[1995] Curiously enough, several instances are related in Rabbinic writings in which Samaritans enter into dispute with Rabbis who pass by Mount Gerizim on their way to Jerusalem, to convince them that Gerizim was the proper place of worship. One instance may here be mentioned,. when a Samaritan maintained that Gerizim was the mount of blessing, because it was not covered by the Flood, quoting in proof Ezek. xxii. 24. The Rabbi replied, that if such had been the case, God would have told Noah to flee there, instead of making an ark. The Samaritan retorted, that this was done to try him. The Rabbi was silenced, but his muleteer appealed to Gen. vii. 19, according to whcih all the high hills under the heavens were covered, and so silenced the Samaritan. (Deb. R. 3; comp. Ber. R. 32.) On the other hand, it ought to be added, that in Ber. R. 33 the Mount of Olives is said not to have been covered by the Flood, and that Ezek. xxii. 24 is applied to this.
[1996] He had formerly taught her the where,' and now teaches her the what,' of true worship.
[1997] Rom. i. 3.
[1998] Rom. ix. 5.
[1999] It is remarkable, that most of the alterations in the Samaritan Pentateuch are with the view of removing anthropomorphisms.
[2000] The words which is called Christ' should be within brackets, and are the explanation of the writer.
[2001] In the original, ver. 31 has it: Rabbi (not Master), eat.' Surely such an address to Christ is sufficiently anti-Ephesian. Readers know how thoroughly opposed to Jewish notions was any needless converse with a woman (comp. Ab. i. 5; Ber. 43 b; Kidd. 70 a; also Erub. 53 b). To instruct a woman in the Law was forbidden; comp. the story in Bemid. R. 9.
[2002] vv. 39, 40.
[2003] ver. 30.
[2004] Following the suggestion of Professor Westcott, I would thus give the real meaning of the original. It may save needless notes if I add, that where the rendering differs from the A.V. the change has been intentional, to bring out the meaning of the Greek; and that where words in the A.V. are omitted, it is because they are either spurious, or doubtful.
[2005] St. Matt. xvi. 6, 7.
[2006] This is a Hebraism.
[2007] See them in Appendix XV.
[2008] Comp. Appendix XV.
[2009] We follow Canon Westcott, who, for reasons explained by him, joins the word already' to ver. 36, omitting the particle and.'
[2010] It will be noticed that, in ver. 36 na has been translated so that,' the ka omitted, and mo rendered equally as.' Linguistically, no apology is required for these renderings. I, however, hesitate between this and the rendering: in order that the sower may rejoice along with the reaper.' But the translation in the text seems to agree better with what follows. The whole passage is perhaps one of the most difficult, from the curtness and rapid transition of the sentences. The only apology which I can offer for proposing a new rendering and a new interpretation is, that those with which I am acquainted have not conveyed any distinct or connected meaning to my own mind.
[2011] lala speech, talking.
[2012] We have omitted the words the Christ', in ver. 42, as apparently spurious. In general, the text has been rendered as faithfully as possible, so as to bring out the real meaning. __________________________________________________________________
CHAPTER IX. THE SECOND VISIT TO CANA - CURE OF THE NOBLEMAN'S' SON AT CAPERNAUM.
(St. Matt. iv. 12; St. Mark i. 14; St. Luke iv. 14, 15; St. John iv. 43-54.)
THE brief harvest in Samaria was, as Jesus had indicated to His disciples, in another sense also the beginning of sowing-time, or at least that when the green blade first appeared above ground. It formed the introduction to that Galilean ministry, when the Galileans received Him, having seen all the things that He did at Jerusalem at the Feast.' [2013] Nay, in some respects, it was the real beginning of His Work also, which, viewed as separate and distinct, commenced when the Baptist was cast into prison. [2014] Accordingly, this circumstance is specially marked by St. Matthew, [2015] and by St. Mark, [2016] while St. Luke, as if to give greater emphasis to it, abruptly connects this beginning of Christ's sole and separate Work with the history of the Temptation. [2017] All that intervened seems to him but introductory, that beginning' which might be summed up by the words, in the power of the Spirit,' with which he describes His return to Galilee. In accordance with this view, Christ is presented as taking up the message of His Forerunner, [2018] only with wider sweep, since, instead of adding to His announcement of the Kingdom of Heaven and call to repentance that to a Baptism of preparation, He called those who heard Him to believe the Gospel' which He brought them. [2019]