
2
Chron.
36.20.23
.
There
is
(
saith
Petavius
)
a
double
intervall
of
70
yeares
expressed
in
the
Scriptures
:
the
one
by
the
Prophet
Jeremiah
;
the
other
by
the
Prophet
Zachary
,
and
is
altogether
strange
and
differing
from
the
former
.
The
first
intervall
is
from
the
first
yeare
of
Nebuchadnezzar
,
to
the
two
and
twentieth
year
of
Cyrus
when
he
tooke
Babylon
:
The
second
is
from
the
Desolations
of
the
Temple
and
City
,
to
the
second
yeare
of
Darius
the
sonne
of
Hystaspis
.
Thus
he
,
in
his
twelfth
booke
and
twenty
fourth
Chapter
De
Doctrina
Temporum
.
And
certainly
he
was
not
farre
from
truth
in
all
this
,
as
by
that
which
I
have
already
written
may
be
seen
.
I
account
I
confesse
a
little
otherwise
,
but
decline
not
his
grounds
:
for
in
the
first
seventy
I
come
two
years
lower
then
the
two
and
twentieth
of
Cyrus
;
and
begin
not
the
second
when
Nebuchadnezzar
destroyed
the
City
and
burnt
the
Temple
,
but
when
he
laid
his
last
siege
against
Jerusalem
in
the
yeare
of
the
Julian
Period
4125.
of
which
see
more
in
the
eighth
Chapter
and
sixth
Section
.
And
now
of
all
in
this
Chapter
hitherto
,
this
is
the
conclusion
:
that
Nebuchadnezzar
being
sent
by
his
father
upon
an
expedition
into
Egypt
and
Syria
,
came
against
Jerusalem
and
besieged
it
in
the
third
year
of
Jehoiakim
,
&
by
such
time
at
his
third
year
was
ended
and
his
fourth
a
little
entred
,
the
Lord
gave
Jehoiakim
into
his
hand
,
with
part
of
the
vessels
of
the
house
of
God
.
This
was
in
the
year
of
the
Iulian
Period
4107.
in
the
ninth
Moneth
:
by
reason
whereof
the
Jews
kept
a
Fast
in
that
Moneth
;
as
is
mentioned
,
Ier.
36.9
.
The
Scripture
accounteth
this
for
the
first
yeare
of
Nebuchadnezzars
reigne
;
as
well
it
might
:
for
not
only
now
was
Nebuchadnezzar
taken
in
as
a
consort
with
his
father
in
the
Empire
,
but
also
whilst
he
was
employed
in
this
expedition
his
father
died
,
even
in
the
twentieth
year
of
his
reigne
,
as
afterwards
shall
be
proved
.
And
note
that
Iehoiakim
being
now
taken
by
this
rod
of
Gods
anger
,
to
whom
Judah
and
other
Neighbouring
Nations
must
be
put
in
Subjection
,
was
bound
in
fetters
to
be
carried
to
Babylon
among
the
other
Captives
[
2
Chron.
36.6
.
]
but
went
not
:
For
afterwards
in
the
way
,
by
an
agreement
of
servitude
,
he
was
released
and
sent
home
againe
,
and
so
became
his
servant
,
2
Kin.
26.1
.
This
was
about
the
Spring
time
of
the
yeare
of
the
Julian
Period
4108.
from
whence
the
70
years
in
Jeremy
began
,
as
without
all
further
scruple
may
be
freely
granted
:
especially
considering
that
the
first
draught
must
be
given
to
Judah
,
as
may
be
seen
in
Jer.
25.18.29
.
CHAP.
X.
Of
the
time
when
Tyrus
and
Egypt
were
subdued
and
taken
by
Nebuchadnezzar
,
according
to
the
Prophecies
of
Esay
,
Jeremiah
and
Ezekiel
.
THat
the
Jews
and
other
neighbouring
Nations
were
delivered
into
the
hands
of
Nebuchadnezzar
in
the
first
yeare
of
his
Kingdome
,
already
hath
been
proved
:
Jer.
25.9.11
.
and
albeit
they
refused
to
beare
his
yoake
,
yet
by
degrees
he
brought
them
all
under
.
Jerusalem
he
tooke
and
destroyed
in
the
nineteenth
yeare
of
his
reigne
,
at
which
time
Tyrus
thought
her selfe
safe
and
secure
enough
.
She
therefore
rejoyced
at
the
fall
of
that
great
City
,
and
is
thereupon
threatned
with
destruction
:
for
the
power
and
might
of
Nebuchadnezzar
was
to
come
against
her
.
This
was
spoken
in
the
eleventh
year
of
Jechoniah's
Captivity
,
which
all
men
know
was
the
nineteenth
year
of
Nebuchadnezzar
:
and
therefore
till
after
this
time
there
was
no
siege
laid
against
Tyrus
,
witnessed
by
the
Prophet
Ezek.
26.1.2
.
and
at
the
seventh
verse
most
plainly
.
For
thus
saith
the
Lord
God
:
Behold
,
I
will
bring
upon
Tyrus
,
Nebuchadnezzar
King
of
Babylon
.
Where
note
that
he
was
not
yet
come
,
but
was
after
this
time
to
come
against
her
.
Scaliger
therefore
casts
his
account
amisse
,
when
he
reckoned
that
Tyrus
was
besieged
and
taken
before
the
time
of
this
threatning
.
That
Tyrus
was
besieged
thirteene
years
,
we
have
it
from
Iosephus
in
his
first
book
against
Apion
,
who
had
it
out
of
the
Annals
of
the
Phoenicians
.
These
eighteen
yeares
siege
were
in
the
reigne
of
Ithobalus
,
and
began
in
the
seventh
yeare
of
his
reigne
,
which
was
also
the
three
and
twentieth
of
Nebuchadnezzar
,
as
appeareth
by
accounting
on
to
the
14
year
of
Irom
;
from
the
14
year
of
Irom
must
(
at
least
in
some
part
of
it
)
fal
into
the
first
year
of
Cyrus
,
as
Ioseph
.
here
sheweth
:
that
is
,
into
his
first
year
over
Babylon
,
and
not
into
his
first
yeare
over
Persia
.
And
thus
will
this
account
agree
wel
with
that
already
mentioned
out
of
the
26.
Chapter
of
Ezekiel
,
although
it
differ
much
from
that
which
Ioseph
Scaliger
mainly
strives
for
.
And
note
also
that
from
the
time
at
which
Tyrus
began
to
be
besieged
to
the
death
of
Irom
,
are
54
yeares
:
which
by
this
account
is
as
right
as
can
be
.
I
conclude
therefore
that
Tyrus
was
taken
in
the
end
of
the
yeare
of
the
Iulian
Period
4141.
or
in
the
beginning
of
the
next
year
whilst
the
seven
and
twentieth
year
of
Iechoniah's
Captivity
was
still
running
on
:
for
then
doth
Ezekiel
mention
the
taking
of
it
:
even
after
a
long
siege
and
service
against
it
;
as
may
be
seen
,
Ezek.
29.17.18
.
After
which
,
Tyrus
is
to
be
forgotten
till
the
end
of
those
seventy
yeares
which
were
the
date
of
Nebuchadnezzars
Kingdome
,
began
from
the
beginning
of
the
Captivity
:
as
the
Peophet
meaneth
,
in
Esa
23.15
.
A
like
Phrase
is
in
Gen
11.32
.
and
in
Exod
12.40
.
as
Philippus
in
his
Chronologie
upon
that
place
in
Esay
hath
observed
.
In
oblivione
eris
ô
Tyre
,
70
annis
]
Tyrus
dicitur
in
oblivione
futura
70
annis
;
non
quod
totos
illos
annos
oblivio
tenuerit
,
sed
terminarit
.
Thus
he
,
and
thereupon
referrs
us
to
Gen.
11.32
.
and
to
Exod.
12.40
.
And
thus
we
have
the
right
time
,
both
for
the
besieging
and
taking
of
Tyrus
.
A
list
of
them
that
reigned
there
is
as
followeth
.
The
latter
Kings
of
Tyre
out
of
Josephus
exactly
accounted
,
and
fixed
in
their
right
times
.
|
years
of
their
reigne
.
|
The
years
of
the
Julian
Period
when
they
began
to
reigne
.
|
1.
Ithobalus
|
19
|
—
4123
|
2.
Baal
|
10
|
—
4142
|
3.
Ecnibalus
|
M.
2.
|
—
4152
|
4.
Chelbes
|
M.
10.
|
—
4152
|
5.
Abharus
|
M.
3.
|
—
4153
|
6.
Mytgonus
|
6
|
—
4153
|
7.
Gerastus
|
6
|
—
4153
|
8.
Belatorus
|
1
|
—
4159
|
9.
Merbalus
|
4
|
—
4160
|
10.
Iromus
|
20
|
—
4164
|
This
is
the
lift
.
By
which
it
appeareth
that
Tyrus
began
to
be
besieged
in
the
year
of
the
Julian
Period
4129.
three
years
after
the
destruction
of
Ierusalem
,
and
a
little
more
then
13
yeares
before
the
Conquest
of
Egypt
.
For
this
we
are
to
note
,
that
about
the
Summer
time
of
the
year
of
the
Iulian
Period
4142.
Nebuchadnezzar
conquered
Egypt
,
not
many
Moneths
after
Tyrus
was
taken
,
Ezek.
29.17
,
18
,
19
,
20.
This
was
the
Six
and
thirtieth
yeare
of
his
reigne
,
or
five
and
thirtieth
yeare
ending
;
being
also
the
beginning
of
the
first
yeare
of
his
absolute
Monarchie
:
before
which
time
he
had
his
dream
of
the
foure
Monarchies
.
For
that
dream
could
not
be
in
the
second
year
of
his
absolute
MOnarchie
after
he
had
conquered
Egypt
;
because
Tyrus
(
as
we
have
seen
)
was
first
conquered
,
&
Egypt
given
him
for
his
wages
:
but
Daniel
was
famous
before
Tyrus
was
taken
,
and
yet
his
wisdome
not
knowne
till
the
expounding
of
this
dreame
,
Ezek.
28.3
.
and
Dan.
2.
In
the
second
year
therefore
of
Daniels
service
with
the
King
he
expounded
this
dream
.
For
though
it
be
said
,
In
the
reigne
of
Nebuchadnezzar
,
yet
are
not
those
words
to
be
joyned
with
the
former
,
in
the
second
yeare
,
as
appeareth
(
saith
one
)
by
the
Hebrew
distinction
,
rebiah
,
set
over
the
word
shetaim
,
Second
:
but
to
shew
that
it
was
not
in
the
Second
yeare
of
Cyrus
.
For
in
the
last
words
of
Daniels
first
Chapter
,
it
is
said
,
that
Daniel
was
to
the
first
yeare
of
King
Cyrus
:
Now
therefore
least
any
should
thinke
that
this
was
done
in
the
second
of
Cyrus
,
direct
mention
is
made
of
the
reigne
of
Nebuchadnezzar
.
This
I
thought
good
to
touch
at
by
the
way
,
in
regard
of
that
mistake
which
is
among
many
who
account
the
time
of
this
dream
to
be
in
the
second
year
after
the
conquest
of
Egypt
.
More
like
it
is
that
in
these
times
Nebuchadnezzar
set
up
his
golden
Image
,
was
famous
for
his
stately
buildings
,
had
his
dreame
of
the
Tree
,
and
twelve
Moneths
after
began
to
be
madde
:
which
I
take
to
be
about
the
end
of
the
eight
and
thirtieth
year
of
his
reign
.
For
in
that
year
I
account
that
the
first
year
of
his
madnesse
began
,
which
lasted
seven
years
:
at
the
end
wherof
he
was
restored
,
and
died
soon
after
.
For
if
his
death
had
not
been
soon
after
the
end
of
his
madnesse
,
it
is
thought
he
would
have
restored
the
Jews
out
of
Captivity
.
But
because
it
was
not
he
that
must
do
this
,
it
is
like
God
took
him
away
,
and
kept
them
still
in
Captivity
untill
the
first
yeare
of
Cyrus
.
And
thus
we
have
the
right
time
also
of
the
conquest
of
Egypt
.
The
King
that
reigned
there
then
was
Apries
,
or
(
as
he
is
called
by
the
Prophet
)
Hophra
,
Ier.
44.30
.
in
whose
two
and
twentieth
yeare
I
thinke
it
probable
that
Amasis
rebelled
against
him
,
which
thereupon
perhaps
was
the
cause
why
Diodorus
saith
he
reigned
but
22
years
:
whereas
in
Herodotus
we
finde
that
he
reigned
twenty
five
.
And
indeed
it
is
not
unlike
but
that
Egypt
was
sore
shaken
before
Nebuchadnezzar
came
to
conquer
it
,
which
therefore
helped
him
to
effect
that
he
came
for
the
sooner
&
with
the
greater
ease
.
For
what
with
the
calamity
of
the
Cyrenian
warre
,
and
what
with
the
rebellion
of
Amasis
thereupon
,
the
strength
and
arme
of
Egypt
was
greatly
broken
,
and
so
faire
a
way
made
for
Nebuchadnezzar
to
come
and
conquer
it
,
as
that
he
might
quickly
and
with
much
ease
performe
the
worke
,
the
businesse
in
a
manner
being
done
to
his
hand
before
he
came
:
which
agrees
well
to
the
speech
and
phrase
of
the
Prophet
,
who
saith
that
this
Country
was
given
to
him
as
his
wages
for
that
great
service
which
he
caused
his
Army
to
serve
against
Tyrus
,
Ezek.
29.18.19
.
And
note
after
all
this
,
that
Egypt
was
not
restored
untill
the
end
of
40
yeares
from
hence
.
Ezek.
29.13
.
Ier.
46.26
.
And
if
so
,
then
shall
Amasis
have
but
five
yeares
reigne
after
he
revolted
from
the
Babylonian
,
by
whom
(
as
is
very
probable
)
he
was
intrusted
with
the
Lieutenantship
of
the
Country
,
as
a
reward
for
his
rebellion
against
his
naturall
Prince
,
in
regard
that
he
thereby
helped
Nebuchadnezzar
there
to
fix
his
throne
.
For
it
is
without
question
,
that
Amasis
was
neither
44
nor
55
yeares
together
King
of
Egypt
after
Apries
,
though
Herodotus
and
Diodore
tell
us
so
.
The
truth
is
,
the
Priests
of
Egypt
would
not
mention
any
thing
of
Nebuchadnezzars
reigning
there
,
but
did
notably
delude
Herodotus
and
Diodorus
with
lyes
,
coyned
upon
a
vaine-glorious
purpose
of
hiding
their
owne
disgrace
and
bondage
:
and
so
these
two
being
strangers
to
that
which
Nebuchadnezzar
did
there
,
because
they
wanted
the
helpe
of
holy
Scripture
,
rested
satisfied
with
any
thing
(
though
false
)
that
the
lying
Priests
would
tell
them
.
But
as
for
us
we
know
the
contrary
,
and
may
not
smother
that
which
the
word
of
God
relateth
:
For
thus
saith
the
Lord
of
Hosts
the
God
of
Israel
;
Behold
I
will
send
and
take
Nebuchadnezzar
the
King
of
Babylon
my
servant
,
and
will
set
his
throne
upon
these
stones
that
I
have
hid
,
and
he
shall
spread
his
royall
Pavilion
over
them
,
Ier.
43.10
.
But
now
see
the
list
of
them
that
reigned
.
A
List
of
the
latter
Kings
of
Egypt
,
out
of
Herodotus
and
fixed
in
their
right
times
.
|
Years
of
their
reigne
.
|
The
years
of
the
Iulian
Per.
when
they
began
to
reign
.
|
1.
Psammiricus
|
54
|
—
4041
|
2.
Pharaoh
Necho
|
17
|
—
4095
|
3.
Psammis
|
6
|
—
4112
|
4.
Apries
|
25
|
—
4118
☜
|
CHAP.
XI
.
Of
the
number
of
Kings
that
reigned
in
Babylon
during
the
time
of
the
Captivity
.
THe
fragments
of
Berosus
and
Megasthenes
,
in
accounting
more
Kings
then
three
during
the
time
of
the
Captivity
,
agree
so
ill
with
the
Scripture
as
I
know
not
how
to
build
upon
them
.
For
they
tell
us
of
Nebuchadnezzar
,
Evilmerodach
,
Naragalrasar
,
Labosardach
,
and
Nabonidus
:
whereas
in
Scripture
we
find
no
more
named
then
Nebuchadnezzar
,
Evilmerodach
,
and
Belshazzar
.
And
as
no
more
named
,
so
no
more
to
be
named
nor
reckoned
for
Kings
of
Babylon
during
these
times
:
For
in
Scripture
this
we
find
;
This
whole
Land
shall
be
a
desolation
,
and
an
astonishment
;
and
these
Nations
shall
serve
the
King
of
Babylon
70
years
.
And
it
shall
come
to
passe
when
70
years
are
accomplished
,
that
I
will
punish
the
King
of
Babylon
,
and
that
Nation
,
saith
the
Lord
,
Jer.
25.11
,
12.
And
againe
,
All
Nations
shall
serve
him
,
and
his
son
,
and
his
sons
son
,
untill
the
very
time
of
his
Land
come
:
and
then
many
Nations
and
great
Kings
shall
serve
themselves
of
him
,
Ier.
27.7
.
And
when
70
years
are
accomplished
at
Babylon
,
I
will
visit
you
,
Ier.
29.10
,
For
I
will
rise
up
against
them
,
saith
the
Lord
of
hosts
,
and
cut
off
from
Babylon
the
name
and
remnant
,
both
son
and
nephew
,
saith
the
Lord
.
Esa.
14.22
.
And
againe
,
When
there
commeth
a
Nation
out
of
the
North
,
and
layeth
Babel
wast
,
then
in
those
dayes
and
at
that
time
,
saith
the
Lord
,
the
Children
of
Israel
shall
come
weeping
and
enquiring
the
way
to
Sion
,
Ier.
50.4
.
Now
that
no
part
of
this
could
goe
beyound
the
death
of
Belshazzar
the
third
King
,
is
apparant
out
of
Daniels
prophecy
.
For
this
(
saith
he
)
is
the
interpretation
of
the
thing
:
MENE
,
God
hath
numbred
thy
Kingdome
,
and
finished
it
,
Dan.
5.26
.
Where
note
,
that
if
Nebuchadnezzars
Kingdome
were
numbred
and
finished
at
the
death
of
Belshazzar
,
then
must
no
part
either
of
his
Kingdome
,
or
of
the
70
years
be
after
that
time
:
for
not
onely
were
the
years
of
the
Kingdome
,
but
of
the
Captivity
to
end
then
,
their
dates
by
Scripture
depending
each
upon
other
.
It
is
therefore
said
in
Esay
,
that
Tyrus
(
which
we
know
was
one
of
them
that
was
to
bear
Babels
yoake
)
shall
be
forgotten
70
years
,
according
the
dayes
of
one
King
,
Esa.
23.15
.
Which
expression
[
according
to
the
dayes
of
one
King
]
is
certainly
meant
of
one
Kingdome
,
and
is
expounded
so
by
a
like
phrase
in
Dan.
7.17
,
23.
Of
one
Kingdome
I
say
;
viz.
The
Kingdome
of
Babylon
,
which
was
Nebuchadnezzars
Kingdome
,
continued
onely
to
him
,
his
son
,
and
his
sons
son
:
as
was
before
mentioned
out
of
Ier.
27.7
.
and
Esay
14.22
.
Upon
consideration
of
which
sure
it
was
,
Hist.
World
.
lib.
3.
c.
1.
sect.
4.
that
Sir
Walter
Raleigh
,
in
his
History
of
the
World
could
say
;
They
who
meerly
follow
the
authority
of
the
Scripture
without
borrowing
any
helpe
from
others
,
name
onely
three
Kings
,
viz.
Nebuchadnezzar
,
Evilmerodach
,
and
Belshazzar
.
For
which
they
have
not
onely
the
filence
of
Daniel
for
their
warrant
,
who
names
none
other
;
but
even
the
promise
of
Ieremiah
also
,
precisely
and
in
a
manner
purposely
teaching
the
same
,
Jer.
27.7
.
In
which
text
be
words
expressing
the
continuance
of
the
Chaldaean
Empire
,
and
number
of
the
Kings
,
so
as
will
hardly
be
qualified
with
any
distinction
.
And
indeed
I
finde
no
other
necessity
of
qualification
to
be
used
herein
,
then
such
as
may
grow
out
of
mens
desire
to
reconcile
the
Scriptures
unto
prophane
Authours
:
Which
desire
were
not
unjust
,
if
the
consent
of
all
Histories
were
on
the
one
side
,
and
the
letter
of
the
holy
Text
were
single
on
the
other
side
.
Thus
he
,
very
gravely
and
judiciously
:
and
therefore
,
without
some
handsome
way
of
reconcilement
,
I
shall
build
no
more
upon
the
Authority
of
this
Fragment
of
Berosus
,
then
I
have
hitherto
done
.
But
perhaps
a
way
may
be
found
.
Suppose
we
then
this
to
be
propable
,
That
after
Evilmerodach
had
reigned
two
years
,
that
then
he
gave
himselfe
to
sloth
and
luxury
,
and
thereupon
appointed
Naragalrazar
(
his
sisters
husband
)
to
be
his
Deputy
,
which
continued
for
the
space
of
four
years
:
at
the
end
whereof
Evilmerodach
either
dyed
or
was
slain
by
his
Debuty
,
who
thereupon
strove
what
he
could
to
establish
the
Kingdome
to
his
owne
son
Labosardach
,
albeit
he
were
a
child
.
But
Nabonidus
(
otherwise
called
Balthasar
,
or
Belshazzar
)
impatient
of
such
an
injury
,
prevailes
against
him
:
For
though
for
nine
moneths
space
he
was
a
little
molested
,
yet
at
the
end
thereof
he
was
quietly
possessed
of
his
Fathers
throne
,
which
he
held
for
the
space
of
seventeen
years
;
and
was
then
slain
at
the
taking
of
Babylon
by
King
Cyrus
,
who
in
the
second
year
of
his
expedition
took
the
City
,
and
so
ended
the
time
of
Babels
Kingdome
,
in
which
the
Nations
were
to
serve
Nebuchadnezzar
,
his
son
,
and
his
sons
son
.
This
I
confesse
would
seeme
something
probable
,
were
all
things
correspondent
:
but
here
is
so
short
a
time
for
the
reign
of
these
Kings
,
that
they
will
be
all
dead
and
gone
before
the
Captivity
was
ended
:
which
can
by
no
means
be
.
I
remember
therefore
what
is
conjectured
by
the
knight
before
mentioned
,
in
his
History
of
the
World
,
lib.
3.
cap.
1.
sect.
13.
viz.
That
the
seven
years
(
or
six
years
and
nine
moneths
)
given
by
Berosus
to
Evilmerodach
,
Naragalrazar
,
and
Labosardach
,
are
not
to
be
reckoned
after
the
death
of
Nebuchadnezzar
,
but
rather
before
;
namely
,
in
the
time
of
his
Madnesse
,
and
living
Wilde
:
during
which
time
,
Evilmerodach
(
having
expected
the
recovery
of
his
Father
about
some
three
moneths
)
reigned
two
years
:
then
Naragalrazar
having
put
him
downe
,
rules
four
years
:
and
last
of
all
,
Labosardach
nine
moneths
;
in
the
end
whereof
Nebuchadnezzar
is
againe
restored
.
Which
opinion
,
though
differing
from
that
of
Lyranus
and
Pererius
,
who
make
Evilmerodach
the
sole
Regent
in
his
Fathers
absence
;
and
is
also
differing
from
that
of
Josephus
,
who
(
speaking
of
Nebuchadnezzars
madnesse
)
saith
,
none
durst
invade
the
Kingdome
all
those
seven
years
:
yet
for
all
that
,
I
think
no
wise
man
will
lightly
esteeme
it
;
for
it
serves
better
to
reconcile
Berosus
to
the
Scriptures
,
then
any
other
opinion
that
hitherto
hath
been
extant
.
Scaliger
,
in
his
Animadversions
upon
Eusebius
,
expounds
Berosus
otherwise
,
and
saith
Evilmerodach
succeeded
Nebuchadnezzar
,
whom
Naragalrazar
slew
,
thereby
to
advance
his
own
son
,
the
nephew
of
Nebuchadnezzar
,
to
the
Septer
,
which
himself
swayed
as
Protectour
in
the
minority
of
his
son
who
was
called
Labosardach
:
But
Naragalrazar
being
dead
,
and
his
son
more
fit
for
a
Chamber
then
a
Throne
,
Nabonidus
conspired
against
him
&
slew
him
.
This
Nabonidus
(
saith
Scaliger
)
is
Darius
Medus
,
and
Labosardach
is
that
Belshazzar
mentioned
by
Daniel
,
according
to
his
interpretation
of
the
Prophet
out
of
Berosus
and
Megasthenes
:
which
indeed
is
but
his
interpretation
;
who
we
know
was
in
all
thing
singular
,
and
in
most
things
peremptory
:
and
therefore
though
he
scorneth
all
other
Chronologers
who
subscribe
not
to
his
magisteriall
Dictates
,
yet
are
his
bare
words
no
warrant
,
nor
scornes
good
proofes
to
make
us
think
his
Tenets
the
onely
true
ones
;
no
not
here
,
in
this
now
under
question
:
For
the
Oracle
of
the
Prophet
points
us
out
no
other
then
Nebuchadnezzar
,
Evilmerodach
,
and
Belshazzar
;
as
already
hath
been
proved
.
Unto
which
let
me
add
,
that
Herodotus
calleth
the
last
King
of
Babylon
Labynitus
:
and
who
was
this
but
Nabonidus
in
Berosus
?
and
who
was
Nabonidus
but
Belshazzar
,
called
by
the
Babylonians
Naboandel
as
saith
Josephus
?
&
who
was
Belshazzar
,
but
he
whom
Cyrus
conquered
?
as
Xenophon
plainly
,
with
the
Prophet
Daniel
,
beareth
witnesse
.
Note
also
further
that
Darius
Medus
was
a
Mede
by
birth
,
and
not
a
Babylonian
,
being
Darius
of
the
seed
of
the
Medes
,
Dan.
9.1
.
And
if
a
Mede
by
birth
,
then
how
could
Nabonidus
be
Darius
Medus
,
who
even
in
Berosus
himselfe
is
said
to
be
a
Babylonian
?
And
as
Daniel
is
against
him
,
so
also
Esay
;
shewing
that
he
came
not
to
his
Kingdom
by
Election
.
For
behold
I
will
stur
up
the
Medes
against
thee
,
Esa.
13.17
.
The
Medes
therefore
assaulted
Babylon
and
took
it
,
together
with
the
Persians
,
not
by
favour
,
but
by
violence
,
being
assisted
by
Cyrus
kinsman
to
Darius
,
as
Josephus
writeth
.
And
good
reason
had
Josephus
for
it
:
Joseph
.
antiq.
lib.
10.
ca.
12.
For
the
fall
of
Babylon
was
by
the
joynt
forces
of
two
,
as
in
another
Chapter
of
the
same
Prophecy
may
be
seen
.
For
thus
hath
the
Lord
said
unto
me
;
Goe
,
set
a
whatchman
;
let
him
declare
what
he
seeth
:
And
behold
he
saw
a
Charet
with
a
couple
of
horses
,
Esa.
21.7
.
and
at
the
ninth
verse
;
And
behold
here
commeth
a
Charet
of
men
,
and
a
couple
of
Horsemen
:
and
he
answered
and
said
,
Babylon
is
fallen
,
is
fallen
.
But
by
whom
is
it
fallen
?
this
the
second
verse
sheweth
,
in
these
words
:
Goe
up
,
O
Elam
;
besiege
,
O
Media
.
By
which
we
see
that
the
Elamites
,
and
Medians
(
or
the
Persians
and
Medes
)
united
into
one
body
,
but
under
two
Commanders
,
were
the
people
foretold
to
come
with
joynt
forces
for
the
destruction
of
Babylon
:
these
being
that
Ram
with
two
hornes
,
in
the
eighth
of
Daniel
.
For
the
Ram
which
thou
sawest
having
two
hornes
,
are
the
Kings
of
Media
and
Persia
,
Dan
8.20
.
And
hereupon
it
came
to
passe
that
at
the
taking
of
Babylon
and
death
of
Belshazzar
,
the
Kingdome
was
divided
among
the
Medes
and
the
Persians
,
Dan
5.28
.
Howbeit
the
chiefe
authority
and
power
might
be
in
the
Medes
:
and
therefore
saith
Jeremy
,
Make
bright
the
arrows
:
gather
the
shields
:
the
Lord
hath
raised
up
the
Spirit
of
the
Kings
of
the
Medes
:
for
his
device
is
against
Babylon
to
destroy
it
,
Jer.
51.11
.
Which
though
it
were
,
yet
the
dexterity
in
expediting
this
businesse
,
and
in
using
that
Stratageme
of
[
](A94143-e437400-b)*
*
See
Xenoph.
in
his
Cyrop
.
li.
7.
and
Jer.
51.36
.
dividing
the
great
river
Euphrates
,
is
ascribed
by
Xenophon
unto
Cyrus
.
Nor
doth
Herodotus
but
name
him
the
onely
authour
and
beginner
of
this
War
:
the
reason
whereof
is
,
because
by
his
valour
and
skill
the
victory
was
gotten
.
Which
being
obtained
,
Cyrus
forthwith
intitles
Darius
to
the
Kingdome
,
both
because
he
was
his
Uncle
and
also
his
Elder
,
as
Saint
Jerom
observeth
;
and
as
Xenophon
likewise
gives
a
touch
at
:
telling
us
what
Cyrus
first
said
to
Cyaxares
after
the
taking
of
Babylon
;
namely
that
there
was
provided
for
him
in
Babylon
,
a
choyce
Palace
with
stately
Edifices
;
that
if
he
come
thither
he
might
keep
his
Court
there
as
in
his
owne
,
Xenoph.
lib.
8.
Which
is
as
if
it
should
be
said
he
had
now
conquered
it
for
him
,
and
he
might
if
he
pleased
freely
receive
it
:
agreeing
therein
with
the
Prophet
Daniel
,
who
saith
that
when
Belshazzar
was
slain
,
Darius
Medus
received
the
Kingdome
,
being
about
threescore
and
two
year
old
,
Dan.
5.30.31
.
But
then
again
because
at
this
victory
there
were
[
Parsin
]
parters
to
share
the
Empire
,
not
of
Madai
onely
,
but
also
of
Elam
:
we
must
know
that
Cyrus
King
of
Paras
or
Elam
,
excluded
not
himselfe
,
but
was
fellow
in
Empire
with
Darius
:
and
so
the
Kingdome
was
divided
between
the
Medes
and
the
Persians
,
as
in
the
hand-writing
upon
the
wall
was
declared
.
And
so
likewise
the
Jews
which
were
to
serve
the
Chaldeans
during
the
time
of
their
Kingdome
(
which
hath
been
already
proved
tobe
70
years
)
served
them
till
the
reigne
of
the
Persians
,
2
Chron.
36.20
.
Nor
was
this
uniting
but
known
to
those
Greeks
,
in
whom
the
Persian
Armies
are
called
Medes
,
as
I
shall
afterwards
mention
.
To
whom
the
seventy
Translaters
applyed
themselves
,
when
they
put
for
the
Hebrew
text
Paras
,
the
terme
Medes
in
this
text
of
the
Chronicles
.
And
further
,
as
for
Nabonidas
formerly
mentioned
,
questionlesse
he
was
the
same
with
Belshazzar
:
for
neither
doth
Josephus
,
nor
Berosus
,
attribute
to
either
of
them
more
then
17
years
.
Nor
doth
Josephus
tell
us
any
other
thing
then
that
Belshazzar
was
by
the
Babylonians
called
Naboandel
,
as
before
was
noted
:
a
name
not
far
differing
from
Nabonidus
in
Berosus
,
but
differing
far
enough
from
Darius
Medus
.
To
which
Josephus
doth
once
again
bear
witnesse
,
in
saying
,
that
Darius
,
together
with
Cyrus
his
allie
,
destroyed
the
state
of
the
Babylonians
;
as
before
was
also
noted
:
affirming
moreover
that
he
was
the
son
of
Astyages
,
and
is
otherwise
called
by
the
Greeks
.
And
therefore
in
very
truth
,
Darius
Medus
was
not
Nabonidus
,
but
Cyaxares
the
second
;
as
Xenophon
plainly
and
perspicuously
hath
related
.
Beside
all
which
,
this
also
may
be
added
,
That
the
Babylonians
would
not
be
so
simple
to
deliver
their
Empire
to
a
man
who
was
a
Mede
,
seeing
they
thought
not
so
well
of
the
Medes
as
of
other
Nations
,
because
the
bounds
of
their
Kingdome
were
enlarged
far
,
and
trenched
much
upon
the
Chaldean
greatnesse
,
which
made
them
therefore
fearfull
and
suspicious
over
them
.
To
which
opinion
(
as
saith
Pererius
)
Herodotus
addes
no
little
force
;
Perer.
on
Da.
Herodot
.
lib.
1
writing
that
Nitocris
Queen
of
Babylon
,
and
mother
to
Labynitus
,
did
greatly
fortifie
the
City
of
Babylon
against
the
forces
and
invasions
of
the
Medes
.
Nay
more
,
when
the
Lord
rendred
unto
Babylon
,
and
to
all
the
Inhabitants
of
Chaldea
,
all
their
evill
that
they
had
done
in
Sion
,
he
then
stirred
up
the
Nations
with
the
Kings
of
the
Medes
,
and
the
Captaines
thereof
,
and
all
the
Land
of
his
Dominion
,
Jer.
51.24
,
28.
and
Esa.
13.17
.
There
is
therefore
more
in
it
I
see
,
then
the
bare
delivering
of
the
Kingdome
to
a
man
born
in
Media
,
and
brought
up
in
Babylon
:
Hist.
World
lib
3
:
cap.
2.
sect.
2.3
.
for
as
Sir
Walter
Raleigh
truely
gathered
from
hence
,
the
Medes
were
cheife
actors
in
the
subversion
of
the
Babylonian
Empire
.
And
though
the
Greeks
(
saith
he
)
ascribe
the
conquest
of
Babylon
to
Cyrus
alone
,
yet
the
Scriptures
teach
uss
that
Darius
was
not
onely
King
of
Media
,
and
had
the
Persians
to
be
his
followers
,
but
that
the
Army
victorious
over
Belshazzar
was
his
;
being
compounded
of
the
strength
of
both
Nations
,
to
wit
,
the
Medes
and
Persians
,
with
other
the
vassals
of
Darius
,
which
were
all
led
under
the
conduct
of
Cyrus
,
who
was
cheife
General
of
the
Army
,
and
had
the
honour
of
the
victory
wholly
given
to
him
,
who
was
the
instrument
preordained
and
forenamed
by
God
himselfe
for
this
action
,
even
for
the
sake
of
his
Church
,
Esa.
45.1
,
2
,
3
,
4.
And
againe
,
It
is
not
(
saith
he
)
more
certaine
,
that
Belshazzar
Iost
his
life
and
Kingdome
,
Ide
.
lib.
3.
ca.
1.
sect.
5.
then
that
his
Kingdome
was
divided
and
given
to
the
Medes
and
Persians
.
Neither
did
the
Medes
and
Persians
fall
out
about
it
,
as
by
supposing
Nabonidus
to
have
been
Darius
,
they
should
be
thought
to
have
done
;
but
these
two
Nations
did
compound
the
body
of
the
Empire
,
and
were
accounted
Lords
of
the
subject
Provinces
,
insomuch
that
the
Greek
Historians
did
commonly
call
those
Wars
which
Darius
,
and
after
him
Xerxes
,
made
upon
Greece
,
The
Wars
of
the
Medes
;
Dan.
8.20
.
yea
to
cleare
this
point
(
saith
the
same
authour
still
)
even
Daniel
himselfe
resembles
that
King
with
whom
Alexander
fought
,
unto
a
Ram
with
two
hornes
,
calling
him
the
King
of
the
Medes
and
the
Persians
.
Wherefore
(
saith
he
)
the
whole
Nation
of
Chronologers
were
not
to
have
been
condemned
by
Joseph
Scaliger
,
for
maintaining
upon
such
good
grounds
,
that
Darius
of
Medes
,
was
partner
with
Cyrus
in
his
victories
,
and
not
a
Chaldean
King
by
him
subdued
.
Neither
was
Josephus
to
be
the
lesse
regarded
,
for
affirming
that
Belshazzar
was
destroyed
by
Darius
of
the
Medes
,
and
his
nephew
Cyrus
,
though
herein
he
varied
from
Berosus
,
and
others
,
whose
authority
elsewhere
he
gladly
citeth
.
