[994] Or else, the gate of the firstlings.' Comp. generally, The Temple, its Ministry and Services.'
[995] This they could not have done from the elevated platform on which they commonly worshipped.
[996] This is stated by the Rabbis to have been the object of the burnt-offering. That suggested for the sin-offering is too ridiculous to mention. The language used about the burnt-offering reminds us of that in the exhortation in the office for the Churching of Women:' that she might be stirred up to give thanks to Almighty God, Who has delivered her from the pains and perils of childbirth ({hebrew}), which is matter of miracle.' (Comp. Hottingerus, Juris Hebr. Leges, ed. Tiguri, p. 233.)
[997] Comp. Josephus, Ant. xii. 2. 5.
[998] The expression elabs, unquestionably refers to fear of God.' Comp. Delitzsch, Hebr. Br. pp. 191, 192; and Grimm, Clavis N. T. p. 180 b.
[999] The expression {hebrew} consolation,' for the great Messianic hope - whence the Messianic title of Menachem - is of very frequent occurrence (so in the Targum on Isaiah and Jeremiah, and in many Rabbinical passages). Curiously enough, it is several times put into the mouth of a Simeon (Chag. 16 b; Macc. 5 b; Shev. 34 a) - although, of course, not the one mentioned by St. Luke. The suggestion, that the latter was the son of the great Hillel and the father of Gamaliel, St. Paul's teacher, though not impossible as regards time, is unsupported, though it does seem strange that the Mishnah has nothing to say about him: lo niscar bamishnah.'
[1000] The mention of the Holy Spirit,' as speaking to individuals, is frequent in Rabbinic writings. This, of course, does not imply their belief in the Personality of the Holy Spirit (comp. Bemidb. R. 15; 20; Midr. on Ruth ii. 9; Yalkut, vol. i. pp. 221 b and 265 d).
[1001] The Talmud (Ber.last page) has a curious conceit, to the effect that, in taking leave of a person, one ought to say: Go to peace,' not in peace' ({hebrew}, not {hebrew}), the former having been said by Jethro to Moses (Ex. iv. 18), on which he prospered; the latter by David to Absalom (2 Sam. xv. 9), on which he perished. On the other hand, on taking leave of a dead friend, we are to say Go in peace,' according to Gen. xv.15, and not Go to peace.'
[1002] The expression polein, absolvere, liberare, demittere, is most graphic. It corresponds to the Hebrew {hebrew}, which is also used of death; as in regard to Simeon the Just, Menach. 109 b; comp. Ber. 17 a; Targum on Cant. i. 7.
[1003] Godet seems to strain the meaning of sotrion, when he renders it by the neuter of the adjective. It is frequently used in the LXX. for {hebrew}.
[1004] St. Luke ii. 29-32.
[1005] Is. viii. 14.
[1006] dialogisms, generally used in an evil sense.
[1007] The verb nthomologesthai may mean responsive praise, or simply praise ({hebrew}) which in this case, however, would equally be in response' to that of Simeon, whether responsive in form or not.
[1008] The whole subject of genealogies' is briefly, but well treated by Hamburger, Real Encykl., section ii. pp. 291 &c. It is a pity, that Hamburger so often treats his subject from a Judaeo-apologetic standpoint.
[1009] Bar. R. 71, ed. Warsh.p. 131 b end; 99. p. 179 a, lines 13 and 12 from bottom.
[1010] It is scarcely necessary to discuss the curious suggestion, that Anna actually lived in the Temple. No one, least of all a woman, permanently resided in the Temple, though the High Priest had chambers there. __________________________________________________________________
CHAPTER VIII. THE VISIT AND HOMAGE OF THE MAGI, AND THE FLIGHT INTO EGYPT
(St. Matt. ii. 1-8.)
With the Presentation of the Infant Saviour in the Temple, and His acknowledgment - not indeed by the leaders of Israel, but, characteristically, by the representatives of those earnest men and women who looked for His Advent - the Prologue, if such it may be called, to the third Gospel closes. From whatever source its information was derived - perhaps, as has been suggested, its earlier portion from the Virgin-Mother, the later from Anna; or else both alike from her, who with loving reverence and wonderment treasured it all in her heart - its marvellous details could not have been told with greater simplicity, nor yet with more exquisitely delicate grace. [1011] On the other hand, the Prologue to the first Gospel, while omitting these, records other incidents of the infancy of the Saviour. The plan of these narratives, or the sources whence they may originally have been derived, may account for the omissions in either case. At first sight it may seem strange, that the cosmopolitan Gospel by St. Luke should have described what took place in the Temple, and the homage of the Jews, while the Gospel by St. Matthew, which was primarily intended for Hebrews, records only the homage of the Gentiles, and the circumstances which led to the flight into Egypt. But of such seeming contrasts there are not a few in the Gospel-history - discords, which soon resolve themselves into glorious harmony.