Kitabı oku: «Moses and Aaron», sayfa 17

CHAP. VIII.
Of Israels pitching their Tents, or of their Camps

Whiles the Israelites wandred thorow the Wilderness, their Church was a Tabernacle; and their habitations, Tents: so that their whole Camp might be termed a moveable City. It was divided into three parts. In the centre or middle of all was the Tabernacle it self, with its Courts, this they termed the Camp of the Divine Majesty. Next round about, pitcht the Priests and Levites, to whom the charge of the Tabernacle belonged, (and therefore the nearest adjoyning place of habitation might be the convenientest for them) this was called the camp of Levi. In the utter parts, round about Levi, the twelve Tribes pitcht their Tents; this they termed the Camp of Israel. The first Camp resembled a great Cathedral Church, with its Church-yard. The second a Priviledg-place about the Church, as it were for Colledges for the habitation of the Clergy. The third, the body of a City, wherein the Towns-men or Laity dwelt. The form of the whole, is probably thought to be four-square, some say twelve miles long, and twelve miles broad.⁷⁴⁸

In the Eastern part pitched these three Tribes, Judah, Issachar, and Zebulon. On the South-side, Reuben, Simeon, and Gad. On the West, Ephraim, Manasses, and Benjamin. On the North, Dan, Asher, and Napthali: and these made up the outward Camp, termed the Camp of Israel. Between each Tribe, in every one of those four quarters, there were distant spaces like Streets, where there was buying and selling as in a market, and tradesmen in their shops in manner of a City leading to and fro.⁷⁴⁹ This Camp is thought⁷⁵⁰ to be round a mile distant from the Tabernacle, that is a Sabbath daies journey; and this is gathered from Josh. 3. 4. where the distance between the People and the Ark is commanded to be two thousand cubits.

After this, pitched the Camp of Levi: in the Eastern part Moses, Aaron, and the Priests; in the South the Cohathites; in the West the Gershonites; in the North the Merarites.

In the middle was the Camp of the Divine Majesty. Unto this David alludeth: God is in the middest of her, she shall not be moved, Psal. 46. 5.

After the same manner the parts of the City Jerusalem were distinguished, when the Commonwealth was setled.⁷⁵¹ From the gate of Jerusalem, to the mountain of the Temple, was the Camp of Israel; from the gate of the mountain of the Temple, to the gate of the Court (which was otherwise called Nicanors gate) was the Camp of Levi: from the gate of the Court, and forward, was the Camp of the Divine Majesty.

Furthermore we are to know, that the twelve Tribes had between them four principal Banners, or Standards; three Tribes to one Standard: for which reason, the Church is said to be terrible as an Army with banners, Can. 6. 4. The Hebrew word Banner, Numb. 2. 2. the Greek⁷⁵² translateth Order and so the Caldee calleth it Tekes⁷⁵³ (a word borrowed of the Greek τάξις) order: Whence the Apostle taketh his phrase, Every man in his own order, 1 Cor. 15. 23.

Every banner was thought to be of 3 colours,⁷⁵⁴ according to the colours of the precious stones in the brest-plate, bearing the names of their Patriarchs. But this proportion will not hold in all, seeing Levi (who is not here among the other Tribes) was in the breast-plate one of the twelve: and Joseph there graved on the Beril hath here two Tribes, Ephraim and Manasses, unto whom two colours cannot be allowed from the breast plate.

Each Banner had its several motto, or inscription. In the first Standard was written, from Num. 10. 25. Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. It is moreover taught by the Hebrews,⁷⁵⁵ that each Standard had a distinct sign engraven in it. Reubens Standard had the Image of a Man: Judahs the Image of a Lion: Ephraims the Image of an Ox: and Dans the Image of an Eagle.

These same four creatures are used by Ezekiel, Ez. 1. 10. to describe the nature of Angels. Every Cherubim is said to have four faces: the face of a man; to shew his understanding; of a Lion, to shew his power; of an Ox, to shew his ministratory office; of an Eagle to shew his swiftness in the execution of Gods will.⁷⁵⁶ The same description of Angels you may find, Rev. 4. 6.