For
Josephus
had
no
reason
to
beleeve
any
mans
faith
or
knowledge
of
those
times
,
halfe
so
well
as
Daniels
,
whom
I
beleeve
that
he
understood
,
as
was
needfull
in
this
case
.
Lawfull
it
was
for
him
to
alleage
all
Authours
that
had
any
mention
,
though
unperfect
,
of
the
same
things
that
were
contained
in
the
writings
of
the
Jews
,
to
whose
histories
thereby
he
procured
reputation
in
the
Roman
World
,
where
they
were
strangers
,
and
might
seeme
fabulous
.
Even
so
Eusebius
,
and
other
writers
,
willingly
embrace
the
testimonies
of
heathen
bookes
making
for
the
truth
in
some
particulars
;
yet
will
they
not
therefore
be
tryed
in
generall
by
the
same
,
but
leave
them
where
they
are
against
the
truth
;
as
Josephus
in
this
case
hath
left
Berosus
.
Thus
that
Knight
.
And
as
for
Belshazzar
:
one
word
againe
of
him
.
How
is
it
possible
that
he
could
be
the
Labosardach
of
Berosus
,
seeing
Labosardach
was
but
a
childe
,
and
reigned
only
nine
moneths
?
whereas
those
things
which
are
written
of
Belshazzar
by
the
Prophet
Daniel
,
are
pertinent
to
a
man
,
and
one
who
had
reigned
severall
years
:
yea
,
more
then
three
;
which
is
the
time
that
some
give
him
.
For
first
Daniel
had
visions
in
the
third
year
of
Belshazzar
,
and
was
then
an
officer
in
the
Kings
Court
,
as
himselfe
declareth
,
Dan.
8
,
1.17
.
and
therefore
must
needs
be
knowne
to
the
King
.
Howbeit
in
that
year
which
was
the
last
of
Belshazzar
,
he
was
out
of
office
and
forgotten
;
as
may
be
seen
at
large
in
the
fifth
Chapter
of
the
same
Prophecy
,
where
the
Queen
first
tels
the
King
of
him
,
and
the
King
also
questioneth
saying
,
Art
thou
Daniel
?
speaking
to
him
as
a
stranger
,
or
as
to
one
whom
some
long
tract
of
time
had
made
to
be
forgotten
.
And
secondly
,
when
this
King
Belshazzar
made
his
great
&
fatal
[
](A94143-e438870-b)*
*
Xenophon
mentions
this
Feast
,
lib.
7.
agreeing
to
Daniel
&
Jeremiah
.
Dan.
5.
and
Jer.
51.39
.
Herod
.
lib.
1.
Xenoph.
lib.
7.
Feast
,
he
had
his
Wives
and
Concubines
present
with
him
:
quae
Puero
minimè
competunt
,
as
saith
Pererius
.
Neither
doth
Daniel
obscurely
shew
that
Belshazzar
was
slain
by
his
owne
people
,
but
rather
by
his
enemies
:
Or
if
by
his
owne
people
,
it
was
by
Gadata
and
Gobryas
,
who
betrayed
the
City
and
brought
in
Cyrus
his
Army
.
For
the
King
had
offended
them
before
,
causing
Gadata
to
be
gelded
,
and
the
son
of
Gobryas
to
be
slain
in
hunting
;
as
Herodotus
and
Xenophon
tell
us
.
And
note
whereas
it
is
said
in
Jer.
51.31
.
that
when
the
City
was
broken
up
,
there
were
Posts
and
Messengers
which
passed
to
and
fro
to
inquire
and
bring
the
King
the
certaine
newes
thereof
;
note
(
I
say
)
that
this
was
,
not
because
the
King
was
in
some
remote
place
out
of
the
City
,
as
Calvisius
thinketh
;
but
because
of
the
distance
of
the
Palace
from
the
place
where
the
enemy
entred
:
the
noyse
of
whose
comming
in
was
so
sudden
and
unexpected
,
that
it
could
not
be
beleeved
without
posting
to
and
fro
to
inquire
and
know
it
certainly
.
Which
even
the
Prophets
words
,
in
the
place
alleaged
,
well
marked
,
do
declare
.
For
when
the
Posts
and
Messengers
went
to
and
fro
to
inquire
,
it
was
to
shew
the
King
of
Babylon
that
his
City
was
taken
at
one
end
.
And
at
the
39
verse
,
the
very
drunken
feast
is
foretold
;
at
the
which
many
were
so
overcome
with
wine
that
they
slept
:
yea
slept
they
did
and
waked
not
;
for
they
were
slain
by
the
enemy
before
they
awaked
,
and
so
they
slept
a
perpetual
sleepe
,
as
there
the
Prophet
saith
.
Yea
,
and
to
shew
that
Cyrus
had
it
in
his
minde
to
set
the
Jews
free
,
if
once
the
City
was
taken
,
he
caused
Proclamation
to
be
made
at
his
very
entrance
into
it
,
that
all
who
could
speak
the
Syriacke
tongue
(
which
the
Jews
could
)
should
keep
within
doores
,
and
so
be
safe
;
as
Xenophon
sheweth
,
lib.
7.
By
all
which
I
see
,
that
they
who
reject
Xenophon
and
Josephus
in
these
passages
to
embrace
Berosus
and
Megasthenes
,
do
runne
upon
the
rocke
of
many
a
text
in
the
assured
word
of
God
dellvered
to
us
by
the
Prophets
,
Esay
,
Jeremy
,
Daniel
.
There
be
indeed
in
Xenophon
many
things
spoken
highly
in
commendation
of
Cyrus
,
and
much
Rhetoricke
used
to
garnish
and
set
forth
that
History
,
describing
in
Cyrus
the
pattern
of
a
most
Heoricall
Prince
:
yet
neverthelesse
the
body
and
bulke
thereof
is
founded
upon
meere
Historicall
truth
.
Putting
therefore
apart
the
Moral
and
Politique
discours
,
and
examining
but
the
History
of
things
done
,
it
will
easily
appeare
,
that
Xenophon
hath
handled
his
undertaken
subject
in
such
sort
,
that
by
beautyfying
the
face
thereof
,
he
hath
not
in
any
sort
corrupted
the
body
:
as
is
gallantly
observed
by
Sir
Walter
Raleigh
,
in
his
History
of
the
world
,
lib.
3.
c.
2.
Section
3.
I
conclude
therefore
that
the
last
King
of
this
Monarchy
was
Belshazzar
,
the
first
was
Nebuchadnezzar
,
&
the
middlemost
was
Evilmerodach
:
and
that
the
whole
time
among
these
three
was
70
yeares
,
beginning
from
the
time
of
Daniels
Captivity
,
and
agreement
of
servitude
which
Iehoiakim
made
with
Nebuchadnezzar
,
2
Kin.
26
,
1.
Ier.
25.2
.
The
first
of
these
had
44
yeares
,
as
may
be
gathered
out
of
Scripture
;
the
second
12
,
and
the
third
14
,
as
Sulpitius
Severus
hath
told
us
,
in
the
second
booke
of
his
sacred
History
,
affirming
there
,
that
so
he
found
it
an
old
Anonymus
,
wherein
the
times
of
the
Kings
of
Babylon
were
recorded
.
And
why
I
say
Nebuchadnezzar
had
44
yeares
as
may
be
gathered
out
of
Scripture
,
is
,
because
Jechonia
was
carryed
away
Captive
in
the
eighth
year
of
Nebuchadnezzar
,
2
Kin.
24.12
.
and
in
the
seven
and
thirtieth
year
after
Evilmerodach
began
to
reigne
:
which
because
it
was
late
in
that
yeare
,
might
make
Nebuchadnezzars
reigne
to
be
some
odd
Moneths
more
then
forty
four
years
;
as
may
be
seen
2
Kin.
25.27
.
Berosus
gives
to
Nabonidus
17
years
,
and
him
we
have
already
proved
to
be
Belshazzar
:
Josephus
therefore
saith
that
Belshazzar
was
slain
in
the
seventeenth
year
of
his
reign
:
and
if
so
,
then
must
Evilmerodach
have
about
9
years
;
because
44
,
9
and
17
will
make
the
full
number
of
70.
They
that
like
this
last
account
better
then
the
former
,
may
if
they
please
embrace
it
.
Or
whether
this
or
that
,
it
is
not
much
materiall
:
for
the
Scriptures
have
told
us
that
God
gave
the
empire
of
Babylon
for
70
yeares
,
to
Nebuchadnezzar
,
his
son
and
his
sons
son
:
and
therefore
though
there
may
be
some
small
difference
in
the
particulars
,
yet
doth
that
hinder
nothing
from
being
satisfied
in
the
generall
assured
summe
.
One
thing
more
I
would
gladly
touch
at
;
and
this
it
is
:
the
death
of
Nabopollassar
,
who
was
alive
when
Nebuchadnezzar
began
his
expedition
against
Egypt
and
Syria
,
but
died
soone
after
:
probably
about
such
time
as
Nebuchadnezzar
altered
his
purpose
concerning
Jehoiakim
:
For
having
bound
him
in
fetters
with
an
intent
to
carry
him
to
Babylon
,
he
agreed
with
him
that
he
should
become
his
servant
,
and
so
sent
him
home
to
Jerusalem
:
which
I
take
to
be
in
regard
of
the
newes
of
his
Fathers
death
.
And
if
so
,
then
will
the
reigne
of
Nabopollassar
be
something
short
of
20
yeares
.
For
whilst
some
give
him
29
yeares
,
some
Copies
of
Ptolomey
25
,
other
21
,
I
should
rather
thinke
19
to
be
the
truer
number
,
which
in
Berosus
his
fragment
is
corruptly
said
to
be
29.
or
if
20
,
it
must
be
but
20
running
on
:
and
so
shall
both
the
beginning
of
the
Captivity
,
and
the
beginning
of
Nebuchadnezzar
after
the
death
of
his
Father
,
be
at
one
and
the
same
time
,
viz.
in
the
year
of
the
Iulian
Period
4108.
Howbeit
the
ordinary
account
of
Nebuch
adnezzars
reigne
is
not
to
be
taken
from
hence
,
but
from
the
beginning
of
his
expedition
.
CHAP.
XII
.
Of
the
first
year
of
Cyrus
,
and
of
Darius
Medus
mentioned
in
holy
Scripture
.
THe
first
year
of
Cyrus
mentioned
in
Scripture
,
was
not
the
first
year
of
his
reigne
over
Persia
,
but
the
first
year
of
his
Monarchy
which
began
at
the
conquest
of
Babylon
:
and
was
a
Date
reckoned
,
not
onely
by
the
Jews
as
an
Aera
or
Epocha
first
began
in
honour
of
their
returne
out
of
Captivity
,
but
as
the
first
year
of
a
new
Kingdome
:
in
the
beginning
whereof
the
Jews
indeed
came
out
of
Babylon
;
but
the
Record
bearing
date
for
this
was
found
in
a
Coffer
which
was
at
Achmetha
,
a
Provice
of
the
Medes
,
in
the
Palace
there
,
Ezr.
6.2
.
We
may
not
therefore
with
Joseph
Scaliger
begin
this
Monarchy
some
certaine
years
after
the
taking
of
Babylon
,
but
at
the
very
time
thereof
.
For
first
,
if
there
were
four
Monarchies
one
to
succeed
another
,
as
we
are
taught
in
the
second
and
seventh
Chapters
of
Daniel
:
then
I
ask
,
from
whence
shall
we
reckon
the
beginning
of
the
second
,
but
from
the
end
of
the
first
which
went
before
it
?
Or
shall
we
say
that
when
the
one
was
extinguished
,
the
other
was
not
as
yet
begun
?
Surely
no.
For
Nebuchadnezzars
Image
,
which
represented
the
four
Monarchies
,
was
but
one
entire
body
,
and
withall
an
entire
body
:
wherefore
,
as
soon
as
the
Head
of
Gold
was
cut
off
(
which
was
at
the
[
](A94143-e439870-b)*
*
Nam
ante
ejus
expugnationem
populum
ibidem
captivum
dimittere
non
potuit
,
neque
pronunciare
,
data
sibi
esse
à
Deo
caeli
omnia
regna
,
terrae
.
Regnum
enim
Babylonicum
erat
omnium
potentissimum
,
quo
nondum
subacto
,
ipse
Monarcha
jure
appellari
nequibat
.
vide
Cluverum
.
taking
of
Babylon
,
Jer.
27.7
.
and
chap.
50.4
.
)
the
power
remained
in
the
Armes
and
Breast
of
Silver
:
and
well
might
Cyrus
at
that
time
say
,
All
the
Kingdomes
of
the
earth
were
given
unto
him
;
because
his
power
was
then
so
great
and
so
much
encreased
by
that
conquest
(
in
having
wonne
the
destroyer
,
and
conquered
the
conquerour
)
that
other
subordinate
Kingdomes
were
as
nothing
to
resist
him
.
Secondly
,
Daniel
was
unto
the
first
year
of
Cyrus
,
Dan.
1.21
.
that
is
,
he
continued
in
Babylon
till
that
state
was
altered
,
&
the
Kingdom
translated
to
Cyrus
.
For
upon
the
conquest
Darius
took
Daniel
thence
,
and
carryed
him
to
the
Medes
,
as
[
](A94143-e439970-b)*
*
Josep
.
Antiq.
lib.
10.
ca.
12.
Josehus
writeth
;
in
which
Country
he
was
had
in
great
honour
,
&
made
a
chiefe
officer
in
the
Kingdome
.
To
which
testimony
of
Iosephus
,
even
Daniel
also
adds
no
little
light
,
seeming
to
point
out
the
place
of
his
own
imprisonment
among
the
Lions
,
to
be
in
Media
:
For
in
the
sixth
Chapter
,
at
the
eighth
verse
,
the
Law
of
the
Medes
and
Persians
is
urged
.
Now
that
this
was
also
the
first
year
of
Darius
,
is
apparent
out
of
the
two
formost
verses
of
the
ninth
Chapter
.
For
in
the
first
year
of
Darius
,
Daniel
understood
by
books
that
the
70
years
were
accomplished
:
which
could
not
be
,
if
this
first
of
Darius
had
not
been
likewise
the
first
of
Cyrus
.
For
not
only
upon
the
immediate
dissolution
of
the
Babylonian
state
did
Cyrus
begin
,
as
already
hath
been
proved
out
of
Dan.
1.21
.
but
even
the
70.
years
of
the
Jews
servitude
was
at
an
end
,
in
which
the
Jews
and
the
other
threatned
Nations
were
to
serve
Nebuchadnezzar
,
his
son
and
his
sons
son
;
not
that
they
were
subdued
all
at
once
,
but
by
degrees
;
and
were
not
delisered
out
of
that
servitude
untill
the
end
of
the
70
years
,
which
were
not
only
to
end
the
Captivity
,
but
the
time
also
of
Babels
Kingdome
,
as
in
the
former
Chapter
I
have
fully
proved
.
CHAP.
XIII
.
Of
Alexander
the
great
,
signified
by
the
Horne
between
the
eyes
of
the
Goate
,
Dan.
8.5
.
IN
this
eighth
Chapter
of
Daniel
,
the
Prophet
relateth
what
he
saw
in
a
vision
concerning
the
Persian
and
Grecian
kingdomes
.
The
first
whereof
is
described
by
a
Ram
verse
4.
The
second
by
a
Goate
,
verse
5.
The
Ram
,
saith
the
Angel
,
having
two
hornes
,
are
the
Kings
of
the
Medes
and
Persians
,
verse
20.
The
Goate
is
the
King
of
Grecia
,
and
the
great
horne
which
is
between
his
eyes
,
is
the
first
king
,
verse
21.
This
great
horn
then
was
Alexander
ille
magnus
,
Alexander
the
great
,
born
33
years
before
the
beginning
of
the
114
Olympiad
:
at
the
day
of
whose
birth
the
Temple
of
Diana
at
Ephesus
was
set
on
fire
,
which
the
Magicians
interpreted
to
signifie
that
one
then
was
borne
who
should
set
fire
on
all
Asia
.
At
fifteen
years
of
age
he
was
committed
by
his
Father
to
Aristotles
tuition
,
with
whom
(
as
Iustin
reporteth
)
he
spent
five
yeares
in
the
learning
of
Arts
and
other
knowledge
meet
for
a
King
:
and
about
the
end
of
this
time
his
Father
died
.
Then
began
he
to
reigne
;
and
having
reigned
6
yeares
he
prevailed
over
the
Ramme
:
and
by
the
end
of
six
yeares
more
he
is
broken
off
.
This
was
when
his
fortunes
were
at
the
greatest
,
as
was
signified
,
vers.
8.
for
being
returned
from
his
conquest
of
the
Indians
,
and
purposing
to
passe
over
into
Greece
,
and
the
Westerne
parts
,
he
died
in
the
way
at
Babylon
,
where
Embassadours
from
most
parts
in
the
world
expected
him
.
Some
say
he
was
poysoned
:
but
the
most
agree
that
he
died
of
a
surfeit
which
he
gat
at
a
Physitians
house
,
where
having
first
of
all
glutted
himselfe
with
eating
,
he
drowned
himselfe
in
extreame
quaffing
and
carousing
;
through
which
distemper
he
fell
into
a
burning
feaver
and
so
died
before
he
came
againe
into
his
owne
Country
.
His
successe
in
Battell
was
admirable
:
for
he
never
encountred
enemy
but
he
overcame
him
,
never
besieged
City
but
he
tooke
it
;
and
in
three
fights
he
overcame
all
the
power
of
Asia
,
extending
his
Empire
to
such
a
wonderfull
largenesse
,
that
he
came
not
only
to
India
and
the
river
Ganges
,
and
to
those
places
where
Semiramis
,
Hercules
,
and
Cyrus
had
set
up
Altars
before
him
,
but
also
conquered
the
more
Noble
parts
of
Europe
,
Syria
,
and
Egypt
:
and
these
things
done
with
such
celerity
,
that
he
might
well
appear
to
Daniel
in
one
of
his
Visions
,
with
[
](A94143-e440500-b)*
*
Quia
nihil
fuit
velocius
Alexandri
victoria
:
as
Saint
Hierom
observeth
.
wings
on
his
backe
,
Dan.
7.6
.
Apelles
knew
no
such
Prophecie
,
and
yet
(
to
signifie
his
great
swiftnesse
and
agility
)
he
added
to
his
Picture
a
Thunderbolt
;
and
Lysippus
another
painter
,
drew
him
in
this
fashion
,
looking
up
towards
Heaven
,
and
as
it
were
uttering
these
words
;
Jupiter
,
asserui
terram
mihi
;
tu
assere
coelum
,
Jupiter
,
I
have
taken
the
earth
to
my selfe
;
do
thou
take
the
Heaven
.
Which
Poesie
pleased
him
and
gave
him
great
content
;
insomuch
that
none
afterwards
might
take
his
Picture
except
Lysippus
:
&
at
length
growing
to
be
more
and
more
taken
with
an
itch
of
vaine
glory
,
he
called
himselfe
the
son
of
Jupiter
,
arrogating
such
a
worship
to
be
due
unto
him
,
as
was
conferred
on
the
Gods
;
which
when
Callisthenes
refused
to
give
,
he
caused
him
to
be
killed
.
Howbeit
,
before
he
had
glutted
himselfe
with
the
pleasures
of
Asia
,
he
was
more
milde
and
better-minded
:
for
(
as
Josephus
hath
recorded
)
meeting
Jaduah
the
high
Priest
of
the
Jewes
in
his
Pontificall
robes
,
Joseph
Antiq.
lib.
11.
cap.
8.
he
fell
down
before
him
and
gave
him
reverence
;
and
being
asked
by
Parmenio
why
he
did
so
,
he
answereth
:
I
worship
not
the
man
,
but
God
in
the
man
,
who
in
the
same
habit
had
appeared
to
him
,
and
gave
him
encouragement
to
go
forward
in
that
enterprise
concerning
the
conquest
of
Asia
.
And
indeed
upon
this
appearance
he
grew
confident
,
went
on
couragiously
,
and
with
good
successe
,
untill
the
time
came
that
he
must
be
broken
off
,
which
was
in
the
first
year
of
the
114
Olympiad
,
as
most
Authours
reckon
:
aster
which
,
foure
other
hornes
sprang
up
in
his
stead
.
CHAP.
XIV
.
Of
the
four
Hornes
which
came
up
in
stead
of
the
great
Horne
broken
off
,
as
was
prophecyed
Dan.
8.8.21.22
.
As
also
the
beginning
of
that
Date
of
the
Kingdome
of
the
Greekes
so
often
mentioned
in
the
Bookes
of
the
Maccabees
,
and
in
Josephus
.
THese
foure
Hornes
were
the
four
successours
of
Alexander
,
or
rather
the
foure
Kingdomes
into
which
his
great
and
mighty
Monarchy
was
divided
after
him
:
not
instantly
or
immediately
after
he
was
dead
,
but
by
the
time
that
his
whole
stocke
and
posterity
were
rooted
out
.
And
for
this
we
have
the
warrant
of
Daniel
,
in
another
place
of
his
prophecy
;
namely
in
the
eleventh
Chapter
,
at
the
fourth
verse
:
in
which
place
is
said
,
His
Kingdome
shall
be
divided
towards
the
foure
windes
of
Heaven
,
but
not
to
his
posterity
.
This
was
not
untill
twelve
yeares
after
the
death
of
Alexander
:
for
then
none
of
his
posterity
being
left
alive
(
neither
Mother
,
Brother
,
Wife
,
nor
child
)
his
Captaines
composed
the
differences
that
were
between
them
,
by
entring
into
a
League
among
themselves
,
and
began
to
reigne
;
bringing
the
dominion
of
the
whole
,
for
which
they
strove
,
into
four
Heads
:
and
so
there
were
foure
Kingdomes
,
though
not
according
to
the
dominion
which
he
ruled
,
nor
in
such
power
as
he
had
;
Daniel
sheweth
it
,
Dan.
8.22
.
and
Dan.
11.4
.
The
most
eminent
among
these
,
and
which
had
most
to
do
with
the
Jews
,
was
the
Kingdome
of
the
Syro-Grecians
,
or
the
Kingdome
of
the
Greekes
in
Syria
and
Babylon
.
For
Ptolomy
the
sonne
of
Lagus
obtained
Egypt
,
and
is
called
(
he
and
his
successours
after
him
)
the
King
of
the
South
:
In
the
North
Antigonus
held
Asta
minor
:
In
the
West
Cassander
possessed
the
Kingdome
of
Macedonia
:
and
in
the
East
Seleucus
Nicanor
obtained
the
Kingdome
of
Babylon
and
Syria
,
in
whose
first
yeare
that
date
so
often
mentioned
in
the
Bookes
of
the
Maccahees
,
and
in
Josephus
,
tooke
beginning
:
That
in
the
first
Booke
of
Maccabees
,
on
the
thirteenth
day
of
March
in
the
yeare
of
the
Iulian
Period
4402.
That
in
the
second
Booke
of
the
Maccabees
,
at
the
Spring
time
of
the
next
yeare
:
between
both
which
was
another
,
beginning
on
the
sixth
day
of
September
in
the
same
yeare
with
the
first
.
And
thus
we
have
the
severall
heads
of
this
Aera
of
Seleucus
.
The
first
is
called
Minjan
staros
,
that
is
Aera
Contractuum
.
Eusebius
calleth
it
Aera
Edessenorum
:
and
others
,
the
Aera
of
the
author
of
the
first
Booke
of
Maccabees
,
and
is
followed
by
Josephus
.
They
that
cast
it
into
the
436.
yeare
of
Nabonassar
,
are
right
,
if
they
marke
how
they
account
it
:
which
must
be
thus
.
The
436.
yeare
of
Nabonassar
began
in
the
yeare
of
the
Iulian
Period
4401
,
on
the
ninth
day
of
November
,
and
on
the
thirteenth
day
of
March
next
after
(
whilst
the
same
yeare
of
Nabonassar
was
still
running
on
)
the
first
yeare
of
the
Greekes
began
.
This
first
yeare
therefore
of
the
Kingdome
of
the
Greekes
began
in
the
yeare
of
the
Iulian
Period
4402.
(
as
at
the
first
was
said
)
on
the
thirteenth
day
of
March
:
at
the
Summer
time
of
which
,
year
entred
in
the
first
year
of
the
117
Olympiad
.
The
second
is
called
Aera
Antiochena
,
seu
Alexandrea
,
sive
[
](A94143-e441270-b)*
*
Id
est
,
a
duobus
co●●bus
seu
duobus
imperiis
,
quae
ex
uno
orientali
Alexandrino
enata
sunt
.
Orig
De
temp
p.
24.
&
Lydiat
De
emend
tem
.
pag.
83.84
.
Dilkarnaim
;
beginning
on
the
sixth
of
September
,
in
the
same
year
with
the
former
.
The
third
,
is
Aera
Chaldaica
seu
Macedonica
,
beginning
in
the
Spring
time
of
the
following
year
,
falling
therefore
into
the
yeare
of
the
Iulian
Period
4403.
and
is
called
the
Aera
of
the
Author
of
the
second
Booke
of
Maccabees
,
followed
(
as
I
conceive
)
by
Ptolomy
,
Lib.
magni
operis
11.
cap.
7.
who
beginneth
his
account
in
the
yeare
of
Nabonassar
437.
In
the
148
year
of
this
Kingdome
,
according
to
the
first
account
,
Judas
Maccabeus
purged
the
Temple
and
the
holy
places
,
which
the
Heathen
had
polluted
and
defiled
;
building
a
new
Altar
,
and
restoring
the
Sacrifices
,
as
is
recorded
in
1
Macc.
4.52
,
53.
This
was
in
the
year
of
the
Julian
Period
4549
,
and
year
of
the
World
3840
,
on
the
25
day
of
Casleu
.
If
this
year
were
annus
Embolimaeus
,
then
must
the
25
day
of
Casleu
be
on
the
two
and
twentieth
or
three
and
twentieth
of
November
,
as
Calvisius
reckoneth
.
But
as
I
account
,
it
was
not
annus
Embolimaeus
:
and
therefore
the
25
of
Casleu
was
on
the
[
](A94143-e441500-b)*
*
Because
the
first
of
Nisan
was
April
6.
f.
1.
and
so
it
must
be
by
reason
of
the
Equinox
.
two
and
twentieth
day
of
December
,
f.
2.
In
the
year
next
after
was
the
beginning
of
a
year
of
Rest
on
the
21
day
of
September
,
and
is
mentioned
after
the
death
of
Antiochus
,
when
Eupator
beseiged
Jerusalem
,
1
Macc.
6.48
,
49.
In
the
yeare
therefore
of
the
Julian
Period
4550
,
this
Sabbathical
year
began
,
and
reached
to
the
seventh
moneth
of
the
next
year
.
In
the
year
of
the
same
Period
4578
began
another
:
and
in
the
year
4676
,
another
.
All
of
them
spoken
of
in
Josephus
;
and
two
of
them
in
the
History
of
the
Maccabees
.
CHAP.
XV.
Of
the
little
Horne
in
the
eighth
Chapter
of
Daniel
,
at
the
ninth
verse
.
And
of
the
2300
dayes
that
were
given
unto
it
,
verse
14.
I
May
fitly
make
a
difference
between
this
little
horn
,
and
that
mentioned
in
the
seventh
Chapter
;
because
this
arose
out
of
the
third
Monarchy
;
that
out
of
the
fourth
:
this
out
of
a
Beast
which
had
but
four
hornes
after
the
first
was
broken
;
that
out
of
a
Beast
which
had
ten
hornes
and
trampled
the
other
Beasts
under
it's
feet
:
this
bore
rule
but
2300
natural
dayes
;
that
prevailed
for
a
Time
,
Times
,
and
halfe
a
Time
.
And
albeit
the
third
Monarchy
be
one
while
expressed
by
a
Leopard
,
another
while
by
a
Goate
;
yet
must
the
Leopard
mean
the
whole
Kingdome
of
Alexander
and
his
successours
,
as
well
as
the
Goate
:
for
the
four
heads
on
either
of
these
Beasts
proclame
as
much
,
as
will
be
seene
more
plainly
afterwards
.
But
in
the
meane
time
this
I
set
downe
as
certaine
,
That
the
little
horne
here
mentioned
,
is
no
other
then
Antiochus
Epiphanes
,
who
commited
many
and
sundry
outrages
both
against
other
Nations
,
and
also
against
the
people
of
God
,
proceeding
in
prophanesse
even
against
God
himselfe
.
He
is
called
a
little
horne
,
not
because
his
Kingdome
was
little
or
meane
;
but
because
he
was
of
a
base
flattring
nature
,
having
no
true
Princely
quality
or
condition
in
him
:
and
also
because
he
had
no
title
to
the
Kingdom
at
the
first
,
being
the
younger
brother
,
Seleuchus
the
elder
having
an
issue
male
alive
at
the
same
time
when
he
began
to
take
the
Kingdome
.
This
was
his
beginning
:
yet
afterwards
he
came
to
be
famous
,
and
was
therefore
called
Antiochus
Epiphanes
,
which
is
famous
or
noble
;
or
(
as
some
say
)
Epimanes
,
Jun.
ex
Polyb.
which
is
furious
or
mad
.
Daniel
was
informed
concerning
the
mischiefe
that
he
should
commit
;
and
thereupon
he
telleth
us
what
he
heard
one
of
the
Saints
say
unto
another
certaine
Saint
,
who
was
the
numberer
of
Secrets
or
the
wonderfull
Numberer
,
namely
,
That
the
Sanctuary
and
the
host
should
be
troden
under
foot
unto
the
evening
and
the
morning
two
thousand
and
three
hundred
,
Dan.
8.13
,
14.
In
which
number
we
are
not
to
understand
so
many
years
,
but
naturall
dayes
:
for
albeit
a
day
is
to
be
taken
for
a
year
in
many
reckonings
and
propheticall
predictions
in
Scripture
,
yet
never
when
the
words
Evening
and
Morning
are
annexed
:
for
then
they
meane
but
such
dayes
as
are
in
the
first
Chapter
of
Genesis
,
where
it
is
said
that
the
Evening
and
the
Morning
were
the
first
day
.
&c.
For
that
which
is
a
Naturall
day
comprehendeth
the
day
and
night
;
or
,
as
it
is
here
,
the
Evening
and
the
Morning
.
Howbeit
in
2300
dayes
there
will
arise
a
number
of
certain
years
,
which
(
by
accounting
365
dayes
to
a
year
,
and
thirty
dayes
to
a
moneth
)
will
amount
to
six
years
,
three
moneths
,
and
twenty
dayes
.
And
albeit
there
be
no
precise
point
mentioned
from
whence
to
account
these
six
years
,
three
months
,
and
twenty
dayes
;
yet
this
is
certaine
,
that
their
end
must
be
fixed
at
the
cleansing
of
the
Sanctuary
:
which
,
as
Josephus
and
the
Authours
of
the
first
book
of
the
Maccabees
have
recorded
,
Josph
.
Antiq.
lib.
12.
cap.
11.
and
Macc.
4.52
.
was
in
the
hundredth
and
forty
eighth
year
of
the
Grecians
.
For
whereas
the
Maccabees
doe
expresly
name
the
148
year
,
Josephus
saith
it
was
three
years
after
the
hundredth
and
five
and
fortieth
,
upon
the
25
day
of
the
ninth
moneth
which
is
called
Casleu
.
Now
then
from
this
time
substract
six
years
,
three
months
,
and
twenty
dayes
;
and
the
head
of
your
reckoning
will
fall
into
the
hundreth
&
two
and
fortieth
year
,
the
sixth
moneth
,
and
fifth
or
sixth
day
of
the
moneth
:
about
which
time
Antiochus
(
[
](A94143-e441970-b)*
*
1
Macc.
cap.
1.
ver.
13.16
.
and
20.
a
little
before
he
went
into
Egypt
)
gave
leave
to
set
up
the
fashions
of
the
Gentiles
in
Jerusalem
,
returning
againe
(
after
he
had
smitten
that
Country
)
in
the
143
year
;
at
which
time
he
came
in
his
owne
person
against
Israel
with
a
great
multitude
,
and
entring
proudly
into
the
Sanctuary
,
tooke
from
thence
the
Golden
Altar
,
and
Candlestick
of
light
,
&c.
offring
many
sundry
outrages
,
as
in
the
first
book
of
Maccabees
at
the
first
Chapter
doth
well
appeare
.
And
thus
we
have
seen
this
little
Horne
,
together
with
those
yeares
wherein
it
prevailed
after
it
was
grown
and
waxen
great
.
As
for
that
other
in
the
seventh
Chapter
,
it
cannot
be
the
same
with
this
,
because
it
arose
in
the
dayes
of
the
fourth
Monarchy
:
of
which
see
more
in
the
following
Chapter
.
CHAP.
XVI
.
Of
the
fourth
Kingdome
in
Daniel
that
it
signifieth
the
Monarchy
of
the
Romans
.
I
Was
once
almost
drawne
to
think
that
this
fourth
Monarchy
ought
to
be
taken
for
the
divided
Kingdome
of
the
Syrians
or
Seleucians
:
but
now
,
upon
a
more
diligent
search
into
the
Prophecies
concerning
the
four
Monarchies
,
I
have
reason
to
conclude
against
it
.
For
first
the
third
Monarchy
(
being
the
Kingdome
of
the
Grecians
)
prevailed
greatly
over
the
face
of
the
Earth
,
Dan.
2.39
.
Howbeitthe
fourth
Beast
or
Monarchy
was
stronger
then
the
third
,
as
appeareth
,
Dan.
2.40
.
where
it
is
compared
to
Iron
which
subdueth
all
things
:
and
in
Dan.
7.7
.
It
is
said
to
be
exceeding
terrible
,
stamping
the
residue
under
its
feet
:
and
verse
23
,
It
shall
devour
the
whole
Earth
,
and
shall
tread
it
downe
and
break
it
in
peeces
.
Which
if
it
be
understood
of
the
Seleucian
or
Syrian
Kingdoms
,
is
very
improbable
:
for
they
(
put
case
that
we
make
them
no
part
of
the
Grecian
or
third
Monarchy
)
were
nothing
so
strong
as
it
;
neither
did
they
trample
the
residue
under
their
feet
,
seeing
Alexander
was
not
conquered
by
them
;
neither
did
they
reigne
so
much
over
the
whole
Earth
,
as
he
had
done
before
them
,
but
were
a
great
deale
feebler
then
the
Kingdome
of
Alexander
.
It
is
therefore
said
after
the
breaking
off
the
great
Horne
,
that
there
were
foure
which
stood
up
for
it
,
being
four
Kingdomes
of
the
same
Nation
,
but
not
in
his
strength
;
as
it
is
,
Dan.
8.22
.
To
which
some
have
answered
,
Object
.
that
this
their
stamping
and
treading
under
feet
,
is
especially
meant
of
the
people
of
God
trodden
down
and
persecuted
under
Antiochus
that
great
tyrant
.
Answ.
But
I
may
well
think
this
to
be
nothing
else
but
a
meere
evasion
:
for
it
is
manifest
that
there
was
as
much
violence
offered
to
Religion
before
,
as
in
the
dayes
of
Antiochus
;
witnesse
that
which
Nebuchadnezzar
did
when
he
set
up
his
Golden
Image
,
commanding
that
whosoever
would
not
fall
downe
and
worship
it
,
should
be
cast
into
the
hot
fiery
furnace
:
nay
,
that
it
must
be
made
seven
times
hotter
then
ordinary
,
for
Shadrach
,
Meshach
,
and
Abednego
,
Dan.
3.6.19
.
Befide
,
neither
did
Antiochus
so
prevaile
against
the
Jews
as
if
he
had
stamped
them
all
in
pieces
:
for
in
the
end
they
resisted
him
,
restored
their
Religion
,
and
setled
the
state
of
their
Common-wealth
:
whereas
this
strength
and
stamping
is
rather
meant
of
the
Monarchies
,
one
eating
up
and
subduing
another
.
Secondly
,
the
Seleucians
or
Syrians
who
succeeded
Alexander
,
and
Alexander
also
himselfe
,
are
said
to
reigne
as
Grecians
,
and
not
as
two
Kingdomes
divers
from
one
Monarchy
.
Whereupon
we
read
in
the
eighth
Chapter
of
Daniel
,
that
the
two
horned
Ram
is
expresly
meant
of
the
Medes
and
Persians
,
verse
20
,
and
that
the
Goate
fignifieth
the
whole
Kingdome
of
the
Gecians
,
Dan.
8.20.21.22
.
viz.
of
Alexonder
and
his
successours
.
