Chapter 34

1Fabricius, Codex apocryphus N. T. 1, p. 19 ff. 66 ff.; Thilo, 1, p. 161 ff. 319 ff.↑2Gregory of Nyssa or his interpolator is reminded of this mother of Samuel by the apocryphal Anna when he says of her:Μιμεῖται τοίνυν καὶ αὕτη τὰ περὶ τῆς μετρὸς τοῦ Σαμουὴλ διηγήματα κ.τ.λ.Fabricius, 1, p. 6.↑3Evang. de nativ. Mar. c. 7:cunctos de domo et familia David nuptui habiles, non conjugatos.↑4Protev. Jac c. 8:τοὺς χηρεύοντας τοῦ λαοῦ.↑5It is thus in the Evang. de nativ. Mariae vii. and viii.; but rather different in the Protev. Jac. c. ix.↑6Protev. c. 9:πρεσβύτης. Evang. de nativ. Mar. 8.: grandaevus. Epiphan. adv. haeres. 78, 8:λαμβάνει τὴν Μαρίαν χῆρος, κατάγων ἡλικίαν περί που ὀγδοήκοντα ἐτῶν καὶ πρόσω ὁ ἀνήρ.↑7Παράλαβε αὐτὴν εἰς τήρησιν σεαυτῷ.c. ix. Compare with Evang. de nativ. Mar. viii. and x.↑8See the variations inThilo, p. 227, and the quotations from the Fathers at p. 365 not.↑9Numb. v. 18.↑10Protev. Jac. x.–xvi. The account in the Evang. de nativ. Mar. is less characteristic.↑11“Die natürliche Geschichte des grossen Propheten von Nazaret,” 1terBand, s. 119 ff.↑12Augustin,de consens. evangelist. ii. 5.↑13Paulus, Olshausen, Fritzsche, Comm. in Matth. p. 56.↑14Comp. de Wette’s exeg. Handbuch, i. 1, s. 18. Schleiermacher, Ueber die Schriften des Lukas, s. 42 ff.↑15Protev. Jac. c. 12:Μαριὰμ δέ ἐπελάθετο τῶν μυστηρίων ὧν εἶπε πρὸς αὐτὴν Γαβριήλ. When questioned by Joseph she assures him with tears:οὐ γινώσκω, πόθεν ἐστὶ τοῦτο τὸ ἐν τῇ γαστρί μου. c. 13.↑16Geschichte der drei letzten Lebensjahre Jesu u. s. w. 1. Thl. s. 36. Comp. Hoffmann, s. 176 f.↑17Ch. viii.–x.↑18Paulus, exeg. Handb. 1 a, s. 121. 145.↑19To this opinion Neander inclines, L. J. Ch. s. 18.↑20Gen. xvii. 19; LXX. (Annunciation of Isaac):ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεται σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ.Judg. xiii. 5.(Annunciation of Samson):καὶ αὐτὸς ἄρξεται σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς φυλιστιΐμ.Gen. xvi. 11 ff.(Annunciation of Ishmael):καὶ εἶπεν αὐτῆ ὁ ἄγγελος Κυρίου· ἰδοὺ σὺ ἐν γαστρὶ ἔχεις, καὶ τέξη υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ. Οὗτος ἔσται — —.Matt. i. 21.(μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου—) τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ· τῶν ἁμαρτιῶν αὐτῶν.Luke i. 30 ff.καὶ εἶπεν ὁ ἄγγελος αὐτῇ—ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται.——.21Comp. de Wette, Kritik der mos. Geschichte, s. 86 ff.↑22The vision which, according to Matthew, Joseph had in his sleep, had besides a kind of type in the vision by which, according to the Jewish tradition related by Josephus, the father of Moses was comforted under similar circumstances, when suffering anxiety concerning the pregnancy of his wife, although for a different reason. Joseph. Antiq. II. ix. 3. “A man whose name was Amram, one of the nobler sort of Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do. Hereupon he betook himself to prayer to God.… Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favours.… For this child of thine shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts.”↑23Comp. Ammon, Fortbildung des Christenthums, i. s. 208 f.↑24Ueber die Schriften des Lukas, s. 23.↑25Compare Gesenius and Hitzig. Commentaren zum Jesaia; Umbreit, Ueber die Geburt des Immanuel durch eine Jungfrau, in den theol. Studien u. Krit., 1830, 3. Heft, s. 541 ff.↑26This explanation does away with the importance of the controversy respecting the word‏עָלְמָה‎. Moreover it ought to be decided by the fact that the word does not signify an immaculate, but a marriageable young woman (seeGesenius). So early as the time of Justin the Jews maintained that the word‏עָלְמָה‎ought not to be rendered byπαρθένοςbut byνεᾶνις.Dial c. Tryph.no. 43. p. 130E.Comp.Iren. adv. haer.iii. 21.↑27Christologie des A. T. s. 1, b, s. 47.↑28See Winer, Grammatik des neutest. Sprachidioms, 3te Aufl. s. 382 ff. Fritzsche, Comm. in Matth. p. 49. 317 und Excurs. 1, p. 836 ff.↑29See the Introduction, § 14.↑30See Bleek in den theol. Studien u. Kritiken, 1835, 2, s. 441 ff.