[4116] Godet supposes that it had taken place on the evening of the Octave of the Feast. On the other hand, Canon Westcott would relegate both ch. ix. and x. to the Feast of the Dedication.' But his argument on the subject, from another rendering of St. John x. 22, has failed to convince me.
[4117] St. John ix. 14.
[4118] Acts iii. 2.
[4119] St. John ix. 35.
[4120] Peah viii. 9.
[4121] Jer. Peah viii. 9, p. 21 b.
[4122] So in the original.
[4123] Sanh. 91 b; Ber. R. 34.
[4124] This opinion has, however, nothing to do with the migration of souls' - a doctrine which has been generally, but quite erroneously, supposed that Josephus imputed to the Pharisees. The misunderstanding of Jew. War. ii. 8. 14, should be corrected by Antiq. xviii. 1. 3.
[4125] Shabb. 32 b; 105 b; Yalkut on Ruth, vol. ii. par. 600, p. 163 c.
[4126] Midr. on Ruth. iii. 13.
[4127] Nedar. 20 a.
[4128] At the same time those opinions, which are based on higher moral views of marriage, are only those of an individual teacher. The latter are cynically and coarsely set aside by the sages' in Nedar. 20 b.
[4129] St. John ix. 4, 5.
[4130] Ab. ii. 15.
[4131] St. John viii. 28, 29; comp. ix. 4.
[4132] viii. 12; comp. ix. 5.
[4133] See Book III. ch. xxxiv. p. 48.
[4134] The etymological correctness of the rendering Siloam by Sent' is no longer called in question. As to the spring Siloam, see ch. vii. of this Book.
[4135] St. John ix. 11.
[4136] ver. 11.
[4137] This is the proper rendering. The organs of sight existed, but could not be used.
[4138] ver. 12.
[4139] ver. 22.
[4140] Shabb. xxiv. 3.
[4141] Jerus. Shabb. 14 d.
[4142] Jer. Shabb. u. s.
[4143] St. John ix. 15.
[4144] vv. 17 and following.
[4145] It would lead too far to set these forth in detail. But the shrinking from receiving alms was in proportion to the duty of giving them. Only extreme necessity would warrant begging, and to solicit charity needlessly, or to simulate any disease for the purpose, would, deservedly, bring the reality in punishment on the guilty.
[4146] posungogos gnesthai. So also St. John xii. 42; xvi. 2.
[4147] In Jer. Moed K. 81 d, line 20 from top: {hebrew}
[4148] Both Buxtorf and Levy have made this abundantly clear, but Jewish authorities are not wanting which regard this as the worst kind of ban.
[4149] Levy derives it from {hebrew}, to destroy, to root out. The Rabbinic derivations in Moed K. 17 a, are only a play upon the word.
[4150] Moed K. 16 a and b.
[4151] 1 Tim. v.
[4152] But there certainly were notable exceptions to this rule, even in Palestine. Among the Babylonian Jews it did not obtain at all.
[4153] Moed K. 17 a; Nedar. 7 b; Pes. 52 a.
[4154] Moed K. 16 a.
[4155] Moed K. 16 a; Shebh. 36 a; Baba Mez. 59 b.
[4156] Buxtorf here reminds us of 1 Cor. v. 5.
[4157] Shebh. 36 a; Sanh. 107 printed in the Chesronoth ha-Shas, p. 25 b.
[4158] There our Lord is said to have been anathematised to the sound of 400 trumpets. The passage does not appear in the expurgated editions of the Talmud.
[4159] Comp. 1 Cor. v. 11.
[4160] Jer. Moed K. 81 d, about the middle.
[4161] The common view (Meyer, Watkins, Westcott) is, that the expression, Give glory to God' was merely a formula of solemn adjuration, like Josh. vii. 19. But even so, as Canon Westcott remarks, it implies that the cure was due directly to God.'
[4162] In the original: If He is a sinner, I know not. One thing I know, that, being blind, now I see.'
[4163] St. John ix. 26.
[4164] ver. 29.
[4165] Ber. 6 b; Taan. iii. 8; Sukk. 14 a; Yoma 29 a.