For
,
at
the
one
and
twentieth
verse
,
The
Goate
is
the
King
of
Grecia
,
and
the
great
horne
which
is
betwixt
his
eyes
,
is
the
first
King
.
Now
that
being
broken
,
whereas
four
stood
up
for
it
,
four
Kingdomes
shall
stand
up
of
that
Nation
,
but
not
in
his
strength
.
If
then
there
be
a
first
King
,
there
must
be
no
more
then
one
:
and
if
more
then
one
,
the
Monarchy
could
not
end
in
Alexander
:
and
if
the
Monarchy
did
not
end
with
Alexander
,
then
the
Seleucian
or
Syrian
Kings
must
necessarily
be
part
of
the
third
Monarchy
:
and
they
being
part
of
the
third
Monarchy
,
the
fourth
and
last
is
the
Monarchy
of
the
Romans
.
And
now
also
,
lest
it
should
be
thought
that
the
third
Beast
of
the
seventh
Chapter
doth
not
likewise
comprehend
the
whole
Kingdome
of
Grecia
,
both
of
Alexander
and
his
successours
,
the
words
of
the
sixth
verse
stand
thus
;
After
this
I
beheld
,
and
loe
there
was
another
like
a
leopard
which
had
upon
his
back
four
wings
of
a
fowle
;
the
beast
had
also
four
heads
,
and
Dominion
was
given
him
.
These
wings
were
Emblems
of
Alexanders
speedie
conquests
,
together
with
that
suddain
division
of
one
body
into
four
parts
,
soone
after
the
great
horne
was
broken
off
.
The
four
heads
are
his
four
successours
;
even
as
is
seen
in
the
eighth
Chapter
,
and
signified
there
by
the
four
hornes
of
a
Goate
.
By
which
it
appeareth
,
that
both
Alexander
and
his
successours
,
are
comprehended
under
both
Beasts
;
for
what
the
one
expresseth
by
foure
heads
,
is
in
the
other
also
meant
by
four
horns
:
then
which
there
can
be
nothing
plainer
.
Thirdly
,
Antiochus
Epiphanes
is
described
by
that
little
horn
which
came
fourth
of
one
of
the
foure
hornes
of
the
Goate
,
Chap.
8.9
.
Which
beast
is
taken
(
as
hath
been
already
seen
)
for
Alexander
and
his
successours
,
answering
to
the
third
beast
of
the
seventh
Chapter
.
But
if
Antiochus
,
belonging
to
the
Seleucian
Kingdome
,
be
a
part
of
the
third
Beast
,
he
cannot
also
signifie
the
fourth
or
any
part
thereof
:
for
then
one
Beast
should
be
both
the
third
and
fourth
Monarchy
.
Fourthly
,
the
Kingdome
of
this
fourth
Beast
endeth
with
the
destruction
of
that
little
horne
which
came
up
among
the
ten
horns
,
Chap.
7.11
.
and
then
the
everlasting
Kingdome
of
Christ
succeedeth
:
but
the
Kingdome
of
the
Seleucians
ended
not
with
Antiochus
;
many
of
that
line
succeeded
afterwards
:
and
there
was
almost
as
many
years
from
Antiochus
Epiphanes
death
unto
the
comming
of
Christ
,
as
there
were
from
Alexanders
death
to
Antiochus
.
Fifthly
,
it
is
said
that
the
life
of
each
Beast
was
prolonged
for
a
certaine
time
and
season
,
Dan.
7.12
.
But
Alexanders
reigne
lasted
no
longer
then
six
years
and
a
few
moneths
,
after
the
destruction
of
the
second
Beast
,
or
Persian
Monarchy
.
And
in
so
short
a
season
,
what
Periods
or
conversions
of
times
could
be
observed
?
Sixthly
,
Saint
Johns
Beast
in
the
Revelation
,
is
described
according
to
the
pattern
of
Daniels
fourth
Beast
,
having
ten
horns
,
and
a
mouth
speaking
great
things
,
and
reigning
also
(
under
the
regiment
of
that
blasphemous
mouth
)
for
the
space
of
42
moneths
,
or
for
a
Time
,
Times
,
and
halfe
a
Time
;
as
may
be
seen
in
the
thirteenth
and
seventeenth
Chapters
of
the
Revelation
.
Wherefore
seeing
one
and
the
same
Beast
is
described
in
both
Prophecies
,
neither
in
Daniel
,
nor
in
the
Revelation
,
can
be
signified
by
either
of
them
the
Kingdomes
of
the
Seleucians
and
Syrians
.
For
look
what
things
concerning
this
Beast
are
told
to
Daniel
more
succinctly
and
abstrusely
,
the
same
are
revealed
to
Saint
John
more
largely
,
and
as
it
were
with
a
kinde
of
explanation
.
And
may
not
the
ten
toes
in
the
feet
of
the
Image
,
serve
as
certaine
tokens
to
shew
,
that
although
the
Beast
had
always
ten
horns
in
respect
of
the
principal
Provinces
under
it
,
yet
the
ten
hornes
called
by
the
name
of
ten
Kings
are
not
to
be
looked
for
in
the
first
dayes
of
the
Monarchy
,
but
in
the
declining
estate
and
weakned
times
of
the
Empire
,
as
the
toes
signifie
.
Seventhly
,
it
is
said
Dan.
2.28
.
There
is
a
God
in
heaven
that
revealeth
secrets
,
and
hath
shewed
to
the
King
what
shall
be
in
the
latter
dayes
.
But
the
latter
dayes
are
the
dayes
since
the
first
comming
of
Christ
;
this
time
being
the
last
houre
,
and
the
last
age
,
1
Joh.
2
18.
as
Saint
John
hath
told
us
:
whereas
the
Syrians
or
Seleucians
both
began
and
ended
long
before
Christ
was
born
.
The
latter
dayes
therefore
were
not
come
till
they
were
gone
,
and
the
prolonging
of
their
kingdom
come
to
an
end
:
for
(
as
I
said
before
)
the
life
of
each
Beast
was
prolonged
for
a
certaine
time
and
season
,
Dan.
7.12
.
Eighthly
,
in
the
dayes
of
these
Kings
or
Kingdomes
(
viz.
before
they
be
all
destroyed
)
the
God
of
heaven
shall
raise
up
the
eternall
Kingdome
of
Christ
,
and
of
his
Saints
,
Dan.
2.44
.
But
if
the
fourth
Kingdome
be
interpreted
of
the
Seleucians
,
then
these
kingdomes
were
all
extinguished
before
Christs
kingdome
began
,
whether
we
reckon
it
from
his
first
or
second
comming
:
whereas
on
the
contrary
,
Christs
birth
fell
into
the
reigne
of
the
Romans
;
who
are
not
utterly
to
be
destroyed
,
in
all
and
every
relique
,
till
his
comming
againe
to
judgement
.
Which
is
manifest
by
that
of
Daniel
also
in
the
seventh
Chapter
;
namely
,
that
there
shall
remaine
some
shew
or
relicts
of
the
fourth
Beast
untill
the
thrones
be
set
,
verse
9.
and
the
Books
be
opened
,
verse
10.
and
till
the
son
of
Man
come
in
the
cloudes
of
heaven
,
verse
13.
and
till
he
get
all
dominion
,
and
honour
,
and
Kingdomes
;
and
that
all
People
,
Nations
,
and
tongues
may
serve
him
,
verse
14.
and
untill
the
Ancient
of
dayes
cause
judgement
to
be
given
,
verse
22.
and
till
his
everlasting
Kingdome
come
,
which
never
shall
have
an
end
,
verse
27.
All
which
doe
properly
belong
unto
the
day
of
judgement
,
and
second
comming
of
Christ
:
and
therefore
the
fourth
Monarchy
must
needs
be
meant
of
the
Roman
Empire
;
and
not
of
the
Syrian
or
Seleucian
Kingdome
which
was
decayed
and
gone
before
Christ
was
born
:
for
it
fell
first
of
all
to
Tigranes
King
of
Armenia
;
and
afterwards
to
the
Romans
,
in
the
dayes
of
Lucullus
and
Pompey
Yea
,
and
at
the
death
of
Cleopatra
Augustus
was
sole
Monarch
,
the
longest
surviver
of
the
four
heads
and
hornes
,
being
then
expired
in
the
losse
of
Egypt
:
And
so
the
fourth
Beast
trampled
the
rest
under
his
feet
,
as
was
foretold
,
Dan.
7.7
.
And
note
that
the
Iews
,
in
not
expecting
the
comming
of
the
Messiah
untill
the
Roman
Monarchy
be
destroyed
,
have
put
a
false
glosse
upon
Daniel
.
For
it
is
(
as
Helvicus
well
observeth
)
a
vaine
interpretation
which
they
bring
.
For
Daniel
(
in
chap.
2.
vers.
44
,
45.
)
doth
not
say
that
the
Kingdome
of
the
Messiah
shall
come
after
the
end
of
the
fourth
Monarchy
,
Helvic
.
vindic
.
locorum
S.
Scripturae
pag.
306.
307.
Sed
durante
adhuc
tempore
seu
periodo
illorum
regnorum
;
that
is
,
in
the
dayes
of
those
Kingdomes
,
or
before
they
be
all
destroyed
.
Ergò
falsò
expectant
id
post
finem
Romani
imperii
.
Nam
durante
ipso
quarto
regno
debebat
regnum
aliud
(
spirituale
scilicet
,
&
aeternum
)
alterius
conditionis
suscitari
,
quod
est
regnum
Messiae
.
They
doe
therefore
in
vaine
look
for
it
after
the
end
of
the
Roman
Empire
.
For
even
during
the
fourth
Kingdome
,
another
Kingdome
(
to
wit
,
a
spirituall
and
an
eternall
one
)
of
another
condition
was
to
be
raised
up
,
which
is
the
Kingdome
of
the
Messiah
:
Nor
doe
some
of
their
owne
Writings
but
confirme
this
truth
:
For
as
the
same
Authour
saith
still
,
in
libr.
Sanhedrim
,
cap.
Chelek
,
it
is
expresly
written
,
Helvic
.
ibid.
That
the
son
of
David
shall
not
come
untill
a
wicked
Kingdome
beare
rule
;
that
is
saith
Rabbi
Salomon
,
the
Kingdome
of
the
Romans
.
And
in
Midras
Tillim
upon
the
two
and
twentieth
Psalme
;
Surge
in
Edom
,
id
est
,
Romanis
,
cum
futurum
est
ut
astare
nobis
facias
regem
Messiam
,
meaning
,
That
God
would
cause
to
stand
up
for
them
in
the
dayes
of
the
Romans
,
the
King
Messiah
.
And
thus
I
have
delivered
what
I
think
to
be
true
concerning
the
fourth
Kingdome
in
Daniel
,
firmely
grounding
upon
such
proofes
,
as
in
my
judgement
cannot
but
carry
the
whole
dispute
against
Junius
and
all
his
followers
:
whom
I
honour
both
for
their
great
learning
and
paines
,
although
I
cannot
be
their
disciple
in
this
particular
.
CHAP.
XVII
.
Of
the
times
and
distances
of
the
taking
of
Jerusalem
by
Pompie
,
Herod
,
and
Titus
.
THat
which
must
be
the
chiefest
Load
starre
in
these
particulars
,
must
be
the
time
of
the
taking
of
Jerusalem
by
Herod
;
Antiq.
lib.
14.
cap.
28.
for
which
Josephus
gives
us
two
plaine
Characters
:
the
one
,
that
it
was
besieged
and
taken
in
a
Sabbathical
year
;
viz.
after
it
began
,
and
before
it
was
ended
:
the
other
that
it
was
taken
in
that
yeare
when
M.
Agrippa
and
Canidius
Gallus
were
Consuls
.
The
time
of
their
Consulship
was
in
the
ninth
Iulian
year
,
and
year
of
the
Iulian
Period
4677
,
which
was
the
fourth
year
of
the
185
Olympiad
,
and
year
of
the
building
of
Rome
716.
And
indeed
in
that
year
was
a
year
of
Rest
,
which
began
from
the
Autumne
before
,
and
was
not
ended
untill
the
Autumne
thereof
:
how
then
could
it
be
taken
on
the
tenth
day
of
the
seventh
moneth
,
as
Langius
saith
it
was
?
I
am
sure
it
agreeth
nothing
at
all
to
Josephus
to
say
that
it
was
taken
so
late
in
the
year
:
for
,
as
he
hath
told
us
,
not
onely
was
it
besieged
in
a
Sabbathical
year
,
but
even
after
it
was
taken
,
the
year
of
Rest
was
not
ended
,
which
makes
him
therefore
say
that
the
fields
and
grounds
lay
still
untilled
,
and
were
not
sowne
because
of
the
year
of
Rest
.
See
this
in
his
Antiquities
,
lib.
15.
cap.
1.
and
compare
it
with
what
is
in
lib.
14.
cap.
28.
Dion
saith
it
was
taken
on
the
Sabbath
day
,
lib.
49.
and
Josephus
saith
it
was
in
the
third
moneth
at
such
time
as
the
Iews
kept
a
solemne
Fast
.
The
third
moneth
was
Sivan
,
on
whose
three
and
twentieth
day
was
a
Fast
observed
,
by
reason
of
the
Idolatry
of
Jeroboam
the
son
of
Nebat
who
made
Israel
to
sin
.
Now
in
this
year
the
first
of
Sivan
was
on
the
31
day
of
May
,
feria
sexta
:
the
three
and
twentieth
of
Sivan
must
therefore
needes
be
on
the
two
and
twentieth
day
of
June
,
feria
septima
,
or
on
the
Sabbath
day
;
For
the
Cycle
of
the
Sun
was
one
,
the
Dominicall
letters
G.
F.
and
the
Cycle
of
the
Moon
three
.
Seven
and
twenty
years
before
this
,
Dion
.
lib.
37.
Pompie
also
took
Jerusalem
,
even
on
the
same
day
of
the
Moneth
;
which
according
to
Dion
and
Xiphilin
was
then
also
Sabbath
day
.
And
indeed
so
I
finde
it
:
for
in
the
year
of
the
Iulian
Period
4650
,
the
Cycle
of
the
Sun
was
two
,
the
Dominicall
letter
E.
and
the
Cycle
of
the
Moone
14.
By
which
is
gathered
that
the
first
of
Sivan
now
was
on
the
thirtieth
day
of
May
,
feria
sexta
:
the
three
and
twentieth
therefore
must
be
June
the
21
,
feria
septima
,
or
Sabbath
day
,
as
the
Dominicall
letter
sheweth
.
And
herein
doe
Josephus
,
Dion
,
and
Xiphilin
well
accord
:
all
of
them
directing
us
to
the
foresaid
year
of
the
Iulian
Period
4650
;
to
which
if
27
be
added
,
according
to
the
direction
of
Josephus
,
we
have
then
the
year
of
the
Julian
Period
4677
,
when
Herod
took
it
,
as
at
the
first
was
said
.
And
note
moreover
,
that
whereas
Josephus
saith
when
Pompey
tooke
this
City
,
C.
Antonius
and
M.
Tull.
Cicero
were
Consuls
,
that
it
is
true
of
that
year
which
I
account
:
for
though
at
that
very
time
when
the
City
was
taken
they
were
not
in
that
office
,
yet
in
that
year
they
began
,
even
in
the
year
of
the
Julian
Period
4650
,
their
office
not
expiring
untill
the
same
time
of
the
next
year
:
which
I
thought
good
to
mention
,
because
the
not
observing
it
hath
been
an
occasion
of
seeking
this
time
one
year
too
late
.
The
like
may
be
also
said
of
the
179
Olympiad
,
which
began
also
in
the
same
year
,
although
a
little
after
the
City
was
taken
:
for
the
City
was
taken
in
June
;
the
Olympiad
began
not
untill
the
July
next
after
.
And
as
for
the
third
moneth
when
it
was
taken
,
which
learned
Langius
would
not
have
to
be
the
third
moneth
of
the
year
,
but
of
the
siege
;
and
thereupon
directeth
his
Reader
to
Josephus
De
bello
Judaic
.
lib.
1.
cap.
5.
where
the
history
of
the
taking
Jerusalem
by
Pompey
is
also
related
.
To
that
I
answer
,
that
it
hindreth
not
from
accounting
so
as
I
have
done
;
For
the
third
moneth
of
the
seige
might
be
also
the
third
moneth
of
the
year
,
and
is
here
proved
to
be
so
in
regard
of
the
day
of
the
Fast
,
and
day
of
the
week
,
when
the
City
was
taken
,
yea
and
of
the
year
also
,
which
must
be
(
by
Iosephus
his
owne
account
)
27
years
distant
from
the
taking
thereof
by
Herod
.
I
conclude
therefore
that
Pompey
going
forth
against
Ierusalem
in
Nisan
,
and
taking
it
in
the
third
moneth
after
,
must
needes
take
it
in
Sivan
;
which
because
it
was
on
such
a
day
as
the
Iews
kept
a
solemne
Fast
,
must
be
on
the
three
and
twentieth
day
of
the
same
:
which
three
and
twentieth
day
of
Sivan
was
this
year
on
the
one
and
twentieh
day
of
June
,
and
on
the
Sabbath
day
,
as
before
was
said
.
Indeed
when
Herod
took
it
,
the
seige
lasted
longer
by
the
space
of
two
moneths
,
De
bell
.
Jud.
lib.
1.
cap.
13.
as
Josephus
plainly
sheweth
.
It
began
therefore
sooner
:
not
in
Nisan
(
which
entred
not
till
the
second
of
Aprill
)
but
some
moneths
before
,
Ibid
viz.
lib.
1.
cap.
13.
Antiq.
lib.
14.
cap.
27.
even
when
the
worst
of
Winter
was
past
;
which
in
one
place
of
Josephus
is
translated
rigor
hyemis
:
as
thus
,
ubi
autem
rigor
hyemis
cessit
,
&c.
and
in
another
place
,
ubi
tempestas
desaeviit
.
Now
we
know
that
even
in
our
Northerne
Climate
the
worst
of
Winter
is
past
long
before
Aprill
,
which
in
hotter
Countries
,
must
be
passed
sooner
then
with
us
by
far
.
I
reckon
therfore
that
Herod
came
against
Jerusalem
in
the
beginning
of
February
,
and
laid
seige
against
it
,
and
that
the
Iews
resisted
him
for
five
months
space
before
he
took
it
:
for
he
took
not
the
City
till
the
22
of
June
next
after
,
which
was
the
three
and
twentieth
of
Sivan
,
and
Sabbath
day
as
well
in
this
year
as
in
that
when
Pompey
took
it
;
the
authorities
else
of
Dion
and
Xiphilin
will
be
nothing
worth
;
no
nor
the
authority
of
Iosephus
for
the
Sabbathical
year
,
which
was
running
on
whilst
the
City
was
beseiged
,
and
withall
was
not
ended
when
Herod
had
taken
it
:
which
well
regarded
will
give
no
leave
to
that
opinion
maintaining
that
he
took
it
not
till
the
tenth
day
of
the
seventh
moneth
called
Tisri
,
as
I
have
already
shewed
.
Note
also
further
,
Antig.
lib.
14.
cap.
28.
that
on
the
fortieth
day
after
Herod
returned
from
the
marriage
of
Mariamne
,
and
that
he
and
Sosius
both
of
them
bent
their
forces
against
the
City
,
the
first
Wall
was
taken
;
fifteen
dayes
after
that
,
the
second
:
for
so
I
understand
Iosephus
in
those
particulars
.
But
that
it
were
three
moneths
after
this
before
the
Temple
and
upper
City
was
taken
,
I
cannot
think
:
for
the
Porches
and
outward
Temple
were
taken
and
burnt
even
when
the
second
wall
was
taken
;
and
then
quickly
after
,
the
fury
of
the
Souldiers
set
them
on
work
to
take
the
rest
,
sparing
neither
sex
nor
age
,
as
Iosephus
also
sheweth
.
This
was
(
saith
he
)
in
the
hundreth
and
seven
and
twentieth
year
of
the
Assamonaean
Family
:
but
how
we
must
account
these
years
,
I
doe
not
well
understand
;
unlesse
it
be
that
we
are
to
begin
our
account
in
the
150
year
of
the
Greekes
,
which
was
in
the
year
of
the
Iulian
Period
4551.
for
then
did
Antiochus
Eupator
make
a
Covenant
(
though
he
quickly
broke
it
)
with
Judas
Maccabeus
and
the
rest
of
the
Iews
,
that
they
should
enjoy
their
Laws
and
Liberties
as
formerly
they
had
done
,
1
Macc.
6.58
.
And
indeed
there
is
reason
to
reckon
from
hence
,
seeing
the
end
of
these
years
is
fixed
in
the
death
of
Antigonus
,
when
Herod
and
Sosius
took
Jerusalem
.
And
now
also
for
the
time
when
Titus
took
and
destroyed
this
City
,
it
must
be
one
hundred
and
seven
years
after
Herod
had
taken
it
;
and
these
107
,
not
compleate
but
current
.
For
Jerusalem
was
destroyed
(
as
saith
Iosephus
)
by
the
Romans
one
hundred
and
seven
years
after
Herod
had
taken
it
;
yet
so
,
Antiq.
lib.
20.
cap.
8.
as
the
destruction
thereof
by
Titus
must
fall
into
the
second
year
of
Vespasian
,
as
he
againe
declareth
.
De
bello
Iudaic
.
lib.
7.
cap.
10.
and
cap.
18.
The
time
therefore
when
Titus
destroyed
it
will
fall
into
the
year
of
the
Iulian
Period
4783
;
which
was
in
the
hundreth
and
seventh
year
after
it
was
taken
by
Herod
and
Sosius
.
For
whereas
Herod
took
it
towards
the
latter
end
of
Iune
,
in
the
year
of
the
Iulian
Period
4677
;
the
Temple
was
burned
by
Titus
his
Soldiers
in
August
,
in
the
year
of
the
same
Period
4783
,
and
the
City
in
September
next
after
;
the
second
year
of
Vespasian
being
begun
on
the
Kalends
of
Iuly
before
.
For
there
were
(
saith
Xiphilin
)
from
the
death
of
Nero
(
who
dyed
on
the
ninth
of
Iune
)
to
the
beginning
of
Vespasian
,
one
year
and
two
and
twentie
dayes
.
But
of
this
destruction
of
Ierusalem
by
Titus
,
I
shall
speake
more
afterwards
in
the
last
Chapter
.
I
come
therefore
now
to
shew
the
true
time
of
Herods
reigne
.
CHAP.
XVIII
.
Of
the
time
of
Herods
reigne
,
and
of
his
Posterity
.
IT
was
near
about
such
time
as
the
Romans
were
growing
into
a
full
Monarchy
,
that
Herod
the
great
,
the
son
of
Antipater
,
came
to
his
Kingdome
.
He
had
a
reigne
of
37
years
from
that
time
wherein
he
was
declared
King
by
the
Senate
,
and
of
34
from
the
taking
of
Jerusalem
by
himself
and
Sosius
,
witnessed
by
Iosephus
[
](A94143-e445180-b)*
*
Antiq.
lib.
14.
cap.
26.
and
lib.
17.
ca.
10.
&
De
bello
Iudaic.
lib.
1.
cap.
ult
.
in
sundry
places
of
his
Writings
.
Then
after
him
his
son
Archelaus
reigned
nine
years
compleat
,
and
near
the
beginning
of
his
tenth
year
was
banished
by
Augustus
:
And
in
the
twentieth
year
of
Tiberius
his
other
son
Philip
dyed
;
having
then
had
a
reigne
of
37
years
after
his
Father
,
as
[
](A94143-e445290-b)*
*
Antiq.
lib.
17.
cap.
ultim
.
&
lib.
18
cap.
6.
Iosephus
again
declareth
.
Antipas
also
another
of
his
sons
was
Tetrarch
of
Galile
,
which
he
held
from
the
time
of
his
Fathers
death
untill
the
dayes
of
Caius
Caligula
,
who
(
by
the
meanes
of
Agrippa
)
banished
him
into
France
.
This
Antipas
was
he
by
whom
the
Baptist
was
beheaded
,
and
under
whom
out
Saviour
suffered
.
Agrippa
was
the
son
of
Aristobulus
,
and
Nephew
to
Antipas
:
for
Aristobulus
was
another
of
Herods
sons
,
who
was
put
to
death
by
his
Father
.
And
as
for
Agrippa
,
it
was
he
who
put
Iames
to
death
,
and
was
himselfe
eaten
up
of
Wormes
.
Herod
King
of
Chalcis
was
this
Agrippa's
brother
:
he
dyed
in
the
eighth
year
of
Claudius
,
and
had
his
Kingdom
given
to
Agrippa
junior
,
the
son
of
Agrippa
senior
,
who
reigned
over
it
for
the
space
of
four
years
:
at
the
end
whereof
the
Emperour
takes
it
away
from
him
also
,
and
in
the
stead
thereof
gives
to
him
the
Tetrarchships
of
Philip
and
Lysanias
,
&c.
In
them
he
reigned
,
and
lived
in
friendship
with
the
Romans
untill
the
third
year
of
Trajan
;
and
was
therefore
alive
thirty
years
after
the
destruction
of
Ierusalem
by
Titus
.
But
this
is
not
that
which
I
aime
at
:
for
that
which
I
chiefly
intend
to
prove
,
is
,
the
true
time
of
Herod
the
great
,
before
whose
death
our
Saviour
Christ
was
certainely
borne
.
Math.
2.1
.
For
(
as
the
Scripture
speaketh
)
he
was
born
in
the
dayes
of
Herod
the
King
.
This
Herod
(
as
I
said
before
)
had
a
reigne
of
37
years
from
that
time
wherein
he
was
declared
King
by
the
Romans
;
and
of
34
from
the
taking
of
Jerusalem
by
himselfe
and
Sosius
.
The
first
of
these
reckonings
began
in
the
sixth
Iulian
year
,
when
Cn.
Domitius
Calvinus
and
C.
Asinius
Pollio
were
Consuls
:
the
other
,
in
the
ninth
Iulian
year
when
M.
Agrippa
and
L.
Canidius
Gallus
were
Consuls
.
And
if
so
,
then
the
last
of
these
years
must
certainly
begin
in
the
two
and
fortieth
Iulian
year
,
and
year
of
the
Iulian
Period
4710
:
Herod
therefore
dyed
in
the
three
and
fortieth
Iulian
year
,
and
year
of
the
same
Period
4711
before
Easter
,
when
from
his
first
beginning
he
had
reigned
37
years
compleat
;
and
from
his
second
,
34
years
current
.
Petavius
strives
for
the
year
before
this
,
and
that
chiefly
in
regard
of
an
Eclipse
of
the
Moon
which
was
then
on
the
thirteenth
day
of
March
:
Kepl.
in
his
Silva
Chro.
annexed
to
his
book
De
novis
stellis
,
and
Petav
.
in
his
Doctr.
Temper
.
lib.
11.
cap.
1.
for
in
the
42
Iulian
year
was
an
Eclipse
of
the
Moon
on
the
thirteenth
day
of
March
,
about
three
houres
before
Sun-rising
,
continuing
two
hours
&
47
minutes
;
the
digits
eclipsed
being
six
,
as
Kepler
&
Petavius
have
observed
.
Now
this
they
think
to
be
that
Eclips
which
Josephus
speakes
of
in
his
Antiquities
,
lib.
17.
cap.
8.
But
in
case
Iosephus
should
there
meane
a
naturall
Eclipse
of
the
Moon
,
yet
could
not
this
be
it
;
for
there
was
too
small
a
space
between
the
thirteenth
day
of
March
,
and
the
Easter
of
this
year
(
which
was
on
the
eleventh
of
Aprill
)
to
have
all
those
things
done
which
Josephus
mentions
to
be
done
between
that
time
of
the
Moones
darknesse
and
the
death
of
Herod
.
Inter
enim
crematos
Rabbinos
&
Paschatis
festum
,
contigerunt
tam
multa
variaque
,
ut
ad
ea
non
paucularum
hebdomadum
,
sed
multorum
mensium
tempus
requiratur
.
Vossius
de
Te●b
Na●iv
.
Christi
.
Quod
cuivis
Iosephum
legenti
apertissimum
erit
;
as
saith
a
famons
Authour
.
Adding
moreover
,
That
every
darkenesse
and
obscurity
of
the
Moon
deserves
not
the
name
of
an
Eclipse
,
unlesse
the
Earth
be
placed
between
the
Sun
and
the
Moon
;
howbeit
it
is
vulgarly
called
an
Eclipse
,
when
,
without
that
cause
,
the
palenesse
and
darknesse
of
a
Star
of
light
,
hath
the
shew
of
an
Eclipse
:
As
happened
at
the
death
of
[
](A94143-e446040-b)*
*
Maro
primo
Georg.
Plin.
lib.
2
cap
30.
Et
Plutarch
in
vita
Caesaris
.
Iulius
Caesar
,
or
when
his
Nephew
Octavius
hearing
of
his
death
came
to
Rome
and
entred
the
City
.
Of
which
,
Calvisius
also
speaketh
,
saying
;
Nullibi
hoc
anno
hisce
diebus
,
quando
Octavius
urbem
ingressus
est
,
Eclipsis
Solis
invenitur
,
quam
anxiè
inquirit
Harwartus
ab
Hohnburg
.
Concludendum
igitur
fuisse
aliquod
Phaenomenon
in
Sole
,
&c.
So
also
when
Xerxes
moved
from
Sardes
,
there
was
(
as
saith
Herodotus
)
a
great
darknesse
of
the
Sun
in
a
cleare
aire
;
which
almost
all
Chronologers
taking
to
be
meant
of
an
Eclipse
at
that
time
,
have
grievously
tormented
and
vexed
themselves
to
finde
it
out
:
but
fayling
to
finde
any
at
the
right
time
,
they
have
moved
this
march
of
Xerxes
,
some
to
one
year
,
and
some
to
another
;
that
thereby
they
might
fit
it
to
an
Eclipse
,
when
indeed
there
was
no
Eclipse
meant
,
but
onely
some
Phaenomenon
,
strange
sight
,
or
miraculous
disappearing
of
the
Sunne
for
a
season
.
Beside
,
if
that
Eclipse
of
the
Moon
in
the
two
and
fortieth
Iulian
year
must
serve
as
a
true
Character
to
shew
the
time
of
Herods
death
,
then
how
shall
the
years
of
his
reigne
be
made
good
?
for
in
the
beginning
of
that
year
Herod
had
reigned
but
36
years
from
his
first
beginning
,
and
not
33
from
his
second
beginning
.
The
two
and
fortieth
Iulian
year
could
not
therefore
be
the
yeare
of
Herods
death
;
no
evasion
can
serve
to
bring
it
up
so
high
,
but
upon
necessity
it
must
be
in
the
year
next
after
,
and
that
was
the
three
and
fortieth
year
.
As
much
also
doe
they
erre
who
bring
his
death
downe
to
the
44
Iulian
year
:
for
it
is
directly
against
the
testimony
of
Iosephus
to
say
that
Herod
was
not
made
King
by
the
Romans
till
a
little
before
the
end
of
the
sixth
Iulian
year
.
Antiq.
lib
14.
cap.
25.26
.
It
was
Winter
time
indeede
when
he
hazarded
himselfe
upon
the
Seas
to
come
to
Rome
where
the
Senate
made
him
King
;
but
it
was
not
the
Winter
that
entred
near
the
end
of
the
sixth
Iulian
year
:
for
then
the
Olympiad
was
not
184
,
but
185.
Now
we
know
it
from
Iosephus
,
that
Herod
was
made
King
by
the
Romans
in
the
184
Olympiad
,
as
well
as
when
Domitius
Calvinus
and
Asinius
Pollio
were
Consuls
;
for
if
we
take
onely
this
and
not
likewise
that
,
we
lay
hold
but
upon
halfe
our
testimony
:
And
if
in
the
184
Olympiad
,
then
before
the
Winter
which
entred
near
the
going
out
of
their
Consulships
.
The
series
therefore
of
the
passages
in
Iosephus
which
concern
this
,
Antiq.
lib
14.
c.
24
25.
26.
standeth
thus
;
namely
,
that
at
the
Pentecost
of
the
fifth
Iulian
year
Herod
was
in
Iudea
:
at
Autumne
he
purposed
to
goe
from
Alexandria
to
Rome
,
but
was
hindred
by
a
great
tempest
,
and
came
not
to
Rome
till
a
good
part
of
the
Winter
was
entred
,
and
that
the
new
Consuls
were
in
their
Offices
;
who
,
entring
on
the
first
day
of
Ianuary
,
tell
us
plainely
that
it
was
in
the
beginning
of
the
sixth
Iulian
year
when
the
Senate
made
him
King
.
I
commend
Calvisius
therefore
in
this
particular
,
for
he
hath
here
faithfully
delivered
the
minde
of
Iosephus
,
though
he
afterward
wrong
him
as
much
in
setting
the
death
of
Herod
in
the
45
Iulian
year
,
which
is
two
years
after
the
end
of
those
37
years
that
Iosephus
giveth
him
.
But
there
was
an
Eclipse
of
the
Moon
in
the
45
Iulian
year
,
on
the
ninth
of
Ianuary
at
the
thirteenth
houre
,
which
lasted
for
the
space
of
foure
houres
,
and
that
's
the
reason
why
Scaliger
and
Calvisius
kept
Herod
alive
till
then
.
Howbeit
it
is
not
that
will
serve
their
turne
,
for
Herods
longest
time
of
reigne
being
but
37
years
from
his
first
beginning
,
will
have
him
dead
two
years
before
the
time
that
they
mention
,
doe
what
they
can
.
And
as
Herods
owne
yeares
be
against
them
,
so
are
the
yeares
also
of
his
sonnes
,
Archelaus
and
Philip.
For
first
,
Archelaus
had
but
nine
yeares
compleat
after
his
Father
,
and
was
banished
in
the
tenth
;
and
that
's
the
reason
why
Josephus
in
one
place
gives
him
nine
years
,
and
in
another
place
ten
;
telling
us
moreover
that
he
was
banished
in
the
seven
and
thirtieth
yeare
of
the
Actium
fight
.
Ant.
l.
18.
c.
3.
The
seven
and
thirtieth
yeare
of
which
fight
began
in
the
fifty
one
Iulian
yeare
,
on
the
second
of
September
,
and
ended
at
the
same
time
in
the
next
year
:
in
the
beginning
therefore
of
the
52
Iulian
year
was
the
banishment
of
Archelaus
,
a
little
after
he
had
begun
the
tenth
yeare
of
his
reigne
;
which
still
sheweth
the
death
of
Herod
to
be
at
the
time
aforesaid
.
This
is
also
further
confirmed
by
Dion
[
lib.
55.
]
writing
that
Herod
of
Palestine
being
accused
of
his
brethren
,
was
banished
beyond
the
Alpes
,
when
Emilius
Lepidus
,
and
Lucius
Arruntius
were
Consuls
,
which
was
in
the
51
Iulian
year
.
By
which
difference
between
him
&
Josephus
I
take
to
be
meant
,
that
the
accusation
against
Archelaus
came
to
Rome
neare
the
end
of
the
51
Iulian
year
,
and
that
then
the
Emperour
decreed
his
banishment
;
but
before
it
could
be
effected
,
and
he
take
notice
of
it
by
being
actually
put
out
of
his
Kingdome
,
and
the
President
sent
to
confiscate
his
Goods
,
both
the
two
and
fiftieth
Iulian
year
and
tenth
year
also
of
his
reign
was
begun
.
And
note
also
further
,
that
by
this
Testimony
of
Dion
it
well
appeareth
,
that
Archelaus
was
sometimes
called
Herod
of
Palestine
,
or
Herod
Archelaus
;
which
is
nothing
strange
,
because
others
of
the
same
stocke
had
the
like
Praenomen
,
or
forename
.
As
for
Example
,
his
name
who
was
the
Tetrarch
of
Galilee
when
the
Baptist
was
beheaded
,
and
under
whom
our
Saviour
suffered
,
was
Antipas
;
howbeit
he
was
also
called
Herod
,
Luke
23.8
.
Also
Agrippa
sonne
of
Aristobulus
,
had
not
only
the
name
of
Agrippa
,
but
of
Herod
,
Act.
12.19
.
and
so
I
do
not
doubt
but
that
Archelaus
was
also
sometimes
called
by
the
name
of
Herod
.
Secondly
,
Josep
.
an
t
.
lib.
18
,
cap.
6.
Philip
dyed
in
the
twentieth
year
of
Tiberius
,
and
in
the
seven
&
thirtieth
year
after
his
Father
.
The
twentieth
of
Tyberius
began
in
the
78
Iulian
year
on
the
nineteenth
day
of
August
,
and
ended
not
until
the
same
time
in
the
next
year
:
the
death
of
Philip
therefore
was
in
the
79
Iulian
yeare
before
the
nineteenth
of
August
;
and
consequently
the
death
of
Herod
in
the
three
and
fortieth
yeare
,
as
at
the
first
was
proved
.