By the same four, in the opinion of many of the Fathers,⁷⁵⁷ are shadowed forth the four Evangelists. The man shadowed S. Matthew, because he begins his Gospel with the Generation of Christ, according to his humanity: The Lyon S. Mark, because he beginneth his Gospel, from that voice of the Lion roaring in the Wilderness, Vox clamantis in deserto: The Ox S. Luke, because he beginneth with Zacharias the Priest: and the Eagle S. John, who soaring aloft beginneth with the Divinity of Christ.

Thus have we seen how they pitch’d their camps, their marching followeth: and here we are to consider, first, their marching in their journeys thorow the Wilderness. Secondly, their marching in their battels.

Concerning their marching in their journeys, they either moved forward, or abode still, according to the moving or standing of the Cloud, which conducted them: the manner thereof is described, Numb. 10. and summarily we may view it thus: when God took up the Cloud, Moses prayed, and the Priests with Trumpets blew an alarm, then Judah the first Standard rose up, with Issachar and Zebulon, and they marched foremost: then followed the Gershonites and Merarites, bearing the boards and coverings of the Tabernacle in wagons; the Trumpets sounded the second alarm, then Reuben, Simeon, and Gad rose up and followed the Tabernacle, and after them went the Kohathites, in the midst of the twelve Tribes, bearing on their shoulders the Ark, Candlestick, Table, Altar, and other holy things. At the third alarm rose up the Standard of Ephraim, Manasses, and Benjamin, and these followed the Sanctuary: unto this David hath reference, when he prayeth, Psa. 80. 2. Before Ephraim, Benjamin, and Manasses, stir up thy strength, and come and save us. At the fourth alarm, arose the Standard of Dan, Asher, and Napthali: and to these was committed the care of gathering together the lame, feeble, and sick, and to look that nothing was left behind: whence they are called the gathering Host, Josh. 6. 9. unto this David alludeth: when my Father and my Mother forsake me, the Lord will gather me, Psal. 27. 10.

Concerning their marching in War: First, the Priests sounded the alarm with Trumpets, Num. 10. 9. this they termed: Therugnah.⁷⁵⁸ Secondly, one Priest was selected out of the rest, to stir up the hearts of the people, and by a kind of hortatory Oration, to encourage them to the war, Deut. 20. 2. him they called Unctum belli, the anointed of the battel. Thirdly, they marched on by five and five in battel-array, Exo. 13. 18. so the Original signifieth in that place.⁷⁵⁹

In the last place, we are to consider how they were to deal in besieging a Town; for the conceiving whereof, note these two propositions.

1. They were to offer peace unto all Forreigners, and Canaanites, Deut. 20. 10. And this is clearly signified Josh. 11. 19. There was not a City that made peace with the Children of Israel, save the Hivites, the inhabitants of Gibeon, all other they took in battel. For it was of the Lord to harden their hearts. Yet here Moab and Ammon are excepted; Israel must not seek their peace, Deut. 23. 6.

2. They were to make covenant with none of the seven Nations, Deut. 7. 2. Exod. 23. 32. & 34. 14. With Forreigners they might, Josh. 9. 17. peradventure you dwell among us, and how shall we make a covenant with you? Not, how shall we make peace with you?

Some may question, what the difference was between making peace, and making a covenant? I answer, two fold. 1. The making of peace was a naked stipulation, or promise, mutually made for the laying aside of all hostile affections towards each other; whereby life on both sides might be secured. Making a covenant, was a solemn binding of each other, to performance of this mutual promise by outward ceremonies,⁷⁶⁰ of cutting a beast in twain, and passing between the parts thereof, Jer. 34. 18. as if they would say; Thus let it be done to him, and thus let his body be cut in two, who shall break this covenant? Secondly, peace was not concluded by the Israelites, but only upon these terms, That the People should become tributary unto them, Deut. 20. 11. The making of a covenant was upon equal terms, without any condition either of tribute or service, as is gatherable from the Covenant made by Joshua with the Gibeonites, where there is no mention of any condition at all, Josh. 9.

