[1866] St. Mark i. 14; St. Mark iv. 12.
[1867] See specially St. Matt. iv. 13 to end.
[1868] I am so strongly impressed with this, that I do not feel sure about Godet's theory, that the calling of the four Apostles recorded by the Synoptists (St. Matt. iv. 18-22; St. Mark i. 16-20; St. Luke v. 1-11), had really taken place during our Lord's first stay in Capernaum (St. John ii. 12). On the whole, however, the circumstances recorded by the Synoptists seem to indicate a period in the Lord's Ministry beyond that early stay in Capernaum.
[1869] St. John xx. 30, 31; xxi. 25.
[1870] Jos. Life, 52.
[1871] Ant. xx. 6. 1.
[1872] St. Matt. x. 5.
[1873] St. John iv. 4.
[1874] I cannot agree with Archdeacon Watkins, that the needs go' was in order to teach in Samaria, as in Judæa, the principles of true religion and worship.'
[1875] So Bengel and Luthardt.
[1876] Much as has been written about Samaria, the subject has not been quite satisfactorily treated. Some of the passages referred to by Deutsch (Smith's Dict. of the Bible, vol. iii., Art. Samaritan Pentat. p. 1118) cannot be verified, probably owing to printer's mistakes.
[1877] Comp. 1 Kings xiii. 32; xvi. 24 &c.; Tiglath-Pileser, 2 Kings xv. 29; Shalmaneser, xvii. 3-5; xviii. 9-11; Sargon. xvii. 6, &c.
[1878] Comp. Smith's Bible Dict., Art. Sargon; and Schrader, Keil-Inschr. u. d. Alte Test. p. 158 &c.
[1879] 2 Chron. xxx. 1-26; xxxiv. 6.
[1880] 2 Kings xvii. 6.
[1881] Of course, not all the ten tribes. Comp. previous remarks on their migrations.
[1882] 2 Kings xvii. 24-26; comp. Ezr. iv. 2, 10.
[1883] St. John viii. 48.
[1884] St. Luke xvii. 16.
[1885] The expression cannot, however, be pressed as implying that the Samaritans were of entirely Gentile blood.
[1886] Comp. 2 Chron. xxxiv. 6, 9 Jer. xii. 5; Amos v. 3.
[1887] Jos. Ant. xi. 8, 2, 6, 7.
[1888] Comp. Herzfeld, Gesch. d. Volkes Isr. ii. p. 120.
[1889] 2 Kings xvii. 30, 31.
[1890] vv. 28-41.
[1891] Jost thinks it existed even before the time of Alexander. Comp. Nutt, Samar. Hist. p. 16, note 2.
[1892] The difficult question, whether this is the Sanballat of the Book of Nehemiah, is fully discussed by Petermann (Herzog's Real-Enc. vol. xiii. p. 366).
[1893] For a very full criticism of that Pentateuch, see Mr. Deutsch's Art. in Smith's Bible-Dict.
[1894] Comp. the sketch of it in Nutt's Samar. Hist., and Petermann's Art.
[1895] As instances we may mention the names of the Angels and devils. One of the latter is called Yatsara ({hebrew}), which Petermann derives from Deut. xxxi. 21, and Nutt from Ex. xxiii. 28. I have little doubt, it is only a corruption of Yetser haRa. Indeed, the latter and Satan are expressly identified in Baba B. 16 a. Many of the Samaritan views seem only corruptions and adaptations of those current in Palestine, which, indeed, in the circumstances, might have been expected.
[1896] The Jews termed it {hebrew} (Ber. R. 81). Frankel ridicules the derivation of Reland (de Monte Garis iii., apud Ugolini, Thes. vol. vii. pp. 717, 718), who explains the name as peletho nas, stercoreum delubrum, corresponding to the Samaritan designation of the Temple at Jerusalem as {hebrew} oedes stercorea. Frankel himself (Palast. Ex. p. 248) derives the expression from pltanos with reference to Gen. xxxv. 4. But this seems quite untenable. May not the term be a compound of {hebrew}, to spit out, and nas?
[1897] Comp. Herzfeld, u. s. ii. p. 120.
[1898] In 314.
[1899] In 311.
[1900] 187-175.
[1901] 175-164.
[1902] According to Jos. Ant. xii. 5. 5, llnios; according to 2 Macc. vi. 2, xnios.
[1903] It is very probable that the date 25 Marcheshvan (Nov.) in the Megill. Taan. refers to the capture of Samaria. Both the Talmud (Jer. Sot. ix. 14; Sot. 33 a) and Josephus (Ant. xiii. 10. 7) refers to a Bath Qol announcing this victory to Hyrcanus while he ministered in the Sanctuary at Jerusalem.