Scaliger
did
somewhat
sticke
at
these
things
;
whereupon
his
conjecture
was
that
there
might
be
some
fault
in
Josephus
,
and
that
for
the
20
yeare
of
Tyberius
we
ought
to
read
the
22
;
which
he
found
warranted
by
Ruffinus
,
an
ancient
interpreter
of
Josephus
.
Kep
.
Silva
Chronol
.
But
Kepler
answereth
,
that
the
Greeke
Copies
of
Iosephus
are
of
better
credit
;
and
that
the
fault
therefore
is
in
the
Latine
,
which
we
may
not
preferre
above
the
Greeke
,
because
the
one
is
the
Translation
,
the
other
the
Originall
.
Thirdly
,
after
Philip
had
gotten
the
Tetrachship
of
Galile
,
Iosephus
telleth
us
that
he
built
a
Towne
,
and
in
the
honour
of
Iulia
the
Daughter
of
Augustus
,
called
it
Iuliada
;
which
certainely
he
did
whilst
Iulia
was
in
favour
,
otherwise
he
had
transgressed
against
the
Emperour
:
but
Iulia
was
out
of
favour
and
banished
for
her
foule
adultery
,
in
the
foure
and
fortieth
Iulian
year
;
And
therefore
Herod
could
not
be
alive
in
the
beginning
of
the
next
year
(
as
Scaliger
would
have
him
)
because
this
Towne
was
not
built
by
Philip
till
after
his
Fathers
death
.
And
as
for
the
banishment
of
Iulia
,
Dion
lib.
48.
that
it
was
in
the
yeare
aforesaid
,
is
thus
proved
.
She
was
born
(
saith
Dion
)
when
Marcus
Censorinus
and
Calvisius
Sabinus
were
Consuls
;
and
from
thenceforth
flourished
and
lived
in
her
Fathers
favour
,
and
in
the
favour
of
the
people
of
Rome
,
Macrob.
Sat.
lib.
2.
cap.
5.
untill
(
as
saith
Macrobius
)
the
eighth
and
thirtieth
yeare
of
her
age
.
These
men
were
Consuls
in
the
seventh
Iulian
year
;
the
eight
and
thirtieth
from
whence
,
was
(
sure
enough
)
the
foure
and
fortieth
:
in
which
year
Cesar
himselfe
was
the
thirteenth
time
Consul
.
Fourthly
,
Iosephus
also
testifieth
,
that
after
Herod
was
dead
,
the
sonnes
of
Herod
contended
before
Augustus
concerning
their
Fathers
Heritage
;
and
then
Cajus
was
at
Rome
,
and
sat
in
judgement
:
but
Cajus
was
absent
and
gone
into
Syria
in
the
same
year
that
Iulia
was
banished
;
And
therefore
Herod
must
needes
be
dead
before
that
time
.
And
that
Cajus
went
so
soone
into
Syria
may
thus
be
proved
.
He
was
borne
(
as
Dion
sheweth
)
in
that
year
when
Apuleius
and
Nerva
were
Consuls
,
which
was
in
the
six
and
twentieth
Iulian
year
:
in
the
nineteenth
year
after
he
went
into
Syria
,
and
afterwards
into
Armenia
,
returning
no
more
;
for
he
died
in
the
49
Iulian
year
when
Sex
Aelius
and
Sentius
were
Consuls
as
is
testified
by
Paterculus
.
Tacitus
saith
,
Quirinus
was
made
an
Overseer
to
Cajus
Cesar
,
not
being
twenty
yeares
old
when
he
went
to
Warres
in
Armenia
.
Ovid
de
Arte
amandi
,
lib.
1.
Ovid
gives
him
the
same
age
which
his
Father
had
when
he
also
began
to
be
famous
and
enter
into
the
Warres
,
which
was
about
nineteene
;
according
to
what
is
found
in
an
old
Monument
recording
the
famous
deeds
done
by
Augustus
.
Annos
undeviginti
natus
exercitum
privato
concilio
,
privataque
impensa
c●mparavi
.
Where
the
word
[
undeviginti
]
sheweth
that
he
wanted
one
of
twenty
.
But
what
need
I
urge
these
two
last
proofes
thus
far
,
seeing
those
before
them
are
sufficient
?
I
conclude
therefore
that
Herod
dyed
in
the
forty
three
Iulian
yeare
,
about
the
six
and
twentieth
day
of
February
,
which
was
three
and
thirty
dayes
before
Easter
:
for
that
he
dyed
so
long
before
Easter
appeareth
by
the
great
Pompe
and
State
at
his
Funerall
,
together
with
some
other
circumstances
mentioned
by
Iosephus
.
Three
and
thirty
dayes
before
;
that
's
the
least
,
it
might
perhaps
be
forty
,
which
will
therefore
make
his
death
to
be
on
the
nineteenth
day
of
February
,
feria
tertia
;
that
being
the
fift
day
of
the
twelfth
Moneth
Adar
,
thirty
seven
yeares
compleat
from
his
first
beginning
to
reigne
,
and
thirty
four
current
from
the
death
of
Antigonus
,
when
he
and
Socius
tooke
Ierusalem
.
There
is
no
objection
of
moment
that
can
be
made
against
it
:
howbeit
because
something
is
objected
,
I
shall
not
be
wanting
to
give
an
answer
.
Our
Country-man
Lydiat
hath
greatly
taxed
Iosephus
,
as
if
herein
he
had
reckoned
amisse
,
but
it
was
an
unjust
censure
.
For
questionlesse
those
things
wherein
he
blameth
him
,
and
would
make
the
world
thinke
him
to
be
faulty
,
would
never
have
been
forgotten
by
his
adversarie
Apion
,
if
in
them
he
had
been
worthy
of
blame
.
The
greatest
Cavill
which
I
suppose
can
be
urged
,
is
out
of
the
fourteenth
booke
of
his
Antiquities
,
at
the
beginning
of
the
seventeenth
Chapter
,
where
Herod
is
said
to
be
of
the
age
of
fifteene
yeares
in
the
time
of
the
Pharsalian
battell
,
which
was
in
the
year
of
the
City
705
,
and
yeare
of
the
Iulian
Period
,
4666.
from
whence
he
lived
untill
he
was
about
seventy
yeares
old
:
testified
also
by
the
same
Author
in
the
17th
Booke
of
his
Antiquities
at
the
eight
Chapter
,
and
in
his
first
Booke
De
bello
Iudaico
at
the
last
Chapter
.
From
whence
it
followeth
,
that
Herod
dyed
not
till
the
year
of
the
Iulian
Period
4720.
which
was
the
52
Iulian
year
when
A.
Licinius
and
Q.
Caeeilius
were
Consuls
.
Which
if
it
be
true
,
then
must
not
the
beginning
of
his
reigne
be
untill
the
first
year
of
the
Actium
fight
,
where
Iosephus
setteth
the
seventh
yeare
of
his
reigne
and
not
the
first
,
even
the
seventh
of
his
34
yeares
accounted
from
the
taking
of
Ierusalem
by
him
and
Socius
.
Some
indeed
(
and
among
them
Cardinall
Baronius
and
our
Country-man
Lydiat
)
begin
the
thirty
seven
years
of
his
reigne
but
then
;
grounding
chiefly
upon
this
,
That
that
fight
being
ended
,
and
the
Victory
falling
on
the
side
of
Augustus
,
Herod
(
who
had
taken
part
with
Antonius
against
him
)
came
as
a
suppliant
,
laid
downe
his
Crowne
,
and
had
never
more
taken
it
up
if
Augustus
the
Conqueror
had
not
been
favourable
and
given
him
leave
againe
to
weare
it
:
so
that
receiving
his
Crowne
at
that
time
from
the
hands
of
Augustus
he
at
that
time
began
the
37
years
of
his
reign
.
A
weake
argument
I
dare
boldly
say
;
for
this
,
at
the
most
,
was
but
the
pardoning
of
his
offence
,
and
thereupon
the
confirming
of
him
in
his
former
Royalty
and
reigne
begun
ten
yeares
before
this
time
of
the
Actium
victory
.
For
should
he
reigne
thirty
seven
yeares
from
hence
,
and
after
him
Archelaus
nine
,
then
where
shall
we
finde
roome
for
them
that
governed
in
Iudea
after
Archelaus
was
removed
from
his
Kingdome
.
For
after
Archelaus
was
removed
from
his
Kingdome
,
Antiq.
lib.
17.
c
15.
&
lib.
18.
c.
3.
Iosephus
nameth
Cyrenius
,
and
Coponius
,
as
Rulers
and
disposers
of
Iudea
for
a
season
.
And
after
Coponius
,
Marcus
Ambibuchus
was
Ruler
;
and
after
him
Aanius
Rufus
,
and
then
dyed
Augustus
.
Ioseph
.
antiq.
lib.
18.
c.
3.
Now
lay
all
these
together
,
and
it
will
necessarily
follow
,
that
Herod
could
not
begin
his
thirty
seven
years
so
late
as
the
first
year
of
the
Actium
fight
.
And
if
not
so
late
as
the
Actium
fight
,
then
for
those
15
of
Herods
age
at
the
Pharsalian
battel
,
we
must
read
25.
And
so
Suslyga
,
Kepler
,
and
[
](A94143-e448500-b)*
*
Tirin●usin
Sacr.
Bib.
Tom.
1
&
.
Tornicl
in
Annall
.
others
have
answered
,
namely
,
that
the
forementioned
age
of
15
years
is
directly
against
the
mind
of
Iosephus
,
because
he
writeth
[
](A94143-e448540-b)*
*
Antiq.
lib.
14.
c.
23.
elsewhere
,
that
Herod
was
familiarly
acquainted
with
the
most
Noble
among
the
Romans
about
tenne
yeares
before
this
time
:
which
could
not
be
properly
said
of
a
Child
,
being
between
five
or
six
yeares
old
.
We
may
therefore
acknowledge
an
ancient
fault
in
some
one
or
other
who
at
the
first
transcribed
the
Authors
Copy
,
writing
15.
in
the
stead
of
25.
which
being
long
agoe
is
still
continued
both
in
the
old
Manuscripts
,
and
later
printed
Bookes
.
For
who
seeth
not
how
easily
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
might
be
written
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
one
signifieth
15
,
the
other
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Greeke
text
of
Josephus
,
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
olim
or
quondam
:
shewing
that
Antonius
had
had
familiar
acquaintance
with
Herod
and
Phasaelus
in
former
times
.
This
sure
cannot
be
denied
,
especially
seeing
all
the
other
numbers
and
yeares
,
both
in
Herod
and
his
succeeding
Sons
,
agree
very
well
,
and
may
be
taken
up
without
any
the
least
contradiction
.
Torniellus
therefore
in
his
Annals
admonisheth
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vitiose
scriptum
est
in
Josepho
,
&
qui
ex
Josepho
descripserunt
,
viz.
Gorionide
,
Photio
,
Nicephoro
,
&
Abulensi
,
&c.
meaning
that
15.
is
corruptly
written
in
Josephus
for
25
;
as
also
in
those
who
have
written
out
of
Josephus
,
viz.
in
Gorionides
,
Photion
,
Nicephorus
and
Abulensis
.
Tirinius
also
,
in
his
Comment
upon
the
holy
Bible
,
is
of
the
same
opinion
;
and
therefore
he
placeth
the
birth
of
Herod
in
the
fourth
yeare
of
the
176.
Olympiad
;
from
whence
to
the
three
and
fortieth
Iulian
year
we
have
seventy
yeares
;
about
which
age
Herod
was
when
he
dyed
:
For
the
fourth
year
of
the
176
Olympiad
was
in
the
year
of
the
Iulian
Period
4641.
and
the
three
and
fortieth
Iulian
year
in
the
year
of
the
same
Period
4711.
which
was
70
yeares
after
.
So
also
it
will
be
if
you
account
forty
five
from
the
yeare
of
the
Iulian
Period
4666.
when
the
Pharsalian
battell
was
:
for
in
that
battell
Herod
was
twenty
five
,
to
which
adde
forty
five
,
and
so
shall
his
age
be
seventy
in
the
year
of
the
Iulian
Period
4711
,
as
hitherto
hath
been
proved
.
But
doe
I
not
heare
it
yet
objected
,
that
the
death
of
Herod
will
be
far
later
then
I
have
hitherto
mentioned
,
and
that
because
the
time
of
Archelaus
his
banishment
was
not
till
the
reigne
of
Tiberius
?
Iosephus
and
Strabo
are
compared
to
fortifie
this
objection
.
For
first
,
Iosephus
is
witnesse
that
Archelaus
was
married
to
Glaphyra
the
daughter
of
Archelaus
King
of
Cappadocia
,
whose
last
husband
before
him
had
been
Iuba
King
of
Mauritania
.
Now
Iuba
,
as
is
in
the
second
place
alleaged
out
of
Strabo
,
was
alive
till
towards
the
middle
of
the
second
year
of
Tiberius
,
and
therefore
Archelaus
marrying
his
Widdow
,
could
not
be
banished
till
the
end
of
the
said
year
,
or
beginning
of
the
next
.
To
which
I
answer
,
first
that
[
](A94143-e449080-b)*
*
Master
Tho.
Lydyat
.
he
who
makes
this
objection
is
not
constant
to
himselfe
:
for
in
his
Book
De
emendat
.
Temp.
page
162.
he
placeth
the
the
banishment
of
Archelaus
in
the
last
year
of
Augustus
,
saying
that
he
was
not
banished
in
the
37
year
of
the
fight
at
Actium
,
but
in
the
37
year
after
Augustus
had
received
that
power
and
dignity
which
was
called
Tribunitia
potestas
;
and
thereupon
he
dissenteth
every
way
from
Iosephus
,
and
gives
him
but
eight
years
after
his
father
.
Then
,
in
another
book
,
written
on
purpose
to
confirme
the
arguments
of
his
first
,
he
would
not
have
Archelaus
banished
till
the
dayes
of
Tiberius
,
in
regard
of
Iuba
who
was
alive
till
then
,
and
whose
Widdow
he
married
,
as
formerly
hath
been
said
.
But
to
this
I
have
a
second
answer
,
to
wit
,
that
in
Strabo
we
finde
more
Iuba's
then
one
who
were
Kings
of
Mauritania
about
such
time
as
the
Romans
were
the
greatest
Monarchs
in
the
World
:
and
therefore
it
were
little
lesse
then
great
folly
to
distrub
the
times
by
pitching
upon
none
but
the
last
to
be
him
whose
Widdow
Archelaus
should
marry
.
We
may
as
well
say
that
among
the
Popes
Gregory
the
first
and
Gregory
the
second
were
both
one
:
Or
that
among
the
Kings
of
England
,
Richard
the
first
and
Richard
the
second
were
the
same
.
See
therefore
what
Strabo
saith
,
in
the
end
of
his
seventeenth
and
last
book
,
in
the
Description
of
Mouritania
:
After
Syphaces
(
saith
he
)
Masinissa
obtained
the
Kingdome
,
and
then
Micipsa
and
his
successours
;
and
in
our
times
Iuba
,
who
was
father
to
that
Iuba
who
dyed
lately
.
And
thus
much
concerning
the
times
of
Herod
and
his
posterity
.
The
next
thing
to
be
spoken
of
,
is
the
birth
of
Christ
:
of
which
in
the
following
Chapter
.
CHAP.
XIX
.
Of
the
true
and
right
year
of
our
Saviours
birth
and
Baptisme
.
HAving
in
the
former
Chapter
clearly
shewed
the
times
of
Herod
and
of
his
posterity
,
it
will
in
the
next
place
be
worth
our
while
to
inqure
into
the
the
right
time
of
our
Saviours
birth
.
Concerning
which
I
finde
a
variety
of
opinions
,
both
among
the
Ancient
and
Moderne
Writers
;
and
were
it
not
for
the
time
of
Herods
death
,
should
scarce
know
which
to
follow
.
For
first
,
the
Ancients
:
they
are
divided
and
tell
us
thus
.
When
Calvisius
Sabinus
and
Lucius
Rufinus
were
Consuls
,
then
was
Christ
borne
,
according
to
Sulpitius
Severus
in
the
second
book
of
his
sacred
History
:
this
was
in
the
42
Iulian
year
,
and
year
of
the
Iulian
Period
4710.
But
when
Lentulus
and
Messalinus
were
Consuls
,
then
was
Christ
borne
,
according
to
Tertullian
,
Clemens
Alexandrinus
,
Cassiodorus
,
Maximus
Monachus
,
and
Cedrenus
:
this
was
in
the
43
Julian
year
.
Epiphanius
and
Eusebius
are
for
the
next
year
,
when
Cesar
the
13th
time
and
Sillanus
were
Consuls
:
this
was
in
the
44
Julian
year
.
Dionysius
Exiguus
pitcheth
upon
the
next
year
after
,
when
Lentulus
and
Piso
were
Consuls
.
By
which
testimonies
we
finde
how
the
Ancients
were
divided
,
and
that
from
them
may
be
gathered
four
severall
years
for
the
birth
of
Christ
.
And
as
for
the
Modernes
;
Dekerius
and
Petavius
are
for
the
one
and
fortieth
Julian
year
:
Kepler
for
the
fortieth
;
and
M.
Antonius
Capellus
Franciscanus
for
the
nine
and
thirtieth
.
Scaliger
goeth
along
with
them
who
pitch
upon
that
year
when
Lentulus
and
Messalinus
were
Consuls
;
Bucholcerus
followeth
Epiphanius
and
Eusebius
,
and
so
doe
many
others
.
But
that
which
is
the
latest
taken
up
,
is
the
48
Julian
year
,
three
yeares
latter
then
the
common
account
;
and
is
mainely
defended
by
Master
Thomas
Lydyat
,
both
in
his
book
De
Emendatione
Temporum
,
as
also
in
another
book
written
on
purpose
to
confirme
it
.
Thus
they
.
But
I
for
my
part
shall
absolutely
rely
upon
none
of
them
:
for
no
authority
without
good
ground
can
be
sufficient
.
And
therefore
my
course
herein
shall
be
this
;
that
having
already
(
out
of
[
](A94143-e449830-b)*
*
Herodis
imperium
,
&
res
ab
e●gestas
,
primus
&
antiqu●ssimus
omnium
,
qui
quidem
extant
,
Josephus
in
historiam
retulit
:
reliqui
,
eadem
comm●ntati
postea
sunt
,
ex
ejus
fontibus
rivulos
suos
duxerunt
.
Et
tamen
incredibile
est
quantum
ab
authore
ipso
,
magistroque
su●
dissentiant
;
ex
quo
intolerabiles
quidam
in
historiam
errores
perturbationesque
sunt
infusae
.
Petav.
Doctr.
Temp.
lib.
11.
cap.
1.
Josephus
)
found
the
true
time
of
Herods
death
,
I
shall
next
seek
for
the
birth
of
Christ
in
some
year
before
it
,
as
by
Scripture
I
am
directed
:
And
if
in
that
I
can
have
any
of
the
Ancients
to
guide
me
,
I
shall
gladly
embrace
them
,
otherwise
not
.
Or
to
make
my
way
the
more
plaine
,
I
shall
first
note
the
year
of
Herod
,
in
which
the
Ancients
say
Christ
was
borne
.
Secondly
the
year
of
Augustus
;
and
Thirdly
,
the
time
of
the
generall
taxing
,
when
all
the
world
under
the
Roman
Empire
went
to
be
taxed
.
For
as
in
Saint
Matthew
we
read
,
that
he
was
borne
in
the
dayes
of
Herod
the
King
,
Mat.
2.1
.
So
in
Saint
Luke
we
reade
,
that
it
was
in
the
dayes
of
Augustus
,
when
the
Decree
was
gone
forth
that
all
the
World
should
be
taxed
,
Luke
2.1
.
And
for
the
first
,
we
have
the
testimony
of
Epiphanius
and
Severus
Sulpitius
,
expresly
noting
that
the
three
and
thirtieth
year
of
Herod
to
be
the
time
of
our
Saviours
birth
:
Which
will
be
proved
true
,
if
it
be
rightly
taken
:
For
it
might
very
well
be
his
three
and
thirtieth
year
,
not
from
his
first
beginning
to
reigne
,
but
from
the
time
that
he
&
Sosius
took
Jerusalem
;
else
should
Christ
be
36
years
old
when
he
was
baptized
,
which
is
certainely
false
.
Herod
therefore
could
not
be
alive
four
years
after
the
birth
of
Christ
,
although
Epiphanius
as
well
as
Sulpitius
hath
written
so
;
for
they
having
an
eye
only
to
his
37
years
,
mistook
themselves
in
this
particular
,
&
thereupon
have
cast
the
years
of
Christ
afterwards
into
wrong
years
of
Archelaus
and
Antipas
,
as
is
plainly
manifest
.
As
for
the
second
,
Tertullian
and
Saint
Hierom
point
us
to
the
41
year
of
Augustus
.
But
from
whence
must
this
41
year
be
accounted
?
Saint
Hierom
joynes
it
with
the
28
year
of
Augustus
,
and
yet
seemes
to
compute
both
that
28
year
,
and
the
41
year
,
from
one
time
;
which
is
very
absurd
.
Tertullian
accounts
it
from
the
death
of
Cleopatra
,
not
onely
against
the
truth
of
the
thing
it selfe
,
but
also
against
his
owne
reckoning
;
who
writeth
that
after
this
,
Augustus
lived
fifteen
years
,
and
yet
reigned
but
43
after
Cleopatra
.
From
which
confused
&
contradictory
accounts
of
theirs
it
well
appeareth
,
that
albeit
they
found
in
some
ancient
Rolls
&
publick
Records
of
the
Romans
,
that
there
was
a
general
taxing
of
the
World
by
Augustus
about
such
a
year
as
bore
the
date
of
an
one
and
40th
year
,
yet
from
whence
to
derive
the
right
head
of
their
reckoning
they
were
either
carelesse
or
altogether
ignorant
.
I
should
therefore
think
,
that
by
this
41
year
was
meant
the
41
Iulian
year
:
for
with
that
,
the
three
and
thirtieth
year
of
Herod
(
before
mentioned
)
doth
exactly
accord
.
Jrenaeus
,
more
ancient
then
either
of
these
,
affirmes
it
to
be
about
the
41
year
of
Augustus
.
For
Natus
est
Dominus
noster
(
saith
he
)
circa
primum
&
quadragesimum
annum
Augusti
imperii
,
lib.
3.
contra
.
haeres
.
cap.
25.
And
in
this
,
he
is
none
of
the
worst
Authours
:
for
Christ
being
born
on
the
25
day
of
December
,
and
in
the
33
year
of
Herod
,
was
born
in
the
latter
end
of
the
41
Julian
year
,
and
so
near
the
beginning
of
the
41
year
of
Augustus
from
the
death
of
Julius
Cesar
,
that
there
were
but
seven
dayes
wanting
to
make
his
birth
fall
fully
into
it
.
I
conclude
therefore
from
hence
,
that
the
first
year
of
Christ
was
(
for
the
most
part
of
it
)
in
the
41
year
of
Augustus
,
and
that
Christ
was
born
but
seven
dayes
before
that
year
took
beginning
.
For
he
was
born
in
the
41
Iulian
year
,
on
the
25
day
of
December
:
that
day
being
accknowledged
and
kept
for
the
day
of
his
Nativity
throughout
many
ages
long
before
our
times
,
as
in
the
Chapter
next
following
shall
be
shewed
.
Come
we
then
now
to
the
third
and
last
thing
that
I
noted
to
be
a
directour
to
us
in
this
particular
:
I
meane
the
time
of
the
generall
taxing
,
when
all
the
World
under
the
Romane
Empire
went
to
be
taxed
.
In
the
searching
after
which
,
this
I
finde
;
viz.
that
in
all
the
time
of
Augustus
,
there
were
only
three
generall
taxings
:
and
in
one
of
those
three
it
must
neede
be
that
Christ
was
born
;
witnesse
the
words
of
Saint
Luke
,
saying
,
There
went
out
a
Decree
from
Augustus
that
all
the
World
should
be
taxed
,
Luke
2.1
.
By
which
words
it
appeareth
that
we
must
not
seek
for
Christs
birth
at
the
time
of
a
particular
taxing
,
but
at
a
such
time
as
there
was
a
generall
taxing
.
And
that
there
were
three
such
taxings
in
the
dayes
of
Augustus
,
is
testified
by
Suetonius
in
the
life
of
the
said
Emperour
,
about
the
end
of
the
seven
and
twentieth
Chapter
;
where
he
telleth
us
that
Augustus
made
three
general
taxings
.
Censum
populi
ter
egit
;
primum
ac
tertium
cum
Collega
;
medium
solus
.
The
first
of
these
was
too
soone
for
the
birth
of
Christ
:
for
it
was
(
as
Dion
sheweth
,
lib.
52.
&
lib.
53.
)
when
Cesar
Augustus
the
fifth
time
,
and
Sextus
Apuleius
were
Consuls
;
viz.
in
the
seventeenth
Julian
year
,
and
year
of
the
City
724
,
which
was
but
the
twelfth
year
of
Herods
reigne
after
his
first
beginning
,
and
56
years
before
the
fifteenth
year
of
Tiberius
.
And
as
for
the
last
,
it
was
too
late
:
for
when
that
began
,
Herod
had
been
sixteen
years
dead
well
nigh
.
It
followeth
therefore
that
Christ
must
needs
be
born
in
the
time
of
the
middle
taxing
:
for
if
the
first
were
too
soon
,
and
the
last
too
late
,
then
must
the
birth
of
our
Saviour
be
for
certaine
in
that
which
was
between
both
.
Kepler
referreth
the
beginning
of
it
to
the
36
Julian
year
,
when
those
incredible
Conquests
of
Drusus
,
Tiberius
,
and
L.
Piso
had
purchased
a
peace
to
the
Empire
:
But
he
was
deceived
in
his
reckoning
without
all
question
.
For
first
,
when
this
taxing
began
,
Cyrenius
(
or
as
he
is
otherwise
called
,
Quirinius
)
was
President
of
Syria
,
which
could
not
be
untill
the
fifth
year
after
his
Consulship
;
for
untill
such
a
time
not
any
who
had
been
Consul
,
could
be
sent
as
an
Officer
into
the
Provinces
,
as
Suetonius
and
Dion
tell
us
:
and
therefore
untill
then
Quirinius
was
not
President
of
Syria
.
Secondly
,
there
is
in
very
good
Authours
mention
made
of
an
old
Monument
of
Stone
recording
the
famous
deedes
of
Augustus
,
wherein
these
three
taxings
are
recorded
:
and
although
age
hath
somewhat
eaten
into
it
,
and
in
certaine
places
worne
out
some
pieces
of
the
words
,
yet
it
well
appeareth
that
the
Middle
taxing
was
about
the
Consulship
of
one
whose
name
was
Asinius
.
For
when
the
Monument
speaketh
of
that
Taxing
,
although
some
of
the
letters
be
wanting
,
yet
we
finde
sinio
Cos
.
By
which
is
meant
Asinio
Cos
.
That
is
,
Asinius
being
Consul
:
for
if
the
letter
A.
be
put
to
sinio
,
it
will
upon
necessity
be
so
.
And
indeed
where
was
there
a
Consul
,
or
what
was
his
name
who
had
that
termination
,
but
Asinius
?
Well
,
but
what
Asinius
was
this
?
In
the
38.
Iulian
yeare
we
finde
one
called
by
the
name
of
Cajus
Asinius
Gallus
,
who
was
then
Consul
with
Cajus
Martius
Censorinus
:
After
whom
there
was
none
of
that
name
Consul
til
after
Herod
was
dead
.
This
then
declareth
that
here
was
the
beginning
of
that
taxing
,
within
the
compasse
whereof
Christ
was
born
.
For
first
,
though
Dion
omitteth
to
tell
us
in
what
year
this
Middle
Taxing
was
,
yet
doth
his
silence
hinder
nothing
;
for
by
these
Characters
we
find
it
.
Secondly
this
was
the
fifth
year
after
the
Consulship
of
Quirinius
.
And
thirdly
,
we
find
a
passage
in
Tertullian
,
by
which
we
are
pointed
to
the
dayes
of
Sentius
Saturnius
:
which
is
not
impertinent
.
For
Saint
Luke
doth
not
say
that
our
Saviours
birth
was
under
the
taxing
made
by
Cyrenius
,
but
rather
that
Cyrenius
first
began
the
taxing
,
or
that
it
was
first
made
when
Cyrenius
was
President
of
Syria
.
To
which
Suidas
well
accordeth
,
saying
;
Augustus
obtaining
a
Monarchy
,
appointed
twenty
men
of
honest
life
and
conversation
,
whom
he
sent
throughout
his
Provinces
to
tax
the
people
&
their
substances
,
of
which
they
were
to
give
an
account
in
publick
:
and
this
he
first
began
when
Quirinius
,
or
(
as
Saint
Luke
calleth
him
)
Cyrenius
was
President
of
Syria
.
By
all
which
it
well
appeareth
,
that
as
this
Taxing
began
in
some
part
of
the
38
Julian
year
,
so
it
was
depending
and
not
ended
untill
the
42
Julian
year
,
which
was
the
28
year
of
the
Actium
fight
,
&
the
year
next
after
the
birth
of
Christ
.
For
if
the
testimony
of
Tertullian
,
in
his
fourth
book
and
19
Chapter
,
against
Marcion
,
formerly
mentioned
,
be
understood
otherwise
,
it
must
needs
clash
with
the
holy
Scripture
:
which
upon
such
termes
may
by
no
meanes
be
admitted
.
Nor
doth
this
hitherto
mentioned
,
concerning
the
year
of
Christs
birth
,
but
agree
well
with
the
time
of
the
slaughter
of
the
Innocents
at
Bethlem
,
and
the
parts
thereabouts
;
which
(
as
appeareth
by
Scripture
)
was
in
the
second
year
after
either
the
conception
or
birth
of
Christ
:
For
Herod
having
inquired
diligently
of
the
Wise
men
at
what
time
the
Star
appeared
to
them
,
was
punctually
informed
of
the
time
thereof
:
and
thereupon
when
(
a
little
before
his
death
)
he
put
in
practise
his
bloody
purpose
of
slaying
the
infants
,
he
slew
them
who
were
of
two
years
old
and
under
,
according
to
the
time
that
he
had
diligently
inquired
of
the
Wise-men
,
who
came
not
to
Jerusalem
in
the
second
year
after
Christ
was
born
,
but
in
the
same
year
,
even
before
the
day
of
Maries
Purification
.
For
first
,
when
they
came
,
they
inquired
for
Christ
under
the
notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
word
properly
taken
is
to
be
understood
of
a
child
newly
born
,
and
is
so
used
to
expresse
the
birth
of
Moses
,
in
Heb.
11.23
.
Secondly
,
when
in
the
forme
of
their
inquiry
they
say
,
Where
is
he
that
is
born
King
of
the
Jews
?
it
is
more
properly
to
be
undestood
of
a
King
lately
born
,
then
of
one
born
some
certaine
years
before
.
Thirdly
,
when
they
made
this
inquiry
,
all
Jerusalem
was
troubled
as
at
some
new
thing
,
of
which
they
had
heard
nothing
before
:
whereas
at
the
time
of
the
Purification
he
was
proclaimed
openly
in
the
Temple
,
where
were
enough
to
take
notice
of
him
,
and
to
spread
the
fame
thereof
abroad
to
others
.
Then
did
good
old
Simeon
take
him
up
in
his
armes
,
and
hold
him
forth
as
the
glory
of
Gods
people
Israel
,
because
he
was
born
among
them
:
and
likewise
as
a
light
to
lighten
the
Gentiles
,
because
in
these
Wisemen
he
shewed
them
the
way
unto
him
.
Fourthly
and
lastly
,
when
the
Wisemen
came
,
they
found
him
at
Bethlehem
,
where
he
was
not
to
be
found
after
the
time
of
his
mothers
Purification
:
for
(
as
Saint
Luke
telleth
us
)
after
his
parents
had
in
that
duty
of
theirs
,
performed
all
things
according
to
the
Law
of
the
Lord
,
they
returned
into
Galilee
,
to
their
owne
City
Nazareth
,
that
is
,
They
went
back
againe
[
](A94143-e451220-b)*
*
Hoc
est
postquam
Maria
&
Joseph
omnia
illa
adimplerunt
,
quae
secundam
legis
praec●pta
ad
ritum
purificationis
spectabant
,
saith
one
.
now
to
that
very
place
from
whence
they
departed
when
they
went
to
Bethlehem
,
the
City
of
David
,
to
be
taxed
;
as
may
be
seen
Luke
2
,
4
,
39.
Saint
Matthew
I
grant
passeth
this
over
in
silence
,
and
writes
as
if
Joseph
and
Mary
came
not
with
Jesus
to
Nazareth
untill
they
had
been
in
Egypt
:
But
that
(
saith
Theophilact
)
which
Matthew
was
silent
in
,
Theoph.
in
Matth.
c.
2.
Saint
Luke
supplyed
.
Disce
igitur
qued
quae
siluit
Matthaeus
,
dicit
Lucas
.
Vt
exempli
gratia
,
Postquom
natus
est
,
implevit
quadraginta
dies
,
deinde
descendit
in
Nazareth
,
haec
dicit
Lucas
.
Matthaeus
autem
dicit
post
haec
,
quòd
fugerit
in
Aegyptum
,
deinde
venerit
ab
Aegypto
in
Nazareth
.
Non
dissident
ergo
inter
se
.
Nam
Lucas
dicit
descensum
à
Bethlehem
in
Nazareth
.
Matthaeus
autem
postea
reditum
ab
Egypto
in
Nazareth
.
Thus
that
Father
.
Well
,
but
though
the
comming
of
the
Wisemen
was
while
Mary
lay
in
at
Bethlehem
;
yet
(
as
I
said
before
)
the
slaughter
of
the
Infants
was
not
untill
the
second
year
after
the
Star
appeared
,
as
is
plaine
out
of
the
Text
,
telling
us
of
what
age
they
were
that
Herod
slew
;
Mat.
2.7.16
.
and
that
his
slaughter
of
them
was
,
according
to
the
time
that
he
had
diligently
inquired
of
the
Wisemen
.
Now
his
inquirie
was
of
the
time
of
the
Stars
appearing
;
according
whereunto
he
ordered
that
the
male
Children
of
such
an
age
as
he
knew
well
agreed
thereto
,
should
be
massacred
both
in
Bethlem
and
the
parts
thereabout
,
by
his
bloody
men
of
warre
.
And
thereupon
he
slew
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
à
bimatu
&
infra
,
from
the
age
of
two
[
](A94143-e451490-b)*
*
Bimatus
signifieth
one
who
is
of
the
age
of
two
years
,
as
having
finished
his
first
year
and
his
going
on
in
his
second
.
years
and
under
:
using
therein
such
circumspection
,
as
that
if
Christ
was
either
as
old
now
as
by
the
Wisemens
relation
he
seemed
to
be
,
or
hid
among
those
that
were
yonger
,
he
might
be
sure
not
to
faile
in
the
slaughter
of
him
:
no
,
though
he
were
not
in
Bethlehem
,
but
in
the
parts
thereabout
.
But
what
Policy
Herod
might
have
in
deferring
the
execution
of
his
purpose
thus
long
,
I
cannot
easily
perceive
:
he
was
politicke
enough
we
see
when
he
went
about
it
,
and
might
have
some
politicke
end
propounded
to
himselfe
too
,
why
he
would
not
doe
it
presently
after
he
saw
that
he
was
mocked
of
the
Wisemen
,
though
it
be
not
laid
open
for
every
eye
to
discerne
.
But
be
his
policy
herein
what
it
would
,
I
doe
believe
there
was
an
over-ruling
Providence
that
went
along
with
it
,
and
was
as
much
unknown
to
Herod
,
as
was
the
cause
,
why
Herod
deferred
the
slaughter
unknown
to
others
.
For
the
longer
it
was
before
Mary
was
forced
to
fly
with
her
childe
into
Egypt
,
the
more
was
their
strength
and
fitnesse
for
such
a
journy
:
nor
could
their
stay
there
be
overlong
,
if
they
went
but
late
,
and
so
be
the
better
able
to
endure
the
hardship
of
a
strange
Country
.
Sabellicus
saith
that
Herod
was
necessitated
to
defer
this
slaughter
thus
long
,
by
reason
that
he
was
forced
to
goe
to
Rome
,
and
there
to
purge
himselfe
before
Cesar
of
those
accusations
which
his
owne
Sons
brought
against
him
;
which
is
not
unlike
:
untill
therefore
he
had
done
that
,
and
was
come
back
againe
,
he
could
not
slay
these
Innocents
.