↑31The whole rationalistic interpretation of Scripture rests upon a sufficiently palpable paralogism, by which it stands or falls:The New Testament authors are not to be interpreted as if they said something irrational (certainly not something contrary totheir ownmodes of thinking).Now according to a particular interpretation their assertions are irrational (that is contrary toourmodes of thinking).Consequently the interpretation cannot give the original sense, and a different interpretation must be given.Who does not here perceive thequaternio terminorumand the fatal inconsequence, when Rationalism takes its stand upon the same ground with supernaturalism; that, namely, whilst with regard to all other men the first point to be examined is whether they speak or write what is just and true, to the New Testament writers the prerogative is granted of this being, in their case, already presupposed?↑32Conjugial. præcept. Opp. ed. Hutton, Vol. 7. s. 428.↑33Irenäus, adv. haer. 1, 26: Cerinthus, Jesum subjecit non ex virgine natum, impossibile enim hoc ei visum est.↑34In Henke’s neuem Magazin, iii. 3, s. 369.↑35Homil. in Lucam xiv. Comp. my Streitschriften, i. 2, s. 72 f.↑36Olshausen, Bibl. Comm. s. 49. Neander, L. J. Ch. s. 16 f.↑37e.g.by Eichhorn, Einleitung in das N. T. 1. Bd. s. 407.↑38Glaubenslehre, 2 Thl. § 97. s. 73 f. der zweiten Auflage.↑39This side is particularly considered in der Skiagraphie des Dogma’s von Jesu übernatürlicher Geburt, in Schmidt’s Bibliothek, i. 3, s. 400 ff.; in den Bemerkungen über den Glaubenspunkt: Christus ist empfangen vom heil. Geist, in Henke’s neuem Magazin, iii. 3, 365 ff.; in Kaiser’s bibl. Theol. 1, s. 231 f.; De Wette’s bibl. Dogmatik, § 281; Schleiermacher’s Glaubenslehre, 2 Thl. § 97.↑40Brought to bear upon this point by Neander, L. J. Ch. s. 12.↑41Augustinus contra Faustum Manichaeum, L. 23. 3. 4. 8.↑42See Schmidt, Schleiermacher, and Wegscheider, Instit. § 123 (not.d).↑43Eichhorn thinks this probable, Einl. in das N. T. i. s. 425, De Wette possible, exeg. Handb. i. 1, s. 7.↑44Justin Mart. Dial. cum Tryphone, 48; Origines contra Celsum, L. 5, 61. Euseb. H. E. 3, 27.↑45Epiphan. haeres. 30, 14.↑46Haeres. 29, 9.↑47Credner, in den Beiträgen zur Einleitung in das N. T. 1, s. 443. Anm.↑48Orig. ut sup.↑49See Neander, K. G. 1, 2, s. 615 f.↑50Credner, über Essener, und einen theilweisen Zusammenhang beider, in Winer’s Zeitschrift f. wissenschaftliche Theologie, 1. Bd. 2tes and 3tes Heft; see Baur,Progr. de Ebionitarum origine et doctrinâ ab Essenis repetendâ,und christl. Gnosis, s. 403.↑51De carne Christi, c. 14:Poterit haec opinio Hebioni convenire, qui nudum hominem, et tantum ex semine David, i.e. non et Dei filium, constituit Jesum, ut in illo angelum fuisse edicat.↑52Neander and Schneckenburger are of the latter, Gieseler and Credner of the former opinion.↑53I here refer to the account of Hegesippus in Eusebius, H. E. iv. 22.↑54Homil. 3, 23–27.↑55Epiphan. haeres. 30, 18. comp. 15.↑56That these were the traits in David’s character which displeased the Christian sect in question, is sufficiently evident from a passage in the Clementine Homilies, though the name is not given: Homil. 3, 25;ἕτι μὴν καὶ οἱ ἀπὸ θης τούτου(τοῦ Καΐν)διαδοχης προεληλυθότες πρωτοι μοιχοὶ ἐγένοντο, καὶ ψαλτήρια, καὶ κιθάραι, καὶ χαλκεῖς ὅπλων πολεμικῶν ἐγένοντο. Δὶ ὃ καὶ ἡ τῶν ἐγγὁνων προφητεία, μοιχῶν καὶ ψαλτηρίων γέμουσα, λανθανόντως διὰ τῶν ἡδυπαυειων ὡς τοὺς πολέμους ἐγείρει.↑57Epiphan. haer. 30, 14. 16. 34.↑58Homil. 3, 17.↑59Schneckenburger, über das Evang. der Aegypter, s. 7; Baur, christl. Gnosis, s. 760 ff. See on the other side Credner and Hoffmann.↑60Orig. Comm. in Matth. T. 16, 12. Tertullian, De carne Christi, 14, s. Anm. 13 (a passage in which indeed the speculative and ordinary Ebionites are mingled together).↑61Clement, homil. 18, 13. They referred the words ofMatth. xi. 27:οὐδεὶς ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς κ.τ.λ.toτοὺς πατέρα νομίζοντας χριστοῦ τὸν Δαβὶδ, καὶ αὐτὸν δὲ τὸν χριστὸν υἱὸν ὄντα, καὶ υἱὸν θεοῦ μὴ ἐγνωκότας, and complained thatαἰτὶ τοῦ θεοῦ τὸν Δαβὶδ πάντες ἔλεγον.↑62Haeres. 30, 14:ὁ μὲν γὰρ Κήρινθος καὶ Κάρποκρας τῷ αὐτῷ χρώμενοι παρ’ αὐτοῖς (τοῖς Ἑβιωναίοις) εὐαγγελίῳ, ἀπὸ τῆς ἀρχις τοῦ κατὰ Ματθαῖον εὐαγγελίου διὰ τῆς γενεαλογίας Βούλονται παριστᾷν ἐκ σπέρματος Ἰωσὴφ καὶ Μαρίας εἶναι τὸν χριστόν.↑63Dial. c. Tryph. 100. 120.↑64Br …, die Nachricht, dass Jesus durch den heil. Geist und von einer Jungfrau geboren sei, aus Zeitbegriffen erläutert. In Schmidt’s Bibl. 1, 1. s. 101 ff.—Horst, in Henke’s Museum 1, 4, 497 ff., über die beiden ersten Kapitel in Evang. Lukas.↑65Bemerkungen über den Glaubenspunkt: Christus ist empfangen vom heil. Geist. In Henke’s neuem Magazin, 3, 3, 399.↑66Schleiermacher, über den Lukas, s. 26 f.↑67Im neuesten theol. Journal, 7. Bd. 4. Stück, s.407 f.