[668] שנתים ימים Duorum annorum dierum.
[669] בכסף או בשטר או בביאה וכולן בעדים Moses Kotsen. fol. 124.
[670] הרי את מקודשת לי Maimon. in Ischoth, c. 3. s. 1.
[671] חופה Elias Thisbit.
Thirdly, the rites and ceremonies of their marriage were performed in the assembly of ten men at least, with blessings and thanksgivings unto God, whence the house it self was called Beth hillula,[672] the House of praise and their marriage song Hillulim,[673] praises. The Bridegrooms intimate friends which accompanied him & sung this Epithalamium or marriage song, were termed υἱοὶ τοῦ νυμφῶνος, children of the Bride-chamber, Mat. 9. 15. Such I conceive those thirty companions to have been which Sampson associated to himself, Judg. 14. 11. The form of this phrase or blessing is at large described by Genebrard, and the sum thereof is this: The chief of these companions taketh a cup, and blesseth it saying Blessed art thou O Lord our God, the King of the world, wch createst the fruit of the vine: afterward then he saith, blessed be the Lord our God the King of the world, who hath created man after his own Image, according to the image of his own likeness, & hath therby prepared unto himself an everlasting building, blessed be thou, O Lord, who hast created him. Then followeth again, Blessed art thou, O Lord our God, who hast created joy and gladness, the Bridegroom and the Bride, charity and brotherly love, rejoycing and pleasure, peace and society: I beseech thee, O Lord, let there suddenly be heard in the Cities of Judah, and the streets of Jerusalem the voice of joy & gladness, the voice of the bridegroom & the Bride: the voice of exultation in the bride-chamber is sweeter than any feast: and children sweeter than the sweetness of a song: and this being ended, he drinketh to the married couple.
[672] בית הלולא
[673] הלולים
This custome of praising God at such times was not needless or superfluous, for the fruit of the womb was expected as a special blessing from God, and so acknowledged by them in that saying, that four keys were in the hand of him who was the Lord of the whole world, which were committed neither to Angel nor Seraphim; namely Clavis pluviæ, clavis cibationis, clavis sepulchrorum, & clavis sterilitatis.[674] Concerning the key of Rain, thus speaketh the Scripture, the Lord will open to thee his good treasure, Deut. 28. Concerning the key of food, thou openest thy hands, Psal. 145. Concerning the key of the grave, when I shall open your sepulchres, Ezek. 37. Concerning the key of barrenness, God remembred Rachel and opened her womb, Gen. 30. Whereby it is intimated, that these four things God hath reserved in his own hand and custody: namely, Rain, food, the raising of our bodies and the procreation of children.
[674] מפתח מטרא מפתח פרנסה מפתח קבריא מפתת עקרתא Targum Hieros. Gen. 30. 21.
The time of their marriage feast appeareth clearly to have been usually seven daies.[675] Sampson continued his feast seven daies, Judg. 14. 10, 11. And of this seven daies feast, Divines[676] do understand that speech of Labans unto Jacob, concerning Leah, fulfill her weak, and we will also give thee this, Gen. 29. 27. in which speech, it is thought that Laban did desire Jacob, not to reject and turn away Leah, but to confirm the present marriage, by fulfilling the usual days of her marriage feast. From this custom, together with the practise of Joseph, mourning seven dayes for his father, Gen. 50. 10. arose that usual proverb among the Jews, Septem ad convivium, Septem ad luctum. The chief governor of the feast was called Baal mischte;[677] which name is fitly expressed by being called the ruler of the feast,[678] Joh. 2. 9. The modern Jews in Italy, when they invite any to a marriage feast, use this form of words, Such a one, or such a one entreateth you to credit his daughters marriage with your presence at the feast, &c. Then he which is invited replieth, Mazal tob[679] which some interpret to be the wishing of good luck in general, but I rather think, that hereby was wished to the married parties, a special blessing in the procreation of children: whence the wedding ring, given unto the Bride-wife, had this inscription or posie Mazal tob;[680] and the Hebrews call the Planet Jupiter, Mazal, whose influence they thought to be of great efficacy and force for generation: but in truth, Mazal, signifieth any other Planet or Star in the Heaven, according to that Hebrew Proverb,[681] There is no herb in the earth, that hath not a Mazal or Star in the Firmament answering it, and striking it, saying grow. Now tob signifieth good; so that the phrase soundeth as much as, be it done in a good hour, or under a good Planet.