But
that
being
done
,
and
he
come
home
againe
,
his
anger
which
he
had
before
conceived
against
the
Wisemen
for
mocking
him
,
and
his
purpose
to
murther
Christ
for
feare
he
should
get
his
Kingdome
from
him
,
put
him
upon
the
execution
of
this
Massacre
.
And
thus
I
doubt
not
but
I
have
found
out
the
right
year
of
our
Saviours
birth
;
which
was
the
41
Julian
year
,
the
33
year
of
Herod
,
the
40
year
of
Augustus
,
the
fourth
year
of
the
193
Olympiad
,
the
year
of
the
Julian
Period
4709
,
and
year
of
World
4000.
Object
.
But
now
perhaps
some
will
object
against
me
the
age
of
Christ
when
he
was
baptized
by
John
in
Jordan
,
affirming
from
the
words
of
Saint
Luke
in
the
third
Chapter
of
his
Gospel
,
Luke
3.
ver.
1.
and
ver.
23.
that
in
the
fifteenth
year
of
Tiberius
Christ
was
but
thirty
years
old
,
and
that
therefore
he
could
not
be
born
sooner
then
the
third
year
of
the
194
Olympiad
,
which
was
in
the
44
Julian
year
,
and
year
of
the
Julian
Period
4712.
To
which
I
answer
,
Answ.
that
Saint
Luke
speakes
no
more
of
Christs
thirtieth
,
then
of
his
nine
and
twentieth
,
one
and
thirtieth
or
two
and
thirtieth
year
.
For
in
the
text
alledged
Saint
Luke
only
saith
,
that
Jesus
was
about
thirty
yeares
of
age
;
populari
modo
loquendi
,
by
a
common
phrase
of
speech
not
seldome
used
in
such
numbers
as
are
Numeri
rotundi
,
Round
or
Even
numbers
;
and
is
when
the
thing
mentioned
falleth
out
to
be
by
a
precise
account
nearer
to
the
number
named
then
to
the
next
round
number
after
it
.
Let
therefore
that
text
of
Saint
Luke
be
well
observed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Jesus
himself
was
about
thirty
years
of
age
:
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
takes
away
all
scruple
for
concluding
from
thence
of
any
certainty
of
just
thirty
and
no
more
,
seeing
according
to
that
doubtfull
phrase
it
might
be
either
more
or
lesse
.
Now
here
it
could
not
be
lesse
,
but
more
;
Christ
else
would
be
borne
after
Herod
was
dead
:
which
we
know
for
certaine
cannot
be
.
And
indeed
if
we
looke
into
Ignatius
we
shall
finde
it
so
:
for
he
was
an
ancient
Martyr
,
and
one
who
had
seen
Christ
in
the
flesh
;
from
whose
testimony
we
are
taught
that
Jesus
was
not
baptized
by
Iohn
in
Jordan
untill
after
three
Decades
of
yeares
:
but
how
long
after
he
doth
not
tell
us
.
If
it
were
just
at
the
end
of
them
,
then
whereto
shall
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
serve
in
the
text
aforesaid
?
or
if
necessarily
within
some
few
dayes
after
three
Decades
were
fulfilled
,
then
shall
we
restraine
it
more
strictly
then
is
usuall
in
that
common
phrase
of
speech
which
is
often
used
in
round
or
even
Numbers
,
such
as
is
this
here
in
this
place
:
especially
there
being
no
necessity
through
any
attending
circumstance
to
compell
us
.
Seeing
therefore
neither
the
word
it selfe
,
nor
the
common
phrase
of
speech
do
absolutely
tye
us
,
nor
the
circumstance
of
time
for
Herods
death
will
give
us
leave
here
so
to
take
it
,
there
is
no
reason
to
the
contrary
but
that
it
may
be
taken
otherwise
;
and
not
only
that
it
may
,
but
that
here
it
must
,
although
the
text
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
My
conclusion
then
is
this
,
that
Christ
Jesus
our
Lord
and
Saviour
was
baptized
when
he
was
two
and
thirty
years
old
,
with
thirteene
dayes
over
and
above
,
being
baptized
on
the
sixth
day
of
January
in
the
74
Iulian
yeare
,
and
year
of
the
Julian
Period
4742.
when
two
the
Gemini
were
Consuls
,
and
whilst
the
fifteenth
yeare
of
Tiberius
was
still
running
on
,
for
it
ended
not
untill
the
nineteenth
day
of
August
next
after
.
And
as
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
followeth
in
Saint
Lukes
text
,
signifying
incipiens
or
begining
;
it
meaneth
not
that
Jesus
was
beginning
to
be
about
30
years
of
age
;
but
rather
and
indeed
,
that
beginning
[
or
when
he
began
]
he
was
about
thirty
yeares
of
age
,
that
is
,
when
he
began
to
prepare
himselfe
for
his
office
,
calling
his
Disciples
,
and
to
go
in
and
cut
among
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
incipiens
à
baptismate
Johannis
,
beginning
from
the
baptisme
of
Iohn
;
as
Saint
Luke
hath
elsewhere
told
us
,
namely
,
in
Act.
1.21.22
.
Participium
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
faith
one
,
Lydiat
de
emend
.
&
alibi
.
videtur
dictum
de
coepta
à
Baptismo
publica
functione
illa
triplici
ministerii
,
officii
&
muneris
,
nempe
Prophetici
,
Sacerdotalis
,
&
Regii
,
ad
quam
Christus
ante
jacta
mundi
fundamenta
destinatus
erat
,
&
propter
quam
tandem
carnem
humanam
assumpserat
,
potius
quam
de
annoaetatis
ipsius
ut
multi
intelligunt
.
Sca.
de
emend
.
l.
6.
Petav.
lib.
11.
Neither
doth
Joseph
Scaliger
thinke
it
probable
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ought
to
be
referred
to
the
thirty
yeares
,
but
put
absolute
by
it selfe
.
Petavius
also
findeth
by
the
time
of
Christs
birth
that
he
must
be
above
thirty
yeares
old
at
the
time
of
Johns
baptisme
.
Learned
Weemse
assenteth
also
to
Scaliger
:
for
,
in
his
Christian
Synagogue
,
speaking
of
Stigmatologie
or
right
pointing
of
Scripture
,
he
saith
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
be
construed
with
the
Genitive
case
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
therefore
he
termeth
this
to
be
the
wrong
reading
,
namely
,
And
Jesus
himselfe
began
to
be
about
thirty
yeares
of
age
.
If
therefore
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
no
relation
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
must
it
needes
be
taken
in
the
sense
aforesaid
;
and
the
meaning
of
the
whole
text
runne
thus
;
namely
,
that
Jesus
beginning
to
prepare
himselfe
for
his
Office
,
calling
his
Disciples
,
and
to
go
in
and
out
among
them
,
was
about
thirty
years
of
age
;
being
(
as
was
supposed
)
the
son
of
Joseph
.
And
thus
I
have
shewed
not
only
the
year
of
Christs
birth
,
but
also
the
year
and
day
of
his
baptisme
,
being
baptized
(
as
the
Church
by
tradition
generally
holdeth
)
on
the
sixth
day
of
January
,
in
the
year
of
the
Iulian
Period
4742.
and
yeare
of
the
World
4032.
That
which
is
next
,
concernes
the
day
of
his
birth
:
in
the
searching
after
which
,
the
authorities
of
the
Ancients
will
be
considerable
,
though
for
the
yeare
they
were
at
odds
and
could
helpe
us
little
.
For
when
they
speake
of
the
yeare
,
they
delivered
but
matter
of
opinion
;
but
in
this
they
speake
matter
of
practise
,
which
is
to
be
regarded
before
the
private
fancies
of
later
times
.
CHAP.
XX.
Of
the
day
of
Christs
Birth
,
that
it
was
kept
,
and
on
what
day
,
both
among
the
Ancients
,
and
in
the
succeeding
Ages
.
IF
the
authority
of
Clement
(
in
the
fifth
book
and
12
chapter
of
his
Apostolicall
Constitutions
)
might
passe
for
granted
,
we
should
have
a
testimony
as
ancient
as
the
very
times
of
the
Apostles
,
to
shew
that
then
and
in
those
dayes
,
the
Birth
day
of
our
Saviour
was
observed
.
But
because
many
learned
men
make
question
whether
those
Constitutions
were
ever
any
of
his
,
I
shall
rather
alleage
a
testimony
out
of
the
first
book
and
sixth
chapter
of
the
Centuriatours
or
Magdeburgenses
,
wherein
is
said
;
That
the
Apostles
and
other
Christians
,
as
they
used
other
things
indifferent
,
so
also
they
freely
used
Feasts
.
Which
testimony
ought
the
rather
to
be
regarded
,
because
the
Apostle
Saint
Paul
himselfe
hath
said
;
Christ
our
Passeover
is
Sacrificed
for
us
;
therefore
(
saith
he
)
let
us
keepe
the
Feast
:
as
is
written
,
in
1
Cor.
5.7
.
Which
words
doe
confirme
the
testimony
before
mentioned
,
and
is
also
an
evidence
to
convince
them
of
errour
,
who
would
have
Christians
keep
no
Feast
dayes
at
all
:
no
,
not
so
much
as
a
day
in
honour
to
Jesus
Christ
the
Saviour
of
the
World
.
The
Ancients
were
of
another
minde
:
they
therefore
kept
such
a
day
.
And
in
the
Greek
or
Easterne
Church
they
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
signifieth
in
English
,
God's
appearing
.
And
indeed
when
Christ
was
born
,
God
appeared
to
the
World
by
the
Nativity
of
his
sonne
.
Which
is
but
what
the
Apostle
sheweth
:
for
speaking
to
Timothy
of
the
Incarnation
of
Christ
Jesus
,
our
Lord
and
Saviour
,
thus
he
saith
;
It
was
God
manifested
in
the
flesh
,
1
Tim.
3.16
.
And
if
God
manifested
in
the
flesh
,
then
may
the
day
thereof
,
in
that
respect
,
be
fitly
called
Theophania
.
The
Latine
or
Westerne
Church
called
it
Dies
Nativitatis
;
the
day
of
the
Nativity
:
Dies
natalis
Domini
,
vel
Natalitia
Domini
;
The
Birth
day
of
our
Lord
;
agreeing
therein
to
that
of
the
Angel
in
Luke
2.10
.
Behold
I
bring
you
glad
tidings
of
great
joy
which
shall
be
to
all
people
:
For
unto
you
is
borne
this
day
,
in
the
City
of
David
,
a
Saviour
which
is
Christ
the
Lord
.
The
newes
then
we
see
came
first
from
heaven
:
an
Angel
brought
the
first
tidings
of
the
Day
;
by
whom
it
was
declared
to
be
a
day
of
great
joy
to
all
people
.
And
therefore
(
to
shew
men
what
they
should
doe
)
there
was
suddenly
with
the
Angel
a
multitude
of
the
Heavenly
host
praising
God
,
and
saying
,
Glory
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
men
,
Luke
2.13.14
.
Which
very
Hymne
was
afterwards
by
Telesphorus
(
who
was
Bishop
of
Rome
in
the
year
after
Christ's
Passion
107
)
ordained
to
be
sung
in
the
Church
on
the
Eve
alwayes
of
Christs
Nativity
;
Anno
Dom.
140
as
is
noted
by
Calvisius
ex
Sigeberto
:
And
as
may
be
seen
also
in
a
decretall
Epistle
of
the
Authours
owne
setting
forth
,
if
that
Epistle
were
any
of
his
.
But
whether
it
were
or
no
,
it
was
ancient
:
And
so
all
things
considered
,
it
well
appeareth
,
that
though
the
singing
of
this
Hymne
was
but
then
appointed
to
be
used
in
the
Church
,
yet
the
Day
(
on
whose
Eve
it
was
appointed
to
be
Sung
)
was
observed
and
kept
before
;
yea
even
in
the
times
of
the
Apostles
,
if
Polydore
Virgil
may
be
credited
,
lib.
6.
cap.
6.
Next
after
this
is
the
undoubted
testimony
of
Theophilus
,
Anno
Dom.
190
who
was
Bishop
of
Cesarea
in
Palestine
about
157
years
after
Christs
Passion
:
and
he
,
speaking
of
this
day
,
saith
;
We
ought
to
celebrate
the
Birth
day
of
our
Lord
,
on
what
day
soever
the
eight
Calends
of
January
shall
happen
.
For
proofe
of
which
,
See
the
Magdeburgenses
,
Centur.
2.
cap.
6.
See
also
Hospinian
of
the
Original
of
Christian
Feasts
.
And
know
moreover
,
that
the
eight
Calends
of
January
was
alwayes
on
the
XXV
day
of
December
,
in
respect
of
the
day
of
the
Moneth
,
although
it
varieth
every
year
in
respect
of
the
day
of
the
week
.
Clemens
of
Alexandria
was
much
about
the
same
time
with
Theophilus
:
Anno
Dom.
195
and
in
him
mention
is
made
of
some
,
who
being
more
curius
then
others
,
perswaded
themselves
that
Christ's
Birth
Day
was
either
on
the
25
day
of
the
Egyptian
moneth
Pharmuth
(
which
answereth
,
the
most
part
of
it
,
to
April
)
or
on
the
25
of
Phacon
,
which
answereth
in
like
manner
to
May.
For
,
Sunt
qui
curiosius
(
saith
he
)
natali
Domini
non
solum
annum
sed
etiam
diem
assignant
.
In
which
words
,
saying
,
Sunt
qui
curiosius
:
me
thinks
it
is
but
as
if
he
should
barely
relate
the
opinion
of
some
,
whom
the
ordinary
Day
observed
would
not
content
:
for
they
being
more
curious
then
others
,
search
after
another
day
;
and
that
must
be
either
in
the
moneth
Pharmuth
or
Phacon
:
but
in
which
of
these
,
they
were
at
a
stand
.
Thus
it
may
be
in
any
thing
else
,
though
never
so
certainly
known
:
for
what
is
there
which
may
not
be
either
questioned
or
contradicted
by
such
as
are
either
ignorant
,
wilfull
,
or
have
an
affectation
of
singularity
?
Chemnitius
saith
well
concerning
the
ground
of
this
errour
,
that
it
was
because
they
reckoned
the
sixth
Moneth
(
in
which
the
Angel
was
sent
unto
the
Virgin
Mary
)
not
from
the
Conception
of
John
the
Baptist
,
but
from
the
beginning
of
the
Hebrew
year
which
began
from
Nisan
or
March
,
near
the
vernall
Equinox
:
from
whence
the
sixth
Moneth
is
[
](A94143-e453120-b)*
*
And
this
in
regard
of
the
account
,
inclusively
or
exclusively
taken
.
either
August
or
September
,
and
the
ninth
from
thence
either
April
or
May.
So
that
this
being
in
all
probability
the
ground
of
their
errour
,
Master
Lydiat
had
little
reason
to
close
with
them
in
it
for
the
time
of
Christ's
birth
.
For
the
Angel
Gabrel
doth
directly
say
,
This
is
the
sixth
Moneth
(
not
from
the
beginning
of
the
year
,
but
)
with
her
who
was
called
barren
;
that
is
from
the
Conception
of
John
the
Baptist
,
Luke
1.36
.
The
next
may
be
a
proofe
out
of
the
Writings
of
that
godly
Martyr
Cyprian
,
Anno
Dom.
240
who
in
his
Treatise
of
the
Nativity
sheweth
the
great
joy
that
was
in
his
time
on
the
day
of
Christs
birth
,
called
by
him
the
day
of
the
Nativity
of
Christ
.
He
was
Bishop
of
Carthage
,
and
flourished
about
the
year
of
our
Lord
240
:
who
was
so
good
a
man
,
and
so
deare
to
the
people
of
his
Church
,
that
when
he
went
to
suffer
Martyrdome
,
they
cryed
out
and
said
,
Moriamur
simul
cum
sancto
Episcopo
,
Let
us
also
dye
with
our
holy
Bishop
.
And
in
the
dayes
of
Dioclesian
the
Tyrant
,
Anno
Dom.
284.
who
began
to
reigne
in
the
year
of
our
Lord
284
,
there
was
a
great
multitude
of
Christians
burnt
together
in
a
Church
at
Nicomedia
a
City
of
Bithinia
,
by
the
command
of
that
bloody
Emperour
,
even
when
they
were
met
together
there
to
celebrate
the
day
of
that
Festivall
,
as
is
noted
by
Nicephorus
in
the
seventh
book
,
and
sixth
chapter
of
his
Ecclesiasticall
History
.
Nor
was
the
Feast
of
the
Annunciation
(
and
consequently
the
Feast
day
of
Christs
birth
)
but
observed
in
the
dayes
of
Athanasius
:
as
Master
Isaacson
noteth
in
his
Chronologie
,
Anno
Dom.
350.
Anno
Dom.
350.
The
same
Authour
likewise
sheweth
(
Anno
Dom.
361.
)
how
Julian
feigning
himselfe
to
be
a
Christian
,
Anno
Dom.
361.
kept
the
Feast
of
the
Epiphanie
with
the
Christians
.
In
the
time
of
Nazianzen
,
Anno
Dom.
377.
the
same
Feast
is
also
noted
to
be
kept
;
as
also
the
custome
of
Parents
standing
by
at
their
Childrens
Baptizing
.
Ide
.
anno
377.
Greg.
Naz.
Orat.
38.
But
that
which
is
most
pertinent
,
is
what
the
said
Father
speaketh
in
an
Oration
of
his
,
on
the
day
of
Christs
birth
:
saying
,
I
am
confident
that
the
heavenly
powers
doe
also
this
present
day
celebrate
the
Feast
together
,
and
leap
exceedingly
for
joy
,
if
at
all
they
be
endued
with
the
love
of
God
and
Men.
Ambrose
lived
in
his
time
;
and
in
him
we
find
these
words
.
Length
of
Nights
(
saith
he
)
had
possessed
the
whole
day
,
had
not
the
comming
of
Christ
shined
gloriously
in
the
very
shortnesse
of
dayes
,
Serm.
13.
And
why
that
Father
saith
,
in
the
very
shortnesse
of
dayes
,
is
,
because
in
the
time
of
Augustus
(
under
whom
we
know
Christ
was
born
)
the
shortest
day
was
on
the
25
of
December
,
as
Plinie
observeth
.
Hierom
saith
,
Anno
Dom.
385.
that
the
day
kept
in
memory
of
our
Lords
Nativity
,
is
the
Day
on
which
the
ancient
report
runs
he
was
borne
.
Dies
,
qua
traditur
natus
.
Augustine
also
saith
,
Anno
Dom.
420.
John
was
born
(
as
the
Church
by
tradition
teacheth
)
on
the
eighth
Calends
of
July
(
or
24th
day
of
Juno
)
even
when
the
dayes
begin
to
shorten
:
but
our
Lord
was
born
on
the
eighth
Calends
of
January
(
or
25th
day
of
December
)
even
when
the
dayes
begin
to
lengthen
.
For
as
John
himselfe
hath
confessed
,
He
must
increase
,
but
I
must
decrease
,
John
3.30
.
See
August
.
in
Psalm
.
132.
Et.
lib.
3.
de
Trinit.
cap.
5.
Orosius
saith
,
Anno
Dom
425
Christ
was
born
on
the
twenty
fifth
day
of
December
,
when
all
increases
of
the
insuing
yeare
do
first
begin
.
lib.
7.
cap.
2.
But
before
either
Augustine
or
Orosius
,
Anno
Dom.
398
Chrysostome
gave
notice
of
this
day
,
affirming
it
to
be
on
the
eighth
Calends
of
January
,
six
Moneths
after
the
eighth
Calends
of
July
.
For
though
the
Easterne
or
Greek
Churches
at
the
first
observed
the
sixth
day
of
January
(
and
that
's
the
reason
why
Epiphanius
,
who
lived
about
twenty
yeares
before
Chrysostome
,
mentioned
that
day
)
yet
they
changed
their
opinion
,
and
embraced
the
former
observed
in
the
Westerne
or
Latine
Churches
on
the
25.
day
of
December
:
which
though
it
were
new
to
them
of
Constantinople
(
where
this
father
was
Bishop
)
when
it
came
first
among
them
,
because
they
had
not
observed
it
before
,
was
neverthelesse
acknowledged
by
him
who
was
the
eye
of
that
and
other
Churches
(
as
Isidor
Pelusiota
calleth
him
)
to
be
ancient
,
and
long
before
observed
by
them
of
the
West
,
from
whom
the
Easterne
Churches
first
had
it
.
Ab
illis
(
saith
he
)
qui
exactè
haec
norunt
,
Chrysostom
homil.
in
Natalem
Domini
.
quae
est
XXXI
.
ex
71
illis
a
Frontone
Ducaeo
editis
Tomo
de
diversis
N.
T.
locis
pag.
466.
quique
illam
whem
(
Romam
scilicet
)
inhabitant
,
hunc
diem
accepimus
.
Nam
illi
ipsi
qui
istic
degunt
jam
à
superioribus
temporibus
,
&
ex
antiqua
traditione
,
ipsum
celebrantes
,
ad
nos
usque
illius
notitiam
transmiserunt
.
That
is
,
We
have
received
this
day
from
them
who
know
these
things
exactly
,
and
who
inhabit
the
City
;
namely
,
Rome
.
For
they
who
live
there
now
from
the
times
of
old
,
and
out
of
ancient
tradition
celebrating
it
,
have
transmitted
the
knowledge
thereof
to
us
.
These
are
the
testimonies
of
the
Ancients
,
A
new
:
opinion
first
published
by
Beroaldus
,
Anno
Dom.
1577.
according
whereunto
the
succeeding
ages
of
the
Church
(
both
before
and
since
the
Reformation
)
have
precisely
and
exactly
walked
.
And
yet
let
me
not
forget
that
some
of
late
yeares
have
strove
to
introduce
a
new
opinion
,
not
once
so
much
as
dreamed
of
untill
Beroaldus
published
his
booke
of
strange
Chronologie
;
which
was
not
untill
the
yeare
of
our
Lord
1577.
This
new
opinion
is
,
that
Christ
should
be
borne
in
September
,
or
when
the
Sun
entring
into
Libra
made
the
second
Equinoctiall
.
Scaliger
had
done
well
if
he
had
confuted
it
:
but
he
,
as
also
his
Scholler
Calvisius
,
endeavoured
the
contrary
,
adding
their
strength
to
uphold
it
,
although
upon
as
weake
grounds
as
he
that
first
set
it
abroach
.
The
best
argument
that
they
have
,
is
built
upon
the
courses
of
the
Priests
,
which
Beroaldus
accounteth
from
their
first
time
in
the
dayes
of
King
David
,
and
beginneth
at
Joarib
;
thinking
,
because
there
were
24
courses
in
all
,
that
therefore
two
Courses
were
appointed
for
every
Moneth
.
And
indeed
Joaribs
Course
was
the
first
of
all
the
Courses
,
which
Beroaldus
beginneth
in
March
,
and
without
any
respect
at
all
to
any
interruption
,
continueth
his
account
from
thence
ever
after
.
But
this
is
strange
:
for
not
only
were
the
Courses
interrupted
,
but
even
the
beginning
of
them
is
fixed
by
him
in
an
uncertaine
time
;
unlesse
he
were
sure
that
it
was
in
March
when
David
first
appointed
them
:
of
which
I
am
sure
he
neither
was
nor
could
be
.
Scaliger
also
begins
at
Joarib
,
and
accounteth
but
from
the
time
when
the
Courses
of
the
Priests
were
restored
by
Judas
Macchabeus
in
the
148.
year
of
the
Grecians
,
on
the
25
day
of
Casleu
;
thinking
because
the
Shewbread
was
changed
every
Sabbath
day
in
the
morning
,
that
therefore
every
Course
had
but
his
weeke
of
Service
.
Which
for
the
time
of
their
service
is
probable
enough
,
and
may
be
granted
;
as
may
be
seen
in
2
King
.
11.7
.
and
in
2
Chron
23.4
.
But
why
,
when
Iudas
purged
the
Temple
,
and
restored
the
Courses
,
Scaliger
should
then
begin
his
account
at
Ioarib
,
without
any
proofe
at
all
to
warrant
it
,
is
altogether
as
uncertain
as
at
the
first
to
begin
them
in
March.
For
who
knoweth
but
Iudas
might
restore
them
so
,
as
they
began
againe
(
at
the
time
when
he
restored
them
)
where
they
were
interrupted
and
broken
off
by
Anciochus
:
and
at
whose
Course
that
was
,
is
no
where
recorded
by
any
Author
.
Nor
will
the
Kalender
of
the
Courses
,
set
forth
by
Master
Lightfoot
in
his
Harmony
of
the
foure
Evangelists
,
serve
the
turn
.
For
[
first
]
it
is
but
upon
conjecture
that
he
beginneth
the
first
Course
on
the
next
Sabbath
day
after
the
Feast
of
Tabernacles
.
Secondly
,
by
making
the
Courses
keepe
their
constant
round
in
such
order
as
he
accounts
them
,
he
maketh
the
Course
of
Bilgah
(
which
was
the
fifteenth
Course
)
to
be
in
that
part
of
the
fifth
Month
,
where
should
be
the
Course
of
Ioarib
:
For
when
Nebuchadnezzar
destroyed
the
first
Temple
at
Ierusalem
,
it
was
(
as
the
Iewes
beare
witnesse
)
the
watch
or
Course
of
Ioarib
.
Now
the
Course
of
Ioarib
was
not
the
fifteenth
,
but
the
first
Course
,
1
Chron.
24.7
.
Thirdly
,
he
makes
the
Course
of
Gamul
,
in
the
end
of
the
sixth
Moneth
,
to
have
but
foure
dayes
:
which
should
have
seven
as
well
as
the
rest
.
And
last
of
all
were
his
Kalender
perfect
,
it
could
be
so
but
for
one
yeare
;
because
that
day
of
the
Moneth
which
is
Sabbath
day
in
this
year
,
will
not
be
so
in
the
next
:
which
together
with
the
three
weeks
of
the
there
great
Feasts
(
in
which
he
telleth
us
there
was
no
distinct
course
that
served
,
but
all
the
Courses
served
indifferently
together
)
will
make
a
great
and
manifest
alteration
every
year
.
It
is
therefore
the
best
and
only
way
to
come
to
the
knowledge
of
these
Courses
by
accounting
them
backe
from
the
time
that
the
second
Temple
was
destroyed
by
the
Romans
,
at
which
time
was
the
weeke
and
Course
of
Ioarib
;
as
is
witnessed
by
the
Iews
,
in
their
ancient
Chronicle
called
Seder
Olam
rabba
.
For
seeing
the
Courses
were
interrupted
often
before
the
dayes
of
Iudas
Maccabeus
,
but
never
after
till
the
destructiof
the
Temple
by
the
Romans
,
there
can
be
no
better
way
then
to
account
back
from
thence
.
And
so
doing
,
I
finde
that
Ioaribs
Course
,
in
the
fortieth
Iulian
yeare
(
the
yeare
that
the
Baptist
was
conceived
)
began
on
the
fourteenth
day
of
August
which
was
the
nine
and
twentieth
day
of
the
fifth
Month
,
feria
septima
.
And
Ioaribs
Course
beginning
then
,
Abijah's
Course
(
to
which
Zacharias
belonged
)
must
needes
begin
on
the
second
day
of
October
,
which
was
the
nineteenth
day
of
the
7th
Moneth
foria
septima
.
on
the
8th
of
October
was
the
last
day
of
this
Course
:
at
the
night
wherof
,
or
on
the
night
after
when
the
Sabbath
was
ended
(
which
we
know
was
but
from
Even
to
Even
)
the
Baptist
was
conceved
,
and
born
258
dayes
after
,
viz.
on
the
24th
day
of
Iune
in
the
41
Iulian
year
.
And
note
that
this
is
the
soonest
time
for
a
Child
to
be
borne
in
a
birth
that
is
ordinary
.
For
in
ordinary
births
(
and
such
this
was
,
Luke
157.
)
carried
on
according
to
the
course
of
Nature
,
the
continuance
of
the
infant
in
the
Mothers
Womb
dependeth
much
upon
the
place
of
the
Moone
at
the
time
of
the
conception
,
as
they
know
who
are
any
thing
at
all
acquainted
with
Hermes
his
Trutina
,
in
which
may
be
seen
,
that
as
the
shortest
time
is
258.
dayes
;
so
the
middle
time
is
273.
dayes
,
and
the
longest
time
is
288.
dayes
.
Now
Christ's
time
of
abode
in
the
Virgins
Womb
was
neither
of
the
longest
time
,
nor
of
the
shortest
time
,
Luke
1.36
.
but
much
about
the
middle
time
.
For
in
the
sixth
Moneth
after
the
Baptists
conception
,
(
viz.
five
Moneths
and
nineteene
dayes
)
our
Saviour
Jesus
Christ
was
conceived
,
on
the
25
day
of
March
,
in
the
41
Iulian
year
,
which
in
that
year
was
the
[
](A94143-e454840-b)*
*
And
was
also
the
Sabbath
day
.
seventeenth
day
of
the
first
Moneth
.
From
whence
to
the
[
](A94143-e454850-b)*
*
The
day
of
his
birth
was
on
the
second
day
of
the
weeke
even
as
he
himselfe
was
the
second
Person
of
the
holy
Trinity
:
and
as
the
second
day
of
the
weeke
,
so
the
27
day
of
the
tenth
Moneth
.
Beroald
.
in
his
Chrono
.
lib.
3.
cap.
8.
day
of
his
birth
were
275.
dayes
compleat
,
as
many
as
are
from
the
25.
of
March
to
the
25
of
December
.
Saint
Austin
nameth
276
dayes
,
which
must
be
understood
of
so
many
dayes
current
:
for
so
long
Christ
remained
in
the
Virgins
Wombe
as
the
Church
(
saith
he
)
had
it
by
tradition
.
Aug.
lib.
4.
de
Trin.
cap.
ult
.
And
as
for
that
which
Beroaldus
hath
further
concerning
the
Indictions
which
began
on
the
24
of
September
,
and
were
instituted
to
beare
account
of
the
payment
of
tribute
,
it
is
an
argument
very
absurd
.
For
when
Christ
was
born
,
the
Indictions
were
not
known
,
but
were
instituted
above
300
years
after
,
at
which
time
they
were
invented
,
even
in
the
seventh
year
of
Constantine
the
great
,
and
in
the
year
of
the
common
Aera
of
Christ's
birth
312.
Why
should
they
therefore
be
alleaged
to
shew
the
times
of
Christ's
birth
?
Because
(
saith
Beroaldus
)
they
concerned
the
Taxes
and
Tributes
of
the
Empire
;
and
beginning
on
the
24
day
of
September
,
they
shew
that
to
be
the
day
of
Christs
birth
,
when
the
decree
went
forth
from
Augustus
that
all
the
World
should
be
taxed
.
This
is
strange
,
and
more
absurd
still
then
before
:
For
if
the
issuing
forth
of
Cesars
Decree
and
our
Savious
birth
were
on
one
and
the
same
day
,
then
must
the
Decree
fly
above
a
thousand
miles
in
one
day
;
as
far
as
from
Rome
to
Nazareth
:
And
after
that
(
in
the
same
day
still
,
Mary
must
travell
with
Joseph
about
95
miles
,
before
she
be
delivered
;
even
as
far
as
from
Nazareth
to
Bethlehem
.
By
which
cluster
of
absurdities
all
men
may
see
that
Beroaldus
might
have
been
better
advised
then
to
use
this
as
an
argument
to
prove
Christs
birth
to
be
on
the
24
day
of
September
.
As
weake
also
is
that
objection
concerning
the
Shepherds
keeping
watch
over
their
Flocks
by
night
,
Luke
2.8
.
For
the
temperature
of
the
Land
of
Canaan
in
the
dead
of
Winter
,
is
nothing
like
the
Winter
in
our
cold
Northerne
Countries
,
but
warme
enough
for
their
Cattell
to
lye
abroad
,
and
consequently
for
the
Shepheards
to
keepe
watch
over
their
Floks
by
night
.
For
there
,
in
that
Country
,
they
began
their
Harvest
at
Easter
in
the
Moneth
of
Abib
or
Nisan
,
Levit.
23.5.6.10
.
compared
with
Deut.
16.1.9.10
.
see
also
Josephus
and
Chemnit.
Har.
Evang.
Prolegom
.
c.
3.
as
may
be
proved
out
of
the
Scriptures
:
offering
a
sheafe
of
the
first
fruits
thereof
yearly
on
the
second
day
after
the
Passeover
.
This
also
Josephus
sheweth
in
the
third
book
of
his
Antiquities
at
the
tenth
Chapter
:
and
Chemnitius
,
in
the
Prologomena
to
his
Harmony
,
Chapter
the
third
.
Their
Winter
therefore
must
needs
be
far
warmer
then
Winter
is
with
us
:
which
even
the
situation
of
their
Country
,
both
in
respect
of
the
Longitude
and
the
Latitude
that
it
hath
,
declareth
.
As
for
Longitude
,
it
is
placed
betwixt
the
degree
64
,
32
minutes
,
and
the
degree
69
,
and
ten
minutes
:
And
as
for
the
Latitude
or
Elevation
,
it
is
found
to
extend
it selfe
from
the
degree
30
,
and
52
minutes
,
unto
the
degree
33
,
and
44
minutes
.
So
that
all
things
considered
,
their
Sheep
were
not
onely
abroad
in
Winter
when
Christ
was
born
,
but
might
also
have
young
Lambs
,
for
the
safety
whereof
the
Shepheards
were
watching
over
their
Flocks
by
night
.
For
even
we
our selves
,
in
our
cold
Countries
,
have
seen
young
Lambs
in
December
,
as
cannot
be
denied
.
I
conclude
therefore
,
that
there
is
no
just
cause
(
for
any
thing
that
can
be
alledged
against
it
)
why
we
should
depart
from
the
ancient
and
received
opinion
of
Christs
birth
on
the
25
day
of
December
.
And
now
see
a
Calender
for
that
year
in
which
Iohn
the
Baptist
was
conceived
.
An
Hebrew
and
Julian
Calender
for
the
fortieth
Julian
Yeere
,
in
which
the
Baptist
was
conceived
;
wherein
the
Courses
of
the
Priests
are
set
down
in
their
places
,
and
found
to
be
so
by
accounting
them
back
from
the
time
of
the
destruction
of
the
second
Temple
by
the
Romans
;
the
Cycle
of
the
Sun
in
this
year
being
foure
,
and
the
Cycle
of
the
Moon
15.
January
|
Da.
of
the
we
|
The
bet
the
X.
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
February
|
D.
of
the
week
|
Shebet
the
XI
.
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
|
1
|
A
|
6
|
11
|
|
1
|
D
|
2
|
12
|
|
2
|
B
|
7
|
12
|
|
Hezir
,
the
17th
course
|
2
|
E
|
3
|
13
|
|
3
|
C
|
1
|
13
|
|
3
|
F
|
4
|
14
|
|
4
|
D
|
2
|
14
|
|
4
|
G
|
5
|
15
|
|
5
|
E
|
3
|
15
|
|
|
5
|
A
|
6
|
16
|
|
6
|
F
|
4
|
16
|
|
6
|
B
|
7
|
17
|
|
Gamul
,
the
22th
course
|
|
7
|
G
|
5
|
17
|
|
7
|
C
|
1
|
18
|
|
8
|
A
|
6
|
18
|
|
8
|
D
|
2
|
19
|
|
9
|
B
|
7
|
19
|
|
Aphses
,
the
18.
course
|
9
|
E
|
3
|
20
|
|
10
|
C
|
1
|
20
|
|
10
|
F
|
4
|
21
|
|
11
|
D
|
2
|
21
|
|
11
|
G
|
5
|
22
|
|
12
|
E
|
3
|
22
|
|
12
|
A
|
6
|
23
|
|
13
|
F
|
4
|
23
|
|
13
|
B
|
7
|
24
|
|
Delaiah
,
the
23th
course
.
|
14
|
G
|
5
|
24
|
|
14
|
C
|
1
|
25
|
|
15
|
A
|
6
|
25
|
|
15
|
D
|
2
|
26
|
|
16
|
B
|
7
|
26
|
|
Pethabiah
,
the
19th
course
.
|
16
|
E
|
3
|
27
|
|
17
|
C
|
1
|
27
|
|
17
|
F
|
4
|
28
|
|
18
|
D
|
2
|
28
|
|
18
|
G
|
5
|
29
|
|
19
|
E
|
3
|
29
|
|
19
|
A
|
6
|
1
|
Adbar
the
XII
.
Moneth
.
|
|
20
|
F
|
4
|
30
|
|
20
|
B
|
7
|
2
|
Maaziah
,
the
24th
course
|
|
21
|
G
|
5
|
1
|
Shebet
the
XI
.
