MYTHICAL VIEW OF THE NARRATIVE IN ITS DIFFERENT STAGES.
Project Gutenberg EPUB3 edition
Strauss, David Friedrich and Eliot, George
Source notes
31 Ut sup. s. 26. ↑
32 Examples borrowed from Aulus Gellius, v. 9, and from Valerius Maximus, i. 8, are cited. ↑
33 Ut sup. s. 26. ↑
34 Ut sup. s. 72 f. ↑
35 Ut sup. s. 69. ↑
36 In Schmidt’s Bibliothek für Kritik und Exegese, iii. 1, s. 119. ↑
37 Paulus, ut sup. ↑
38 Comp. De Wette, exeg. Handb., 1. 2, s. 9. ↑
39 Über die Schriften des Lukas, s. 23. ↑
40 Paulus und Olshausen z. d. St., Heydenreich a. a. O. 1, s. 87. ↑
41 Comp. Horst, in Henke’s Museum, i. 4, s. 705; Vater, Commentar zum Pentateuch, 3, s. 597 ff.; Hase L. J., § 35; auch George, s. 33 f. 91. ↑
42 E. F. über die zwei ersten Kapitel u. s. w. in Henke’s Magazin, v. 1, s. 162 ff., und Bauer hebr. Mythol., ii. 220 f. ↑
43 The adoption of this opinion is best explained by a passage—with respect to this matter classical—in the Evangelium de nativitate Mariæ, in Fabricius codex apocryphus N. Ti. 1, p. 22 f., and in Thilo 1, p. 322, “Deus”—it is here said,—cum alicujus uterum claudit, ad hoc facit, ut mirabilius denuo aperiat, et non libidinis esse, quod nascitur, sed divini muneris cognoscatur. Prima enim gentis vestræ Sara mater nonne usque ad octogesimum annum infecunda fuit? et tamen in ultimâ senectutis ætate genuit Isaac, cui repromissa erat benedictio omnium gentium. Rachel quoque, tantum Domino grata tantumque a sancto Jacob amata diu sterilis fuit, et tamen Joseph genuit, non solum dominum Ægypti, sed plurimarum gentium fame periturarum liberatorem. Quis in ducibus vel fortior Sampsone, vel sanctior Samuele? et tamen hi ambo steriles matres habuere.—ergo—crede—dilatos diu conceptus et steriles partus mirabiliores esse solere. ↑
44 Neuestes theol. Journal, vii. 1, s. 402 f. ↑
45 In Henke’s Museum, i. 4, s. 702 ff. ↑
46 Hase in his Leben Jesu makes the same admission; compare § 52 with § 32. ↑
47 Wetstein zu Luke i. 11, s. 647 f. adduces passages from Josephus and from the Rabbins recording apparitions seen by the high priests. How readily it was presumed that the same thing happened to ordinary priests is apparent from the narrative before us. ↑
48
Judges xiii. 14 (LXX.): καὶ οἶνον καὶ σίκερα (al. μέθυσμα, hebr. שֵׁכָר) μὴ πιέτω.
Luc. i. 15.: καὶ οἶνον καὶ σίκερα οὐ μὲ πίῃ.
49
Judg. xiii. 5: ὅτι ἡγιασμένον ἔσται τῷ θεῷ (al. Ναζὶρ θεοῦ ἔσται) τὸ παιδάριον οὐκ τῆς γαστρός (al. ἀπὸ τῆς κοιλίας).
Luc. i. 15.: καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρός αὐτοῦ.
50
Judg. xiii. 24 f.: καὶ ηὐλόγησεν αὐτὸν Κύριος, καὶ η ’ξήθη (al. ἡδρύνθη) τὸ παιδάριον· καὶ ἤρξατο πνεῦμα Κυρίου συμπορεύεσθαι αὐτῷ ἐν παρεμβολῇ Δὰν, ἀναμὲσον Σαρὰ καὶ ἀναμέσον Ἐσθαόλ.
Luc. i. 80: τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι, κὰι ἦν ἐν ταῖς ἐρήμοις, ἕως ἡμέρας ἁναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ.
Comp. Gen. xxi. 20. ↑
51
Gen. xvi. 11. (LXX.): καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ.
Luc. i. 13: καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην.
xvii. 19: — — Ἰσαάκ. ↑
52 Olshausen, bibl. Commentar, 1. s. 116. Hoffmann, s. 146. ↑
53 With this view of the passage compare De Wette, Exeg. Handbuch zum N. T., 1, 2, s. 12. ↑