[2583] For a discussion of the precise date of the building of Tiberias, see Schürer, Neutest. Zeitgesch. p. 234, note 2. For details, comp. Jos. Ant. xviii. 2. 3; 6. 2; xix. 8. 1; War ii. 9. 1; 21. 3, 6, 9; Life 9, 12, 17, 66, and many other places.
[2584] St. Luke x. 15.
[2585] St. John iv.
[2586] St. Mark iii. 19-21.
[2587] I take this as the general meaning, although the interpretation which paraphrases the legon gr (they said,' ver. 21) as referring to the report which reached the o pa ato seems to me strained. Those who are curious will find all kinds of proposed interpretations collected in Meyer, ad loc.
[2588] The idea that they were in Nazareth seems wholly unfounded.
[2589] St. Mark iii. 31.
[2590] Urged even by Meyer.
[2591] The difficulties which Keim raises seem to me little deserving of serious treatment. Sometimes they rest on assumptions which, to say the least, are not grounded on evidence.
[2592] Godet has some excellent remarks on this point.
[2593] So notably Keim.
[2594] The differences have been well marked by Keim.
[2595] Ber. 34 b.
[2596] Jos. Ant. xix. 9. 1, 2.
[2597] Ohal xxviii. 7.
[2598] Comp. Warren, Recovery of Jerusalem, p. 385 &c.
[2599] St. Luke vii. 8, last clause.
[2600] St. John iv. 46-53.
[2601] Ohal xviii. 7.
[2602] St. Luke vii. 6.
[2603] St. Matt. viii. 5.
[2604] Without the article; perhaps only some of them went on this errand of mercy.
[2605] St. Matt. viii. 6, literally, my servant has been thrown down (by disease) in the house, paralytic.' The bbletai corresponds to the Hebrew {hebrew}. The same word is used in ver. 14, when Peter's mother-in-law is described as thrown down and fever-burning.'
[2606] One might say that all the species of animals are put in requisition of this great feast: Leviathan (B. Bath. 75 a); Behemoth (Pirké d. R. Eliez. 11); the gigantic bird Bar Jochani (B. Bath. 73 b; Bekhor. 57 b, and other passages). Similar, fabulous fatted geese are mentioned - probably for that feast (B. Bath. 73 b). The wine there dispensed had been kept in the grapes from the creation of the world (Sanh. 99 a; Targum, on Cant. viii. 2); while there is difficulty as to who is worthy to return thanks, when at last the duty is undertaken by David, according to Ps. cxvi. 13 (Pes. 119 b).
[2607] Bemid. R. 21, ed. Warsh. iv. p. 85 a 57 a.
[2608] Erub. 19 a..
[2609] Tamid 32 b.
[2610] Targ. on 1 Sam. ii. 9, Ps lxxxviii. 12.
[2611] Amos. v. 20.
[2612] Yaklkut ii. p. 42 c.
[2613] u. s. nine lines higher up.
[2614] St. Matt. viii. 12.
[2615] All commentators regard this as a contrast to the light in the palace, but so far as I know the Messianic feast is not described as taking place in a palace.
[2616] The use of the article makes it emphatic - as Bengel has it: In hac vita dolor nondum est dolor.
[2617] In Succ. 52 a it is said that in the age to come (Athid labho) God would bring out the Yetser haRa (evil impulse), and slaughter it before the just before the wicked. To the one he would appear like a great mountain, to the other like a small thread. Both would weep - the righteous for joy, that they had been able to subdue so great so great a mountain; the wicked for sorrow, that they had not been able even to break so small a thread.
[2618] This is also the meaning of the expression in Ps. cxii. 10. The verb is used with this idea in Acts vii. 54, and in the LXX, Job. xvi. 9; Ps. xxxv. 16; xxxvii. 12; and in Rabbinical writings, for example, Jer. Keth. 35 b; Shem. R. 5, &c.
[2619] St. Matt. viii. 12.