§ 104. (continued 1)
Project Gutenberg EPUB3 edition
Strauss, David Friedrich and Eliot, George
Source notes
81 Schulz. s. 319. ↑
82 As Schulz appears to do, ut sup. ↑
83 See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f. ↑
84 Thus Fritzsche, in loc. ↑
85 Schleiermacher, s. 150. ↑
86 Köster, Immanuel, s. 197; Fritzsche, in loc. ↑
87 De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191. ↑
88 Paulus, exeg. Handb. 2, s. 471 f. ↑
89 Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c. ↑
90 Exeg. Handb. in loc. ↑
91 Natürliche Geschichte, 2, s. 429. ↑
92 Bibl. Theol. 1, s. 196. ↑
93 Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured, Matt. viii. 14 ff. parall. ↑
94 It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269. ↑
95 Exeg. Handb., 1, b, s. 698 ff. ↑
96 Ut sup. s. 705, and elsewhere. ↑
97 Compare Hase, L. J., § 86. ↑
98 Paulus, L. J. 1, b, s. 68. ↑
99 Schleiermacher, über den Lukas, s. 215. ↑
100 Vid. Winer, Realw., Art. Blinde. ↑
101 Gratz, Comm z. Matth. 2, s. 323. ↑
102 Paulus, exeg. Handb. 3, a, s. 44. ↑
103 Schulz, Anmerkungen zu Michaelis, 2, s. 105. ↑
104 Sieffert, ut sup. s. 104. ↑
105 Ueber den Zweck der evang. Geschichte und der Briefe Joh., s. 345. ↑
106 Ut sup. s. 237. ↑
107 Paulus, L. J. 1, a, s. 249. ↑
108 Natürl. Gesch. des Propheten von Naz. 2, s. 216. ↑
109 Vid. vol. i. p. 81, note. ↑
110 Elsewhere also we find proof that in those times the power of effecting miraculous cures, especially of blindness, was commonly ascribed to men who were regarded as favourites of the Deity. Thus Tacitus, Hist. iv. 81, and Suetonius, Vespas. vii. tell us, that in Alexandria a blind man applied to Vespasian, shortly after he was made emperor, alleging that he did so by the direction of the god Serapis, with the entreaty that he would cure him of his blindness by wetting his eyes with his spittle. Vespasian complied, and the result was that the blind man immediately had his sight restored. As Tacitus attests the truth of this story in a remarkable manner, Paulus is probably not wrong in regarding the affair as the contrivance of adulatory priests, who to procure for the emperor the fame of a miracle-worker, and by this means to secure his favour on behalf of their god, by whose counsel the event was occasioned, hired a man to simulate blindness. Ex. Handb. 2, s. 56 f. However this may be, we see from the narrative what was expected, even beyond the limits of Palestine, of a man who, as Tacitus here expresses himself concerning Vespasian, enjoyed favor e cœlis and an inclinatio numinum. ↑
111 These are nearly the words of Paulus, exeg. Handb. 2, s. 312, 391. ↑
112 De Wette, Beitrag zur Charakteristik des Evangelisten Markus, in Ullmann’s und Umbreit’s Studien, 1, 4, 789 ff. Comp. Köster, Immanuel, f. 72. On the other hand: comp. De Wette’s exeg. Handb. 1, 2, s. 148 f. ↑
113 Pliny, H. N. xxviii. 7, and other passages in Wetstein. ↑
114 Paulus, ut sup. s. 312 f. 392 ff.; Natürliche Geschichte, 3, s. 31 ff. 216 f.; Köster, Immanuel, s. 188 ff. ↑
115 For the former explanation, Hess, Geschichte Jesu, 1, s, 390 f.; for the latter, Olshausen, b, Comm. 1. s. 510. ↑
116 Kuinöl, in Marc., p. 110. ↑
117 Olshausen, s. 509. ↑
118 Comp. De Wette, Kritik der Mosaischen Geschichte, s. 36 f. ↑
119 Fritzsche, Comm. in Marc., p. xliii. ↑
120 Vid. ap. Wetstein and Lightfoot, John ix. 6. ↑