Moneth
.
|
|
21
|
C
|
1
|
3
|
|
22
|
A
|
6
|
2
|
|
22
|
D
|
2
|
4
|
|
23
|
B
|
7
|
3
|
|
23
|
E
|
3
|
5
|
|
24
|
C
|
1
|
4
|
|
24
|
F
|
4
|
6
|
|
25
|
D
|
2
|
5
|
|
25
|
G
|
5
|
7
|
|
26
|
E
|
3
|
6
|
|
26
|
A
|
6
|
8
|
|
27
|
F
|
4
|
7
|
|
27
|
B
|
7
|
9
|
|
¶
Iearib
,
the
first
.
course
.
|
28
|
G
|
5
|
8
|
|
28
|
C
|
1
|
10
|
|
29
|
A
|
6
|
9
|
|
30
|
B
|
7
|
10
|
|
Iachin
,
the
21.
course
|
|
31
|
C
|
1
|
11
|
|
An
Hebrew
and
Julian
Kalender
for
the
fortieth
Julian
Yeer
,
in
which
the
Baptist
was
conceived
;
wherein
the
courses
of
the
Priests
are
set
down
in
their
places
,
and
found
to
be
so
,
by
accounting
them
back
from
the
time
of
the
destruction
of
the
second
Temple
by
the
Romanes
.
March
.
|
D.
of
the
week
|
Adar
.
the
XII
.
Moneth
.
|
The
fortieth
Iulian
Yeer
.
|
April
.
|
D.
of
the
week
|
Nifan
the
first
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
|
1
|
D
|
2
|
11
|
|
1
|
G
|
5
|
12
|
|
2
|
E
|
3
|
12
|
|
|
2
|
A
|
6
|
13
|
|
3
|
F
|
4
|
13
|
|
3
|
B
|
7
|
14
|
|
Mijamin
the
sixth
course
.
|
4
|
G
|
5
|
14
|
|
4
|
C
|
1
|
15
|
|
Pascha
or
Easter
.
|
|
5
|
A
|
6
|
15
|
|
5
|
D
|
2
|
16
|
|
6
|
B
|
7
|
16
|
|
Iedaiah
,
the
second
course
.
|
6
|
E
|
3
|
17
|
|
7
|
C
|
1
|
17
|
|
7
|
F
|
4
|
18
|
|
8
|
D
|
2
|
18
|
|
8
|
G
|
5
|
19
|
|
9
|
E
|
3
|
19
|
|
9
|
A
|
6
|
20
|
|
10
|
F
|
4
|
20
|
|
10
|
B
|
7
|
21
|
|
Hakkoz
the
seventh
course
.
|
11
|
G
|
5
|
21
|
|
11
|
C
|
1
|
22
|
|
12
|
A
|
6
|
22
|
|
12
|
D
|
2
|
23
|
|
13
|
B
|
7
|
23
|
|
Harim
,
the
third
course
.
|
13
|
E
|
3
|
24
|
|
14
|
C
|
1
|
24
|
|
14
|
F
|
4
|
25
|
|
15
|
D
|
2
|
25
|
|
15
|
G
|
5
|
26
|
|
16
|
E
|
3
|
26
|
|
16
|
A
|
6
|
27
|
|
17
|
F
|
4
|
27
|
|
17
|
B
|
7
|
28
|
|
Abijah
the
eighth
course
|
|
18
|
G
|
5
|
28
|
|
18
|
C
|
1
|
29
|
|
19
|
A
|
6
|
29
|
|
19
|
D
|
2
|
1
|
〈◊〉
the
second
Moneth
.
|
|
20
|
B
|
7
|
30
|
|
Seorim
,
the
fourth
course
.
|
20
|
E
|
3
|
2
|
|
21
|
C
|
1
|
1
|
Nifan
the
first
Moneth
.
|
|
21
|
F
|
4
|
3
|
|
22
|
D
|
2
|
2
|
|
22
|
G
|
5
|
4
|
|
23
|
E
|
3
|
3
|
|
23
|
A
|
6
|
5
|
|
24
|
F
|
4
|
4
|
|
24
|
B
|
7
|
6
|
Jeshua
the
9th
course
|
|
25
|
G
|
5
|
5
|
|
25
|
C
|
1
|
7
|
|
26
|
A
|
6
|
6
|
|
26
|
D
|
2
|
8
|
|
27
|
B
|
7
|
7
|
|
Malchijah
,
the
fifth
course
.
|
27
|
E
|
3
|
9
|
|
28
|
C
|
1
|
8
|
|
28
|
F
|
4
|
10
|
|
29
|
D
|
2
|
9
|
|
29
|
G
|
5
|
11
|
|
30
|
E
|
3
|
10
|
|
30
|
A
|
6
|
12
|
|
31
|
F
|
4
|
11
|
|
An
Hebrew
and
Julian
Kalender
for
the
fortieth
Julian
Yeer
,
in
which
the
Baptist
was
conceived
;
wherein
the
courses
of
the
Priests
are
set
down
in
their
places
,
and
found
to
be
so
by
accounting
them
back
from
the
time
of
the
Destruction
of
the
second
Temply
by
the
Romanes
.
May.
|
D.
of
the
week
|
〈◊〉
the
second
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
Iune
.
|
Week
Dayet
.
|
Sivan
the
third
Moneth
.
|
The
fortieth
Iulian
Yeer
.
|
1
|
B
|
7
|
13
|
|
1
|
E
|
3
|
14
|
|
2
|
C
|
1
|
14
|
|
2
|
F
|
4
|
15
|
|
3
|
D
|
2
|
15
|
|
3
|
G
|
5
|
16
|
|
4
|
E
|
3
|
16
|
|
4
|
A
|
6
|
17
|
|
5
|
F
|
4
|
17
|
|
5
|
B
|
7
|
18
|
|
Bilgah
,
the
fifteenth
course
.
|
6
|
G
|
5
|
18
|
|
6
|
C
|
1
|
19
|
|
7
|
A
|
6
|
19
|
|
7
|
D
|
2
|
20
|
|
8
|
B
|
7
|
20
|
|
8
|
E
|
3
|
21
|
|
9
|
C
|
1
|
21
|
|
9
|
F
|
4
|
22
|
|
10
|
D
|
2
|
22
|
|
10
|
G
|
5
|
23
|
|
11
|
E
|
3
|
23
|
|
11
|
A
|
6
|
24
|
|
12
|
F
|
4
|
24
|
|
12
|
B
|
7
|
25
|
|
Immer
,
the
sixteenth
course
.
|
13
|
G
|
5
|
25
|
|
13
|
C
|
1
|
26
|
|
14
|
A
|
6
|
26
|
|
14
|
D
|
2
|
27
|
|
15
|
B
|
7
|
27
|
|
15
|
E
|
3
|
28
|
|
16
|
C
|
1
|
28
|
|
16
|
F
|
4
|
29
|
|
17
|
D
|
2
|
29
|
|
17
|
G
|
5
|
1
|
Tamnuz
the
fourth
Moneth
.
|
|
18
|
E
|
3
|
30
|
|
18
|
A
|
6
|
2
|
|
19
|
F
|
4
|
1
|
Sivan
the
third
Moneth
.
|
|
19
|
B
|
7
|
3
|
Hezir
,
the
seventeenth
course
|
20
|
G
|
5
|
2
|
|
20
|
C
|
1
|
4
|
|
21
|
A
|
6
|
3
|
|
21
|
D
|
2
|
5
|
|
22
|
B
|
7
|
4
|
Huppah
,
the
thirteenth
course
,
and
Feast
of
Pentecost
.
|
22
|
E
|
3
|
6
|
|
23
|
C
|
1
|
5
|
23
|
F
|
4
|
7
|
|
24
|
D
|
2
|
6
|
24
|
G
|
5
|
8
|
|
25
|
E
|
3
|
7
|
|
25
|
A
|
6
|
9
|
|
26
|
F
|
4
|
8
|
|
26
|
B
|
7
|
10
|
|
Aphses
,
the
eighteenth
course
.
|
27
|
G
|
5
|
9
|
|
27
|
C
|
1
|
11
|
|
28
|
A
|
6
|
10
|
|
28
|
D
|
2
|
12
|
|
29
|
B
|
7
|
11
|
|
Jeshabeab
,
the
four-teenth
course
.
|
29
|
E
|
3
|
13
|
|
30
|
C
|
1
|
12
|
|
30
|
F
|
4
|
14
|
|
31
|
D
|
2
|
13
|
|
An
Hebrew
and
Julian
Calender
for
the
fortieth
Julian
Yeere
,
in
which
the
Baptist
was
conceived
;
wherein
the
Courses
of
the
Priests
are
set
down
in
their
places
,
and
found
to
be
so
by
accounting
them
back
from
the
time
of
the
destruction
of
the
second
Temple
by
the
Romans
;
the
Cycle
of
the
Sun
in
this
year
being
foure
,
and
the
Cycle
of
the
Moon
15.
July
.
|
Da.
Of
the
we
.
|
Tammuz
the
IV.
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
August
.
|
D.
of
the
week
|
Ab
the
V.
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
|
1
|
G
|
5
|
15
|
|
1
|
C
|
1
|
16
|
|
2
|
A
|
6
|
16
|
|
2
|
D
|
2
|
17
|
|
3
|
B
|
7
|
17
|
|
Pethahiab
,
the
19th
course
.
|
3
|
E
|
3
|
18
|
|
4
|
C
|
1
|
18
|
|
4
|
F
|
4
|
19
|
|
5
|
D
|
2
|
19
|
|
5
|
G
|
5
|
20
|
|
6
|
E
|
3
|
20
|
|
6
|
A
|
6
|
21
|
|
7
|
F
|
4
|
21
|
|
7
|
B
|
7
|
22
|
|
Maaziah
,
the
24th
course
.
|
8
|
G
|
5
|
22
|
|
8
|
C
|
1
|
23
|
|
9
|
A
|
6
|
23
|
|
Jehezekel
,
the
20th
course
.
|
9
|
D
|
2
|
24
|
|
10
|
B
|
7
|
24
|
|
10
|
E
|
3
|
25
|
|
11
|
C
|
1
|
25
|
|
11
|
F
|
4
|
26
|
|
12
|
D
|
2
|
26
|
|
12
|
G
|
5
|
27
|
|
13
|
E
|
3
|
27
|
|
13
|
A
|
6
|
28
|
|
14
|
F
|
4
|
28
|
|
14
|
B
|
7
|
29
|
|
¶
Ioarib
,
the
first
course
.
|
15
|
G
|
5
|
29
|
|
Jachin
,
the
21th
course
.
|
15
|
C
|
1
|
1
|
Elul
the
VI.
Moneth
.
|
|
16
|
A
|
6
|
30
|
|
16
|
D
|
2
|
2
|
|
17
|
B
|
7
|
1
|
Ab
the
fifth
Moneth
.
|
|
17
|
E
|
3
|
3
|
|
18
|
C
|
1
|
2
|
|
18
|
F
|
4
|
4
|
|
19
|
D
|
2
|
3
|
|
19
|
G
|
5
|
5
|
|
20
|
E
|
3
|
4
|
|
20
|
A
|
6
|
6
|
|
21
|
F
|
4
|
5
|
|
21
|
B
|
7
|
7
|
|
Iedaiah
,
the
second
course
.
|
22
|
G
|
5
|
6
|
|
22
|
C
|
1
|
8
|
|
23
|
A
|
6
|
7
|
|
Gamul
,
the
22th
course
.
|
23
|
D
|
2
|
9
|
|
24
|
B
|
7
|
8
|
|
24
|
E
|
3
|
10
|
|
25
|
C
|
1
|
9
|
|
25
|
F
|
4
|
11
|
|
26
|
D
|
2
|
10
|
|
26
|
G
|
5
|
12
|
|
27
|
E
|
3
|
11
|
|
27
|
A
|
6
|
13
|
|
28
|
F
|
4
|
12
|
|
28
|
B
|
7
|
14
|
|
Harim
,
the
third
course
.
|
|
29
|
G
|
5
|
13
|
|
29
|
C
|
1
|
15
|
|
30
|
A
|
6
|
14
|
|
Delaiah
,
the
23th
course
.
|
30
|
D
|
2
|
16
|
|
31
|
B
|
7
|
15
|
|
31
|
E
|
3
|
17
|
|
In
Hebrew
and
Julian
Kalender
for
the
fortieth
Julian
Yeer
,
in
which
the
Baptist
was
conceived
;
wherein
the
courses
of
the
Priests
are
set
down
in
their
places
,
and
found
to
be
so
,
by
accounting
them
back
from
the
time
of
the
destruction
of
the
second
Temple
by
the
Romanes
.
Septemb.
|
D.
of
the
week
|
●●ul
the
V
Moneth
.
|
The
fortieth
Iulian
Yeer
.
|
October
.
|
D.
of
the
week
|
Tisri
the
7th
Moneth
.
|
The
fortieth
Julian
Yeer
.
|
|
1
|
F
|
4
|
18
|
|
1
|
A
|
6
|
18
|
|
Abijah
,
or
Abia
,
the
eighth
course
|
|
2
|
G
|
5
|
19
|
|
2
|
B
|
7
|
19
|
|
|
3
|
A
|
6
|
20
|
|
3
|
C
|
1
|
20
|
|
In
this
Course
Zacharias
had
the
tidings
of
the
Birth
of
John
the
Baptist
,
and
probobly
on
the
first
day
thereof
,
Luke
1.1
.
which
was
just
nine
moneths
before
he
was
born
,
and
seven
dayes
before
Elizabeth
conceived
him
.
|
|
4
|
B
|
7
|
21
|
|
Seorim
,
the
foruth
course
.
|
4
|
D
|
2
|
21
|
|
|
5
|
C
|
1
|
22
|
|
5
|
E
|
3
|
22
|
|
|
6
|
D
|
2
|
23
|
|
6
|
F
|
4
|
23
|
|
|
7
|
E
|
3
|
24
|
|
7
|
G
|
5
|
24
|
|
|
8
|
F
|
4
|
25
|
|
8
|
A
|
6
|
25
|
|
|
9
|
G
|
5
|
26
|
|
9
|
B
|
7
|
26
|
|
Jeshua
the
9th
course
|
|
10
|
A
|
6
|
27
|
|
10
|
C
|
1
|
27
|
|
In
the
night
foregoing
this
day
,
the
Baptist
was
conceived
,
and
born
258
dayes
after
,
viz.
on
the
2●
.
Of
June
,
which
in
the
1
Julian
yeer
was
the
20.
day
of
the
fourth
moneth
,
Jeria
septima
.
|
|
11
|
B
|
7
|
28
|
|
Malchijah
,
the
fifth
course
.
|
11
|
D
|
2
|
28
|
|
|
12
|
C
|
1
|
29
|
|
12
|
E
|
3
|
29
|
|
|
13
|
D
|
2
|
30
|
|
13
|
F
|
4
|
1
|
M●●●h●s●an
the
eighth
Moneth
.
|
|
14
|
E
|
3
|
1
|
Tisri
the
seventh
Moneth
.
|
The
feast
of
Trum
pets
.
|
14
|
G
|
5
|
2
|
|
15
|
F
|
4
|
2
|
|
15
|
A
|
6
|
3
|
|
16
|
G
|
5
|
3
|
|
16
|
B
|
7
|
4
|
Shechaniah
,
the
10.
course
.
|
17
|
A
|
6
|
4
|
Mijamin
the
sixth
course
.
|
17
|
C
|
1
|
5
|
|
18
|
B
|
7
|
5
|
|
18
|
D
|
2
|
6
|
|
19
|
C
|
1
|
6
|
|
19
|
E
|
3
|
7
|
|
20
|
D
|
2
|
7
|
|
20
|
F
|
4
|
8
|
|
21
|
E
|
3
|
8
|
|
21
|
G
|
5
|
9
|
|
22
|
F
|
4
|
9
|
|
22
|
A
|
6
|
10
|
|
23
|
G
|
5
|
10
|
|
The
day
of
Expia●on
.
|
23
|
B
|
7
|
11
|
|
Eliashib
,
the
11th
course
.
|
24
|
A
|
6
|
11
|
|
24
|
C
|
1
|
12
|
|
25
|
B
|
7
|
12
|
|
Hakkoz
the
seventh
course
.
|
25
|
D
|
2
|
13
|
|
26
|
C
|
1
|
13
|
|
26
|
E
|
3
|
14
|
|
27
|
D
|
2
|
14
|
|
The
first
day
of
the
Feast
of
Tabernacles
;
before
the
end
of
which
Feast
was
Zacharias
his
Lot
.
|
27
|
F
|
4
|
15
|
|
28
|
E
|
3
|
15
|
|
28
|
G
|
5
|
16
|
|
29
|
F
|
4
|
16
|
|
29
|
A
|
6
|
17
|
|
30
|
G
|
5
|
17
|
|
30
|
B
|
7
|
18
|
|
Jakim
the
twelfth
course
.
|
|
|
31
|
C
|
1
|
19
|
|
An
Hebrew
and
Julian
Kalender
for
the
fortieth
Julian
Yeer
,
in
which
the
Baptist
was
conceived
;
wherein
the
courses
of
the
Priests
are
set
down
in
their
places
,
and
f●und
to
be
so
by
accounting
them
back
from
the
time
of
the
Destruction
of
the
second
Temple
by
the
Romanes
.
Novemb.
|
D.
of
the
week
|
Marches●an
the
eighth
Moneth
.
|
|
The
fortieth
Julian
Yeer
.
|
Decemb.
|
Week
Dayes
.
|
Chasseu
the
ix
.
Moneth
.
|
|
The
fortieth
Iulian
Yeer
.
|
|
1
|
D
|
2
|
20
|
|
1
|
F
|
4
|
20
|
|
2
|
E
|
3
|
21
|
|
2
|
G
|
5
|
21
|
|
3
|
F
|
4
|
22
|
|
3
|
A
|
6
|
22
|
|
4
|
G
|
5
|
23
|
|
4
|
B
|
7
|
23
|
|
Hezir
,
the
seventeenth
course
.
|
5
|
A
|
6
|
24
|
|
5
|
C
|
1
|
24
|
|
6
|
B
|
7
|
25
|
|
Huppah
,
the
thirteenth
course
.
|
6
|
D
|
2
|
25
|
|
The
Feast
of
Dedication
instituted
by
Judas
Maccabeus
159
yeers
before
this
time
,
and
was
then
in
that
yeer
when
it
was
appointed
on
the
22
of
December
.
|
|
7
|
C
|
1
|
26
|
|
7
|
E
|
3
|
26
|
|
|
8
|
D
|
2
|
27
|
|
8
|
F
|
4
|
27
|
|
|
9
|
E
|
3
|
28
|
|
9
|
G
|
5
|
28
|
|
|
10
|
F
|
4
|
29
|
|
10
|
A
|
6
|
29
|
|
11
|
G
|
5
|
30
|
|
11
|
B
|
7
|
1
|
Thebeth
the
tenth
Moneth
.
|
Aphses
,
the
eighteenth
course
.
|
12
|
A
|
6
|
1
|
C
〈◊〉
〈◊〉
the
ninth
Moneth
.
|
|
12
|
C
|
1
|
2
|
|
13
|
B
|
7
|
2
|
Jeshabeab
,
the
fourteenth
course
.
|
13
|
D
|
2
|
3
|
|
14
|
C
|
1
|
3
|
|
14
|
E
|
3
|
4
|
|
15
|
D
|
2
|
4
|
|
15
|
F
|
4
|
5
|
|
16
|
E
|
3
|
5
|
|
16
|
G
|
5
|
6
|
|
17
|
F
|
4
|
6
|
|
17
|
A
|
6
|
7
|
|
18
|
G
|
5
|
7
|
|
18
|
B
|
7
|
8
|
|
Pethaniah
the
19th
course
.
|
19
|
A
|
6
|
8
|
|
19
|
C
|
1
|
9
|
|
20
|
B
|
7
|
9
|
|
Bilgah
,
the
fifteenth
course
.
|
20
|
D
|
2
|
10
|
|
21
|
C
|
1
|
10
|
|
21
|
E
|
3
|
11
|
|
22
|
D
|
2
|
11
|
|
22
|
F
|
4
|
12
|
|
23
|
E
|
3
|
12
|
|
23
|
G
|
5
|
13
|
|
24
|
F
|
4
|
13
|
|
24
|
A
|
6
|
14
|
|
25
|
G
|
5
|
14
|
|
25
|
B
|
7
|
15
|
|
Jebezekel
the
20th
course
.
|
26
|
A
|
6
|
15
|
|
26
|
C
|
1
|
16
|
|
27
|
B
|
7
|
16
|
|
Immer
,
the
sixteenth
course
.
|
27
|
D
|
2
|
17
|
|
28
|
C
|
1
|
17
|
|
28
|
E
|
3
|
18
|
|
29
|
D
|
2
|
18
|
|
29
|
F
|
4
|
19
|
|
30
|
E
|
3
|
19
|
|
30
|
G
|
5
|
20
|
|
|
31
|
A
|
6
|
21
|
|
CHAP.
XXI
.
Of
the
reigne
of
Tiberius
,
and
of
the
beginning
and
end
of
Pontius
Pilate
his
Government
.
As
also
of
the
year
and
day
of
our
Saviours
Passion
.
TAcitus
,
in
the
15
Book
of
the
tenth
Chapter
of
his
Annals
,
speaking
of
the
Christians
,
saith
:
The
Authour
of
that
name
was
Christ
,
who
in
Tiberius
reigne
was
put
to
death
under
Pontius
Pilate
Procuratour
of
Iudaea
.
But
in
what
year
of
Tiberius
or
Pontius
Pilate
,
he
doth
not
shew
.
Some
I
finde
who
would
have
the
beginning
of
Tiberius
be
before
the
death
of
Augustus
;
and
so
would
have
then
two
Emperours
to
reigne
at
once
:
for
which
they
chiefly
build
upon
the
testimony
of
Velleius
,
who
saith
that
before
Augustus
dyed
Tiberius
was
equalled
with
him
in
command
.
But
to
begin
the
reigne
of
Tiberius
upon
this
mistaken
ground
,
is
to
unjoynt
the
setled
times
,
and
make
old
Authours
speak
that
which
they
never
meant
.
For
(
as
Petavius
well
observeth
)
the
Proconsular
dignity
was
given
without
the
Empire
:
and
never
were
two
men
Emperours
together
till
Aurelius
Antonius
his
time
.
And
therefore
though
Tiberius
was
equalled
in
command
with
Augustus
,
some
time
before
Augustus
dyed
,
yet
it
was
but
in
some
things
;
which
dignity
was
bestowed
upon
him
not
as
Emperour
,
but
as
he
was
a
gallant
Generall
over
the
Army
,
and
like
to
be
the
next
succeeding
Emperour
.
This
,
even
Velleius
sheweth
,
who
accounts
but
16
years
from
the
beginning
of
Tiberius
as
Emperour
,
to
the
Consulship
of
M.
Vinitius
and
C.
Cassius
:
the
seventeenth
year
therefore
of
his
reigne
began
in
the
time
of
their
Consulship
,
which
was
in
the
75
Iulian
year
.
Tacitus
declaring
moreover
,
not
onely
how
loath
Tiberius
was
(
which
also
Velleius
sheweth
)
to
take
the
Empire
upon
him
when
Augustus
was
dead
;
but
also
how
fearfull
his
Mother
Livia
was
,
lest
any
other
should
get
into
the
Empire
before
him
.
This
againe
may
be
seen
in
Tacitus
,
by
the
tenth
year
of
Tiberius
,
for
when
Tiberius
had
reigned
nine
years
,
then
was
C.
Asinius
and
C.
Antistius
the
Consuls
;
viz.
in
the
68
Iulian
year
.
The
beginning
therefore
of
Tiberius
is
certaine
,
and
may
not
be
set
either
here
or
there
,
as
men
upon
false
perswasions
shall
be
pleased
;
but
must
be
accounted
from
the
death
of
Augustus
,
and
no
sooner
.
For
though
it
were
usuall
among
the
Kings
of
Persia
to
have
their
years
accounted
from
such
time
as
they
began
to
be
Co-partners
with
their
Fathers
in
the
Empire
;
as
Ciesias
,
compared
with
other
Authors
,
maketh
manifest
;
and
as
was
also
among
the
Kings
of
Iudah
and
Israel
:
yet
that
it
was
so
among
the
Romans
,
or
that
two
were
Emperours
together
till
Aurelius
Antonius
his
time
,
we
doe
not
finde
.
Now
Augustus
we
know
dyed
(
as
Velleius
,
Dion
,
and
all
others
testifie
)
when
Sextus
Pompeius
,
and
Sextus
Appuleius
were
Consuls
,
on
the
nineteenth
day
of
August
,
in
the
59
Iulian
year
,
and
year
of
the
Iulian
Period
47
27
:
there
therefore
we
must
begin
the
first
year
of
Tiberius
who
reigned
22
years
,
seven
moneths
,
and
seven
dayes
;
and
dyed
when
Cn.
Proculus
and
Pontius
Nigrinus
were
Consuls
,
on
the
26
day
of
March
,
in
the
82
Iulian
year
,
and
year
of
the
Iulian
Period
4750.
By
which
it
appeareth
that
the
Passion
of
Christ
must
necessarily
be
in
some
year
after
the
74
Iulian
year
,
and
before
the
82.
By
Orosius
his
account
it
must
be
in
the
75
Iulian
year
.
For
Sejanus
perished
in
the
76
Iulian
year
,
as
cannot
be
denied
:
&
according
to
Orosius
Christ
must
suffer
before
the
fall
of
Sejanus
.
For
,
in
his
seventh
Book
and
fourth
Chapter
,
we
read
,
That
when
Tiberius
had
heard
what
Pilate
related
to
him
of
the
Death
and
Resurrection
of
our
Saviour
Jesus
Christ
,
and
that
thereupon
Tiberius
would
that
the
Senate
should
Canonize
Christ
for
a
God
,
the
Senate
would
not
but
stood
against
it
,
and
so
(
saith
he
)
did
Sejanus
,
who
shewed
himselfe
a
great
enemy
to
the
Christian
profession
:
whereupon
it
came
to
passe
that
an
Edict
was
made
for
the
rooting
of
all
Christians
out
of
the
City
.
Thus
saith
Orosius
:
and
therefore
by
him
,
Christ
must
suffer
not
one
jot
later
then
the
75
Iulian
year
,
in
the
year
of
the
Iulian
Perion
4743
,
when
M.
Vinitius
and
C.
Cassius
were
Consuls
:
in
whose
Consulship
,
Epiphanius
also
setteth
Christs
Passion
.
But
this
is
false
,
as
appeareth
not
onely
by
the
severall
Passeovers
mentioned
by
Saint
John
after
Christs
Baptisme
,
to
the
day
of
his
death
,
but
also
by
the
silence
of
other
Authours
.
And
therefore
the
testimonies
of
Orosius
concerning
Sejanus
cannot
stand
good
,
for
being
a
matter
of
story
,
he
must
have
it
from
them
who
wrote
before
him
,
but
that
he
hath
not
.
For
Tertullian
makes
no
mention
of
it
,
nor
Eusebius
:
and
yet
they
speak
how
Tiberius
would
have
had
Christ
Canonized
for
a
God
by
the
Senate
,
when
Pilate
had
related
to
him
the
Passion
and
Resurrection
of
Christ
.
I
finde
indeed
that
Sejanus
(
like
another
Haman
)
did
earnestly
endeavour
and
desire
it
of
the
Emperour
,
that
the
whole
Nation
of
the
Jews
might
be
rooted
out
;
as
Eusebius
relateth
out
of
Philo
the
Jew
:
And
from
hence
sure
it
was
that
Orosius
mistook
himselfe
,
and
applyed
that
to
the
Christians
after
Christs
Passion
,
which
was
pertinent
to
the
Jews
before
Christs
Passion
.
Tertullian
saith
,
Christ
was
baptized
in
the
twelfth
year
of
Tiberius
,
and
crucified
in
the
fifteenth
when
the
two
Gemini
were
Consuls
:
this
was
in
the
74th
Julian
year
.
Epiphanius
maketh
Christ
about
29
years
old
when
he
was
baptized
,
and
nameth
Iunius
Silanus
and
Silius
Nerva
to
be
Consuls
then
;
which
was
one
year
sooner
then
the
Consulships
of
the
Gemini
:
which
two
Gemini
,
albeit
they
were
Consuls
but
in
the
fifteenth
year
of
Tiberius
,
are
said
not
onely
by
Teriullian
,
but
by
Iulius
Africanus
,
Lactantius
,
Saint
Austine
,
Sulpitius
,
Cedrenus
and
others
,
to
be
Consuls
when
Christ
was
crucified
.
This
I
beleeve
they
took
up
from
what
Clemens
of
Alexandria
held
before
them
:
for
it
was
the
opinion
of
Clemens
Alexandrinus
,
Strom.
1.
that
Christ
lived
fifteene
years
under
Augustus
,
and
as
many
under
Tiberius
;
in
all
30
:
In
the
last
whereof
he
preached
and
suffered
.
For
which
opinion
he
had
none
before
him
that
he
followed
but
the
Gnostickes
,
and
no
other
then
a
mistaken
ground
to
uphold
it
.
His
ground
was
in
Esay
,
chap.
61.2
.
Concerning
the
Acceptable
year
of
the
Lord
which
Christ
was
to
preach
.
Which
I
say
was
a
mistaken
ground
:
For
though
it
be
true
that
Christ
indeed
proclaimed
that
year
in
the
sence
that
the
Prophet
meant
it
,
and
in
the
first
year
after
his
Baptisme
when
he
preached
at
Nazareth
shewed
that
it
was
come
,
as
we
read
in
Luke
4.19
.
Yet
that
he
therefore
preached
but
one
year
,
is
such
an
extreame
mistake
,
that
it
is
a
wonder
any
who
had
read
the
Gospels
,
should
not
see
to
avoid
it
.
Origen
erred
much
after
the
same
manner
:
for
lib.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cap.
1.
thus
he
saith
;
Anno
&
aliquot
mensibus
,
docuit
.
He
taught
one
year
and
some
odd
moneths
:
which
is
also
false
;
for
it
is
certaine
that
the
Baptist
began
not
to
preach
and
baptize
,
untill
the
fifteenth
year
of
Tiberius
,
Luke
3.1
.
and
that
Christ
was
presently
put
to
death
after
Iohn
began
,
is
very
justly
denied
.
For
he
must
increase
,
saith
John
,
but
I
must
decrease
,
John
3.30
.
Which
words
John
spake
after
there
had
been
one
Passeover
since
the
Baptisme
of
Christ
,
Iohn
2.23
.
Beside
which
,
the
same
Evangelist
expresly
nameth
two
more
;
the
last
whereof
was
that
in
which
Christ
suffered
,
as
may
be
seen
in
Iohn
6.4
.
and
chap.
13.1
.
But
of
the
Passeovers
more
shall
be
spoken
by
and
by
.
Among
late
Writers
the
greatest
part
goe
along
with
Eusebius
,
who
maketh
choice
of
the
eighteenth
year
of
Tiberius
for
the
year
of
Christs
Passion
.
Scaliger
(
more
rightly
)
is
for
the
nineteenth
year
,
and
year
of
the
Iulian
Period
4746.
Petavius
saith
Christ
was
baptized
in
the
year
of
the
Iulian
Period
4742
,
and
crucified
in
the
year
of
the
same
Period
4744
,
even
in
the
third
Passover
after
his
Baptisme
:
for
he
was
baptized
on
the
sixth
day
of
Ianuary
,
as
Epiphanius
saith
.
And
as
for
the
day
of
his
Passion
,
he
referreth
it
to
the
23
day
of
March
:
therein
following
Irenaeus
,
lib.
2.
cap.
38.
Apollinaris
of
Laodicea
apud
Hieron
,
in
9.
Dan.
Origen
,
cap.
2.
cont.
Cels
.
Epiphanius
,
Haeres
.
51.
Which
also
a
Councell
held
at
Caesaria
,
Anno
Dom.
197
,
under
Victor
Bishop
of
Rome
declareth
.
The
23
day
of
March
was
indeed
in
that
year
which
Petavius
mentioneth
on
the
sixth
day
of
the
Week
,
but
the
Passeover
was
not
untill
three
or
four
dayes
after
:
and
therefore
how
could
Christ
suffer
on
the
23
day
of
March
in
the
year
of
the
Iulian
Pe.
4744.
Scaliger
is
for
the
third
of
Aprill
:
and
Paulus
Forosemproniensis
for
the
thirtieth
of
March
,
in
the
six
and
thirtieth
year
of
Christ
,
according
to
the
common
account
,
even
whilest
the
22
year
of
Tiberius
was
still
running
on
,
which
was
in
the
81
Iulian
year
,
and
year
of
the
Iulian
Period
4749
,
when
Q.
Plautius
and
Sextus
Papinius
were
Consuls
.
This
last
is
taken
up
by
Master
Lydyat
,
and
mainely
defended
by
him
:
but
all
in
vaine
.
For
not
only
was
Christ
crucifyed
whilst
Tiberius
was
alive
,
but
also
whilst
Pontius
Pilate
was
in
office
.
Now
Pontius
Pilate
was
certainly
out
of
office
before
the
Easter
of
the
eighty
first
Iulian
year
,
and
therefore
that
could
not
be
the
year
of
Christs
Passion
.
For
as
Tacitus
sheweth
,
Vitellius
came
into
Syria
towards
the
end
of
the
[
](A94143-e480450-b)*
*
viz.
when
C.
Cestius
and
M
Servilius
were
Consuls
,
Taci
.
lib.
6.
eightieth
Iulian
year
:
before
whom
Pilate
was
accused
,
and
was
sent
to
Rome
to
defend
his
cause
before
the
Easter
of
that
year
in
which
Vitellius
was
at
Ierusalem
;
as
appeareth
out
of
Iosephus
,
in
the
eighteenth
book
of
his
Antiquities
,
at
the
fifth
and
sixth
Chapters
.
Before
which
time
of
his
being
sent
away
,
he
had
been
President
of
Iudaea
ten
whole
years
,
and
did
succeed
in
that
office
Valerius
Gratus
whom
Tiberius
soon
after
the
beginning
of
his
Empire
,
at
the
death
of
Augustus
,
sent
to
rule
and
governe
that
Province
,
which
he
did
for
the
space
of
eleven
years
;
as
Iosephus
againe
declareth
.
Take
then
eleven
of
Gratus
,
and
ten
of
Pilate
,
and
add
them
each
to
other
,
so
we
have
21
years
.
Which
one
and
twenty
being
added
to
the
59
Iulian
year
,
in
the
latter
part
whereof
Tiberius
began
,
will
make
it
appeare
that
Pilate
departed
from
his
Province
in
the
end
of
the
eightieth
Iulian
year
;
or
however
,
before
the
Easter
of
the
eighty
first
.
For
Vitellius
,
after
he
had
commanded
Pilate
to
goe
away
to
Rome
,
and
had
set
Marcellus
over
his
Province
,
came
to
the
solemne
feast
of
the
[
](A94143-e480720-b)*
*
This
was
in
the
81.
Jul
an
yeare
,
when
Quint.
Plauii
.
and
Sex
.
Papinius
were
Consuls
.
Passeover
at
Ierusalem
,
and
gave
leave
to
the
chief
Priests
to
keep
the
holy
Robe
,
as
Iosephus
also
sheweth
.
After
which
time
he
received
letters
from
Tiberius
of
making
peace
with
Artabanus
:
which
he
did
,
and
wrote
thereof
to
Tiberius
.
But
Herod
the
Tetrarch
prevented
his
intelligence
,
and
had
wrote
of
all
to
the
Emperour
before
him
:
Whereupon
Tiberius
wrote
back
againe
to
Vitellius
that
he
knew
all
the
whole
businesse
already
,
having
had
notice
thereof
by
the
Letters
of
Herod
.
Now
these
things
being
thus
certified
each
to
other
after
Easter
,
could
not
be
done
in
the
eighty
second
Julian
yeare
:
for
before
the
Easter
of
that
year
Tiberius
died
.
And
if
not
in
the
eighty
second
Julian
year
,
then
must
they
necessarily
be
done
in
the
year
before
;
viz.
in
the
81.
And
if
in
the
eighty
first
,
then
could
not
that
be
the
year
of
Christ's
passion
:
for
at
the
Easter
time
of
that
year
when
our
Saviour
suffered
,
Pilate
was
in
full
power
;
which
made
him
therefore
say
,
Knowest
thou
not
that
I
have
Power
to
Crucifie
thee
,
and
have
Power
to
release
thee
?
Ioh.
19.10
.
