[42] Cp. G.B. Pt. III, The Dying God (vol. iv), 166 n., 214 sq.; P.C. 116–117, 140. [↑]
[44] Cp. Kalisch, as cited; G.B., as last cited; [Ps. 106], etc. [↑]
[45] P.C. 158 sq. [Hebrews, ix, 7], [25], suggests a cryptic meaning for the sacrifice of atonement. [↑]
[46] As to Hebrew private sacraments, see P.C. 168 sq. [↑]
[47] P.C. 166. I do not find that Mr. R. T. Herford deals with this matter in his valuable work on Christianity in Talmud and Midrash, 1903. [↑]
[48] See below, p. 104, as to the inferrible early forms of the propaganda of the crucifixion. [↑]
[49] Mr. Joseph McCabe (Sources of Gospel Morality, p. 21) argues against the myth-theory that the early Rabbis never question the historicity of Jesus. But it is extremely likely that early Rabbis did use the Barabbas argument before the gospel story was framed. In an age destitute of historical literature and of critical method or practice, it sufficed to turn their flank. [↑]
[50] C.M. 352, § 21, and refs. A fair “biographical” inference would be that the betrayed Jesus had been an obscure person, not publicly known. This inference, however, is never drawn. [↑]