↑68Antiq. xviii. 3, 4.↑69IterTheil, s. 140 ff.↑70The legend has undergone various modifications, but the name ofPantheraorPandirahas been uniformly retained. Vid. Origenes c. Cels. 1, 28.,32.Schöttgen, Horæ 2, 693 ff.[140]aus Tract. Sanhedrin u. A.; Eisenmenger, entdecktes Judenthum, 1, s.105 ff. aus der Schmähschrift: Toledoth Jeschu; Thilo, cod. apocr. s. 528.Comp. myAbhandlung über die Namen Panther, Pantheras, Pandera, in jüdischen und patristischen Erzählungen von der Abstammung Jesu. Athenäum, Febr. 1839, s. 15 ff.↑71Orig. c. Celsus i. 32.↑72Ibid. vi. 8.↑73Ibid. i. 37.↑74Gabler, in seinem neuesten theol. Journal, 7, 4. s. 408 f.; Eichhorn, Einleitung in das N. T. 1, s. 428 f.; Bauer, hebr. Mythol. 1, 192 e ff.; Kaiser, bibl. Theologie, 1, s. 231 f.;[141]Wegscheider, Instit. § 123; De Wette, bibl. Dogmat. § 281, und exeg. Handb. 1, 1, s. 18 f., Ammon, Fortbildung des Christenth. s. 201 ff.; Hase, L. J. § 33; Fritzsche, Comment. in Matth. s. 56. The latter justly remarks in the title to the first chapter:non minus ille (Jesus) ut ferunt doctorum Judaicorum de Messiâ sententiæ, patrem habet spiritum divinum, matrem virginem.↑75Jamblich. vita Pythagoræ. cap. 2, ed. Kiessling.↑76Adv. Jovin. 1, 26. Diog. Laërt., 3, 1, 2.↑77Glaubwürdigkeit, s. 64.↑78Apologie des L. J. s. 92.↑79Diog. Laërt a. a. O.:Σπεύσιππος(Sororis Platonis filius, Hieron.)δ’· ἐν τῷ ἐπιγραφομένῳ Πλάτωνος περδείπνῳ καὶ Κλέαρχος ἐν τῷ Πλάτωνος ἐγκωμίῳ καὶ Ἀναξιλίδης ἐν τῷ δευτέρῳ περὶ φιλοσόφων, φασὶν, Ἀθήνησιν ἦν λόγος, κ.τ.λ.↑80Neander, L. J. Ch. s. 10.↑81Antiq. 15. 2. 6.↑82Gen. xviii., 14Sept.μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα;Luke i. 37.ὅτι οὐκ ἀδυνατήσει παρὰ τῷ θεῷ πᾶν ῥῆμα.83De Wette, Exeg. Handb. 1, 1, s. 17.↑84They are to be found however in the more modern Rabbins, s. Matthæi, Religionsgl. der Apostel 2, a. s. 555 ff.↑85Bibl. Comm. 1, s. 47. Also Daub. 2 a. s. 311 f; Theile, § 14. Neander, s. 9.↑86Diog. Laërt. a. a. O. See Origenes c. Cels. 1, 37.↑87Demonax, 29.↑88S. Origenes in Matthæum, Opp. ed. de la Rue, Vol. 3. s. 463.↑89The Arian Eunomius according to Photius taughtτὸν Ἰωσὴφ μετὰ τὴν ἄφραστον κυοφορίαν συνάπτεσθαι τῇ παρθένῳ. This was also, according to Epiphanius, the doctrine of those called by him Dimaerites and Antidicomarianites, and in the time of Jerome, of Helvidius and his followers. Compare on this point the Sammlung von Suicer, im Thesaurus ii., s. v.Μαρία, fol. 305 f.↑90Comp. Hieron. adv. Helv. 6, 7, Theophylact and Suidas in Suicer, 1, s. v.ἔως, fol. 1294 f.↑91Hieron. z. d. St.↑92See Orig. in Matth. Tom. 10, 17; Epiphan. haeres. 78, 7; Historia Josephi, c. 2; Protev. Jac. 9. 18.↑93Chrysostomus, hom. 142, in Suicer, s. v.Μαρία, most repulsively described in the Protev. Jac. xix. and xx.↑94Hieron. ad Matth. 12, und advers. Helvid. 19.↑95Die Brüder Jesu. In Winer’s Zeitschrift für wissenschaftliche Theologie, 1, 3. s. 364 f.↑96Biblisches Realwörterbuch, 1 Bd. s. 664, Anm. De Wette, z. d. St. Neander L. J. Ch., s. 34.↑97Comment. in Matth. s. 53 ff., vgl. auch s. 835.↑98Olshausen is exceedingly unhappy in the example chosen by him in support of his interpretation ofἕως οὗ. For when it is said,we waited till midnight but no one came, certainly this by no means implies that after midnight some one did come, but it does imply that after midnight we waited no longer; so that here the expressiontillretains its signification of exclusion.↑99On this subject compare in particular Clemen, die Brüder Jesu, in Winer’s Zeitschrift für wiss. Theol. 1, 3, s. 329 ff.; Paulus, Exeg. Handbuch, 1 Bd. s. 557 ff.; Fritzsche, a. a. O. s. 480 ff.; Winer, bibl. Realwörterbuch, in den A. A.; Jesus, Jacobus, Apostel.↑100See the different names assigned them in the legend in Thilo, Codex apocryphus N.T., 1. s. 360 note.↑101Euseb. H. E. 2, 1.↑102Euseb. H. E.3, 11.↑103Fritzsche, Comm. in Matth. p. 482.↑104Theile, Biographie Jesu, § 18.↑105Paulus, exeg. Handb. 1. a, s. 120 ff.↑106S. Olshausen und de Wette, z. d. St.↑107Hess, Geschichte Jesu, 1, s. 26; Olshausen, bibl. Comm. z. d. St.; Hoffmann, s. 226; Lange, s. 76 ff.↑108CompareLukei. 47with1 Sam.ii. 1.Luke,,i. 491,,Sam.,,ii. 2.Luke,,i. 511,,Sam.,,ii. 3,4.Luke,,i. 521,,Sam.,,ii. 8.Luke,,i. 531,,Sam.,,ii. 5.Particularly CompareLuke i. 48with1 Sam. i. 11.Luke i. 50Deut. vii. 9.Luke,,i. 52Ecclesiasticus x. 14.Luke,,i. 54Ps. xcviii. 3.1095 Band, 1. Stück, s. 161. f.↑110In Henke’s Museum, 1, 4, s. 725.↑111Ueber den Lukas, s. 23 f.↑