This
he
spake
in
the
seventy
eight
Julian
year
,
about
two
yeares
before
he
departed
his
Province
,
as
will
easily
appear
to
him
who
computeth
the
times
aright
,
and
as
I
shall
after
shew
more
fully
and
clearly
to
every
eye
.
For
by
the
Passovers
already
mentioned
out
of
the
Gospell
of
Saint
Iohn
,
it
is
most
plainly
manifest
that
the
first
yeare
wherein
we
can
but
thinke
of
searching
for
our
Saviours
Passion
,
must
be
the
76
Iulian
yeare
:
for
the
three
Passovers
in
Saint
Iohn
,
after
the
fifteenth
year
of
Tiberius
when
Christ
was
baptized
,
will
certainly
reach
thither
.
That
yeare
therefore
is
the
first
year
wherin
we
must
search
:
and
if
upon
the
search
we
can
find
that
the
fifteenth
day
of
Nisan
falleth
on
the
sixth
day
of
the
weeke
,
then
may
that
be
the
year
of
his
Passion
,
and
the
Passovers
after
his
Baptisme
till
his
death
be
no
more
then
three
.
But
upon
the
search
,
the
fifteenth
day
of
Nisan
in
that
yeare
is
found
to
be
on
the
third
day
of
the
weeke
:
that
therefore
could
not
be
the
yeare
,
nor
those
the
just
number
of
the
Passovers
.
For
though
Saint
Iohn
hath
clearly
and
expresly
mentioned
but
three
,
yet
for
all
that
we
are
not
tyed
from
searching
after
more
.
For
as
it
is
certaine
that
all
things
which
Jesus
did
are
not
written
:
so
also
it
is
as
certaine
that
all
things
which
are
written
of
him
in
the
Gospels
,
are
not
recorded
by
one
Evangelist
.
And
again
why
I
name
the
fifteenth
day
of
Nisan
(
when
the
Passover
was
kept
)
to
be
on
the
sixth
day
of
the
weeke
at
Christs
Passion
,
is
because
he
arose
from
the
dead
on
the
first
day
of
the
week
,
and
on
the
third
day
after
his
death
.
That
it
was
on
the
first
day
of
the
Week
,
is
manifest
by
all
the
four
Evagnelists
,
chiefly
by
St
Marke
,
in
his
16th
.
Chap.
at
the
ninth
verse
.
And
that
it
was
likewise
on
the
third
day
after
his
Passion
,
is
as
manifest
by
a
whole
multitude
of
Scriptures
.
As
for
example
,
in
Matthew
16.21
.
from
that
time
forth
began
Jesus
to
shew
unto
his
Disciples
,
how
that
he
must
goe
into
Jerusalem
,
and
suffer
many
things
of
the
Elders
and
chief
Priests
,
and
Scribes
,
and
be
killed
,
and
be
raised
againe
the
third
day
.
And
in
the
next
Chapter
at
the
23.
verse
,
they
shall
kill
him
,
and
the
third
day
he
shall
be
raised
againe
.
And
in
the
20
Chapter
at
the
nineteenth
verse
,
They
shall
deliver
him
to
the
Gentiles
to
mocke
,
and
to
scourge
,
and
to
curcifie
him
,
and
the
third
day
he
shall
rise
again
.
And
in
Marke
9.31
.
he
taught
his
Disciples
,
and
said
unto
them
.
The
Sonne
of
man
is
delivered
into
the
hands
of
men
,
and
they
shall
kill
him
,
and
after
that
he
is
killed
,
he
shall
rise
the
third
day
.
And
in
the
next
Chapter
,
at
the
34
verse
:
They
shall
mocke
him
,
and
shall
scourge
him
,
and
shall
spit
upon
him
,
and
shall
kill
him
,
and
the
third
day
he
shall
rise
againe
.
And
in
Luke
9.22
.
The
Son
of
man
must
suffer
many
things
,
and
be
rejected
of
the
Elders
,
and
chief
Priests
,
and
Scribes
,
and
be
slaine
,
and
be
raised
the
third
day
.
And
in
the
eighteenth
Chapter
at
the
33.
verse
.
They
shall
scourge
him
and
put
him
to
death
,
and
the
third
day
he
shall
rise
againe
.
And
in
the
four
and
twentieth
Chapter
,
at
the
seventeenth
verse
,
The
Son
of
Man
must
be
delivered
into
the
hands
of
Sinfull
men
,
and
be
crucified
,
and
the
third
day
rise
again
.
And
in
Act.
10.40
.
Him
God
raised
up
the
third
day
,
and
shewed
him
openly
.
And
in
1.
Cor.
15.4
.
That
he
was
buried
,
and
that
he
rose
againe
the
third
day
according
to
the
Scriptures
.
In
which
last
Testimony
note
I
pray
you
,
not
only
what
the
Apostle
maintaineth
,
but
how
;
namely
;
That
the
rising
of
Christ
from
the
dead
on
the
third
day
,
is
according
to
the
Scriptures
.
If
there
be
any
text
of
Scripture
which
at
the
first
fight
may
seeme
to
say
,
Christ
rose
not
till
after
the
third
day
,
it
is
to
admit
of
an
interpretation
,
that
thereby
it
may
be
like
the
other
Scriptures
.
As
for
example
,
in
Marke
8.31
.
the
phrase
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
post
tres
dies
,
after
three
dayes
,
as
it
is
usually
translated
.
Where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
16.26
.
Mar.
14.22
.
Luke
22.20
.
is
not
to
be
taken
for
post
,
after
:
but
for
intra
,
within
.
As
it
should
be
said
,
They
shall
put
him
to
death
,
and
within
three
dayes
he
shall
rise
again
.
Now
this
appeareth
by
Deut.
14.28
.
compared
with
Deut
26.12
.
A
like
phrase
is
in
Luke
2.46
.
as
the
context
declareth
.
That
also
which
Matthew
and
Marke
doe
say
concerning
the
institution
of
the
holy
Supper
,
that
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
saith
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
must
not
translate
,
After
Supper
;
but
inter
coenandum
,
whilst
they
were
at
Supper
.
'
The
Pharisees
also
who
told
Pilat
what
Christ
would
doe
after
his
three
dayes
,
understood
the
Phrase
but
of
the
third
day
:
for
no
longer
did
they
desire
that
the
Sepulcher
should
be
watched
,
Mat.
27.63
.
And
indeed
Christ
had
said
the
same
before
in
words
plain
enough
:
for
saith
he
,
Destroy
this
Temple
,
and
within
three
dayes
I
wil
raise
it
up
,
Iohn
2.19
.
This
is
that
time
to
which
the
Prophet
pointed
,
when
he
said
;
After
two
dayes
he
will
revive
us
,
in
the
third
day
he
will
raise
us
up
,
&
we
shall
live
in
his
sight
,
Hos.
6.2
.
Vpon
which
words
one
observeth
this
;
vivificat
nos
post
duos
dies
,
&
tertio
die
eriget
,
ut
vivamus
coram
ipso
:
quia
in
Christo
&
cum
Christo
pater
caelestis
nos
nipote
membra
Christi
ex
mortuis
suscitavit
,
Ephes.
2.5.6
.
By
which
we
see
that
the
Resurrection
is
certainely
bounded
within
the
compasse
of
three
dayes
,
and
not
to
be
expected
afterward
.
The
onely
place
remaining
to
be
objected
against
it
,
is
in
Mat.
12.40
.
where
our
Saviour
saith
;
As
Jonas
was
three
dayes
and
three
nights
in
the
Whales
belly
,
so
must
the
Son
of
Man
be
three
dayes
and
three
nights
in
the
heart
of
the
earth
.
Which
words
are
also
to
be
interpreted
;
they
agree
not
else
to
the
other
Scriptures
.
Know
therefore
that
by
three
dayes
and
three
nights
,
we
are
to
understand
three
naturall
dayes
,
accounted
from
Evening
to
Evening
;
as
the
Jews
use
to
reckon
;
in
which
respect
the
day
and
the
night
are
confounded
,
and
both
of
them
made
but
one
.
By
the
three
dayes
then
and
the
three
nights
,
we
are
(
I
say
)
to
understand
three
such
days
,
in
the
last
wher
of
Christ
arose
:
for
by
a
Senecdoche
we
reckon
that
done
after
three
dayes
,
which
is
done
but
after
the
third
day
is
begun
.
The
first
of
these
three
dayes
was
the
sixth
day
of
the
Weeke
,
and
the
fifteenth
day
of
Nisan
,
and
was
from
one
Sun-setting
to
another
.
For
before
the
fifteenth
day
of
Nisan
was
quite
out
,
Christ
was
crucified
dead
and
buried
.
The
second
day
began
at
the
Sunsetting
next
after
,
during
which
time
was
the
Sabbath
.
The
third
and
last
began
at
the
end
of
the
former
,
and
was
the
first
day
of
the
weeke
:
in
the
morning
whereof
very
early
Christ
arose
;
And
all
this
according
to
the
Scriptures
.
But
I
go
on
,
and
am
to
search
next
into
the
77
Iulian
year
;
at
the
Easter
whereof
must
be
a
fourth
Passover
since
Christs
Baptisme
:
which
if
it
be
found
to
fall
on
the
Sixth
day
of
the
weeke
,
may
be
the
year
of
his
Passion
.
But
I
finde
it
otherwise
:
for
in
the
77
Iulian
year
the
fifteenth
of
Nisan
was
on
the
first
or
second
day
of
the
weeke
,
and
not
on
the
Sixth
day
.
This
therefore
could
not
be
the
year
of
Christs
Passion
,
no
more
then
the
former
.
The
year
next
after
this
was
the
78.
Iulian
yeare
,
and
year
of
the
Iulian
Period
4746.
which
will
be
found
to
be
the
very
year
we
seeke
after
.
For
in
this
year
the
fifteenth
of
Nisan
was
for
certaine
on
the
Sixth
day
of
the
week
,
being
the
third
day
of
April
and
day
of
the
fifth
Passover
which
is
mentioned
by
all
the
four
Evangelists
,
not
one
of
them
omitting
it
.
The
yeare
that
followeth
,
affordeth
no
such
Character
:
no
,
nor
the
year
next
after
that
.
This
therefore
must
needs
be
the
year
of
Christs
death
;
which
being
in
this
year
,
was
on
the
third
day
of
Aprill
:
the
Cycle
of
the
Sun
was
14
,
the
Dominicall
letter
D.
and
the
Cycle
of
the
Moon
15.
It
was
the
nineteenth
year
of
Tiberius
,
the
fourth
yeare
of
the
202.
Olympiad
,
the
33
yeare
of
Christ
according
to
the
common
account
:
but
according
to
the
true
time
of
his
birth
,
the
seven
and
thirtieth
;
and
yeare
of
the
World
4037.
And
thus
we
have
no
fewer
then
five
Passovers
from
the
time
that
Christ
was
baptized
,
to
the
time
that
he
suffered
:
which
though
they
be
not
all
of
them
mentioned
by
one
Evangelist
;
yet
out
of
them
all
they
may
be
gathered
.
Between
the
first
and
second
of
these
Passovers
,
it
was
that
Iohn
the
Baptist
was
cast
into
prison
:
and
then
was
the
full
beginning
of
Christs
Ministery
.
For
now
was
the
course
of
his
forerunner
accomplished
,
and
therefore
now
must
Christ
be
only
looked
upon
as
the
Messiah
;
here
being
the
first
beginning
of
the
last
week
of
the
Seventy
:
from
whence
our
Saviour
preached
three
yeares
and
an
halfe
,
before
he
suffered
.
For
though
there
were
some
Testimonies
and
manifestations
of
Christ
before
,
yet
was
not
the
time
of
the
Messiah
fully
come
till
now
,
Mark
1.14.15
.
And
thus
much
for
the
year
and
day
of
Christs
Passion
.
Onely
a
Question
or
two
would
be
resolved
:
of
which
in
the
following
Chapter
.
CHAP.
XXII
.
Of
killing
the
Paschal
Lambs
,
and
whether
at
Christs
death
the
Jewes
and
our
Saviour
kept
the
Passover
upon
one
and
the
same
day
.
IT
is
recorded
by
Maymonides
,
that
no
Pascha
might
be
kept
but
of
those
Lambs
which
were
killed
by
the
Priests
in
the
Temple
.
But
that
was
not
so
:
as
appeareth
by
the
Testimony
of
Philo
Judaeus
,
who
expresly
writeth
,
Philo
in
vita
Mosis
,
et
in
Libro
de
Decalogo
.
that
in
the
Paschal
festivity
all
the
Jewes
exercised
the
Priests
office
,
in
regard
that
every
one
at
his
own
home
might
Sacrifice
the
Lamb.
Thus
he
;
a
man
who
had
seen
the
observation
of
many
a
Passover
,
which
Maymonides
never
did
.
For
Philo
Judaeus
lived
in
Christs
time
;
but
Maymonides
was
not
till
a
long
time
after
the
destruction
of
Jerusalem
by
the
Romans
.
Master
Broughton
therefore
and
Ainsworth
followed
Rambam
or
Maymonides
too
confidently
in
this
particular
:
as
also
in
that
of
the
Chagigah
,
which
they
say
was
a
voluntary
sacrifice
,
and
not
of
command
:
for
it
was
commanded
,
we
as
may
see
Deut.
16.2
.
There
might
indeed
no
Paschal
Lamb
be
s●●in
,
but
at
Jerusalem
;
and
tha
's
the
reason
why
the
Jewes
now
observe
no
Passover
:
and
in
the
Temple
were
some
Lambs
likewise
slaine
by
the
Priests
,
but
it
was
for
them
who
came
out
of
the
Country
to
keepe
the
Feast
.
For
the
Inhabitants
of
the
City
were
at
their
owne
choice
,
and
might
take
a
Lamb
and
kill
it
at
their
owne
houses
;
how
else
could
they
exercise
the
Priests
office
in
this
Sacrifice
of
the
Lamb
,
which
Philo
Judaeus
saith
they
did
?
They
who
say
our
Saviour
(
in
the
year
when
he
suffered
)
kept
not
the
Passover
on
the
same
day
with
the
Iewes
,
ground
their
tenet
upon
these
texts
.
First
upon
that
of
Saint
Iohn
,
Chapt.
19.
vers.
14.
where
the
day
on
the
which
Christ
was
put
to
death
is
expresly
called
The
preparation
of
the
Passover
.
And
in
the
Chapter
before
,
at
the
28
verse
,
The
Iowes
themselves
went
not
into
the
Judgement
Hall
,
lest
they
should
be
defiled
:
but
that
they
might
eat
the
Passover
.
And
in
Matthew
27.62
.
the
day
after
Christs
death
and
buriall
,
is
called
the
day
that
was
next
after
the
preparation
.
And
in
Ioh.
19.31
.
The
Iews
because
it
was
the
Preparation
,
that
the
bodies
should
not
remaine
on
the
Crosse
on
the
Sabbath
(
for
that
Sabbath
was
an
high
day
)
besought
Pilate
that
their
legges
might
be
broken
,
and
that
they
might
be
taken
away
.
Which
texts
seeme
to
prove
that
for
which
they
are
cited
.
Notwithstanding
all
which
,
some
there
be
who
upon
good
grounds
maintaine
the
contrary
,
and
are
very
confident
that
the
Iewes
and
Christ
kept
one
and
the
same
day
:
And
for
proofe
thereof
they
alleadge
these
places
.
First
,
Mat.
2.6.2
.
You
know
(
saith
Christ
to
his
Disciples
)
that
after
two
dayes
is
the
Passover
:
and
the
Sonne
of
Man
is
given
up
to
be
crucified
.
The
Evangelists
do
here
call
the
14
of
Nisan
the
day
of
unleavened
bread
,
because
on
that
day
as
soon
as
dinner
was
over
the
people
cast
all
leaven
out
of
their
houses
.
Which
speech
importeth
a
generall
agreement
for
the
Passover
.
And
so
much
saith
Saint
Mark
chap.
14.
vers.
12.
On
the
first
day
of
the
*
unleavened
Bread
,
when
they
sacrificed
the
Passover
,
two
of
his
Disciples
said
:
where
wilt
thou
that
we
go
and
prepare
that
thou
mayest
eat
the
Passover
.
And
in
Luk.
22.7.8
.
Then
came
the
day
of
unleavened
Bread
,
when
the
Passover
must
be
killed
.
And
he
sent
Peter
and
Iohn
,
saying
,
Go
and
prepare
us
the
Passover
that
we
may
eat
.
In
which
texts
by
the
words
[
when
they
sacrificed
the
Passover
,
and
when
the
Passover
must
be
killed
]
is
also
shewed
that
thre
was
a
generall
agreement
for
the
time
of
the
Passover
,
which
must
be
done
before
the
Lamb
was
slaine
:
at
the
eating
whereof
they
first
of
all
began
to
eat
unleavened
bread
,
&
so
continued
for
the
space
of
7
dayes
,
Exod.
12.8.15
.
and
Deut.
16.4
.
and
that
our
Lord
and
all
the
Iewes
kept
one
and
the
same
day
for
the
killing
and
eating
the
Lamb.
And
therefore
to
that
in
Iohn
18.28
.
they
answer
,
that
there
is
meant
not
the
eating
of
the
Paschal
Lamb
,
but
the
Oxe
,
or
the
flesh
of
the
Chagigah
Passover
,
which
was
added
to
the
former
,
and
commanded
in
Deut.
16.2
.
where
it
is
written
thou
shalt
sacrifice
a
Pascha
unto
the
Lord
,
of
the
Flocke
,
and
of
the
Herd
.
The
practice
whereof
was
notably
seen
in
that
solemne
Passover
which
Josiah
kept
,
2
Chron.
35.7
.
The
eating
of
this
was
for
two
dayes
and
one
night
,
as
saith
Maymonides
.
Or
else
in
the
text
objected
is
to
be
understood
the
eating
of
the
Loafes
of
Sweet-bread
,
which
was
to
be
observed
for
an
whole
weeke
together
.
For
as
one
observeth
upon
Luke
22.7
.
the
word
Pascha
,
used
for
the
Passover
,
is
taken
many
wayes
:
As
first
,
for
the
Paschal
Lamb
,
Mark
14.12
.
Secondly
,
for
the
whole
weeke
of
Sweet-bread
,
or
of
the
Paschal
solemnity
which
lasted
seven
dayes
,
Act.
12.3.4
.
Thirdly
for
the
Paschal
solemnity
of
the
sixth
day
.
Fourthly
,
for
the
houre
of
immolation
&
eating
of
the
Paschal
Lamb
,
Mark
14.1
.
Fifthly
,
for
whatsoever
meate
or
bread
belonging
to
the
Feast
,
the
Iewes
eat
during
the
solemnity
thereof
,
Iohn
18.28
.
where
the
story
telleth
us
,
They
would
not
goe
into
the
Judgement
Hall
,
lest
they
should
be
defiled
;
but
that
they
might
eat
the
Passover
:
that
is
saith
he
Azimos
Panes
,
The
unleavened
Bread
belonging
to
the
Passover
.
Sixthly
,
for
that
which
was
figured
by
the
Passover
,
to
wit
,
Christ
,
1
Cor.
5.7
.
And
Sevnthly
,
for
the
Festivity
of
the
Paschal
cheer
,
2
Chron.
35.7.18
.
If
therefore
the
word
Pascha
might
be
taken
these
many
wayes
,
there
is
no
necessity
to
tye
us
absolutely
to
conclude
,
that
in
Iohn
18.28
.
the
Iewes
meant
what
they
said
of
eating
the
Passover
,
to
be
understood
of
the
Lamb
rather
then
of
any
other
thing
eaten
by
them
at
that
Feast
.
But
how
will
that
place
in
Iob.
19.14
.
be
answered
;
where
the
day
of
Christs
death
is
called
the
Preparation
of
the
Passover
?
It
is
called
there
the
Preparation
of
the
Passover
;
not
in
regard
of
the
Passover
,
but
in
regard
of
the
Sabbath
in
the
Passover
,
as
Master
Perkns
observeth
.
In
Marke
therefore
,
chap.
15.
verse
42.
it
is
called
the
Preparation
(
not
of
the
Passover
,
but
the
preparation
)
which
went
before
the
Sabbath
.
And
in
Luke
23.54
.
It
was
the
Preparation
(
saith
the
Evangelist
)
and
the
Sabbath
drew
on
.
Which
Sabbath
was
an
high
day
,
because
of
the
Chagigah
Passover
which
was
then
to
be
eaten
,
ae
well
as
on
the
day
before
.
Or
else
thus
:
The
forenoon
of
the
day
of
Christs
death
was
the
Preparation
to
the
eating
of
the
Passeover
Bullocke
;
and
in
the
afternoone
was
the
Preparation
of
the
Sabbath
.
And
thus
is
this
Text
answered
.
From
it
also
appeareth
,
that
the
translation
of
dayes
which
Scaliger
speaketh
of
,
was
not
in
use
so
soone
as
these
times
.
For
though
the
late
Iewes
tell
us
that
the
constitutions
thereunto
belonging
,
were
set
forth
by
Eleazar
in
the
beginning
of
the
second
Temple
,
and
that
they
have
a
book
treating
of
the
motion
of
the
Sun
&
the
Moon
,
said
to
be
written
by
Rabbi
Gamaliel
,
in
which
this
translation
of
dayes
is
confirmed
:
although
I
say
they
tell
us
these
things
,
yet
will
the
whole
be
found
inventions
of
a
later
age
.
For
when
the
Authors
of
the
Mischna
and
Thalmud
lived
,
the
sixteenth
day
of
Nisan
might
be
on
the
Sabbath
day
,
as
is
written
Cod.
Pesachim
,
cap.
7.
And
if
the
sixteenth
were
and
might
be
Sabbath
day
,
then
both
was
and
might
the
fifteenth
be
feria
sexta
:
as
it
was
in
this
year
of
our
Saviours
Passion
.
Learned
Langius
hath
gallantly
declared
this
:
howbeit
he
agreeth
with
those
who
say
Christ
and
the
Iewes
kept
not
one
and
the
same
day
.
And
the
reason
of
their
difference
he
taketh
to
be
in
regard
of
two
chief
Sects
among
the
Iewes
,
viz.
the
Karraeans
,
and
the
Thalmudists
:
who
though
they
both
began
their
Moneths
according
to
the
Phasis
or
Vision
of
the
Moon
,
yet
in
regard
of
the
manner
of
their
observation
they
did
sometimes
differ
a
day
each
from
other
;
insomuch
that
that
which
to
the
Karraeans
was
the
second
day
of
the
Moneth
,
The
Thalmudists
accounted
but
the
first
.
And
so
it
was
(
saith
he
)
in
that
year
when
Christ
suffered
.
Now
Christ
following
the
Karraeans
,
did
therfore
eat
the
Passover
one
day
sooner
then
the
rest
of
the
Iewes
who
followed
the
Thalmudists
.
But
I
doubt
much
of
the
truth
of
this
opinion
,
not
only
because
all
the
Iewes
kept
one
and
the
same
day
,
as
I
have
already
shewed
;
but
also
because
it
maketh
Christs
Passion
(
as
he
accounts
the
difference
,
now
and
in
this
yeare
)
to
be
on
the
Thursday
,
and
fifth
day
of
the
weeke
,
which
is
contrary
to
the
Scriptures
,
and
to
all
the
Creeds
of
the
Christian
Church
.
I
confesse
him
indeed
to
be
a
man
of
full
deepe
learning
,
much
reading
,
and
great
knowledge
in
the
Tongues
:
but
in
this
I
doe
beleeve
he
will
have
but
few
to
follow
him
;
especially
considering
what
the
Apostle
saith
,
in
1
Cor.
15.4
.
namely
,
That
Christ
rose
againe
the
third
day
,
according
to
the
Scriptures
:
wheras
by
his
opinion
,
he
must
not
arise
untill
the
fourth
day
.
If
then
the
third
be
according
to
the
Scriptures
,
the
fourth
is
not
,
but
is
to
be
refused
of
all
them
who
will
be
guided
by
the
Scriptures
.
CHAP.
XXIII
.
The
times
of
Vespasian
and
Titus
,
together
with
the
Destruction
of
Jerusalem
.
WHen
the
reignes
of
Galba
,
Otho
,
and
Vitellius
had
well
neare
measured
the
length
of
a
year
,
then
was
Vespasian
advanced
to
the
Empire
:
in
the
second
yeare
of
whose
reigne
his
sonne
Titus
destroyed
the
City
and
Common-wealth
of
the
Jewes
;
this
destruction
falling
out
to
be
in
the
yeare
of
the
Iulian
Period
4783.
and
seventyeth
yeare
of
Christ
according
to
the
Vulgar
and
common
account
.
The
Ancients
(
as
Egesippus
,
Clemens
of
Alexandria
,
Eusebius
,
Hierom
,
and
others
)
say
that
it
was
40
yeares
after
Christ's
Passion
:
and
the
reason
of
that
I
take
to
be
,
because
many
of
the
Fathers
accounted
Christ's
Baptisme
to
be
in
the
twelfth
yeare
of
Tiherius
,
and
his
Passion
in
the
fifteenth
;
which
was
certaine
an
absolute
error
,
as
I
have
already
plainly
shewed
.
I
take
it
therefore
for
granted
that
this
was
the
yeare
when
Jerusalem
was
destroyed
,
and
have
already
proved
it
so
in
the
seventeenth
Chapter
.
It
was
without
doubt
a
dismall
overthrow
;
and
sundry
were
the
Signs
and
tokens
that
went
before
it
:
of
which
we
read
at
large
in
Josephus
De
bello
Judaico
,
lib.
7.
cap.
12.
as
also
in
Eusebius
his
Eclesiasticall
History
,
lib.
3.
cap.
8.
There
was
a
terrible
blazing
Starre
or
Comet
fashioned
like
a
Sword
,
which
for
a
years
space
,
in
threatning
manner
hung
over
the
City
.
The
Moon
suffered
an
Eclipse
for
twelve
nights
together
.
Before
the
Warre
,
in
the
Feast
of
Sweet-bread
,
upon
the
eighth
day
of
April
in
the
night
a
clear
light
as
bright
as
day
was
seene
in
the
Temple
,
abiding
the
full
space
of
halfe
an
houre
.
And
upon
the
same
Feast
,
day
a
Calfe
being
prepared
for
the
Sacrifice
,
brought
forth
a
Lamb
in
the
middle
of
the
Temple
.
The
East
Gate
of
the
inward
Temple
,
being
a
Gate
of
Brasse
,
fast
locked
and
barred
,
opened
by
its
own
accord
;
this
was
about
the
middle
of
the
night
and
much
labour
there
was
to
shut
it
up
againe
.
Some
few
dayes
after
,
upon
the
21.
day
of
May
a
little
before
Sun-setting
,
in
the
Skies
were
seen
Armies
of
men
fighting
,
and
Horses
and
Chariots
running
too
and
fro
.
And
on
the
day
of
Pentecost
the
Priests
entring
into
the
Temple
according
to
their
custome
,
heard
a
terrible
voice
sounding
out
these
words
Let
us
go
hence
.
But
that
(
saith
Josephus
)
which
was
more
terrible
then
all
these
,
was
the
crie
of
one
Josus
the
sonne
of
Anani
;
He
was
a
man
of
the
common
sort
of
people
,
and
brought
up
in
the
Country
,
who
in
the
dayes
of
Albinus
the
Roman
Governour
of
Judea
&
Jerusalem
,
at
the
Feast
of
Tabernacles
(
four
yeares
before
the
beginning
of
their
Warres
)
suddainly
as
he
was
in
the
Temple
began
to
cry
after
this
manner
;
A
voice
from
the
East
,
a
voice
from
the
West
,
a
voice
from
the
four
Winds
,
a
voice
against
.
Jerusalem
and
the
Temple
,
a
voice
against
the
Bridegroomes
and
Brides
,
and
a
voice
against
the
whole
multitude
of
the
City
.
In
which
manner
he
continued
crying
day
and
night
,
up
and
downe
the
streets
,
without
any
hoarsnesse
or
wearinesse
,
for
the
space
of
seven
yeares
and
five
Moneths
,
but
chiefly
on
the
Feast
dayes
;
neither
cursing
them
that
hurt
him
,
nor
thanking
them
that
releeved
him
:
and
being
brought
before
the
Deputy
by
the
Magistrates
and
Nobles
of
the
City
,
they
whip
this
flesh
to
the
very
bones
,
for
which
he
neither
wept
nor
craved
mercy
,
but
at
every
stroke
cried
Woe
,
woe
to
Jerusalem
:
and
at
last
climbing
up
upon
the
Wals
,
when
the
City
was
besieged
,
he
adds
these
words
,
And
woe
also
to
mine
one selfe
;
upon
the
uttering
whereof
he
was
presently
slain
by
the
Enemies
with
a
stone
cast
at
him
out
of
an
Engine
.
These
and
the
like
tokens
were
signes
that
God
gives
warning
before
he
punisheth
;
whereupon
saith
Chrysostome
,
in
his
46
Homilie
upon
Saint
Matthew
,
God
doth
not
punish
a
Nation
or
a
City
so
soone
as
they
offend
,
but
suspends
his
punishment
for
many
generations
;
and
one
while
commandeth
,
another
while
threatneth
,
and
sometimes
addeth
a
small
correction
;
that
by
how
much
the
longer
he
hath
expected
,
by
so
much
his
judgements
may
be
the
more
just
,
and
their
punishment
the
more
deserved
.
Oh
Jerusalem
,
Mat.
23.37
Jerusalem
.
(
therefore
saith
our
Saviour
)
thou
that
killest
the
Prophets
and
stonest
them
that
are
sent
unto
thee
,
how
often
would
I
have
gathered
thy
Children
together
,
even
as
a
Hen
gathereth
her
chickins
under
her
Wings
,
but
ye
would
not
:
And
hereupon
it
came
to
passe
that
that
City
which
seemed
as
a
thing
impregnable
,
was
taken
by
the
Romans
on
the
seventh
day
of
Elul
(
which
in
this
yeare
was
on
the
first
of
September
,
and
seventh
day
of
the
weeke
)
and
on
the
day
following
it
was
burnt
and
destroyed
and
made
so
ruinous
that
quickly
after
it
was
wholly
demolished
and
cast
downe
,
there
not
being
one
stone
left
upon
another
;
therein
fulfilling
the
Prophecie
of
Christ
,
in
Luke
19.43
,
44.
And
hereupon
it
is
that
Dion
Nicaeus
,
in
the
life
of
Vespasian
,
saith
;
Hierusalem
was
taken
on
the
Sabbath
day
:
Die
Saturni
Judaeis
sacro
.
This
was
in
the
CXV
.
Iulian
year
,
the
4783.
of
the
Iulian
Period
,
the
second
of
the
212.
Olympiad
,
the
822.
of
Rome
,
the
818.
of
Nabonassar
,
the
74.
yeare
of
Christ
according
to
the
true
(
not
common
)
account
,
and
yeare
of
the
World
4074.
It
was
also
since
the
Israelites
came
out
of
Egypt
1559.
yeares
compleat
;
and
since
the
two
Tribes
and
an
halfe
entred
on
their
possessions
,
1520.
That
which
followeth
,
and
with
which
I
intend
to
conclude
,
is
a
Table
of
some
remarkable
passages
:
and
after
that
a
Kalender
for
the
year
of
this
dismall
desolation
;
even
for
the
year
when
Tiues
tooke
this
gallant
City
.
To
which
Kalender
I
shall
adde
the
Courses
of
the
Priests
out
of
the
Seder
Olam
,
according
as
their
lot
had
cast
them
for
their
service
in
the
Temple
.
All
which
will
adde
great
light
to
some
former
passages
,
as
the
ingenious
Reader
cannot
but
grant
.
Yeers
of
the
Jullan
Period
.
|
Yeers
of
the
world
|
Olympriads
.
|
Romes
Yeers
.
|
Flests
&
Jubiker
.
|
Julian
Yeers
|
Emperours
.
|
The
double
reigh
of
Herod
|
Agiuon
.
|
The
TABLE
.
|
|
|
|
Consuls
.
|
Things
memorable
.
|
|
4674
|
3965
|
1
|
185
|
713
|
5
|
|
6
|
5
|
1
|
|
Yeers
of
the
Actium
Fighe
.
|
Domit.
Calvinm
,
Asaniut
Pollio
|
Herod
made
K.
by
the
Romans
,
&
reigned
87.
yeers
.
|
|
4675
|
3966
|
2
|
|
714
|
6
|
|
7
|
6
|
2
|
|
Martius
&
Calvisius
Sabinus
.
|
|
4676
|
3967
|
3
|
|
715
|
7
|
6
|
8
|
7
|
3
|
|
Ap.
Claudius
&
C.
Nobanus
.
|
A
yeer
of
Rest
begins
.
|
|
4677
|
3968
|
4
|
|
716
|
1
|
|
9
|
8
|
4
|
|
1
|
|
M.
Agrippa
,
&
L.
Canidius
.
|
|
4678
|
3969
|
1
|
186
|
717
|
2
|
|
10
|
9
|
5
|
|
2
|
|
L.
Gellius
,
&
M.
Cocceius
.
|
Herod
takes
Jerusalem
this
Yeer
,
before
the
yeer
of
Rest
is
ended
;
and
therefore
not
so
late
as
the
10
day
of
the
Teventh
moneth
.
From
hence
he
reigned
34.
yeers
.
|
|
4679
|
3970
|
2
|
|
718
|
3
|
|
11
|
10
|
6
|
|
3
|
|
L.
Cornificius
,
&
Sex
.
Pompeius
|
|
4680
|
3971
|
3
|
|
719
|
4
|
|
12
|
11
|
7
|
|
4
|
|
Libo
and
Sempronius
.
|
|
4681
|
3972
|
4
|
|
720
|
5
|
|
13
|
12
|
8
|
|
5
|
|
Aug.
Ces
.
2.
&
L.
Volat.
Tull.
|
|
4682
|
3973
|
1
|
187
|
721
|
6
|
|
14
|
13
|
9
|
|
6
|
|
Domitius
Abn
,
&
C.
Sossius
.
|
|
4683
|
3974
|
2
|
|
722
|
7
|
7
|
15
|
14
|
10
|
|
7
|
|
1
|
Aug.
Ces
.
3.
&
M.
Valer.
Mess
|
The
Actium
Fight
Septemb.
2.
|
|
4684
|
3975
|
3
|
|
723
|
1
|
Jub
.
Xxix.
|
16
|
15
|
11
|
|
8
|
|
2
|
Aug.
Ces
.
4.
&
M.
Li.
Crassus
.
|
|
4685
|
3976
|
4
|
|
724
|
2
|
17
|
16
|
12
|
|
9
|
|
3
|
Aug.
Ces.
4.
|
Here
was
the
firstgeneral
Taxing
made
by
Augustus
.
|
|
4686
|
3977
|
1
|
188
|
725
|
3
|
18
|
17
|
13
|
|
10
|
|
4
|
Aug.
Cess
.
6.
&
M.
Vip
.
Agrip.
2.
|
|
4687
|
3978
|
2
|
|
726
|
4
|
|
19
|
18
|
14
|
|
11
|
|
5
|
Aug.
Ces
.
7.
&
M.
Vip
.
Agrip.
3.
|
Here
began
they
eers
called
Anni
Augustorum
.
|
|
4688
|
3979
|
3
|
|
727
|
5
|
|
20
|
19
|
15
|
|
12
|
|
6
|
Aug.
Cess
.
8.
&
Statil
.
Taurus
.
|
|
4689
|
3980
|
4
|
|
728
|
6
|
|
21
|
20
|
16
|
|
13
|
|
7
|
Aug.
Ces
.
9.
&
M.
Jun.
Syllan
.
|
|
4690
|
3981
|
1
|
189
|
729
|
7
|
1
|
22
|
21
|
17
|
|
14
|
|
8
|
Aug.
Ces
.
10.
&
Norbanus
.
|
|
4691
|
3982
|
2
|
|
730
|
1
|
|
23
|
22
|
18
|
|
15
|
|
9
|
Aug.
Ces
.
11.
&
Calpburs
.
Piso
.
|
Here
began
the
first
yeer
of
the
Tribunitiall
Power
.
|
|
4692
|
3983
|
3
|
|
731
|
2
|
|
24
|
23
|
19
|
|
16
|
|
10
|
Mr.
Maneellus
,
&
L.
Aruntius
.
|
|
4693
|
3984
|
4
|
|
732
|
3
|
|
25
|
24
|
20
|
|
17
|
|
11
|
M.
Lollivs
,
&
Q.
Leipidut
.
|
|
4694
|
3985
|
1
|
190
|
733
|
4
|
|
26
|
25
|
21
|
|
18
|
|
12
|
M.
Apulius
,
&
P.
