Читать книгу The Life of Jesus Critically Examined - David Friedrich Strauss - Страница 58
Оглавление1 Fabricius, Codex apocryphus N.T. 1, p. 19 ff. 66 ff.; Thilo, 1, p. 161 ff. 319 ff.↑
2 Gregory of Nyssa or his interpolator is reminded of this mother of Samuel by the apocryphal Anna when he says of her: Μιμεῖται τοίνυν καὶ αὕτη τὰ περὶ τῆς μετρὸς τοῦ Σαμουὴλ διηγήματα κ.τ.λ. Fabricius, 1, p. 6.↑
3 Evang. de nativ. Mar. c. 7: cunctos de domo et familia David nuptui habiles, non conjugatos.↑
4 Protev. Jac c. 8: τοὺς χηρεύοντας τοῦ λαοῦ.↑
5 It is thus in the Evang. de nativ. Mariae vii. and viii.; but rather different in the Protev. Jac. c. ix.↑
6 Protev. c. 9: πρεσβύτης. Evang. de nativ. Mar. 8.: grandaevus. Epiphan. adv. haeres. 78, 8: λαμβάνει τὴν Μαρίαν χῆρος, κατάγων ἡλικίαν περί που ὀγδοήκοντα ἐτῶν καὶ πρόσω ὁ ἀνήρ.↑
7 Παράλαβε αὐτὴν εἰς τήρησιν σεαυτῷ. c. ix. Compare with Evang. de nativ. Mar. viii. and x.↑
8 See the variations in Thilo, p. 227, and the quotations from the Fathers at p. 365 not.↑
10 Protev. Jac. x.–xvi. The account in the Evang. de nativ. Mar. is less characteristic.↑
11 “Die natürliche Geschichte des grossen Propheten von Nazaret,” 1ter Band, s. 119 ff.↑
12 Augustin, de consens. evangelist. ii. 5.↑
13 Paulus, Olshausen, Fritzsche, Comm. in Matth. p. 56.↑
14 Comp. de Wette’s exeg. Handbuch, i. 1, s. 18. Schleiermacher, Ueber die Schriften des Lukas, s. 42 ff.↑
15 Protev. Jac. c. 12: Μαριὰμ δέ ἐπελάθετο τῶν μυστηρίων ὧν εἶπε πρὸς αὐτὴν Γαβριήλ. When questioned by Joseph she assures him with tears: οὐ γινώσκω, πόθεν ἐστὶ τοῦτο τὸ ἐν τῇ γαστρί μου. c. 13.↑
16 Geschichte der drei letzten Lebensjahre Jesu u. s. w. 1. Thl. s. 36. Comp. Hoffmann, s. 176 f.↑
18 Paulus, exeg. Handb. 1 a, s. 121. 145.↑
19 To this opinion Neander inclines, L.J. Ch. s. 18.↑
| Gen. xvii. 19; LXX. (Annunciation of Isaac): ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεται σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ. Judg. xiii. 5. (Annunciation of Samson): καὶ αὐτὸς ἄρξεται σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς φυλιστιΐμ. Gen. xvi. 11 ff. (Annunciation of Ishmael): καὶ εἶπεν αὐτῆ ὁ ἄγγελος Κυρίου· ἰδοὺ σὺ ἐν γαστρὶ ἔχεις, καὶ τέξη υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ. Οὗτος ἔσται — —. | Matt. i. 21. (μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου—) τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ· τῶν ἁμαρτιῶν αὐτῶν. Luke i. 30 ff. καὶ εἶπεν ὁ ἄγγελος αὐτῇ—ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται.——. |
21 Comp. de Wette, Kritik der mos. Geschichte, s. 86 ff.↑
22 The vision which, according to Matthew, Joseph had in his sleep, had besides a kind of type in the vision by which, according to the Jewish tradition related by Josephus, the father of Moses was comforted under similar circumstances, when suffering anxiety concerning the pregnancy of his wife, although for a different reason. Joseph. Antiq. II. ix. 3. “A man whose name was Amram, one of the nobler sort of Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do. Hereupon he betook himself to prayer to God.… Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favours.… For this child of thine shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts.”↑
23 Comp. Ammon, Fortbildung des Christenthums, i. s. 208 f.↑
24 Ueber die Schriften des Lukas, s. 23.↑
25 Compare Gesenius and Hitzig. Commentaren zum Jesaia; Umbreit, Ueber die Geburt des Immanuel durch eine Jungfrau, in den theol. Studien u. Krit., 1830, 3. Heft, s. 541 ff.↑
26 This explanation does away with the importance of the controversy respecting the word עָלְמָה. Moreover it ought to be decided by the fact that the word does not signify an immaculate, but a marriageable young woman (see Gesenius). So early as the time of Justin the Jews maintained that the word עָלְמָה ought not to be rendered by παρθένος but by νεᾶνις. Dial c. Tryph. no. 43. p. 130 E. Comp. Iren. adv. haer. iii. 21.↑
27 Christologie des A.T. s. 1, b, s. 47.↑
28 See Winer, Grammatik des neutest. Sprachidioms, 3te Aufl. s. 382 ff. Fritzsche, Comm. in Matth. p. 49. 317 und Excurs. 1, p. 836 ff.↑
29 See the Introduction, § 14.↑
30 See Bleek in den theol. Studien u. Kritiken, 1835, 2, s. 441 ff.↑
31 The whole rationalistic interpretation of Scripture rests upon a sufficiently palpable paralogism, by which it stands or falls:
The New Testament authors are not to be interpreted as if they said something irrational (certainly not something contrary to their own modes of thinking).
