[4648] St. John xi.
[4649] St. Luke xvii. 11.
[4650] St. Luke xvii.
[4651] Even this shows that it is intended to mark an essential difference between this and the preceding Parables.
[4652] The word atos should be inserted in the text.
[4653] The verbs are, of course, in the infinitive.
[4654] Sometimes it is applied in the opposite direction, from the greater to the less.
[4655] These ten passages are: Gen. xliv. 8; Exod. vi. 9, 12; Numb. xii. 14; Deut. xxxi. 27; two instances in Jerem. xii. 5; 1 Sam. xxiii. 3; Prov. xi. 31; Esth. ix. 12; and Ezek. xv. 5.
[4656] Ber. R. 92, ed. Warsh. p. 164 b from about the middle.
[4657] Pesquita, ed Buber. p. 161 a, lines 3 and 2 from bottom.
[4658] The verb is used in the same sense wherever it occurs in the N.T.: viz., St. Luke xviii. 1; 2 Cor. iv. 1, 16; Gal. vi. 9; Eph. iii. 13; and 2 Thess. iii. 13. It is thus peculiar to St. Luke and to St. Paul.
[4659] Siphré, ed Friedm. p.50 b, line 7 from top.
[4660] Kethub. 104 b.
[4661] Shabb. 10 a.
[4662] Jer. Sheq. 48 a.
[4663] Keth. 105 a; Jer. Keth xiii. 1.
[4664] Comp. Geiger, Urschr. u. Uebers. pp. 119, 120, Note, with which, however, comp. the two Essays mentioned in Note 3.
[4665] Ant. iv. 8, 14.
[4666] See Geiger, u. s. p. 115.
[4667] Comp. Bloch, Mos. Talm. Polizeirecht, which is, however, only an enlargement of Frankel's essay in the Monatschr. fur Gesch. d. Judenth. for 1852, pp. 243-261.
[4668] Babha K.114 a.
[4669] St. Luke xviii. 4.
[4670] Comp. St. Luke xi. 8.
[4671] This, as the only possible rendering of the verb in this instance, is also vindicated by Meyer ad loc. The Judge seems afraid of bodily violence from the exasperated woman. For a significant pugilistic use of the verb, comp. 1 Cor. ix. 27.
[4672] St. Luke xviii. 8.
[4673] ver. 7.
[4674] St. Luke xviii. 9-14.
[4675] The objection of Schleiermacher (followed by later commentators), that, in a Parable addressed to Pharisees, a Pharisee would not have been introduced as the chief figure, seems of little force.
[4676] Comp. St. Luke ii. 27, 37; Acts ii. 46; v. 12, 42.
[4677] For the philological vindication of this rendering, see Goebel, Parabeln (i.p. 327). The arguments in its favour are as follows: 1. It corresponds to the description of the position of the Publican, who also stood by himself afar off.' 2. Otherwise, the mention that the Pharisee stood' would seem utterly idle. He could not have sat. 3. The rendering prayed with himself,' is not correct. The words mean: to himself' - and this would give no meaning. But even were we to render it with himself' in the sense of silent prayer, the introduction of such a remark as that he prayed silently, would be both needless and aimless. But what decides us is the parallelism with the account of the posture of the Publican.
[4678] Of this spirit are even such Eulogies as these in the ordinary morning-prayer: Blessed art Thou, Lord, our God, King of the world, that Thou hast not made me a stranger (a Gentile). . . a servant . . . a woman.'
[4679] The merit of Zekhuth. On this subject we must refer, as far too large for quotation, to the detailed account in such works as Weber, System d. altsynag. Theol. pp. 280 &c. Indeed, there is no limit to such extravagances. The world itself had been created on account of the merits of Israel, and is sustained by them, even as all nations only continue by reason of this (Shemoth R. 15, 28; Bemidb. R. 2). A most extraordinary account is given in Bemidb. R. 20 of the four merits for the sake of which Israel was delivered out of Egypt: they did not change their names; nor their language; nor reveal their secrets; nor were dissolute.