gative to dissolve the marriage. The wife could do nothing by herself. When he thought fit to dissolve it, her consent was not necessary. The bill of divorce which she received was to serve as evidence for her that she had not deserted her husband, but was dismissed by him, and consequently free.

CAMPBELL'S Translation of the Gospels, note.

No. 1241.-xiii. 35. Or at the cock-crowing.] The ancients divided the night into different watches; the last of which was called cock-crow: wherefore they kept a cock in their tirit, or towers, to give notice of the dawn. Hence this bird was sacred to the sun, and named Aλɛxlwe, which seems to be a compound out of the titles of that deity, and of the tower set apart for his service; for these towers were temples.

HOLWELL'S Mythological Dict. p. 16.

No. 1242.-xiv. 15. A large upper room furnished and prepared.] The English word which comes nearest the import of Egwuevov is carpeted: but when the term is used, as here, of a dining room, it is not meant only of the floor, but of the couches on which the guests reclined at meals. On these they used, for the sake both of neatness and of convenience, to spread a coverlet or carpet. As this was commonly the last thing they did in dressing the room, it may not improperly be employed to denote the whole.

CAMPBELL'S Translation of the Gospels, note.

No. 1243.-xiv. 61. The high-priest asked him, and said unto him, Art thou the Christ, the son of the blessed?] It is observable that the peculiar attribute of deity is here used to express the divine nature. Supreme happiness is properly considered as belonging to God and as all comfort flows from him, suitable

ascriptions of praise and glory are his due. But this form of speech was conformable to the ancient custom of the Jews, who, when the priest in the sanctuary rehearsed the name of God, used to answer, "Blessed

be his name for ever." The title of the blessed one in their language signified as much as the holy one; and both, or either of them, the God of Israel. Hence such expressions are very frequent in the rabbins. See also Rom. i. 25. 2 Cor. xi. 31.

No. 1244.-xvi. 1. Had bought sweet spices, that they might come and anoint him.] This was the practice of the Jews: hence we read of the spices of the dead. It was one of the things that was customary in Israel to perform to the dead. Maimonides observes, that they anoint them with various sorts of spices.

GILL, in loc.

No. 1245.-xvi. 5. And entering into the sepulchre.] The sepulchres of the Jews were made so large that persons might go into them: the rule for making them is this: "he that sells ground to his neighbour to make a burying-place must make a court at the mouth of the cave, six by six, according to the bier, and those that bury." It was into this court that the women entered. Here they could look into the sepulchre and the several graves in it, and see what were in them.

No. 1246.-ST. LUKE i. 9.

According to the custom of the priest's office.

"As the great number of the sacerdotal order occasioned their being first divided into twenty-four companies, so in after times the number of each company grew too large for them all to minister together. For there were no less, according to Josephus, than five thousand priests in one course in his time. The ministry of each course was divided according to the number of the houses of their fathers that were contained in it. If a course consisted of five such houses, three served three days, and the other two two days a piece. If it contained six, five served five days, and the other two days: if it contained seven, the priest of each house served a day. The particular branches of the service were assigned by lot to each priest, whose turn it was to attend on the ministry."

JENNINGS's Jewish Ant. vol. i. p. 269.

No. 1247.-i. 63. And he asked for a writing-table.] Dr. Shaw (Travels, p. 194.) informs us, that the Moorish and Turkish boys in Barbary are taught to write upon a smooth thin board slightly daubed over with whiting, which may be wiped off or renewed at pleasure. Such probably, for the Jewish children use the same, was the little board or writing-table that was called for by Zacharias.

No. 1248.-ii. 7. And laid him in a manger.] A grotto or cave must to them that live in tents be the most convenient stable they could have: nor would it be a despicable advantage to those who live in more fixed

abitations. There is nothing then improbable in the tradition, that our Lord, who was confessedly born in a stable, was born in a grotto in or very near the city of Bethlehem. Natural or artificial grottos are very common in the eastern countries, particularly in Judæa, and are often used for their cattle. Pococke observes, (Trav. vol. ii. p. 48.) " there were three uses for grottos; for they served either for sepulchres, cisterns, or as retreats for herdsmen and their cattle in bad weather, and especially in the winter nights."

HARMER, vol. iii. p. 107.

No. 1249.-ii. 25. Waiting for the consolation of Israel.] The Jews often used to style the expected Messiah the consolation; and, may I never see the consolation was a common form of swearing among them. It was much used by R. Simeon ben Shetach, who lived before the time of Christ. GILL, in loc.

No. 1250.-ii. 44. The company.] As at the three great festivals all the men who were able were obliged, and many women chose, at least at the passover, to attend the celebration at Jerusalem, they used, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes, in hot weather, they travelled all night, and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanserais. This account of their manner of travelling furnishes a ready answer to the question, how could Joseph and Mary make a day's journey, without discovering before night

that Jesus was not in the company? In the day-time we may reasonably presume that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends or acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he Belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, amongst his relations and acquaintance; and not finding him, returned to Jerusalem. CAMPBELL'S Translation of the Gospels, note.

No. 1251.-iii. 4. The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths strait.] The roads which led to the Jewish cities of refuge were required to be kept good, that the slayer might flee to them without impediment. The rabbis inform us, among other circumstances, that at every cross-road was set up an inscription, Asylum, asylum. Upon which Hottinger remarks, that it was probably in allusion to this custom that John the Baptist is described as the voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths strait.

No. 1252.-iv. 16. And stood up to read.] The custom of reading the scriptures publicly was an appointment of Moses, according to the Jews. It was also usual to stand at reading the law and the prophets. Some parts of the Old Testament were allowed to be read sitting or standing; as particularly, the book of Esther. Common Israelites, as well as priests and Levites, were allowed to read the scriptures publicly. Every sabbath day seven persons read; a priest, a Levite, and five Israelites. And it is said to be a known custom to this day, that even an unlearned priest reads before the greatest wise man in Israel. GILL, in loc.