This difference seemeth to me warrantable, and serveth to reconcile many places of Scripture, as where God saith, Offer peace to all, and make a covenant with none. Secondly, It sheweth the fraud of the Gibeonites to be greater than is commonly conceived, for they sought not peace simply, but a covenant. Make a league with us, Josh. 9. 6. Thirdly, It salveth that common Objection made in defence of unadvised Oaths, to prove them obligatory, though unlawful. The Argument is framed thus; The covenant which Joshua made with the Gibeonites unadvisedly, was unlawful: but that was observed by him, and the breach thereof, when Saul slew the Gibeonites, punished by God, 2 Sam. 21. 1. Therefore, &c. I say it salveth that Objection: because if we diligently observe Joshua’s practise, we shall find unadvised Oaths to be so far, and only so far binding, as they agree with God’s words. God’s word required the Gibeonites should have their lives secured, because they accepted peace; Thus far therefore the covenant was still of force. God’s word required, that the Canaanites, after the acceptation of peace, should become tributary; here the covenant was not of force, and therefore Joshuah made them hewers of wood, and drawers of water, which is a kind of tribute in the language of the Scripture, a tribute of the body, though not of the purse: in which sense the Ægyptian Task-Masters are in the Original called Tribute-masters, Exod. 1. 11.

CHAP. IX.
Their Measures

Measures in use among the Hebrews, and so among all other Nations, are of two sorts: some Mensuræ applicationis, measures of application, as, a span, a cubit, a yard, and the like. Secondly, Mensuræ capacitatis, measures of capacity, as pints, quarts, pecks, bushels, &c. Measures of application, mentioned in Scripture, are these that follow (in which there might be no deceit; the ground of these measures was the breadth of so many, or so many barley corns middle sized, laid by one another) ‎‏אצבע‏‎ Etsbang, Digitus, a finger, an inch.⁷⁶¹ It containeth the breadth of six barley corns joyned together where they are thickest: though in round-reckoning it goeth for an inch, yet in accurate speaking four fingers make three inches.⁷⁶² Of this there is mention, Jer. 52. 21.

Palmus, This was two fold; Palmus minor, and Palmus major. The lesser containeth the breadth of four fingers, (i.) three inches, the Hebrews term it, ‎‏טפח‏‎ Tophach, the Greeks παλαιστίδα: the greater is termed ‎‏זרת‏‎ Zereth, by the Greeks σπιθαμὴ; in Latine Spithama, & Dodrans. It containeth the measure that is between the thumb and the little finger stretcht out, a span.

‎‏פעם‏‎, Pagnam, Pes, a foot. It containeth twelve inches.⁷⁶³

‎‏אמה‏‎ Amma, Cubitus, a Cubit. We shall find in Authors mention of four kinds of Cubits. 1. Cubitus communi, this was the measure from the elbow to the fingers end. It contained a foot and half, or half a a yard, it is called the common Cubit. 2. Cubitus sacer, An holy Cubit, this was a full yard, containing two of the common Cubits, as appeareth by comparing 1 Kin. 7. 15. with 2 Chron. 3. 15. In the first place, the pillars are reckoned each of them eighteen cubits high: in the second place they are reckoned five and thirty cubits high; which, together with the basis, being one ordinary cubit high, doubleth the number: so that the first Text is to be understood of holy cubites; the second of common cubits. 3. Cubitus regis, the Kings cubit; this was three fingers longer than the common cubit:⁷⁶⁴ Whereas the common cubit is termed cubitus viri, the cubit of a man, Deut. 3. 11. Onkelos doth improperly term it, cubitum regis, the Kings cubit. Lastly, there was cubitus geometricus, A geometrical cubit, it contained six common cubits,⁷⁶⁵ and according to these cubits, it is thought that Noah’s Ark was built.