1Fabricius, Codex apocryphus N. T. 1, p. 19 ff. 66 ff.; Thilo, 1, p. 161 ff. 319 ff.↑

2Gregory of Nyssa or his interpolator is reminded of this mother of Samuel by the apocryphal Anna when he says of her:Μιμεῖται τοίνυν καὶ αὕτη τὰ περὶ τῆς μετρὸς τοῦ Σαμουὴλ διηγήματα κ.τ.λ.Fabricius, 1, p. 6.↑

3Evang. de nativ. Mar. c. 7:cunctos de domo et familia David nuptui habiles, non conjugatos.↑

4Protev. Jac c. 8:τοὺς χηρεύοντας τοῦ λαοῦ.↑

5It is thus in the Evang. de nativ. Mariae vii. and viii.; but rather different in the Protev. Jac. c. ix.↑

6Protev. c. 9:πρεσβύτης. Evang. de nativ. Mar. 8.: grandaevus. Epiphan. adv. haeres. 78, 8:λαμβάνει τὴν Μαρίαν χῆρος, κατάγων ἡλικίαν περί που ὀγδοήκοντα ἐτῶν καὶ πρόσω ὁ ἀνήρ.↑

7Παράλαβε αὐτὴν εἰς τήρησιν σεαυτῷ.c. ix. Compare with Evang. de nativ. Mar. viii. and x.↑

8See the variations inThilo, p. 227, and the quotations from the Fathers at p. 365 not.↑

9Numb. v. 18.↑

10Protev. Jac. x.–xvi. The account in the Evang. de nativ. Mar. is less characteristic.↑

11“Die natürliche Geschichte des grossen Propheten von Nazaret,” 1terBand, s. 119 ff.↑

12Augustin,de consens. evangelist. ii. 5.↑

13Paulus, Olshausen, Fritzsche, Comm. in Matth. p. 56.↑

14Comp. de Wette’s exeg. Handbuch, i. 1, s. 18. Schleiermacher, Ueber die Schriften des Lukas, s. 42 ff.↑

15Protev. Jac. c. 12:Μαριὰμ δέ ἐπελάθετο τῶν μυστηρίων ὧν εἶπε πρὸς αὐτὴν Γαβριήλ. When questioned by Joseph she assures him with tears:οὐ γινώσκω, πόθεν ἐστὶ τοῦτο τὸ ἐν τῇ γαστρί μου. c. 13.↑

16Geschichte der drei letzten Lebensjahre Jesu u. s. w. 1. Thl. s. 36. Comp. Hoffmann, s. 176 f.↑

17Ch. viii.–x.↑

18Paulus, exeg. Handb. 1 a, s. 121. 145.↑

19To this opinion Neander inclines, L. J. Ch. s. 18.↑

20Gen. xvii. 19; LXX. (Annunciation of Isaac):ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεται σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ.Judg. xiii. 5.(Annunciation of Samson):καὶ αὐτὸς ἄρξεται σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς φυλιστιΐμ.Gen. xvi. 11 ff.(Annunciation of Ishmael):καὶ εἶπεν αὐτῆ ὁ ἄγγελος Κυρίου· ἰδοὺ σὺ ἐν γαστρὶ ἔχεις, καὶ τέξη υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ. Οὗτος ἔσται — —.Matt. i. 21.(μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου—) τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ· τῶν ἁμαρτιῶν αὐτῶν.Luke i. 30 ff.καὶ εἶπεν ὁ ἄγγελος αὐτῇ—ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται.——.

Gen. xvii. 19; LXX. (Annunciation of Isaac):ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεται σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ.Judg. xiii. 5.(Annunciation of Samson):καὶ αὐτὸς ἄρξεται σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς φυλιστιΐμ.Gen. xvi. 11 ff.(Annunciation of Ishmael):καὶ εἶπεν αὐτῆ ὁ ἄγγελος Κυρίου· ἰδοὺ σὺ ἐν γαστρὶ ἔχεις, καὶ τέξη υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ. Οὗτος ἔσται — —.Matt. i. 21.(μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου—) τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ· τῶν ἁμαρτιῶν αὐτῶν.Luke i. 30 ff.καὶ εἶπεν ὁ ἄγγελος αὐτῇ—ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται.——.

ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεται σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ.

Judg. xiii. 5.(Annunciation of Samson):

καὶ αὐτὸς ἄρξεται σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς φυλιστιΐμ.

Gen. xvi. 11 ff.(Annunciation of Ishmael):

καὶ εἶπεν αὐτῆ ὁ ἄγγελος Κυρίου· ἰδοὺ σὺ ἐν γαστρὶ ἔχεις, καὶ τέξη υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ. Οὗτος ἔσται — —.

(μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου—) τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ· τῶν ἁμαρτιῶν αὐτῶν.

Luke i. 30 ff.

καὶ εἶπεν ὁ ἄγγελος αὐτῇ—ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται.——.

21Comp. de Wette, Kritik der mos. Geschichte, s. 86 ff.↑

22The vision which, according to Matthew, Joseph had in his sleep, had besides a kind of type in the vision by which, according to the Jewish tradition related by Josephus, the father of Moses was comforted under similar circumstances, when suffering anxiety concerning the pregnancy of his wife, although for a different reason. Joseph. Antiq. II. ix. 3. “A man whose name was Amram, one of the nobler sort of Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do. Hereupon he betook himself to prayer to God.… Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favours.… For this child of thine shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts.”↑

23Comp. Ammon, Fortbildung des Christenthums, i. s. 208 f.↑

24Ueber die Schriften des Lukas, s. 23.↑

25Compare Gesenius and Hitzig. Commentaren zum Jesaia; Umbreit, Ueber die Geburt des Immanuel durch eine Jungfrau, in den theol. Studien u. Krit., 1830, 3. Heft, s. 541 ff.↑

26This explanation does away with the importance of the controversy respecting the word‏עָלְמָה‎. Moreover it ought to be decided by the fact that the word does not signify an immaculate, but a marriageable young woman (seeGesenius). So early as the time of Justin the Jews maintained that the word‏עָלְמָה‎ought not to be rendered byπαρθένοςbut byνεᾶνις.Dial c. Tryph.no. 43. p. 130E.Comp.Iren. adv. haer.iii. 21.↑

27Christologie des A. T. s. 1, b, s. 47.↑

28See Winer, Grammatik des neutest. Sprachidioms, 3te Aufl. s. 382 ff. Fritzsche, Comm. in Matth. p. 49. 317 und Excurs. 1, p. 836 ff.↑

29See the Introduction, § 14.↑

30See Bleek in den theol. Studien u. Kritiken, 1835, 2, s. 441 ff.↑

31The whole rationalistic interpretation of Scripture rests upon a sufficiently palpable paralogism, by which it stands or falls:The New Testament authors are not to be interpreted as if they said something irrational (certainly not something contrary totheir ownmodes of thinking).Now according to a particular interpretation their assertions are irrational (that is contrary toourmodes of thinking).Consequently the interpretation cannot give the original sense, and a different interpretation must be given.Who does not here perceive thequaternio terminorumand the fatal inconsequence, when Rationalism takes its stand upon the same ground with supernaturalism; that, namely, whilst with regard to all other men the first point to be examined is whether they speak or write what is just and true, to the New Testament writers the prerogative is granted of this being, in their case, already presupposed?↑

31The whole rationalistic interpretation of Scripture rests upon a sufficiently palpable paralogism, by which it stands or falls:

The New Testament authors are not to be interpreted as if they said something irrational (certainly not something contrary totheir ownmodes of thinking).

Now according to a particular interpretation their assertions are irrational (that is contrary toourmodes of thinking).

Consequently the interpretation cannot give the original sense, and a different interpretation must be given.

Who does not here perceive thequaternio terminorumand the fatal inconsequence, when Rationalism takes its stand upon the same ground with supernaturalism; that, namely, whilst with regard to all other men the first point to be examined is whether they speak or write what is just and true, to the New Testament writers the prerogative is granted of this being, in their case, already presupposed?↑

32Conjugial. præcept. Opp. ed. Hutton, Vol. 7. s. 428.↑

33Irenäus, adv. haer. 1, 26: Cerinthus, Jesum subjecit non ex virgine natum, impossibile enim hoc ei visum est.↑

34In Henke’s neuem Magazin, iii. 3, s. 369.↑

35Homil. in Lucam xiv. Comp. my Streitschriften, i. 2, s. 72 f.↑

36Olshausen, Bibl. Comm. s. 49. Neander, L. J. Ch. s. 16 f.↑

37e.g.by Eichhorn, Einleitung in das N. T. 1. Bd. s. 407.↑

38Glaubenslehre, 2 Thl. § 97. s. 73 f. der zweiten Auflage.↑

39This side is particularly considered in der Skiagraphie des Dogma’s von Jesu übernatürlicher Geburt, in Schmidt’s Bibliothek, i. 3, s. 400 ff.; in den Bemerkungen über den Glaubenspunkt: Christus ist empfangen vom heil. Geist, in Henke’s neuem Magazin, iii. 3, 365 ff.; in Kaiser’s bibl. Theol. 1, s. 231 f.; De Wette’s bibl. Dogmatik, § 281; Schleiermacher’s Glaubenslehre, 2 Thl. § 97.↑

40Brought to bear upon this point by Neander, L. J. Ch. s. 12.↑

41Augustinus contra Faustum Manichaeum, L. 23. 3. 4. 8.↑

42See Schmidt, Schleiermacher, and Wegscheider, Instit. § 123 (not.d).↑

43Eichhorn thinks this probable, Einl. in das N. T. i. s. 425, De Wette possible, exeg. Handb. i. 1, s. 7.↑

44Justin Mart. Dial. cum Tryphone, 48; Origines contra Celsum, L. 5, 61. Euseb. H. E. 3, 27.↑

45Epiphan. haeres. 30, 14.↑

46Haeres. 29, 9.↑

47Credner, in den Beiträgen zur Einleitung in das N. T. 1, s. 443. Anm.↑

48Orig. ut sup.↑

49See Neander, K. G. 1, 2, s. 615 f.↑

50Credner, über Essener, und einen theilweisen Zusammenhang beider, in Winer’s Zeitschrift f. wissenschaftliche Theologie, 1. Bd. 2tes and 3tes Heft; see Baur,Progr. de Ebionitarum origine et doctrinâ ab Essenis repetendâ,und christl. Gnosis, s. 403.↑

51De carne Christi, c. 14:Poterit haec opinio Hebioni convenire, qui nudum hominem, et tantum ex semine David, i.e. non et Dei filium, constituit Jesum, ut in illo angelum fuisse edicat.↑

52Neander and Schneckenburger are of the latter, Gieseler and Credner of the former opinion.↑

53I here refer to the account of Hegesippus in Eusebius, H. E. iv. 22.↑

54Homil. 3, 23–27.↑

55Epiphan. haeres. 30, 18. comp. 15.↑

56That these were the traits in David’s character which displeased the Christian sect in question, is sufficiently evident from a passage in the Clementine Homilies, though the name is not given: Homil. 3, 25;ἕτι μὴν καὶ οἱ ἀπὸ θης τούτου(τοῦ Καΐν)διαδοχης προεληλυθότες πρωτοι μοιχοὶ ἐγένοντο, καὶ ψαλτήρια, καὶ κιθάραι, καὶ χαλκεῖς ὅπλων πολεμικῶν ἐγένοντο. Δὶ ὃ καὶ ἡ τῶν ἐγγὁνων προφητεία, μοιχῶν καὶ ψαλτηρίων γέμουσα, λανθανόντως διὰ τῶν ἡδυπαυειων ὡς τοὺς πολέμους ἐγείρει.↑

57Epiphan. haer. 30, 14. 16. 34.↑

58Homil. 3, 17.↑

59Schneckenburger, über das Evang. der Aegypter, s. 7; Baur, christl. Gnosis, s. 760 ff. See on the other side Credner and Hoffmann.↑

60Orig. Comm. in Matth. T. 16, 12. Tertullian, De carne Christi, 14, s. Anm. 13 (a passage in which indeed the speculative and ordinary Ebionites are mingled together).↑

61Clement, homil. 18, 13. They referred the words ofMatth. xi. 27:οὐδεὶς ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς κ.τ.λ.toτοὺς πατέρα νομίζοντας χριστοῦ τὸν Δαβὶδ, καὶ αὐτὸν δὲ τὸν χριστὸν υἱὸν ὄντα, καὶ υἱὸν θεοῦ μὴ ἐγνωκότας, and complained thatαἰτὶ τοῦ θεοῦ τὸν Δαβὶδ πάντες ἔλεγον.↑

62Haeres. 30, 14:ὁ μὲν γὰρ Κήρινθος καὶ Κάρποκρας τῷ αὐτῷ χρώμενοι παρ’ αὐτοῖς (τοῖς Ἑβιωναίοις) εὐαγγελίῳ, ἀπὸ τῆς ἀρχις τοῦ κατὰ Ματθαῖον εὐαγγελίου διὰ τῆς γενεαλογίας Βούλονται παριστᾷν ἐκ σπέρματος Ἰωσὴφ καὶ Μαρίας εἶναι τὸν χριστόν.↑

63Dial. c. Tryph. 100. 120.↑

64Br …, die Nachricht, dass Jesus durch den heil. Geist und von einer Jungfrau geboren sei, aus Zeitbegriffen erläutert. In Schmidt’s Bibl. 1, 1. s. 101 ff.—Horst, in Henke’s Museum 1, 4, 497 ff., über die beiden ersten Kapitel in Evang. Lukas.↑

65Bemerkungen über den Glaubenspunkt: Christus ist empfangen vom heil. Geist. In Henke’s neuem Magazin, 3, 3, 399.↑

66Schleiermacher, über den Lukas, s. 26 f.↑

67Im neuesten theol. Journal, 7. Bd. 4. Stück, s.407 f.↑

68Antiq. xviii. 3, 4.↑

69IterTheil, s. 140 ff.↑

70The legend has undergone various modifications, but the name ofPantheraorPandirahas been uniformly retained. Vid. Origenes c. Cels. 1, 28.,32.Schöttgen, Horæ 2, 693 ff.[140]aus Tract. Sanhedrin u. A.; Eisenmenger, entdecktes Judenthum, 1, s.105 ff. aus der Schmähschrift: Toledoth Jeschu; Thilo, cod. apocr. s. 528.Comp. myAbhandlung über die Namen Panther, Pantheras, Pandera, in jüdischen und patristischen Erzählungen von der Abstammung Jesu. Athenäum, Febr. 1839, s. 15 ff.↑

71Orig. c. Celsus i. 32.↑

72Ibid. vi. 8.↑

73Ibid. i. 37.↑

74Gabler, in seinem neuesten theol. Journal, 7, 4. s. 408 f.; Eichhorn, Einleitung in das N. T. 1, s. 428 f.; Bauer, hebr. Mythol. 1, 192 e ff.; Kaiser, bibl. Theologie, 1, s. 231 f.;[141]Wegscheider, Instit. § 123; De Wette, bibl. Dogmat. § 281, und exeg. Handb. 1, 1, s. 18 f., Ammon, Fortbildung des Christenth. s. 201 ff.; Hase, L. J. § 33; Fritzsche, Comment. in Matth. s. 56. The latter justly remarks in the title to the first chapter:non minus ille (Jesus) ut ferunt doctorum Judaicorum de Messiâ sententiæ, patrem habet spiritum divinum, matrem virginem.↑

75Jamblich. vita Pythagoræ. cap. 2, ed. Kiessling.↑

76Adv. Jovin. 1, 26. Diog. Laërt., 3, 1, 2.↑

77Glaubwürdigkeit, s. 64.↑

78Apologie des L. J. s. 92.↑

79Diog. Laërt a. a. O.:Σπεύσιππος(Sororis Platonis filius, Hieron.)δ’· ἐν τῷ ἐπιγραφομένῳ Πλάτωνος περδείπνῳ καὶ Κλέαρχος ἐν τῷ Πλάτωνος ἐγκωμίῳ καὶ Ἀναξιλίδης ἐν τῷ δευτέρῳ περὶ φιλοσόφων, φασὶν, Ἀθήνησιν ἦν λόγος, κ.τ.λ.↑

80Neander, L. J. Ch. s. 10.↑

81Antiq. 15. 2. 6.↑

82Gen. xviii., 14Sept.μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα;Luke i. 37.ὅτι οὐκ ἀδυνατήσει παρὰ τῷ θεῷ πᾶν ῥῆμα.

