[3949] Also Cholo shel Moed and Moed Qaton.
[3950] See ch. iii. of this Book.
[3951] Jos. Ant. viii. 4. 1.
[3952] For a full description of the Feast of Tabernacles in the days of Christ, I must refer to The Temple and its Services.'
[3953] Sukk. 55 b; Pesiqta, ed. Buber, p. 17 a; 194 a; Shabb. 88 b.
[3954] Sukk. v. 1.
[3955] Jer. Sukk. v. 1, p. 55 a.
[3956] Sukk. v. 4.
[3957] This second form is according to R. Jenudah's tradition.
[3958] In the plural it occurs only in this place in St. John, and once in St. Mark (vi. 33), but sixteen times in St. Luke, and still more frequently in St. Matthew.
[3959] See above, p. 148.
[3960] St. John x. 23.
[3961] Acts v. 12.
[3962] This, as showing such local knowledge on the part of the Fourth Gospel, must be taken as additional evidence of its Johannine authorship, just as the mention of that Porch in the Book of Acts points to a Jerusalem source of information.
[3963] Jos. Ant. xv. 11. 5; xx. 9. 7.
[3964] St. John vii. 15.
[3965] Comp. Acts xxvi. 24.
[3966] St. John vii. 16-17.
[3967] The passage quoted by Canon Westcott from Ab. ii. 4 does not seem to be parallel.
[3968] St. John vi. 68, 69.
[3969] St. John vii. 18.
[3970] St. John v. 18.
[3971] I regard this as almost overwhelming evidence against the theory of an Ephesian authority of the Fourth Gospel. Even the double question in ver. 19 is here significant.
[3972] St. John vii. 19, 20.
[3973] The words on account of it,' rendered in the A.V. therefore,' and placed in ver. 22 (St. John vii.), really form the close of ver. 21. At any rate, they cannot be taken in the sense of therefore.'
[3974] This was a well-recognized Rabbinic principle. Comp. for example Shabb. 132 a, where the argument runs that, if circumcision, which applies to one of the 248 members, of which, according to the Rabbis, the human body consists, superseded the Sabbath, how much more the preservation of the whole body.
[3975] vv. 21-24.
[3976] St. John vii. 25-27.
[3977] In the original: Can it be?'.
[3978] Comp. also Sanh. 97 a; Midr. on Cant. ii. 10.
[3979] See Book II. ch. v., and Appendix IX.
[3980] Cried.'
[3981] The word lethins has not an exact English equivalent, scarcely a German one (wahrhaftig ?). It is a favourite word of St. John's, who uses it eight times in his Gospel, or, if the Revised reading viii. 16 be adopted, nine times (i. 9; iv. 23, 37; vi. 32; vii. 28; viii. 16 ?; xv. 1; xvii. 3; xix. 35); and four times in his First Epistle (ii. 8, and three times in ch. v. 20). Its Johannine meaning is perhaps best seen when in juxtaposition with leths (for example, 1 John ii. 8). But in the Book of Revelation, where it occurs ten times (iii. 7, 14; vi. 10; xv. 3; xvi. 7; xix. 2, 9, 11; xxi. 5; xxii. 6), it has another meaning, and can scarcely be distinguished from our English true.' It is used, in the same sense as in St. John's Gospel and Epistle, in St. Luke xvi. 11, in 1 Thess. i 9; and three times in the Epistle to the Hebrews (viii. 2; ix. 24; x. 22). We may, therefore, regard it as a word to which a Grecian, not a Judæan meaning attaches. In our view it refers to the true as the real, and the real as that which has become outwardly true. I do not quite understand, and, so far as I understand it, I do not agree with, the view of Cremer (Bibl. Theol. Lex., Engl. ed. p. 85), that lethins is related to leths as form to contents or substance.' The distinction between the Judæan and the Grecian meaning is not only borne out by the Book of Revelation (which uses it in the Judæan sense), but by Ecclus. xlii. 2. 11. In the LXX. it stands for not fewer than twelve Hebrew words.