Some make the difference between the cubit of the sanctuary, and the common cubit, to be thus; The common cubit, they say, contained fifteen inches,⁷⁶⁶ the holy cubit eighteen inches.⁷⁶⁷ But that the holy cubit contained two common cubits, hath been evidently proved; and it is probable, that those who make the difference to be only three inches, have mistaken the Kings cubit, for the holy cubit.

‎‏חבל‏‎ Chebel, Funiculus, a line or rope. The just length thereof is unknown: the use thereof was to measure grounds; whence it is sometimes taken for the inheritance it self. The lines are fallen to me in pleasant places, Psal. 16. 6. That is, mine inheritance.

‎‏קנה‏‎ Kaneh, Arundo, the Reed. The use of this was to measure buildings; the length thereof was six cubits and an hand-breadth, Ezek. 40. 5. The cubits in this place are interpreted⁷⁶⁸ Kings cubits: it was less liable to deceipt than the Rope, because it could not be shortened or lengthened, by shrinking or stretching: hence the Canon or rule of the holy Scripture is mystically typed out by this Reed, Ezek. 40. and Revel. 21. 15.

To these may be added other measures, wherewith they measured their wayes and walks. The least of these was ‎‏צגד‏‎ Tsagad, passus, a pace.

Στάδιον, Stadium, a furlong. It is often mentioned in the New Testament, not at all in the Old. It contained one hundred twenty five paces,⁷⁶⁹ which is the eighth part of our mile. Some think it to be called so, ἀπὸ τῆς στάσεως, from standing, because Hercules ran so much ground before he stood still.

Milliarium, a mile; It containeth with us a thousand paces, but much more among the Hebrews. Their word ‎‏ברה‏‎ Barah, translated often Milliarium, properly signifying a dinner or meal, and being applyed unto journeys, walks or ways, it signified so much ground as usually is gone, or conveniently may be travelled in half a day, between meal and meal, or bait and bait. The word is read, Gen. 35. 16. When there was (‎‏כברת הארץ‏‎ Cibrath haarets) about half a daies journey of ground. The Greek in that place hath an uncouth word χαβραθὰ; doubtless it was made from the Hebrew’s Cibrath, and signifieth half a daies journey.

Their measures of capacity, termed Mensuræ capacitatis, were of two sorts; some for dry things as Corn, Seed, &c. Some for liquid things, as Wine, Oyl, &c. In both, that there might be a just proportion observed, all their measures were designed by a set number of Hens eggs-shells of a middle size.

In my parallelling of them with our measures, where I speak of Bushels, half Bushels, Pecks, &c. I am to be understood according to Winchester measure, as we phrase it: such a bushel contained eight gallons. Where I speak of gallons, pottles, quarts, &c. I am to be understood according to our Ale-measure, thereby I avoid fractions of number.

‎‏קב‏‎, Kab, Kabus, a Kab.⁷⁷⁰ This contained twenty four eggs, it held proportion with our Quart. The least measure mentioned in Scripture, is the fourth part of a Kab, 2 Kings 6. 25. The famine in Samaria was so great, that a fourth part of a Kab of Doves dung was sold for five pieces of silver. The Rabbines have a Proverb, that ten Kabs of speech descended into the world, and the women took away nine of them.⁷⁷¹

‎‏עמר‏‎ Omer. It contained⁷⁷² one Kab and an half, and a fifth part of a Kab, that is, three pints and a half pint, and a fifth part of an half pint. It was the tenth part of an Ephah, Exod. 16. 36.

‎‏סאה‏‎ Seah, σάτον, a Satum; The Latine Interpreters commonly render it by Modius. It contained⁷⁷³ six Kabs, that is a Gallon and half. We translate the word in general, a measure: To morrow this time, a measure (that is, a Satum) of fine flower shall be sold for a Shekel, 2 Kings 7. 1.

‎‏אפה‏‎ Ephah. It contained⁷⁷⁴ three Sata, that is, half a bushel, and a pottle.

