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
Source notes
20 Storr, opusc. acad. 3, s. 126 f. Süskind, vermischte Aufsätze, s. 63. Tholuck, s. 182 f. ↑
21 Michaelis, Anm. z. d. St. und Einl. in d. N.T. 1, 71. ↑
22 Münter, Stern der Weisen, s. 88. ↑
23 Paulus. Wetstein. ↑
24 Credner. ↑
25 In Schmidt’s Bibliothek für Kritik und Exegese, 3, 1. s. 124. See Kaiser, bibl. Theol. 1, s. 230; Ammon, Fortbildung, 1, s. 196; Credner, Einleitung, in d. N.T. 1, s. 155; De Wette, exeget. Handbuch. ↑
26 Chap. 17. Compare Historia de nativ. Mariae et de infantiâ Servatoris, c. 13. ↑
27 Fabricius, im Codex Apocryph. N.T. 1, s. 105, not. y. ↑
28 Ambrosius and Jerome. See Gieseler, K. G. 1, s. 516. ↑
29 Dial. c. Tryph. 78. ↑
30 C. Cels. 1, 51. ↑
31 Hess, Olshausen, Paulus. ↑
32 Paulus. ↑
33 Chap. 14. ↑
34 Chap. 4 in Thilo, s. 69. ↑
35In seinem Versuch über die Wundergeschichten des N. T. See Gabler’s Neuestes theol. Journal, 7, 4, s. 411. ↑
36 Exeg. Handb. s. 180 ff. As Paulus supposes an external natural phenomenon so Matthæi imagines a mental vision of angels. Synopse der vier Evangelien, s. 3. ↑
37 Hebräische Mythologie, 2. Thl. s. 223 ff. ↑
38 Recension von Bauer’s hebr. Mythologie in Gabler’s Journal für auserlesene theol. Literatur, 2, 1, s. 58 f. ↑
39 Neuestes theol. Journal, 7, 4, s. 412 f. ↑
40 In Luc. 2. in Suicer, 2, p. 789. ↑
41 Servius ad Verg. Ecl. 10, 26. ↑
42 Liban. progymn. p. 138, in Wetstein, s. 662. ↑
43 Thus Cyrus, see Herod. 1, 110 ff. Romulus, see Livy, 1, 4. ↑
44 Thilo, Codex Apocr. N. T. 1, s. 383 not. ↑
45 Vid. Schöttgen, 2, s. 531. ↑
46 Sota, 1, 48: Sapientes nostri perhibent, circa horam nativitatis Mosis totam domum repletam fuisse luce (Wetstein). ↑
47 Ueber den Lukas, s. 29. f. With whom Neander and others now agree.—L. J. Ch. s. 21 f. ↑
48 Comp. De Wette, Kritik der mosaischen Geschichte, s. 116; George, Mythus u. Sage, s. 33 f. ↑
49
Gen. xxxvii. 11 (LXX.): Ἐζήλωσαν δὲ οὐτὸν οἱ ἀδελφοὶ αὐτοῦ, ὁ δὲ πατὴρ αὐτοῦ διετήρησε τὸ ῥῆμα.—Schöttgen, horae, 1, 262.
Luc. 2, 18 f.: καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν — — ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα, συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.2, 51: καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ταῦτα ἐν τῇ καρδίᾳ αὐτῆς.
50 See Introduction. ↑
51 Perhaps as a precautionary measure to obviate objections on the part of the Jews. (Ammon, Fortbildung, 1, s. 217.) ↑
52 Pirke R. Elieser, 33: Sex hominum nomina dicta sunt, antequam nascerentur: Isaaci nempe, Ismaëlis, Mosis, Salomonis, Josiæ et nomen regis Messiæ. Bereschith rabba, sect. 1, fol. 3, 3.—(Schöttgen, horae, 2, s. 436): Sex res prævenerunt creationem mundi: quædam ex illis creatæ sunt, nempe lex et thronus gloriæ; aliæ ascenderunt in cogitationem (Dei) ut crearentur, nimirum Patriarchæ, Israël, templum, et nomen Messiæ. ↑
53 Comp. Schneckenburger, über den Ursprung des ersten kanonischen Evangeliums, s. 69 ff. ↑
54 Joseph. B. J. vi. vi. 4: Tacit. Histor. v. 13; Sueton. Vespas. 4. All the extant allusions to the existence of such a hope at the era of Christ’s birth, relate only in an indeterminate manner to a ruler of the world. Virg. Eclog. 4; Sueton. Octav. 94. ↑
55 In saying that it is inadmissible to suppose a divine intervention directly tending to countenance superstition, I refer to what is called immediate intervention. In the doctrine of mediate intervention, which includes the co-operation of man, there is doubtless a mixture of truth and error. Neander confuses the two. L. J. Ch., s. 29. ↑
56 Paulus and De Wette, exeg. Handb. in loc. ↑
57 According to Hoffmann (p. 256), that he might control the assertion of the magi by inquiring of his own astrologers, whether they had seen the star at the same time. This is not merely unsupported by the text—it is in direct contradiction to it, for we are there told that Herod at once gave terrified credence to the magi. ↑