Now according to a particular interpretation their assertions are irrational (that is contrary to our modes of thinking).
Consequently the interpretation cannot give the original sense, and a different interpretation must be given.
Who does not here perceive the quaternio terminorum and the fatal inconsequence, when Rationalism takes its stand upon the same ground with supernaturalism; that, namely, whilst with regard to all other men the first point to be examined is whether they speak or write what is just and true, to the New Testament writers the prerogative is granted of this being, in their case, already presupposed?↑
32 Conjugial. præcept. Opp. ed. Hutton, Vol. 7. s. 428.↑
33 Irenäus, adv. haer. 1, 26: Cerinthus, Jesum subjecit non ex virgine natum, impossibile enim hoc ei visum est.↑
34 In Henke’s neuem Magazin, iii. 3, s. 369.↑
35 Homil. in Lucam xiv. Comp. my Streitschriften, i. 2, s. 72 f.↑
36 Olshausen, Bibl. Comm. s. 49. Neander, L.J. Ch. s. 16 f.↑
37 e.g. by Eichhorn, Einleitung in das N.T. 1. Bd. s. 407.↑
38 Glaubenslehre, 2 Thl. § 97. s. 73 f. der zweiten Auflage.↑
39 This side is particularly considered in der Skiagraphie des Dogma’s von Jesu übernatürlicher Geburt, in Schmidt’s Bibliothek, i. 3, s. 400 ff.; in den Bemerkungen über den Glaubenspunkt: Christus ist empfangen vom heil. Geist, in Henke’s neuem Magazin, iii. 3, 365 ff.; in Kaiser’s bibl. Theol. 1, s. 231 f.; De Wette’s bibl. Dogmatik, § 281; Schleiermacher’s Glaubenslehre, 2 Thl. § 97.↑
40 Brought to bear upon this point by Neander, L.J. Ch. s. 12.↑
41 Augustinus contra Faustum Manichaeum, L. 23. 3. 4. 8.↑
42 See Schmidt, Schleiermacher, and Wegscheider, Instit. § 123 (not. d).↑
43 Eichhorn thinks this probable, Einl. in das N.T. i. s. 425, De Wette possible, exeg. Handb. i. 1, s. 7.↑
44 Justin Mart. Dial. cum Tryphone, 48; Origines contra Celsum, L. 5, 61. Euseb. H.E. 3, 27.↑
47 Credner, in den Beiträgen zur Einleitung in das N.T. 1, s. 443. Anm.↑
49 See Neander, K.G. 1, 2, s. 615 f.↑
50 Credner, über Essener, und einen theilweisen Zusammenhang beider, in Winer’s Zeitschrift f. wissenschaftliche Theologie, 1. Bd. 2tes and 3tes Heft; see Baur, Progr. de Ebionitarum origine et doctrinâ ab Essenis repetendâ, und christl. Gnosis, s. 403.↑
51 De carne Christi, c. 14: Poterit haec opinio Hebioni convenire, qui nudum hominem, et tantum ex semine David, i.e. non et Dei filium, constituit Jesum, ut in illo angelum fuisse edicat.↑
52 Neander and Schneckenburger are of the latter, Gieseler and Credner of the former opinion.↑
53 I here refer to the account of Hegesippus in Eusebius, H.E. iv. 22.↑
55 Epiphan. haeres. 30, 18. comp. 15.↑
56 That these were the traits in David’s character which displeased the Christian sect in question, is sufficiently evident from a passage in the Clementine Homilies, though the name is not given: Homil. 3, 25; ἕτι μὴν καὶ οἱ ἀπὸ θης τούτου (τοῦ Καΐν) διαδοχης προεληλυθότες πρωτοι μοιχοὶ ἐγένοντο, καὶ ψαλτήρια, καὶ κιθάραι, καὶ χαλκεῖς ὅπλων πολεμικῶν ἐγένοντο. Δὶ ὃ καὶ ἡ τῶν ἐγγὁνων προφητεία, μοιχῶν καὶ ψαλτηρίων γέμουσα, λανθανόντως διὰ τῶν ἡδυπαυειων ὡς τοὺς πολέμους ἐγείρει.↑