‎‏לתך‏‎ Lethec. It contained⁷⁷⁵ fifteen Modios (i.) Sata; that is, two bushels, six gallons, and a pottle. Mention of this is made, Hos. 3. 2. It is there rendred in English, half an Homer.

‎‏חמר‏‎ Homer. It is so called from ‎‏חמור‏‎ Chamor, Asinus, an Ass, because this measure contained so much grain or corn as an Ass could well bear. It contained ten Ephahs, Ezek. 45. 11. that is, forty five gallons or five bushels, and five gallons.

‎‏כור‏‎ Cor, Corus. The Cor, and the Homer, were of the same quantity, Ezek. 45. 14. It was not only of liquid things, Luke 16. 7.

These measures of which we have spoken hitherto, the Hebrews used in measuring dry things: Three other measures there were, which they used for liquid or moist things.

‎‏לוג‏‎ Log. It contained⁷⁷⁶ six egg-shells. It was of the same quantity as the fourth part of a Kab, half a pint.

‎‏הין‏‎ Hin. It contained⁷⁷⁷ the quantity of seventy two egg-shells, so that it was of our measure three quarts.

‎‏בת‏‎ Bath; βάτος, Bathus, the Bath. It was of the same capacity with the Ephah, the tenth part of an Homer, Ezek. 45. 14. The Latine Interpreters commonly render it Cadus. Hieron⁷⁷⁸ writing upon Ezekiel, renders it Vadus. Decima pars Cori, inquit, in speciebus liquidis vocatur Bathus, sive Vadus. I sometimes thought there had been some error in the print, namely, Vadus, put for Cadus: But now I find the Greeks to use both βάτος, and βάδος, for this measure, and from the last of these Greek words, that ancient Father reads it, Vadus. Sometimes our English renders it, in general, a measure, Luk. 16. 6. It contained four gallons and a half.

All these measures were proper to the Hebrews: I find three others mentioned in the N. T. taken from other Nations.

Σεστός; Sextarius. We English it, in general, a Pot, Mar. 7. 4. It was of the same quantity with the Log,⁷⁷⁹ if we understand it of the Roman Sextarius. It was somewhat more, if we understand it of the Attick Sextarius: undecim Attici sextarii æquabant Romanos duodecim. In probability we are to understand the Roman measure, so that it contained six eggs, that is, half a pint.

Χοῖνιξ, Chenix, a measure, Rev. 6. 6. It signifieth properly that measure of corn, which was allowed servants for their maintenance every day. Whence was occasioned that speech of Pythagoras: Super Chænice non sedendum. That is, we must not rest upon the provision which sufficeth for a day, but we must take care for the morrow. It contained⁷⁸⁰ four Sextarii, that is, a Quart.

Μετρητὴς, Metretes, Joh. 2. 6. It is translated a Firkin. It was a measure in use among the Athenians. It was of the same quantity with Cadus,⁷⁸¹ and Cadus (as before was noted) was equal to the Hebrew Bath, so that it contained four Gallons and an half.

CHAP. X.
Their Coyns. First of brazen Coyns

That they might have just Coyns and Weights they weighed both them and their weights by Barley-corns.

Λεπτὸν, Minutum, a Mite, Luk. 21. 2. Mar. 12. 42. The latter Hebrews call it ‎‏פרוטה‏‎, the Syriack ‎‏שמונא‏‎ (i. Octava, the eighth part of Assarium,) It weighed half a barly-corn.⁷⁸² It valued of our mony, three parts of one c.

Κοδράντης Quadrans, a Farthing. It was a Roman coyn, weighing a grain of barly; it consisted of two mites. The poor Widow threw in two mites which makes a farthing, Mark. 12. 42. By consequence it valued of ours c. ½.

Ἀσσάριον, Assarius, vel assarium. It was a Roman coyn, weighing four grains. The Rabbins call it ‎‏איסור‏‎ Isor, and say, that it containeth⁷⁸³ eight mites. Of this we read, Mat. 10. 29. Are not two Sparrows sold for (an Assarium?) our English readeth it, for a farthing? It valueth of ours, in precise speaking, qa. – q.

