[5976] Acts x 28.
[5977] Ohol. xviii. 7; Tohar. vii. 3.
[5978] Pes. 92 a.
[5979] Jer. Pes. 36 b, lines 14 and 15 from bottom.
[5980] Deut. xvi. 1-3; 2 Chron. xxxv. 1, 2, 6, 18.
[5981] The subject has been so fully discussed in Wieseler, Beitr., and in Kirchner, Jüd. Passahfeier, not to speak of many others, that it seems needless to enter further on the question. No competent Jewish archæologist would care to deny that Pesach' may refer to the Chagigah,' while the motive assigned to the Sanhedrists by St. John implies, that in this instance it must refer to this, and not to the Paschal Lamb.
[5982] {hebrew}. But concession was made to those who had neglected it on the first day to bring it during the festive week, which in the Feast of Tabernacles was extended to the Octave, and in that of Weeks (which lasted only one day) over a whole week (see Chag. 9 a; Jer. Chag. 76 c). The Chagigah could not, but the Paschal Lamb might be offered by a person on behalf of another.
[5983] Most commentators suppose it to have been much earlier. I have followed the view of Keim.
[5984] Nocens, nisi accusatus fuerit, condemnari non potest. In regard to the publicity of Roman procedure, comp. Acts xvi. 19; xvii. 6; xviii. 12; xxv. 6; Jos. War ii. 9. 3; 14. 8; maxima frequentia amplissimorum ac sapientissimorum civium adstante' (Cicero).
[5985] Significantly the word is the same as that in reference to the betrayal of Judas.
[5986] St. Matt. xxvii. 18.
[5987] Acts xxii. 30; xxii. 28, 29; xxiv. 9, 18-20.
[5988] Nicephorus, H. E. i. 30.
[5989] Gospel according to Nicod. ch. ii.
[5990] Staturnius (Jos. Ant. xviii. 3, 5).
[5991] The apparently strange statement, St. John xviii. 32, affords another undesigned confirmation of the Jewish authorship of the Fourth Gospel. It seems to imply, that the Sanhedrin might have found a mode of putting Jesus to death in the same informal manner in which Stephen was killed and they sought to destroy Paul. The Jewish law recognised a form of procedure, or rather a want of procedure, when a person caught in flagrante delicto of blasphemy might be done to death without further inquiry.
[5992] St. Luke xxii. 2, 3.
[5993] St. John xviii. 37.
[5994] St. Luke xxiii. 6-12.
[5995] npempsen. Meyer marks this as the technical term in handing over a criminal to the proper judicial authority.
[5996] It is worse than idle - it is trifling to ask, whence the Evangelists derived their accounts. As if those things had been done in a corner, or none of those who now were guilty had afterwards become disciples!
[5997] St. Luke ix. 7-9.
[5998] It is impossible to say, whether the gorgeous apparel' in which Herod arrayed Christ was purple, or white. Certainly it was not, as Bishop Haneberg suggests (Relig. Alterth. p. 554), an old high-priestly garment of the Maccabees.
[5999] St. Matt. xxvii. 3-10.
[6000] St Luke xxiii. 13; comp. St. Matt. xxvii. 17.
[6001] The verb designating Scriptural repentance is metanoo; that here used is metamlomai, as in St. Matt. xxi. 29, as in St. Matt. xxi. 29, 32; 2 Cor. vii. 8; Heb. vii. 21.
[6002] The expression nas is always used in the N.T. of the Sanctuary itself, and not of the outer courts; but it would include the Court of the Priests, where the sacrifices were offered.
[6003] I so understand the psas of St. Matt. xxvii. 5.
[6004] nechrese.
[6005] The topographical notice is based on Bädeker-Socin's Palästina, pp. 114-116.
[6006] This, not with any idea that his death would expiate for his sin. No such idea attached to suicide among the Jews.
[6007] Acts i. 18. 19.
[6008] As presented in the text, there is no real divergence between the accounts of St. Matthew and the Book of Acts. Keim has formulated the supposed differences under five particulars, which are discussed seriatim by Nebe, Leidensgesch. vol. ii. pp. 12 &c.