57 Epiphan. haer. 30, 14. 16. 34.↑
59 Schneckenburger, über das Evang. der Aegypter, s. 7; Baur, christl. Gnosis, s. 760 ff. See on the other side Credner and Hoffmann.↑
60 Orig. Comm. in Matth. T. 16, 12. Tertullian, De carne Christi, 14, s. Anm. 13 (a passage in which indeed the speculative and ordinary Ebionites are mingled together).↑
61 Clement, homil. 18, 13. They referred the words of Matth. xi. 27: οὐδεὶς ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς κ.τ.λ. to τοὺς πατέρα νομίζοντας χριστοῦ τὸν Δαβὶδ, καὶ αὐτὸν δὲ τὸν χριστὸν υἱὸν ὄντα, καὶ υἱὸν θεοῦ μὴ ἐγνωκότας, and complained that αἰτὶ τοῦ θεοῦ τὸν Δαβὶδ πάντες ἔλεγον.↑
62 Haeres. 30, 14: ὁ μὲν γὰρ Κήρινθος καὶ Κάρποκρας τῷ αὐτῷ χρώμενοι παρ’ αὐτοῖς (τοῖς Ἑβιωναίοις) εὐαγγελίῳ, ἀπὸ τῆς ἀρχις τοῦ κατὰ Ματθαῖον εὐαγγελίου διὰ τῆς γενεαλογίας Βούλονται παριστᾷν ἐκ σπέρματος Ἰωσὴφ καὶ Μαρίας εἶναι τὸν χριστόν.↑
64 Br…, die Nachricht, dass Jesus durch den heil. Geist und von einer Jungfrau geboren sei, aus Zeitbegriffen erläutert. In Schmidt’s Bibl. 1, 1. s. 101 ff.—Horst, in Henke’s Museum 1, 4, 497 ff., über die beiden ersten Kapitel in Evang. Lukas.↑
65 Bemerkungen über den Glaubenspunkt: Christus ist empfangen vom heil. Geist. In Henke’s neuem Magazin, 3, 3, 399.↑
66 Schleiermacher, über den Lukas, s. 26 f.↑
67 Im neuesten theol. Journal, 7. Bd. 4. Stück, s. 407 f.↑
70 The legend has undergone various modifications, but the name of Panthera or Pandira has been uniformly retained. Vid. Origenes c. Cels. 1, 28., 32. Schöttgen, Horæ 2, 693 ff. [140]aus Tract. Sanhedrin u. A.; Eisenmenger, entdecktes Judenthum, 1, s. 105 ff. aus der Schmähschrift: Toledoth Jeschu; Thilo, cod. apocr. s. 528. Comp. my Abhandlung über die Namen Panther, Pantheras, Pandera, in jüdischen und patristischen Erzählungen von der Abstammung Jesu. Athenäum, Febr. 1839, s. 15 ff.↑
74 Gabler, in seinem neuesten theol. Journal, 7, 4. s. 408 f.; Eichhorn, Einleitung in das N.T. 1, s. 428 f.; Bauer, hebr. Mythol. 1, 192 e ff.; Kaiser, bibl. Theologie, 1, s. 231 f.; [141]Wegscheider, Instit. § 123; De Wette, bibl. Dogmat. § 281, und exeg. Handb. 1, 1, s. 18 f., Ammon, Fortbildung des Christenth. s. 201 ff.; Hase, L.J. § 33; Fritzsche, Comment. in Matth. s. 56. The latter justly remarks in the title to the first chapter: non minus ille (Jesus) ut ferunt doctorum Judaicorum de Messiâ sententiæ, patrem habet spiritum divinum, matrem virginem.↑
75 Jamblich. vita Pythagoræ. cap. 2, ed. Kiessling.↑
76 Adv. Jovin. 1, 26. Diog. Laërt., 3, 1, 2.↑
79 Diog. Laërt a. a. O.: Σπεύσιππος (Sororis Platonis filius, Hieron.) δ’· ἐν τῷ ἐπιγραφομένῳ Πλάτωνος περδείπνῳ καὶ Κλέαρχος ἐν τῷ Πλάτωνος ἐγκωμίῳ καὶ Ἀναξιλίδης ἐν τῷ δευτέρῳ περὶ φιλοσόφων, φασὶν, Ἀθήνησιν ἦν λόγος, κ.τ.λ.↑