Their silver Coyns.

‎‏גרה‏‎ Gerah. It was the twentieth part of the shekel of the Sanctuary; A shekel is twenty Gerahs, Exod. 30. 13. It was the least silver coyn among the Hebrews; it valued of ours 1 d. ob.

‎‏אגורת‏‎ Agorath: We English it in general, a piece of silver, 1 Sa. 2. 36. But it appeareth by the Chaldee paraphrase, that it is of the same value with Gerah; that paraphrase renders both ‎‏מעא‏‎ Megna; by the Greek they are both rendred ὄβολος the value therof therfore is 1 d. ob.

‎‏קשיטה‏‎ Keshitah. The word signifieth a lamb, and is used for a certain coyn among the Hebrews, on the one side whereof the Image of a lamb was stamped; our English reads it in general, a piece of mony. Jacob bought a parcel of a field for an hundred pieces of mony, Gen. 33. 19. In the original it is, for an hundred lambs. But it is apparent, that Jacob paid mony; for S. Stephen saith, he bought it for mony, Act. 7. 16. In the judgment of the Rabbines,⁷⁸⁴ it was the same that Obolus, twenty of them went to a shekel;⁷⁸⁵ so that the value thereof was 1 d. ob.

‎‏כסף‏‎ Ceseph, ἀργύριον Argenteus, a piece of silver: as the Romans numbred their sums by Sesterces, insomuch that Nummus is oftentimes put absolutly to signifie the same as Sestertius: So the Hebrews counted their sums by shekels, and the Grecians by Drachmæ: Hence Argenteus, a piece of silver, being put absolutely in the Bible, if mention in that place be of the Hebrew coyns, it standeth for a shekel, and valueth 2 s. 6 d. if it stand for the shekel of the sanctuary: if it stand for a common shekel, then it valueth 1 s. 3 d. But if mention be of the Greek coyns, as Acts 19. 19. then it signifieth the Attick Drachma, which valueth of our money 1 d. ob.

Δραχμὴ, Luk. 15. 8. It was a quarter of a shekel,⁷⁸⁶ and thus by consequence it valued of ours 7 d. ob.

Δίδραχμον, Didrachmon; Mat. 17. 24. We English it tribute money: The Syriack readeth Duo Zuzim;⁷⁸⁷ now that coyn which was termed Zuz by the Hebrews, was answerable to the Roman Denair; whence it appeareth, that it valued of ours 1 s. 3 d.

Στατὴρ, Stater. We English it a piece of money at large, but it contained precisely two didrachmas. For the tribute money to be paid for each person, was Didrachmum, as is evident, Mat. 17. 24. and this Stater was paid for two, namely, for Christ and Peter, the value of it therefore was, 2 s. 6 d.

Δενάριον, Denarius, a peny. This was their tribute money, Mat. 22. 19. There were two sorts of pence⁷⁸⁸ in use among them: the common peny, which valued of ours 7 d. ob. And the peny of the Sanctuary, which valued 1 s. 3 d. For it was answerable to their Didrachmum; and of this last we must understand S. Matthew in this place, for their tribute mony was Didrachmum, as before hath been noted out of Mat. 17. 24. This Didrachmum or half shekel was formerly paid by the Isrælites every year after they were 20 years old;⁷⁸⁹ towards their Temple, Exod. 30. 13. Cæsar by taking away this money from the Temple, and changing it into a tribute for his own Coffers, did in truth take away from God that which was God’s. Hence in that question proposed unto Christ, Is it lawful to give tribute unto Cæsar, or not? Christ answereth, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. This very tribute afterward was paid by the Jews⁷⁹⁰ toward the Roman capital, by vertue of a Decree made by Vespasian.

‎‏זוז‏‎ Zuz, It was the fourth part of a shekel of silver:⁷⁹¹ it valued therefore of ours, 7 d. ob.

