RETROSPECT. DIFFERENCE BETWEEN MATTHEW AND LUKE AS TO THE ORIGINAL RESIDENCE OF THE PARENTS OF JESUS.
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Strauss, David Friedrich and Eliot, George
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98 Exeg. Beiträge, i. s. 159 ff. ↑
99 Fritzsche in the paraphrase of chap. ii. Etiam stella, quam judaica disciplina sub Messiæ natale visum iri dicit, quo Jesus nascebatur tempore exorta est. ↑
100 As in Matt. ii. 11 it is said of the magi τροσήνενκαν αὐτῷ—χρυσὸν καὶ λίβανον: so in Isa. lx. 6 (LXX.): ἥξουσί, φέροντες χρυσίον, καὶ λίβανον οἴσουσι. The third present is in Matt. σμύρνα, in Isa. λίθος τίμιος. ↑
102 Æneid, ii. 693 ff. ↑
103 Wetstein, in loc. ↑
104 Herod, i. 108 ff. Liv. i. 4. ↑
105 Octav. 94:—ante paucos quam nasceretur menses prodigium Romæ factum publice, quo denuntiabatur, regem populi Romani naturam parturire. Senatum exterritum, censuisse, ne quis illo anno genitus educaretur. Eos, qui gravidas uxores haberent, quo ad se quisque spem traheret, curasse, ne Senatus consultum ad ærarium deferretur. ↑
106 Bauer (über das Mythische in der früheren Lebensper. des Moses, in the n. Theol. [176]Journ. 13, 3) had already compared the marvellous deliverance of Moses with that of Cyrus and Romulus; the comparison of the infanticides was added by De Wette, Kritik der Mos. Geschichte, s. 176. ↑
107 Joseph. Antiq. ii. ix. 2. ↑
108 Jalkut Rubeni (cont. of the passage cited in Note 6): dixerunt sapientes Nimrodi: natus est Tharæ filius hâc ipsâ horâ, ex quo egressurus est populus, qui hæreditabit præsens et futurum seculum; si tibi placuerit, detur patri ipsius domus argento auroque plena, et occidat ipsum. Comp. the passage of the Arabic book quoted by Fabric. Cod. pseudepigr. ut sup. ↑
109 Protev. Jacobi, c. xxii. f. ↑
110
Ex. iv. 19, LXX: βάδιζε, ἄπελθε εἰς Αἴγυπτον, τεθνήκασι γὰρ πάντες οἱ ζητοῦντές σου τὴν ψυχὴν.
Matt. ii. 20: ἐγερθεὶς—πορεύου εἰς γῆν Ἰσραήλ· τεθνήκασι γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
We may remark that the inappropriate use of the plural in the evangelical passage, can only be explained on the supposition of a reference to the passage in Exod. See Winer, N. T. Gramm. s. 149. Comp. also Exod. iv. 20 with Matt. ii. 14, 21. ↑
111 Vide e.g. Schöttgen, Horæ, ii. p. 209. ↑
112 Theile, zur Biographie Jesu, § 15, Anm. 9. Hoffmann, s. 269. ↑
113 Comp. my Streitschriften, i. 1, s. 42 f.; George, s. 39. ↑
114 Neander, L. J. Ch. s. 27. ↑
115 Schleiermacher (Ueber den Lukas, s. 47), explains the narrative concerning the magi as a symbolical one; but he scorns to take into consideration the passages from the O. T. and other writings, which have a bearing on the subject, and by way of retribution, his exposition at one time rests in generalities, at another, takes a wrong path. ↑
116 Lightfoot, Horæ, p. 202. ↑
117 Schneckenburger, Ueber den Ursprung des ersten kanonischen Evangeliums, s. 69 ff. ↑
118 Thus, e.g. Augustin de consensu evangelistarum, ii. 5. Storr, opusc. acad. iii. s. 96 ff. Süskind, in Bengel’s Archiv. i. 1, s. 216 ff. ↑
119 E.g. Hess, Geschichte Jesu, 1, s. 51 ff. Paulus, Olshausen, in loc. ↑
120 Süskind, ut sup. s. 222. ↑
121 The same difference as to the chronological relation of the two incidents exists between the two different texts of the apocryphal book: Historia de nativitate Mariæ et de inf. Serv., see Thilo, p. 385, not. ↑
122 This incompatibility of the two narratives was perceived at an early period by some opponents of Christianity. Epiphanius names one Philosabbatius, together with Celsus and Porphyry (hæres. li. 8). ↑
123 Neander, L. J. Ch. s. 33, Anm. ↑
124 Schleiermacher, Ueber den Lukas, s. 47. Schneckenburger, ut sup. ↑
125 Antiq. xiv. ix. 4, xv. i. 1 and x. 4. ↑
126 The Evang. Nicodemi indeed calls him, c. xvi. ὁ μέγας διδάσκαλος, and the Protev. Jacobi, c. xxiv. makes him a priest or even high priest, vid. Varr. ap. Thilo Cod. Apocr. N. T. 1, s. 271, comp. 203. ↑
127 1 Th. s. 205 ff. ↑
128 Cap. vi. Viditque illum Simeon senex instar columnæ lucis refulgentem, cum Domina Maria virgo, mater ejus, ulnis suis eum gestaret,—et circumdabant eum angeli instar circuli, celebrantes illum, etc. Ap. Thilo, p. 71. ↑
131 Schleiermacher, Ueber den Lukas, s. 37. Compare on the other hand the observations in § 18, with those of the authors there quoted, Note 19. ↑
132 Neander here (s. 24 f.) mistakes the apocryphal for the mythical, as he had before done the poetical. ↑
133 Olshausen, bibl. Comm. 1. s. 142 f. ↑
134 Dial. c. Trypho, 78: Joseph came from Nazareth, where he lived, to Bethlehem, whence he was, to be enrolled, ἀνεληλύθει (Ἰωσὴφ) ἀπὸ Ναζαρὲτ, ἔνθα ὤκει, εἰς Βηθλεὲμ, ὅθεν ἦν, ἀπογράψασθαι. The words ὅθεν ἦν might however be understood as signifying merely the place of his tribe, especially if Justin’s addition be considered: For his race was of the tribe of Judah, which inhabits that land, ἀπο γὰρ τῆς κατοικούσης τὴν γῆν ἐκείνην φυλῆς Ἰούδα τὸ γένος ἦν. ↑