[3827] St. John vii. to x.
[3828] x. 22-42.
[3829] St. Matt. xx. 17 &c.; St. Mark x. 32 &c.; St. Luke xvii. 11 &c.
[3830] St. John xi.
[3831] xi. 54.
[3832] St. Luke iv. 1; v. 16; vii. 24.
[3833] St. Luke viii. 29.
[3834] St. Luke ix. 51; xiii. 22; xviii. 31.
[3835] St. Matt. xix. 1; St. Mark x. 1.
[3836] Comp. the suggestions in Neubauer, Geog. de Talm. p. 155.
[3837] in St. John xi. 54.
[3838] St. Luke ix. 51-xviii. 14.
[3839] St. Matthew and St. Mark.
[3840] See Renan, Les Evangiles, p.266.
[3841] This seems unaccountable on the modern negative theory of its being an Ephesian Gospel.
[3842] Of course, putting aside the question of the arrangement into chapters, the reader might profitably make the experiment of arranging the Gospels into parts and sections, nor could he have a better guide to help his own investigations than Canon Westcott's Introduction to the Study of the Gospels.
[3843] St. Luke ix. 31.
[3844] The substantive nlepsis occurs only in this place, but the cognate verb repeatedly, as referring to the Ascension. The curious interpretation of Wieseler would not even call for notice, it had not the authority of his name.
[3845] The word ka, omitted in translations, seems to denote Christ's full determination by the side of the fulfilment of the time. It could scarcely be argued that it stands merely for the Hebrew copulative {hebrew}.
[3846] The term is used in the LXX as denoting firmly setting. In connection with prsopon it occurs twelve times.
[3847] St. John vi. 4.
[3848] St. John vii. 2.
[3849] Other and deeper reasons will also suggest themselves, and have been hinted at when treating of this event.
[3850] St. John vi.
[3851] St. John vii.
[3852] The term Jews' is generally used by St. John in that sense.
[3853] According to Babha K. 113 a, regular festive lectures commenced in the Academies thirty days before each of the great Feasts. Those who attended them were called Beney Rigla, in distinction to the Beney Khallah, who attended the regular Sabbath lectures.
[3854] The same term {hebrew} (Parhesya) occurs in Rabbinic language.
[3855] The verb is the significant one, theoro.
[3856] Godet remarks, that the style of ver. 4 is peculiarly Hebraistic.
[3857] See especially the cognate occurrence and expressions at the marriage feast in Cana.
[3858] kairs.
[3859] Godet infers from the word secretly,' that the journey of St. Luke ix. 51 could not have been that referred to by St. John. But the qualified expression, as it were in secret,' conveys to my mind only a contrast to the public pilgrim-bands, in which it was the custom to travel to the Feasts - a publicity, which His brethren' specially desired at this time. Besides, the in secret' of St. John might refer not so much to the journey as to the appearance of Christ at the Feast: comp. St. John vii. 11, 14.
[3860] It does not necessarily follow, that the company at starting was a large one. But they would have no host nor quarters ready to receive them in Samaria. Hence the despatch of messengers.
[3861] At the same time, according to the best MSS. the words (in St. Luke ix. 54): Even as Elias did,' and those (in verses 55 and 56) from and said. . .' to save them,' are interpolated. They are a gloss,' though a correct one.
[3862] St. Matt. viii. 18.
[3863] St. Matt. viii. 19-22.
[3864] The word tis, here designates a certain one - one, viz., of the company. The arrangement of the words undoubtedly is, one of the company said unto Him by the way,' and not as either in the A.V. or R.V. Comp. Canon Cook, ad loc. in the Speaker's Commentary.'
[3865] St. Luke xi. 27.
[3866] We mark, that the designation Son of Man' is here for the first time applied to Christ by St. Matthew. May this history have been inserted in the First Gospel in that particular connection for the purpose of pointing out this contrast in the treatment of the Son of Man by the sons of men - as if to say: Learn the meaning of the representative title: Son of Man, in a world of men who would not receive Him? It is the more marked, that it immediately precedes the first application on the part of men of the title Son of God' to Christ in this Gospel (St. Matt. vii. 29).