‎‏שקל‏‎ Shekel, Siclus, a shekel: it was twofold; Siclus regius, the Kings shekel, of common use in buying and selling, it valued 1 s. 3 d. And Siclus Sanctuarii; the shekel of the Sanctuary, it valued 2 s. 6 d.

The shekels of the Sanctuary were of two stamps. The one was always in use among the Jews: the thirty pieces of silver which Judas received, are thought to be 30 shekels of the Sanctuary. It had stampt on the one side, the pot of Manna, or as others think, Aarons censer or Incense-cup: the inscription on this side was ‎‏שקל ישראל‏‎ Shekel Israel, The shekel of Israel: on the reverse side was stampt Aarons Rod budding, with this inscription about the Coyn ‎‏ירושלים הקדושה‏‎ Jeruschalaiim hakeduscha. After the coming of our Saviour, the Jews which were converted to the Christian Faith, changed their shekel,⁷⁹² and on the first side stampt the Image of Christ, with ‎‏יש‏‎ at the mouth of the Image, and ‎‏ו‏‎ in the pole, which three letters made his name Jesu. On the reverse side there was no picture, but the whole rundle was filled with this inscription, ‎‏משיח מלך בא בשלום ואור מאדם עשוי חי‏‎ (i.) Messias rex venit cum pace, & lux de homine facta est vita. In some Coyns, for the latter clause of that inscription is read ‎‏אדם עשוי אלהים‏‎ (i.) Deus homo est factus.

The King’s shekel, in David and Solomon’s time, had stampt on the one side, a kind of a Tower standing between ‎‏ירו‏‎ and ‎‏שלם‏‎, and underneath was ‎‏עיר הקדש‏‎. The whole inscription was, Jerusalem urbs sanctitatis: On the reverse side, the rundle was filled with this Hebrew, ‎‏דוד המלך ובנו שלמה המלך‏‎ (i.) David rex, & filius ejus Solomon rex.

The shekel again was divided into lesser Coyns, which had their denomination from the parts thereof. Thus we read of the half shekels, Exod. 30. 13. The third part of a shekel, Nehem. 10. 32. The quarter of a shekel, 1 Sam. 9. 8.

Their Gold Coyns.

‎‏זהב‏‎ Zahab. The English reads it, a piece of gold, 2 Kin. 5. 5. By it is meant, that which elsewhere is called Siclus auri, a shekel of gold, 1 Chron. 21. 25. Hence the one thousand seven hundred pieces of gold mentioned, Judg. 8. 26. the Greek renders 1700, shekels of gold.⁷⁹³ The weight of this Coyn was two attick drams,⁷⁹⁴ the value 15 s.

‎‏אדרכון‏‎ Adarcon, of this we read, Esra 8. 27. It was also called ‎‏דרכמון‏‎ Drachmon, of which we read Esra 2. 69. Both these names seem to denote the same coyn; if not, yet both were of the same weight. The Greek interprets them both by δραχμὴ, and our English accordingly renders both, a dram, which must be understood of the drams in use among the Hebrews, weighing two Attick drams. From the Greek δραχμὴ, Drachmon seemeth to have had its name. He conjectureth not amiss, who thinketh⁷⁹⁵ that Adarcon was so called, quasi Daricon, which was a certain coyn of gold in use among the Persians and from King Darius (whose Image one side thereof bore) was named Daricon, and ‎‏א‏‎ amongst the Chaldæans, is often prefixed before a word, as ‎‏ה‏‎ is amongst the Hebrews. The value of this Coyn was of ours 15 s.

Their sums.

