Part 22

In the third place, the Proposition followeth; namely, _Seeing that the_ Masorites _passed their censure on many words for their irregularity in their vowels and accents_; therefore, _the vowels originally were not from the_ Masorites, _but of the same antiquity with their words_; and in truth, otherwise they had been a _body or carkass without a soul_.

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]

[748] _Uziel. Num. 2. 3._

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 thought[750] 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_.

[749] _Οὐδενί τε ἄλλῳ ἢ πόλει μετανισταμένῃ καὶ καθιδρυμένῃ ἐῴκει. Joseph. l. 3. Antiq. c. 11. p. 97._

[750] _Tradunt Hebræi, filios Israelita castrametatos fuisse in circuitu tabernaculi ut unum milliare interfuerit (~i.~) spacium mille passuum, & hoc erat iter Sabbati. P. Fag. Num. 2. 3._

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_.

[751] _Maimon. in Bethhabchirab. c. 7. sect. 11._

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 _Greek_[752] translateth _Order_ and so the _Caldee_ calleth it _Tekes_[753] (a word borrowed of the _Greek_ τάξις) _order_: Whence the _Apostle_ taketh his phrase, Every man in his own _order_, _1 Cor. 15. 23._

[752] _Ἄνθρωπος ἐχόμενος κατὰ τάγμα αὐτοῦ._

[753] _‎‏גבר על טקסיה‏‎ Quisque juxta ordinatam suam aciem._

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.

[754] _Jonathan Uzel. Num. 2. 3._

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_.

[755] _Dicunt in vexillo Reuben fuisse imaginem hominis: in vexillo Jehudah imaginem leonis: in vexillo Ephraim imaginem bovis: in vexillo Dan, imaginem aquilæ P. Fag. Numb. 2. Aben Esra, ibidem._

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._

[756] _Angeli ex hoc versu definiri possunt; sunt enim spiritus intelligentes, ut homo, potentes ut Leo, ministratorij ut Bos, & celeres ut aquila. Tremel. in Ezek. 1._

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_.

[757] _Hieronym. ad initium sui commentarii in Mat. It. Gregor. homil. 4. in Ezek. ab Hieronim. dissentit. D. Augustinus in Matthæo & Marco, nam in Leone Mattheum, Marcum, in homine putat adumbratum. August. de consensu Evangelist. l. 1. c. 6._

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]

[758] _‎‏תרועה‏‎ Clangor, Vociferatio. Hebræi duplicem clangorem esse statuunt alterumque vocari ‎‏תקיעה‏‎ alterum ‎‏תרועת‏‎ quorum ille æquabilis est vox, hic citus concisusque fragor, ille ad convocandos cætus, hic ad accendendos millitum animos facit._

[759] _‎‏חמושים‏‎_

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._

[760] _Hæc est causa cur Hebræi Fœdus facere dicant ‎‏כרות הברית‏‎ (~i.~) Dividere, aut dissecare fœdus, quemadmodum apud Latinos, dicitur percutere fœdus, quæ locutio fluxit ab antiquo fœderis faciendi more: Sacerdos enim feriebat porcum silice, dicens, Sic à Jove feriatur is, qui sanctum hoc fregerit fœdus, ut ego hunc porcum ferio. Livius. Decad. 1. l. 1. p. 17._

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._

[761] _Arias Mont. Thubal Cain._

[762] _Quatuor digiti constituunt tres pollices. Fran. Iunius in Ezek. 40. 5._

_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]

[763] _Quatuor Palmos; scil. minores. Pet. Martyr. 1. Reg. c. 6._

‎‏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_.

[764] _Herodot. lib. 2. in descrip. Bab._

[765] _Orig. hom. 2. in Genes. It. Aug. de Civitat. Dei, lib. 15. cap. 27._

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_.

[766] _Quinos palmos._

[767] _Sex palmos._

‎‏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 interpreted[768] _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._

[768] _Tremelius in hunc locum._

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_.

[769] _Isidor._

_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]

[770] _Arias Mont. Thubal Cain._

[771] _‎‏עשרה קבין שיחה ירדו לעולם תשעה נטלו נשים‏‎ Vid. Buxtorf. Lexic. in ‎‏חיה‏‎_

‎‏עמר‏‎ _Omer._ It contained[772] _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._

[772] _Alsted. præcog. theol. l. 2. p. 588._

‎‏סאה‏‎ _Seah_, σάτον, _a Satum_; The _Latine_ Interpreters commonly render it by _Modius_. It contained[773] _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._

[773] _Vide Buxtorf. Lexic. in ‎‏קבב‏‎ ex opere R. Alphes. tractat. de Pasch. chap. 5. fol. 176._

‎‏אפה‏‎ _Ephah._ It contained[774] _three Sata_, that is, _half a bushel, and a pottle_.

[774] _Arias Mont. Thubal Cain._

‎‏לתך‏‎ _Lethec._ It contained[775] _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_.

[775] _Epiph. de mensur. & Ponderib._

‎‏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 contained[776] _six egg-shells_. It was of the same quantity as the _fourth part of a Kab, half a pint_.

[776] _Buxtorf. in loco superius citato._

‎‏הין‏‎ _Hin_. It contained[777] the quantity of _seventy two egg-shells_, so that it was of our measure _three quarts_.

[777] _Buxtorf. ib._

‎‏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_. _Hieron_[778] 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_.

[778] _Hieron. Ezek. 45._

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_.

[779] _Alsted. præcog. Theol. p. 561._

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 contained[780] _four Sextarii_, that is, _a Quart_.

[780] _Budæus de asse. lib. 5._

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_.

[781] _Budæus de asse. lib. 5._

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~_.

[782] _‎‏פרוטה משקל חצי שעורה‏‎ Moses Kotsens. f. 124. col. 4._