[3548] Few would be disposed to place St. Matt. xii. before St. Matt. iv.
[3549] St. John v.
[3550] Adverbs answer to the questions, How, When, Why, Where.
[3551] Meyer insists that the dn, poien, or more correctly dopoien, (St. Mark ii. 23) should be translated literally, that the disciples began to make a way by plucking the ears of corn. Accordingly, he maintains, that there is an essential difference between the account of St. Mark and those of the two other Evangelists, who attribute the plucking of the ears to hunger. Canon Cook (Speaker's Commentary, New Testament i. p. 216) has to my mind, conclusively shown the untenableness of Meyer's contention. He compares the expression of St. Mark to the Latin iter facere.' I would suggest the French chemin faisant.' Godet points out the absurdity of plucking up ears in order to make a way through the corn.
[3552] In St. Mark also the better reading is diaporeesthai.
[3553] St. Matthew.
[3554] St. Mark.
[3555] St. Luke.
[3556] Deut xxiii. 25.
[3557] Shabb. 70 a.
[3558] Thus (Shabb. 74 b, lines 12, 11 from bottom), if a person were to pull out a feather from the wing of a bird, cut off the top, and then pluck off the fluff below it would involve three labours and three sin-offerings.
[3559] Macc. 21 b.
[3560] Jer. Shabb. p. 10 a, lines 28 to 26 from bottom.
[3561] Shabb. 142 b, line 6 from bottom.
[3562] Shabb. 146 a.
[3563] But only where the life of an Israelite, not of a heathen or Samaritan, was in danger (Yoma 84 b).
[3564] Maimonides, Hilkh. Shabb. ii. 1 (Yad haCh. vol. i. part iii. p. 141 a): The Sabbath is set aside on account of danger to life, as all other ordinances (hebrew)'.
[3565] Jer. Shabb. xiv. 4, pp. 14 d, 15 a.
[3566] Jer. Shabb. xvi. 1.
[3567] According to 1 Sam. xxii. 9 Ahimelech (or Ahijah, 1 Sam. xiv. 3) was the high Priest. We infer, that Abiathar was conjoined with his father in the priesthood. Comp. the Bible-History,' vol. iv. p. 111.
[3568] Lev. xxiv 5-9.
[3569] The question discussed in the Talmud is, whether, supposing an ordinary Israelite discharged priestly functions on the Sabbath in the temple, it would involve two sins: unlawful service and Sabbath-desecration; or only one sin, unlawful service.
[3570] Yalkut ii. par. 130, p. 18 d.
[3571] Jer. Shabb. ii. 5, p. 5 a.
[3572] Mechilt. on Ex. xxxi. 13, ed. Weiss, p. 109 b.
[3573] We may here again state, that Cod. D has this after St. Luke vi. 4: The same day, having beholden a man working on the Sabbath, He said to Him: "Man, if thou knowest what thou dost, blessed are thou: but if thou knowest not, thou art accursed and a transgressor of the Law"' (Nicholson, Gospel according to the Hebrews, p. 151). It need scarcely be said, that the words, as placed in St. Luke, are a spurious addition, although as Canon Westcott rightly infers, the saying [probably] rests on some real incident' (Introd. to the Study of the Gospels, p. 454, note.
[3574] Debar. R. 10.
[3575] Yoma viii. 6.
[3576] Yoma 84 a.
[3577] Shabb. xiv. 3.
[3578] Thus, when a Rabbi was consulted, whether a man might on the Sabbath take a certain drink which had a purgative effect, he answered: If for pleasure it is lawful; if for healing forbidden' (Jer. Shabb. 14 c).
[3579] u. s. 4.
[3580] Thus one of the Rabbis regarded foetor of the breath as possibly dangerous (u. s. 14 d).
[3581] Displacement of the frontal bone, disease of the nerves leading from the ear to the upper jaw, an eye starting from its socket, severe inflammations, and swelling wounds, are specially mentioned.
[3582] Comp. Jer. Shabb. 14 d.
[3583] St. Mark iii. 4.
[3584] St. Matt. xii. 12.
[3585] Shabb. 128 b.