[109] Dial. cum Tryph. 103. [↑]
[110] It is doubted whether this custom, of which we should have known nothing but for the N. T., was of Roman or Jewish origin; comp. Fritzsche and Paulus, in loc, and Baur, über die ursprungliche Bedeutung des Passahfestes, u. s. f., Tüb. Zeitschr. f. Theol. 1832, 1, s. 94. [↑]
[111] According to one reading, the full name of this man was Jesus Barabbas, which we mention here merely because Olshausen finds it “remarkable.” Bar Abba meaning Son of the father, Olshausen exclaims: All that was essential in the Saviour appears in the murderer as caricature! and he quotes as applicable to this case the verse: ludit in humanis divina potentia rebus. For our own part, we can only see in this idea of Olshausen’s a lusus humanæ impotentiæ. [↑]
[112] In the Evang. Nicodemi and in later ecclesiastical historians she is called Procula Πρόκλη. Comp. Thilo. Cod. Apocr. N. T., p. 522, Paulus, exeg. Handb., 2, b, s. 640 f. [↑]
[113] Cap. II. s. 520, ap. Thilo. [↑]
[114] Ignat. ad Philippens. iv.: φοβεῖ δὲ τὸ γύναιον, ἐν ὀνείροις αὐτὸ καταταράττων καὶ παύειν πειρᾶται τὰ κατὰ τὸν σταυρόν. (The devil) terrifies the woman, troubling her in her dreams, and endeavours to put a stop to the things of the cross. The Jews in the Evang. Nicodemi, c. [[674]]II. p. 524, explain the dream as a result of the magic arts of Jesus: γόης ἐστι—ἰδοὺ ὀνειρόπεμπτα ἔπεμψε πρὸς τὴν γυναῖκά σου, He is a magician—see, he has sent messages in a dream to thy wife. [↑]
[115] E.g. Theophylact, vid. Thilo, p. 523. [↑]
[116] Vid. Paulus and Kuinöl, in loc. They especially adduce the dream of Cæsar’s wife the night before his assassination. [↑]