| Gen. xviii., 14 Sept. μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα; | Luke i. 37. ὅτι οὐκ ἀδυνατήσει παρὰ τῷ θεῷ πᾶν ῥῆμα. |
83 De Wette, Exeg. Handb. 1, 1, s. 17.↑
84 They are to be found however in the more modern Rabbins, s. Matthæi, Religionsgl. der Apostel 2, a. s. 555 ff.↑
85 Bibl. Comm. 1, s. 47. Also Daub. 2 a. s. 311 f; Theile, § 14. Neander, s. 9.↑
86 Diog. Laërt. a. a. O. See Origenes c. Cels. 1, 37.↑
88 S. Origenes in Matthæum, Opp. ed. de la Rue, Vol. 3. s. 463.↑
89 The Arian Eunomius according to Photius taught τὸν Ἰωσὴφ μετὰ τὴν ἄφραστον κυοφορίαν συνάπτεσθαι τῇ παρθένῳ. This was also, according to Epiphanius, the doctrine of those called by him Dimaerites and Antidicomarianites, and in the time of Jerome, of Helvidius and his followers. Compare on this point the Sammlung von Suicer, im Thesaurus ii., s. v. Μαρία, fol. 305 f.↑
90 Comp. Hieron. adv. Helv. 6, 7, Theophylact and Suidas in Suicer, 1, s. v. ἔως, fol. 1294 f.↑
92 See Orig. in Matth. Tom. 10, 17; Epiphan. haeres. 78, 7; Historia Josephi, c. 2; Protev. Jac. 9. 18.↑
93 Chrysostomus, hom. 142, in Suicer, s. v. Μαρία, most repulsively described in the Protev. Jac. xix. and xx.↑
94 Hieron. ad Matth. 12, und advers. Helvid. 19.↑
95 Die Brüder Jesu. In Winer’s Zeitschrift für wissenschaftliche Theologie, 1, 3. s. 364 f.↑
96 Biblisches Realwörterbuch, 1 Bd. s. 664, Anm. De Wette, z. d. St. Neander L.J. Ch., s. 34.↑
97 Comment. in Matth. s. 53 ff., vgl. auch s. 835.↑
98 Olshausen is exceedingly unhappy in the example chosen by him in support of his interpretation of ἕως οὗ. For when it is said, we waited till midnight but no one came, certainly this by no means implies that after midnight some one did come, but it does imply that after midnight we waited no longer; so that here the expression till retains its signification of exclusion.↑
99 On this subject compare in particular Clemen, die Brüder Jesu, in Winer’s Zeitschrift für wiss. Theol. 1, 3, s. 329 ff.; Paulus, Exeg. Handbuch, 1 Bd. s. 557 ff.; Fritzsche, a. a. O. s. 480 ff.; Winer, bibl. Realwörterbuch, in den A. A.; Jesus, Jacobus, Apostel.↑
100 See the different names assigned them in the legend in Thilo, Codex apocryphus N.T., 1. s. 360 note.↑
103 Fritzsche, Comm. in Matth. p. 482.↑
104 Theile, Biographie Jesu, § 18.↑
105 Paulus, exeg. Handb. 1. a, s. 120 ff.↑
106 S. Olshausen und de Wette, z. d. St.↑
107 Hess, Geschichte Jesu, 1, s. 26; Olshausen, bibl. Comm. z. d. St.; Hoffmann, s. 226; Lange, s. 76 ff.↑
| Compare | Luke i. 47 | with | 1 Sam. ii. 1. |
| Luke,, i. 49 | 1,, Sam.,, ii. 2. | ||
| Luke,, i. 51 | 1,, Sam.,, ii. 3, 4. | ||
| Luke,, i. 52 | 1,, Sam.,, ii. 8. | ||
| Luke,, i. 53 | 1,, Sam.,, ii. 5. | ||
| Particularly Compare | Luke i. 48 | with | 1 Sam. i. 11. |
| Luke i. 50 | Deut. vii. 9. | ||
| Luke,, i. 52 | Ecclesiasticus x. 14. | ||
| Luke,, i. 54 | Ps. xcviii. 3. |
109 5 Band, 1. Stück, s. 161. f.↑