Sitius
Ner.
|
Hereod
begins
to
build
Cesarea
,
twelve
yeeres
before
the
death
of
DRusus
.
|
|
4695
|
3986
|
2
|
|
734
|
5
|
|
27
|
26
|
22
|
|
19
|
|
13
|
Saturnius
&
Q.
Lueretius
.
|
|
4696
|
3987
|
3
|
|
735
|
6
|
|
28
|
27
|
23
|
|
20
|
|
14
|
Cn.
Lentulus
,
&
P.
Lentulus
.
|
|
4697
|
3988
|
4
|
|
736
|
7
|
2
|
29
|
28
|
24
|
|
21
|
|
15
|
Cajus
Furnins
,
&
Cajus
Junius
|
Herod
begins
to
build
the
Temple
46
yeer
,
before
the
first
Passover
after
Christs
Baptism
,
John
2.20
.
|
|
4698
|
3989
|
1
|
191
|
737
|
1
|
|
30
|
29
|
25
|
|
22
|
|
16
|
L.
Domitius
,
&
P.
Scipio
.
|
|
4699
|
3990
|
2
|
|
738
|
2
|
|
31
|
30
|
26
|
|
23
|
|
17
|
Marcus
Livius
,
&
L.
Piso
.
|
|
4700
|
3991
|
3
|
|
739
|
3
|
|
32
|
31
|
27
|
|
24
|
|
18
|
M.
Crassus
,
&
Cor.
Lentulus
.
|
|
4701
|
3992
|
4
|
|
740
|
4
|
|
33
|
32
|
28
|
|
25
|
|
19
|
Tib.
Nero
,
&
Quint.
Varus
.
|
|
4702
|
3993
|
1
|
192
|
741
|
5
|
|
34
|
33
|
29
|
|
26
|
|
20
|
M.
Messala
,
&
P.
Sul.
Qurinus
.
|
|
4703
|
3994
|
2
|
|
742
|
6
|
|
35
|
34
|
30
|
|
27
|
|
21
|
Q.
Aelius
,
&
Paulus
Favbus
.
|
The
true
yeers
of
Christ
.
|
|
4704
|
3995
|
3
|
|
743
|
7
|
3
|
36
|
35
|
31
|
|
28
|
|
22
|
Tib.
Aritonius
&
Q.
Max.
Fabius
|
|
4705
|
3996
|
4
|
|
744
|
1
|
|
37
|
36
|
32
|
|
29
|
|
23
|
Drusus
Neto
,
&
Quinctius
.
|
|
4706
|
3997
|
1
|
193
|
745
|
2
|
|
38
|
37
|
33
|
|
30
|
|
24
|
Of
Maritivs
&
Cajus
Asmius
.
|
The
seoond
generall
Taxing
began
,
but
ended
not
til
after
Christ
was
boru
.
|
|
4707
|
3998
|
2
|
|
746
|
3
|
|
39
|
38
|
34
|
|
31
|
|
25
|
Tib.
Nero
,
&
Calphur.
Piso
.
|
|
4708
|
3999
|
3
|
|
747
|
4
|
|
40
|
39
|
35
|
|
32
|
|
26
|
D.
Laeius
,
&
C.
Antistuius
.
|
|
4709
|
4000
|
4
|
|
748
|
5
|
|
41
|
40
|
36
|
|
33
|
|
27
|
Aug.
Ces
.
12.
&
L.
Sylla
.
|
In
this
yeer
Christ
was
born
,
Anno
Mundi
〈◊〉
.
|
1
|
|
4710
|
4001
|
1
|
194
|
749
|
6
|
|
42
|
41
|
37
|
|
34
|
|
28
|
C.
lois
.
Sab.
&
L.
Rufinus
.
|
2
|
|
4711
|
4002
|
2
|
|
750
|
7
|
4
|
43
|
42
|
1
|
Archelaus
.
|
1
|
Anrlpai
.
|
29
|
C.
Lentulus
,
&
M.
Messalinus
.
|
Herod
died
and
Archelaus
sueceedeth
;
Philip
also
,
and
Antipas
.
|
3
|
|
4712
|
4003
|
3
|
|
751
|
1
|
|
44
|
43
|
2
|
2
|
30
|
Aug.
Ces
.
13.
&
M.
Plautius
Syl.
|
4
|
|
4713
|
4004
|
4
|
|
752
|
2
|
|
45
|
44
|
3
|
3
|
31
|
Cor.
Lentulus
,
&
Calph.
Piso
.
|
|
Yeers
of
the
Julian
Period
.
|
Yeers
of
the
World
.
|
Olympiads
|
Roms
yee
.
|
Kests
and
Jubilees
.
|
Julian
ye
.
|
Emperours
.
|
Actium
.
|
Aichelaus
.
|
Yee's
of
Christ
.
|
Consuls
.
|
Things
memorable
.
|
|
Com.
|
True
.
|
4714
|
4005
|
1
|
195
|
753
|
3
|
|
46
|
45
|
|
32
|
|
4
|
|
1
|
5
|
Cajus
&
Aemilius
Paulus
.
|
Here
we
begin
the
first
yeer
of
the
common
Aera
of
Christ's
Nativity
.
|
4715
|
4006
|
2
|
|
754
|
4
|
|
47
|
46
|
|
33
|
|
5
|
|
2
|
6
|
Alfinius
&
Vinitius
.
|
4716
|
4007
|
3
|
|
755
|
5
|
|
48
|
47
|
|
34
|
|
6
|
|
3
|
7
|
L.
Aelius
&
M.
Servilius
.
|
4717
|
4008
|
4
|
|
756
|
6
|
|
49
|
48
|
|
35
|
|
7
|
|
4
|
8
|
Sex
.
Aelius
&
C.
Sent.
Satur.
|
4718
|
4009
|
1
|
196
|
757
|
7
|
5
|
50
|
49
|
|
36
|
|
8
|
|
5
|
9
|
Corn.
Cinna
,
&
L.
Valerius
.
|
|
4719
|
4010
|
2
|
|
758
|
1
|
|
51
|
50
|
|
37
|
|
9
|
|
6
|
10
|
L.
Aruntius
,
&
M.
Lepidus
.
|
Archelaus
is
banished
,
&
Copenius
is
sent
to
govern
Indea
;
after
whom
was
Marcus
Ambibuchus
;
after
him
Anius
Rofus
,
in
whose
time
Augustus
died
.
|
4720
|
4011
|
3
|
|
759
|
2
|
|
52
|
51
|
|
Romane
Presidents
.
|
|
1
|
Coponius
.
|
7
|
11
|
A.
Licinius
,
&
Q.
Caecilius
.
|
4721
|
4012
|
4
|
|
760
|
3
|
|
53
|
52
|
|
|
2
|
8
|
12
|
M.
Furius
,
&
Sex
.
Nonius
.
|
4722
|
4013
|
1
|
197
|
761
|
4
|
|
54
|
53
|
|
|
3
|
|
9
|
13
|
Q.
Sulpit.
&
C.
Poppaeus
.
|
4723
|
4014
|
2
|
|
762
|
5
|
|
55
|
54
|
|
|
1
|
Amb.
|
10
|
14
|
Dolabella
&
Syllanus
.
|
4724
|
4015
|
3
|
|
763
|
6
|
|
56
|
55
|
|
|
2
|
11
|
15
|
T.
Statilius
,
&
M.
Lepidus
.
|
4725
|
4016
|
4
|
|
764
|
7
|
6
|
57
|
56
|
|
|
1
|
Rusu●
.
|
12
|
16
|
Germanicus
&
Fonteius
.
|
|
4726
|
4017
|
1
|
198
|
765
|
1
|
|
58
|
57
|
|
|
2
|
13
|
17
|
Silius
&
Plancus
.
|
|
4727
|
4018
|
2
|
|
766
|
2
|
|
59
|
1
|
Valerius
23.
currant
.
|
|
3
|
|
14
|
18
|
Sext.
Pompeius
,
&
Sex
.
Apuleius
.
|
Augustus
dieth
,
Aug.
19.
and
Tiberius
succeedeth
him
,
by
whom
Valerius
Gratus
is
sent
;
after
whom
was
Pantius
Pilose
ten
yeers
,
and
somewhat
above
.
|
4728
|
4019
|
3
|
|
767
|
3
|
|
60
|
2
|
1
|
Valerius
Gratus
11.
|
Antipas
his
Years
continued
.
|
18
|
|
15
|
19
|
Drusus
&
Norbanus
.
|
4729
|
4020
|
4
|
|
768
|
4
|
|
61
|
3
|
2
|
19
|
|
16
|
20
|
Statilus
&
Scribonius
.
|
4730
|
4021
|
1
|
199
|
769
|
5
|
|
62
|
4
|
3
|
20
|
|
17
|
21
|
C.
Caeilius
,
&
L.
Pomponius
.
|
4731
|
4022
|
2
|
|
770
|
6
|
|
63
|
5
|
4
|
21
|
|
18
|
22
|
Tib.
Cesar
&
Germanicus
.
|
4732
|
4023
|
3
|
|
771
|
7
|
7
|
64
|
6
|
|
5
|
22
|
|
19
|
23
|
M.
Junius
,
&
L.
Norbanus
.
|
4733
|
4024
|
4
|
|
772
|
1
|
Jub
.
xxx
.
|
65
|
7
|
|
6
|
|
23
|
|
20
|
24
|
M.
Messals
,
&
Aurel.
Cetta
.
|
|
4734
|
4025
|
1
|
200
|
773
|
2
|
66
|
8
|
|
7
|
|
24
|
|
21
|
25
|
Tiberius
&
Drusus
.
|
|
4735
|
4026
|
2
|
|
774
|
3
|
|
67
|
9
|
|
8
|
|
25
|
|
22
|
26
|
D.
Hatterius
,
&
C.
Sulpitius
.
|
|
4736
|
4027
|
3
|
|
775
|
4
|
|
68
|
10
|
|
9
|
|
26
|
|
23
|
27
|
C.
Asinius
,
&
C.
Antistius
.
|
|
4737
|
4028
|
4
|
|
776
|
5
|
|
69
|
11
|
|
10
|
|
27
|
|
24
|
28
|
Serv.
Corn.
&
L.
Vitcllines
.
|
|
4738
|
4029
|
1
|
201
|
777
|
6
|
|
70
|
12
|
|
11
|
|
28
|
|
25
|
29
|
Asinius
&
Lentuius
.
|
Pilate
beginneth
about
the
beginning
of
this
,
or
end
of
the
former
yeer
.
|
4739
|
4030
|
2
|
|
778
|
7
|
1
|
71
|
13
|
|
1
|
Pontius
Pilate
10.
|
|
29
|
|
26
|
30
|
Corn.
Lent
.
&
C.
Calvisius
.
|
4740
|
4031
|
3
|
|
779
|
1
|
|
72
|
14
|
|
2
|
|
30
|
|
27
|
31
|
M
Crassus
,
&
C.
Piso
.
|
|
4741
|
4032
|
4
|
|
780
|
2
|
|
73
|
15
|
|
3
|
|
31
|
|
28
|
32
|
Ap.
Junius
,
&
Pub.
Silius
.
|
Christ
baptized
by
John
in
this
yeer
,
Jan.
6.
|
4742
|
4033
|
1
|
202
|
781
|
3
|
|
74
|
16
|
|
4
|
|
32
|
|
29
|
33
|
Rubel
.
Gem.
&
Fusins
Gem.
|
4743
|
4034
|
2
|
|
782
|
4
|
|
75
|
17
|
|
5
|
|
33
|
|
30
|
34
|
M.
Vinitius
,
&
L.
Cassius
.
|
|
4744
|
4035
|
3
|
|
783
|
5
|
|
76
|
18
|
|
6
|
|
34
|
|
31
|
35
|
Tiber.
Ces
.
&
Aelius
Sejanus
.
|
|
4745
|
4036
|
4
|
|
784
|
6
|
|
77
|
19
|
|
7
|
|
35
|
|
32
|
36
|
Dom.
Ahenob
.
&
Aulus
Vitellius
|
In
this
yeer
,
on
the
third
of
April
,
our
Saviour
Jesus
Christ
was
Crucified
.
|
4746
|
4037
|
1
|
203
|
785
|
7
|
2
|
78
|
20
|
|
8
|
|
36
|
|
33
|
37
|
Sulp.
Galba
,
&
Corn.
Sulla
.
|
4747
|
4038
|
2
|
|
786
|
1
|
|
79
|
21
|
|
9
|
|
37
|
|
34
|
38
|
P.
Fabius
,
&
Luc.
Vitellius
.
|
4748
|
4039
|
3
|
|
787
|
2
|
|
80
|
22
|
|
10
|
|
38
|
|
35
|
39
|
C.
Sestius
,
&
M.
Servilius
.
|
|
4749
|
4040
|
4
|
|
788
|
3
|
|
81
|
23
|
|
0
|
|
39
|
|
36
|
40
|
Platius
&
Papienus
.
|
At
the
seventh
moneth
of
this
yeer
was
the
full
end
of
Daniel's
LXX
.
Weeks
;
where
also
I
conclude
this
Table
:
It
might
have
eeub
extended
further
,
but
to
avoid
tediousnesse
,
I
thought
good
to
end
it
here
.
|
All
that
I
have
to
say
more
,
before
I
come
to
the
Kalender
,
is
a
note
upon
a
passage
or
two
in
Josephus
:
the
one
hath
place
in
this
Table
:
the
other
concerns
the
Kalender
.
That
which
belongs
to
this
Table
,
is
what
Josephus
mentions
in
the
sixteenth
booke
and
ninth
Chapter
of
his
Antiquities
,
concerning
the
great
solemnity
which
was
at
the
dedication
of
Caesarea
,
&
that
it
was
in
the
tenth
year
after
the
beginning
of
the
building
thereof
,
to
wit
,
in
the
eight
and
twentieth
year
of
Herod
,
and
in
the
192.
Olympiad
:
which
is
generally
understood
of
the
first
year
therof
,
in
regard
of
the
many
sports
and
games
used
when
this
City
was
dedicated
.
Now
upon
this
ground
it
is
that
Lansbergius
beginneth
not
the
first
year
of
Herod
untill
the
next
yeare
after
the
Confulships
of
Domitius
Calvinus
,
and
Asinius
Pollio
:
and
setteth
not
the
taking
of
Jerusalem
by
him
and
Sosius
untill
the
yeare
of
the
City
717
,
which
was
the
tenth
Iulian
year
,
and
yeare
when
L-Gellius
and
M-Cocceius
were
Consuls
.
But
surely
that
wherein
Iosephus
himselfe
was
mistaken
,
can
be
no
sure
ground
for
others
to
build
upon
:
it
will
appeare
so
out
of
his
fifteenth
Booke
and
thirteenth
Chapter
.
For
there
we
finde
that
the
Dedication
of
Cesaraea
was
in
the
twelfth
year
after
it
began
to
be
built
;
which
must
therefore
make
it
to
be
in
the
thirtieth
yeare
of
Herod
:
and
this
,
not
the
thirtieth
since
he
first
began
to
reigne
,
but
the
thirtieth
since
the
death
of
Antigonus
,
at
the
taking
of
Ierusalem
.
And
as
for
the
Olympiad
,
that
will
also
appeare
to
be
193
,
in
the
first
year
whereof
was
the
thirtieth
year
of
Herod
as
aforesaid
.
And
why
193
,
is
in
regard
Caesarea
was
not
dedicated
after
it
was
built
untill
Drusus
was
dead
,
as
Iosephus
also
in
the
place
above
cited
hath
declared
.
Now
Drusus
was
Consul
,
and
alive
in
the
fourth
year
of
the
192
,
Olympiad
,
but
dyed
in
the
same
year
,
as
Velleius
sheweth
,
lib.
2.
cap.
97.
All
which
considered
,
will
make
it
very
plain
and
manifest
that
I
have
rightly
explained
Iosephus
in
this
particular
;
as
also
that
the
building
of
the
Temple
by
King
Herod
,
was
not
begun
untill
his
twentieth
year
:
for
there
must
be
as
much
difference
between
the
true
and
ordinarie
account
,
as
is
between
ten
and
twelve
.
That
which
concernes
the
Kalender
,
is
nothing
else
but
the
joyning
of
severall
Moneths
together
;
which
without
wrong
to
Iosephus
,
cannot
be
understood
of
the
Hebrew
and
Iulian
Moneths
,
but
of
the
Hebrew
and
Macedonian
Moneths
:
for
their
dayes
accord
in
the
Kalender
,
but
not
the
other
.
The
Kalender
is
for
the
yeare
of
the
Iulian
Period
4783.
when
Jerusalem
(
as
I
have
already
said
)
was
destroyed
by
the
Romans
.
The
Cycle
of
the
Sun
then
was
23
,
the
Dominicall
letter
G.
and
the
Cycle
of
the
Moon
14.
By
which
is
gathered
that
the
first
day
of
the
first
Moneth
,
namely
Nisan
,
was
on
or
near
the
last
day
of
March
:
for
the
meane
conjunction
of
the
Luminaries
at
Jerusalem
was
on
the
thirtieth
day
of
March
,
24
minutes
past
two
in
the
afternoon
;
And
therefore
the
Moneth
being
according
to
the
Vision
of
the
Moon
,
could
not
begin
untill
the
next
day
at
the
soonest
.
And
so
also
for
the
fifth
Moneth
Ab
,
the
Conjunction
was
on
the
six
and
twentieth
day
of
July
,
about
24
minutes
past
five
in
the
afternoon
:
the
first
day
of
Ab
was
not
therefore
till
the
twenty
seventh
day
:
and
consequently
the
ninth
of
Ab
not
till
the
fourth
of
August
,
which
day
was
Sabbath
day
.
But
the
ninth
of
Ab
,
faith
Scaliger
,
was
feria
prima
:
agreeing
therein
to
the
testimony
of
Rabbi
Iose
,
who
writeth
that
the
Temple
was
destroyed
by
Titus
on
the
ninth
of
Ab
and
evening
of
the
Sabbath
day
;
See
Master
Lively
in
his
Persian
Monarchy
,
p.
151.
which
I
understand
of
the
evening
ending
the
Sabbath
.
Which
also
the
Seder
Olam
Rabba
sheweth
,
saying
;
when
the
first
Temple
was
destroyed
,
that
day
was
the
next
after
the
Sabbath
,
and
the
next
after
the
weeks
end
,
and
the
Course
of
Iehoiarib
,
and
the
ninth
of
Ab
:
and
in
like
manner
was
it
at
the
destruction
of
the
second
Temple
.
We
have
already
found
it
to
be
so
at
the
destruction
of
the
first
Temple
:
and
by
these
testimonies
it
should
be
so
at
the
destruction
of
the
second
Temple
.
And
indeed
the
late
time
of
the
day
when
the
Luminaries
were
in
Conjuction
,
do
rather
cast
the
beginning
of
the
fifth
Moneth
into
the
day
that
the
Seder
Olam
noteth
,
then
into
the
day
before
Scaliger
therefore
makes
here
a
two
fold
calculation
:
and
approves
best
of
that
which
makes
the
ninth
of
Ab
to
be
on
the
first
day
of
the
weeke
.
I
shall
therefore
begin
the
first
day
of
the
first
Moneth
on
the
first
of
April
:
and
the
first
of
Ab
on
the
28th
day
of
Iuly
;
as
in
the
Kalender
following
may
be
seen
.
And
why
I
give
it
the
title
of
a
Macedonian
Kalender
,
is
because
the
Iewes
accounted
the
Macedonian
Moneths
as
they
did
their
owne
:
changing
them
as
other
people
did
,
who
had
been
[
](A94143-e499580-b)*
*
Postquam
vero
Menses
bi
Macedonum
una
oum
victoribus
in
Asiam
penetraverunt
,
mutationem
quandamsubi●re
.
Quamvis
enim
apud
plurimos
Graeiorum
tales
manerent
,
quales
principio
suerant
:
ab
aliis
tamen
immutati
sunt
,
et
ad
cujusvis
populi
annum
civilem
accommodati
.
Quippe
Judaei
,
quibus
Neomenia
non
à
jugo
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dependebat
,
etiam
Mecedonum
Menses
inde
inchoanent
.
Hanc
obcausam
menses
Judaici
Macedonici
ita
inter
se
conferuntu
,
ut
plane
pro
iisdem
habeantur
.
Quartus
decimus
namque
Nisan
apud
Josephum
cum
14.
Xanthici
,
&
quartus
decimus
Tisri
dum
quarto
decimo
Hyperberetaei
plane
conveniunt
.
Larg
De
annis
Christi
,
lib.
1.
pag.
184.
conquered
by
the
Grecians
to
make
them
serviceable
to
their
owne
account
.
This
we
may
see
in
the
Antiquities
of
Iosephus
,
lib
3.
c.
10.
An
Hebrew
,
Julian
and
Macedonian
Kalender
for
the
yeer
of
the
Destruction
of
Jerusalem
by
Titus
,
in
the
year
of
the
Julian
Period
4783.
The
Cycle
of
the
Sum
then
was
23
,
the
Dominicall
letter
G
,
and
the
Cycle
of
the
Moon
14.
The
first
Moneth
.
|
Aprill
.
|
Nisan
,
or
(
as
Josephus
calleth
it
)
Xanticus
.
This
was
the
first
Moneth
.
|
1
|
1
|
1
|
G
|
Note
that
in
the
Kasender
of
this
year
,
osephus
joyneth
the
Hebrew
and
Mecedonians
Moneth
together
,
and
makes
his
account
by
them
.
And
why
I
every
where
account
but
29.
dayes
to
the
first
moneth
:
See
before
Chap.
7.
I
beleeve
it
was
not
otherwise
,
untill
the
Kalenders
of
the
later
Jewes
came
in
use
:
in
which
we
have
indeed
the
sirst
30.
the
second
29.
the
third
30
,
&c.
|
|
2
|
2
|
2
|
A
|
|
3
|
3
|
3
|
B
|
|
4
|
4
|
4
|
C
|
|
5
|
5
|
5
|
D
|
|
6
|
6
|
6
|
E
|
|
7
|
7
|
7
|
F
|
Abijah
,
The
eighth
course
,
1
Chron.
24.10
.
|
|
8
|
1
|
8
|
G
|
|
9
|
2
|
9
|
A
|
|
10
|
3
|
10
|
B
|
|
11
|
4
|
11
|
C
|
|
12
|
5
|
12
|
D
|
|
13
|
6
|
13
|
E
|
|
14
|
7
|
14
|
F
|
Jeshua
,
The
ninth
course
,
1
Chron.
24.11
.
And
now
was
the
Passeover
,
at
which
time
Jerusalem
.
began
to
be
besieged
.
|
|
15
|
1
|
15
|
G
|
|
16
|
2
|
16
|
A
|
|
17
|
3
|
17
|
B
|
|
18
|
4
|
18
|
C
|
|
19
|
5
|
19
|
D
|
|
20
|
6
|
20
|
E
|
|
21
|
7
|
21
|
F
|
Shechaniah
,
The
tenth
course
,
1
Chron.
24.11
.
|
|
22
|
1
|
22
|
G
|
|
23
|
2
|
23
|
A
|
|
24
|
3
|
24
|
B
|
|
25
|
4
|
25
|
C
|
|
26
|
5
|
26
|
D
|
|
27
|
6
|
27
|
E
|
|
28
|
7
|
28
|
F
|
Eliashib
,
The
eleventh
course
,
1
Chron.
24.12
.
|
|
29
|
1
|
29
|
G
|
|
An
Hebrew
,
Julian
and
Macedonian
Kalendar
for
the
yeer
of
the
Destruction
of
Jerusalem
by
Titus
,
in
the
yeer
of
the
Julian
Period
4783.
The
Jecod
Marleek
.
|
May.
|
Ijar
the
second
Moneth
,
which
with
the
Macedonians
was
Artemisius
.
|
1
|
2
|
30
|
A
|
|
2
|
3
|
1
|
B
|
|
3
|
4
|
2
|
C
|
|
4
|
5
|
3
|
D
|
|
5
|
6
|
4
|
E
|
|
6
|
7
|
5
|
F
|
Jakim
,
the
twelsth
course
,
1
Chron.
24.12
.
|
|
7
|
1
|
6
|
G
|
|
8
|
2
|
7
|
A
|
|
9
|
3
|
8
|
B
|
|
10
|
4
|
9
|
C
|
|
11
|
5
|
10
|
D
|
|
12
|
6
|
11
|
E
|
|
13
|
7
|
12
|
F
|
Huppah
,
the
thirteenth
course
,
1
Chron.
24.13
.
|
|
14
|
1
|
13
|
G
|
|
15
|
2
|
14
|
A
|
|
16
|
3
|
15
|
B
|
|
17
|
4
|
16
|
C
|
|
18
|
5
|
17
|
D
|
|
19
|
6
|
18
|
E
|
|
20
|
7
|
19
|
F
|
Jeshabeab
,
the
fourteenth
course
,
1
Chron.
24.13
.
|
|
21
|
1
|
20
|
G
|
|
22
|
2
|
21
|
A
|
|
23
|
3
|
22
|
B
|
|
24
|
4
|
23
|
C
|
|
25
|
5
|
24
|
D
|
|
26
|
6
|
25
|
E
|
|
27
|
7
|
26
|
F
|
Bilgah
,
the
fifteenth
course
,
1
Chron.
24.14
.
|
|
28
|
1
|
27
|
G
|
|
29
|
2
|
28
|
A
|
|
30
|
3
|
29
|
B
|
|
An
Hebrew
,
Julian
and
Macedonian
Kalender
for
the
yeer
of
the
Destruction
of
Jerusalem
by
Titus
,
in
the
yeer
of
the
Julian
Period
4783.
The
third
Moneth
.
|
June
.
|
|
|
Sivan
the
third
Moneth
;
in
Josephus
,
Daesius
.
|
|
|
1
|
4
|
30
|
|
C
|
|
2
|
5
|
31
|
|
D
|
|
3
|
6
|
1
|
June
.
|
E
|
|
4
|
7
|
2
|
F
|
Sabbath
day
,
and
Pentecost
.
It
was
the
sixteenth
course
,
and
course
of
Immer
,
1
Chron.
24.14
.
|
|
5
|
1
|
3
|
|
G
|
|
6
|
2
|
4
|
|
A
|
|
7
|
3
|
5
|
|
B
|
|
8
|
4
|
6
|
|
C
|
|
9
|
5
|
7
|
|
D
|
|
10
|
6
|
8
|
|
E
|
|
11
|
7
|
9
|
|
F
|
Hezir
.
the
seventeenth
course
,
1
Chron.
24.15
.
|
12
|
1
|
10
|
|
G
|
|
13
|
2
|
11
|
|
A
|
|
14
|
3
|
12
|
|
B
|
|
15
|
4
|
13
|
|
C
|
|
16
|
5
|
14
|
|
D
|
|
17
|
6
|
15
|
|
E
|
|
18
|
7
|
16
|
|
F
|
Aphses
,
the
eighteenth
course
,
1
Chron.
24.15
.
|
19
|
1
|
17
|
|
G
|
|
20
|
2
|
18
|
|
A
|
|
21
|
3
|
19
|
|
B
|
|
22
|
4
|
20
|
|
C
|
|
23
|
5
|
21
|
|
D
|
|
24
|
6
|
22
|
|
E
|
|
25
|
7
|
23
|
|
F
|
Pethahiah
,
the
nineteenth
course
,
1
Chron.
24.16
.
|
26
|
1
|
24
|
|
G
|
|
27
|
2
|
25
|
|
A
|
|
28
|
3
|
26
|
|
B
|
|
29
|
4
|
27
|
|
C
|
|
An
Hebrew
,
Julian
and
Macedonian
Kalender
for
the
yeer
of
the
Destruction
of
Jerusalem
by
Titus
,
in
the
yeer
of
the
Julian
Period
4783.
The
fourth
Moneth
.
|
July
.
|
Thamuz
the
fourth
Moneth
,
which
in
Josephus
is
Panemus
.
|
1
|
5
|
28
|
|
D
|
|
2
|
6
|
29
|
|
E
|
|
3
|
7
|
30
|
|
F
|
Jehezekel
,
the
20th
.
course
,
1
Chron.
24.16
.
|
|
4
|
1
|
1
|
July
.
|
G
|
|
5
|
2
|
2
|
|
A
|
|
6
|
3
|
3
|
|
B
|
|
7
|
4
|
4
|
|
C
|
|
8
|
5
|
5
|
|
D
|
|
9
|
6
|
6
|
|
E
|
|
10
|
7
|
7
|
|
F
|
Jachin
,
the
21th
course
,
1
Chron.
24.17
.
On
the
next
Sabbath
the
course
of
Gamul
began
;
it
was
the
22th
course
;
howbeit
,
the
Sacrifices
ceased
then
through
the
want
of
Priests
.
|
11
|
1
|
8
|
|
G
|
|
12
|
2
|
9
|
|
A
|
|
13
|
3
|
10
|
|
B
|
|
14
|
4
|
11
|
|
C
|
|
15
|
5
|
12
|
|
D
|
|
16
|
6
|
13
|
|
E
|
|
17
|
7
|
14
|
|
F
|
On
this
day
the
Sacrifices
ceased
through
the
want
of
Priests
;
which
day
of
their
ceasing
,
being
by
calculation
found
to
be
Sabbath
day
,
is
an
excellent
character
to
prove
this
tobe
the
right
yeer
of
the
destruction
of
Jerusalem
:
for
the
Priests
alwayes
entred
upon
the
Ministration
belonging
to
thier
lot
on
the
Sabbath
day
.
Italy
(
saith
Lansbergius
)
cum
familia
deficiens
ministerium
suum
in
temp'o
inire
debuerit
17.
die
Panemi
,
consequens
est
17.
Panemi
fuisse
diem
Sabati
.
|
|
18
|
1
|
15
|
|
G
|
|
|
19
|
2
|
16
|
|
A
|
|
|
20
|
3
|
17
|
|
B
|
|
|
21
|
4
|
18
|
|
C
|
|
|
22
|
5
|
19
|
|
D
|
|
23
|
6
|
20
|
|
E
|
|
24
|
7
|
21
|
|
F
|
Delaiah
,
the
23th
course
,
1
Chron.
24.18
.
Sabbato
adjiciebant
Benedictionem
unam
Ephemer
iae
illi
,
quae
exibat
.
Ergo
die
Sabbati
exibant
ex
ministerio
,
nempe
.
ante
matutinum
suffitum
,
in
instanratione
panum
propositionis
.
Scal.
Notae
,
pag.
55.
ex
lib.
Liturgiarum
.
|
|
25
|
1
|
22
|
|
G
|
|
26
|
2
|
23
|
|
A
|
|
27
|
3
|
24
|
|
B
|
|
28
|
4
|
25
|
|
C
|
|
29
|
5
|
26
|
|
D
|
|
30
|
6
|
27
|
|
E
|
|
An
Hebrew
,
Julian
and
Macedonian
Kalender
for
the
yeer
of
the
Destruction
of
Jerusalem
by
Titus
,
in
the
yeer
of
the
Julian
Period
4783.
The
fifth
Moneth
|
August
|
Ab
,
the
fifth
Moneth
:
which
in
Josephus
is
Lovs
.
|
1
|
7
|
89
|
|
F
|
Maaziah
,
The
24th
.
course
,
1
Chron.
24.18
.
On
the
next
Sabbath
after
this
,
was
the
course
of
Jehoiarib
:
For
though
the
Sacrifices
ceased
before
;
yet
there
was
the
time
of
his
course
.
|
2
|
2
|
29
|
|
G
|
3
|
2
|
30
|
|
A
|
4
|
3
|
31
|
|
B
|
5
|
4
|
1
|
August
|
C
|
|
6
|
5
|
2
|
D
|
|
7
|
6
|
3
|
E
|
On
this
day
the
doores
of
the
Tempin
are
burnt
by
the
command
of
Titus
,
who
on
the
day
following
caused
it
to
be
quenched
.
|
8
|
7
|
4
|
F
|
9
|
1
|
5
|
G
|
On
this
day
the
Romans
possesse
the
holds
the
Jews
had
In
the
Temple
,
and
on
the
day
following
they
set
the
whole
Temple
on
fire
,
even
on
the
selfe-same
day
that
the
Cha'daeans
burnt
it
,
657
years
before
.
And
now
was
the
course
of
Jehoiarib
,
as
may
be
seen
in
an
ancient
Hebrew
Chronicle
called
Sedar
Olam
rabba
.
This
course
of
his
began
on
the
fourth
of
August
:
from
whence
to
the
beginning
of
the
fortieth
Julian
year
before
going
,
in
which
the
Baptist
was
conceived
,
are
27609
,
dayes
:
and
in
so
many
dayes
are
164.
Orbes
of
courses
,
with
57.
odd
dayes
beside
.
By
which
is
found
that
Jehoiarib
began
his
course
in
the
fortieth
Julian
year
,
on
the
27.
day
of
February
.
His
next
course
began
168.
dayes
after
this
,
viz.
on
the
fourteenth
day
of
Augest
:
The
eight
course
from
whence
began
therefore
on
the
second
of
October
;
as
was
before
noted
,
cap.
20.
|
10
|
2
|
6
|
A
|
11
|
3
|
7
|
B
|
12
|
4
|
8
|
C
|
13
|
5
|
9
|
D
|
14
|
6
|
10
|
E
|
15
|
7
|
11
|
F
|
16
|
1
|
12
|
G
|
17
|
2
|
13
|
A
|
18
|
3
|
14
|
B
|
|
19
|
4
|
15
|
C
|
|
20
|
5
|
16
|
D
|
On
this
day
the
Honians
set
their
battering
Rame
against
the
upper
Wals
of
the
City
,
the
seventeenth
day
before
they
took
it
.
|
21
|
6
|
17
|
E
|
22
|
7
|
18
|
F
|
Sabbath
day
.
|
23
|
1
|
19
|
G
|
|
24
|
2
|
20
|
A
|
|
25
|
3
|
21
|
B
|
|
26
|
4
|
22
|
C
|
|
27
|
5
|
23
|
D
|
|
28
|
6
|
24
|
E
|
|
29
|
7
|
25
|
F
|
Sabbath
day
.
|
An
Hebrew
,
Julian
and
Macedonian
Kalender
for
the
yeer
of
the
Destruction
of
Jerusalem
by
Titus
,
in
the
yeer
of
the
Julian
Period
4783.
The
fixth
Moneth
.
|
September
.
|
Elul
the
sixth
Moneth
,
which
in
Josephus
is
Gorpiaeus
.
|
1
|
1
|
26
|
|
G
|
Dies
Dominicus
,
The
Lord's
day
;
or
,
first
day
of
the
Week
.
|
|
2
|
2
|
27
|
|
A
|
|
3
|
3
|
28
|
|
B
|
|
4
|
4
|
29
|
|
C
|
|
5
|
5
|
30
|
|
D
|
|
6
|
6
|
31
|
|
E
|
|
7
|
7
|
1
|
September
|
F
|
On
this
day
(
being
Sabbath
day
)
the
City
was
taken
;
and
on
the
day
following
it
was
burnt
and
destroyed
,
and
made
so
ruinous
,
that
quickly
after
it
was
wholly
demolished
and
cast
down
,
there
not
being
one
stone
left
upon
another
;
therein
fulfilling
the
Prophesie
of
Christ
,
in
the
nineteenth
chapter
of
Saint
Luke
,
at
the
43
and
44
verses
.
|
|
8
|
1
|
2
|
G
|
|
9
|
2
|
3
|
A
|
|
10
|
3
|
4
|
B
|
|
11
|
4
|
5
|
C
|
|
12
|
5
|
6
|
D
|
|
13
|
6
|
7
|
E
|
|
14
|
7
|
8
|
F
|
Sabbath
day
.
|
|
15
|
1
|
9
|
G
|
Dies
Dominicus
,
The
Lords
day
.
|
|
16
|
2
|
10
|
A
|
|
17
|
3
|
11
|
B
|
|
18
|
4
|
12
|
C
|
|
19
|
5
|
13
|
D
|
|
20
|
6
|
14
|
E
|
|
21
|
7
|
15
|
F
|
Sabbath
day
.
|
|
22
|
1
|
16
|
G
|
Dies
Dominicus
,
The
Lords
day
.
|
|
23
|
2
|
17
|
A
|
|
24
|
3
|
18
|
B
|
|
25
|
4
|
19
|
C
|
|
26
|
5
|
20
|
D
|
|
27
|
6
|
21
|
E
|
|
28
|
7
|
22
|
F
|
Sabbath
day
.
|
|
29
|
1
|
23
|
G
|
Dies
Dominicus
,
The
Lords
day
.
|
|
30
|
2
|
24
|
A
|
|
FINIS
.
Laus
Deo
: