[56] Could St. Paul have had this in mind when, in referring to the miraculous gift of speaking in other languages, he directs that one shall always interpret (1 Cor. xiv. 27)? At any rate, the word targum in Ezra iv. 7 is rendered in the LXX. by rmeneo. The following from the Talmud (Ber. 8 a and b) affords a curious illustration of 1 Cor. xiv. 27: Let a man always finish his Parashah (the daily lesson from the Law) with the congregation (at the same time) - twice the text, and once Targum.'
[57] Megill. 3 b.
[58] From darash, to search out, literally, to tread out. The preacher was afterwards called the Darshan.
[59] The Halakhah might be described as the apocryphal Pentateuch, the Haggadah as the apocryphal Prophets
[60] We may here remind ourselves of 1 Tim. v. 17. St. Paul, as always, writes with the familiar Jewish phrases ever recurring to his mind. The expression didaskala seems to be equivalent to Halakhic teaching. Comp. Grimm, Clavis N. T. pp. 98, 99.
[61] In Moed Q. 25 a. sojourn in Babylon is mentioned as a reason why the Shekhinah could not rest upon a certain Rabbi.
[62] Pes. 34 b; Men. 52 a; Sanh. 24 a; Bets. 16 a - apud Neubauer, Géog. du Talmud, p. 323. In Keth. 75 a, they are styled the silly Babylonians.' See also Jer. Pes. 32 a.
[63] Sukk. 20 a. R. Chija, one of the teachers of the second century, is among the most celebrated Rabbinical authorities, around whose memory legend has thrown a special halo.
[64] In this, as in so many respects, Dr. Neubauer has collated very interesting information, to which we refer. See his Géogr. du Talm. pp. 369-399.
[65] The whole section gives a most curious glimpse of the dress and ornaments worn by the Jews at that time. The reader interested in the subject will find special information in the three little volumes of Hartmann (Die Hebräerin am Putztische), in N. G. Schröder's some-what heavy work: De Vestitu Mulier. Hebr., and especially in that interesting tractate, Trachten d. Juden, by Dr. A. Brüll, of which, unfortunately, only one part has appeared.
[66] Shabb. vi. 6.
[67] Yoma iii. 7.
[68] Er. 55 a.
[69] Kidd. iv. 14.
[70] Philo ad Cajum, ed. Frcf. p. 1023.
[71] Gal. i. 17;
[72] 1 Pet. v. 13.
[73] Pes. 56 a, apud Neubauer, u. s., p. 351.
[74] Comp. Neubauer, pp. 315, 372; Hamburger, Real-Encykl. p. 135.
[75] Comp. Volkmar, Handb. d. Einl. in d. Apokr. ii^te Abth., pp. 193, 194, notes. For the reasons there stated, I prefer this to the ingenious interpretation proposed by Dr. Schiller-Szinessy (Journ. of Philol. for 1870, pp. 113, 114), who regards it as a contraction of Erez achereth, another land,' referred to in Deut. xxix. 27 (28).
[76] Ant. xi. 5.2.
[77] Sanh. x. 3.
[78] R. Eliezer seems to connect their return with the dawn of the new Messianic day.
[79] Ber. R. 73.
[80] Jer. Sanb 29 c.
[81] This is not the place to discuss the later Jewish fiction of a second or suffering' Messiah, the son of Joseph,' whose special mission it would be to bring back the ten tribes, and to subject them to Messiah, the son of David,' but who would perish in the war against Gog and Magog.
[82] Comp. the work of Dr. Asahel Grant on the Nestorians. His arguments have been well summarised and expanded in an interesting note in Mr. Nutt's Sketch of Samaritan History, pp. 2-4.
[83] I would here call special attention to a most interesting paper on the subject (A New Afghan Question'), by Mr. H. W. Bellew, in the Journal of the United Service Institution of India,' for 1881, pp. 49-97.
[84] Yebam 16 b.
[85] Kidd. 69 b.
[86] So Anna from the tribe of Aser, St. Luke ii. 36. Lutterbeck (Neutest. Lehrbegr. pp. 102, 103) argues that the ten tribes had become wholly undistinguishable from the other two. But his arguments are not convincing, and his opinion was certainly not that of those who lived in the time of Christ, or who reflected their ideas. __________________________________________________________________