Gen. xviii., 14Sept.μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα;Luke i. 37.ὅτι οὐκ ἀδυνατήσει παρὰ τῷ θεῷ πᾶν ῥῆμα.

μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα;

ὅτι οὐκ ἀδυνατήσει παρὰ τῷ θεῷ πᾶν ῥῆμα.

83De Wette, Exeg. Handb. 1, 1, s. 17.↑

84They are to be found however in the more modern Rabbins, s. Matthæi, Religionsgl. der Apostel 2, a. s. 555 ff.↑

85Bibl. Comm. 1, s. 47. Also Daub. 2 a. s. 311 f; Theile, § 14. Neander, s. 9.↑

86Diog. Laërt. a. a. O. See Origenes c. Cels. 1, 37.↑

87Demonax, 29.↑

88S. Origenes in Matthæum, Opp. ed. de la Rue, Vol. 3. s. 463.↑

89The Arian Eunomius according to Photius taughtτὸν Ἰωσὴφ μετὰ τὴν ἄφραστον κυοφορίαν συνάπτεσθαι τῇ παρθένῳ. This was also, according to Epiphanius, the doctrine of those called by him Dimaerites and Antidicomarianites, and in the time of Jerome, of Helvidius and his followers. Compare on this point the Sammlung von Suicer, im Thesaurus ii., s. v.Μαρία, fol. 305 f.↑

90Comp. Hieron. adv. Helv. 6, 7, Theophylact and Suidas in Suicer, 1, s. v.ἔως, fol. 1294 f.↑

91Hieron. z. d. St.↑

92See Orig. in Matth. Tom. 10, 17; Epiphan. haeres. 78, 7; Historia Josephi, c. 2; Protev. Jac. 9. 18.↑

93Chrysostomus, hom. 142, in Suicer, s. v.Μαρία, most repulsively described in the Protev. Jac. xix. and xx.↑

94Hieron. ad Matth. 12, und advers. Helvid. 19.↑

95Die Brüder Jesu. In Winer’s Zeitschrift für wissenschaftliche Theologie, 1, 3. s. 364 f.↑

96Biblisches Realwörterbuch, 1 Bd. s. 664, Anm. De Wette, z. d. St. Neander L. J. Ch., s. 34.↑

97Comment. in Matth. s. 53 ff., vgl. auch s. 835.↑

98Olshausen is exceedingly unhappy in the example chosen by him in support of his interpretation ofἕως οὗ. For when it is said,we waited till midnight but no one came, certainly this by no means implies that after midnight some one did come, but it does imply that after midnight we waited no longer; so that here the expressiontillretains its signification of exclusion.↑

99On this subject compare in particular Clemen, die Brüder Jesu, in Winer’s Zeitschrift für wiss. Theol. 1, 3, s. 329 ff.; Paulus, Exeg. Handbuch, 1 Bd. s. 557 ff.; Fritzsche, a. a. O. s. 480 ff.; Winer, bibl. Realwörterbuch, in den A. A.; Jesus, Jacobus, Apostel.↑

100See the different names assigned them in the legend in Thilo, Codex apocryphus N.T., 1. s. 360 note.↑

101Euseb. H. E. 2, 1.↑

102Euseb. H. E.3, 11.↑

103Fritzsche, Comm. in Matth. p. 482.↑

104Theile, Biographie Jesu, § 18.↑

105Paulus, exeg. Handb. 1. a, s. 120 ff.↑

106S. Olshausen und de Wette, z. d. St.↑

107Hess, Geschichte Jesu, 1, s. 26; Olshausen, bibl. Comm. z. d. St.; Hoffmann, s. 226; Lange, s. 76 ff.↑

108CompareLukei. 47with1 Sam.ii. 1.Luke,,i. 491,,Sam.,,ii. 2.Luke,,i. 511,,Sam.,,ii. 3,4.Luke,,i. 521,,Sam.,,ii. 8.Luke,,i. 531,,Sam.,,ii. 5.Particularly CompareLuke i. 48with1 Sam. i. 11.Luke i. 50Deut. vii. 9.Luke,,i. 52Ecclesiasticus x. 14.Luke,,i. 54Ps. xcviii. 3.

108

CompareLukei. 47with1 Sam.ii. 1.Luke,,i. 491,,Sam.,,ii. 2.Luke,,i. 511,,Sam.,,ii. 3,4.Luke,,i. 521,,Sam.,,ii. 8.Luke,,i. 531,,Sam.,,ii. 5.Particularly CompareLuke i. 48with1 Sam. i. 11.Luke i. 50Deut. vii. 9.Luke,,i. 52Ecclesiasticus x. 14.Luke,,i. 54Ps. xcviii. 3.

1095 Band, 1. Stück, s. 161. f.↑

110In Henke’s Museum, 1, 4, s. 725.↑

111Ueber den Lukas, s. 23 f.↑

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