Their sums were two ‎‏מנה‏‎ Maneh, μνᾶ Mina, a Pound. In gold it weighed one hundred shekels. This appeareth by comparing these Texts, 1 Kin. 10. 17. Tres ‎‏מנים‏‎ Manim three pound of gold went to one shield. Now we read, 2 Chron. 9. 16. Three hundred shekels of gold went to one shield. The name shekels is not expressed in the Original, but necessarily understood, as appeareth in that which was spoken of Zahab. For it is a received rule, that in Scripture, Aurum being put with a numeral signifieth so many shekels of gold; and so Argentum in like manner. The weight thereof then being 100 shekels, it followeth, that the value was 75 l. In silver, their Maneh weighed 60 shekels, Ezek. 45. 12. so that it valued 7 l. 10 s. Note, that Sheindler⁷⁹⁶ was deceived, in saying, that the price or value of the Maneh was changed in Ezekiels time, because it then valued 60 shekels: for the difference is not between the sacred & profane Maneh, as Sheindler conceives, but between the Maneh of gold, which was valued at 100 shekels always, and the Maneh of silver, which weighed 60 shekels, according to the forequoted place in Ezekiel.

The second sum was ‎‏ככר‏‎ Cicar, Talentum, A Talent. This, if it were of silver, it contained in weight 3000 shekels. For, those two verses being compared together, Exod. 38. 25, 26. sheweth, that six hundred thousand men paying every man half a shekel, the whole sum amounted to an hundred talents; whence it followeth, that a talent of silver amongst the Hebrews was 375 l. But a talent of gold (the proportion of gold to silver being observed) was twelve times as much, so that it valued of ours 4500 l.

In this tract of their Coyns we are to know three things. First, that as the Romans, in the former ages, used Æs grave, Bullion money, unstampt, which in the Mass or Billot they weighed out in their payments, and afterward Æs signatum, coyned metals: so the Hebrews though at last they used, coyned money, yet at first they weighed their mony uncoyned; Abraham weighed to Ephron the silver, Gen. 23. 6. Hence the shekel had its name from ‎‏שקל‏‎ Shakal, ponderare, librare, to weigh, or put in the ballance. Secondly, as the coyned shekel was twofold, one for the use of the Sanctuary; the other for the use of the Commonwealth; and that of the Sanctuary was double the price of the other; so the weight of the shekel to be distinguisht after the same manner; the shekel of the Sanctuary weighed half an ounce Troy weight; the common shekel weighed a quarter of an ounce. For example, Goliahs spears head weighed 600 shekels of the Sanctuary 1 Sam. 17. 7. that is, twenty five pound weight: Absalom’s hair weighed two hundred shekels after the Kings weight, 2 Sam. 14. 26. that is, four pound weight and two ounces. Yea, the sums which I have reckoned only according to the Sanctuary, in common use, according to the King’s weight, they abate half their value.

3. The lesser coyns were in general termed κέρματα or in the singular number κέρμα, Joh. 2. 15. The word signifieth properly a small quantity or little piece of metal, such as may be clipt off from coyns. Upon the first of the mon. Adar, Procla. was made throughout Israel, that the people shold provide their half shekels, wch were yearly paid toward the service of the Temple, according to the commandment of God, Ex. 30. 13.⁷⁹⁷ On the 25. of Adar,⁷⁹⁸ then they brought tables into the Temple (that is, into the outward Court where the people stood) on these tables lay these κέρματα, or lesser coyns, to furnish those who wanted half shekels for their offrings, or that wanted lesser pieces of mony in their payment for oxen, sheep, or doves, which likewise stood there in a readiness in the same court to be sold for sacrifices: but this supply of lesser coynes was not without an exchange for other mony or other things in lieu of mony, and that upon advantage. Hence those that sat at these tables, as chief bankers or masters of the exchange, they were termed Κερματισταὶ, in respect of the lesser coyns which they exchanged: in respect of the exchange it self, they were termed Κολλυβισταὶ, for Κόλλυβος signifieth the same in Greek as Cambium in Latine,⁷⁹⁹ whence those Letters of exchange, which the Latines call Literas Cambii, the Greek call σύμβολα κολλυβιστικὰ, Tickets of exchange: in respect of the Tables at which they sate, they are termed by the Talmudists ‎‏שולחנים‏‎, Schulcanim from ‎‏שולחן‏‎ Schulchan Mensa; for the same reason they are sometimes termed by the Greeks τραπεζίται, and by the Latines Mensarii. These are those changers of money which our Saviour drove out of the Temple.