Note 5.1 — Chapter V · FIRST CHURCH OF JERUSALEM; ITS CHARACTER CENOBITICAL.

Acts ii. 42–47; iv. 32, 37; v. 1, 11; vi. 1, et seq.

[5.2] Ibid. ii. 44, 46, 47.

[5.3] Ibid. ii. 46.

[5.4] No literary production has ever so often repeated the word “joy” as the New Testament. See I. Thess. i. 6; v. 16; Rom. xiv. 17; xv. 13; Galat. v. 22; Philip i. 25; iii. 1; iv. 4; I. John i. 4, &c.

[5.5] Acts xii. 12.

[5.6] See Life of Jesus, p. xxxix., et seq.

[5.7] Ebionim means “poor folk.” See Life of Jesus, p. 182, 183.

[5.8] To recall the year 1000. All instruments in writing commencing with: The evening of the world being at hand or similar expressions, are in donations to the monasteries.

[5.9] Hodgson, in the Journal of the Asiatic Society of Bengal, vol. V., p. 33, et seq.; Eugéne Burnouf, Introduction to the History of Indian Buddhism, i. p. 278, et seq.

[5.10] Lucian, Death of Peregrinus, 13.

[5.11] Papyrus at Turin, London, and Paris, collected by Brunet de Presle, Mem. respecting the Serapeum of Memphis (Paris, 1852); Eggee, Mem. of Ancient History and Philology, p. 151, et seq., and in the Notices and Extracts, vol. xviii., 2d part, p. 264–359. Observe that the Christian-hermit life was first commenced in Egypt.

[5.12] Acts xi. 29, 30; xxiv. 17; Galat. ii. 10; Rom. xv. 26, et seq.; I. Cor. xvi. 1–4; II. Cor. viii. and ix.

[5.13] Acts v. 1–11.

[5.14] Ibid. ii. 46; v. 12.

[5.15] Ibid. iii. 1.

[5.16] James, for instance, was all his life a pure Jew.

[5.17] Acts ii. 47; iv. 33; v. 13, 26.

[5.18] Acts ii. 46.

[5.19] I. Cor. x. 16; Justin, Apol. i. 65–67.

[5.20] Συνδεῖπνα, Joseph, Antiq. XIV. x. 8, 12.

[5.21] Luke xxii. 19; I. Cor. xi. 24, et seq.; Justin, passage already cited.

[5.22] In the year 57, the institution called the Eucharist already abounded with abuses (I. Cor. xi. 17, et seq.), and was, in consequence, ancient.

[5.23] Acts xx. 7; Pliny, Epist. x. 97. Justin, Apol. i. 67.

[5.24] Acts xx. 7, 11.

[5.25] Pliny, Epist. x. 97.

[5.26] John xx. 26, does not satisfactorily prove the contrary. The Ebionites always observed the Sabbath. St. Jerome, in Matt. xii., commencement.

[5.27] Acts i. 15–26.

[5.28] See Life of Jesus, p. 437, et seq.

[5.29] Compare Eusebius, Hist. Eccl. iii. 39 (according to Papias).

[5.30] Justin, Apol. i. 39, 50.

[5.31] Pseudo-Abdias, etc.

[5.32] Compare I. Cor. xv. 10, with Romans xv. 19.

[5.33] Gal. i. 17, 19.

[5.34] Acts vi. 4.

[5.35] Compare Matt. x. 2–4; Mark iii. 16–19; Luke vi. 14–16; Acts i. 13.

[5.36] Acts i. 14; Gal. i. 19; I. Cor. ix. 5.

[5.37] Gal. ii. 9.

[5.38] See Life of Jesus, p. 307.

[5.39] See Life of Jesus, p. 150. Compare Papias in Eusebius, Hist. Eccl., iii. 39; Polycrates, Ibid. v. 24; Clement of Alexandria, Strom. iii. 6; vii. 11.

[5.40] For instance ἐπίσκοπος, perhaps κλῆρος. See Wescher, in the Archæological Review, April, 1866.

[5.41] Acts i. 26. See below, p.

[5.42] Acts xiii. 1, et seq.; Clement of Alexandria, in Eusebius, Hist. Eccl., iii. 23.

[5.43] Acts v. 1–11.

[5.44] I. Cor. v. 1, et seq.

[5.45] I. Tim. i. 20.

[5.46] Genesis xvii. 14, and numerous other passages in the Mosaic code; Mischna, Kerithouth, i. 1; Talmud of Babylon, Möed Katou, 28, a. Compare Tertullian, De Animâ, 57.

[5.47] Consult the Hebrew and Rabbinical dictionaries, at the word כרת. Compare the word to exterminate.

[5.48] Mischna, Sanhedrim ix. 6; John xvi. 2; Joseph. B. J., vii., viii., 1; III. Maccab. (apocr.), vii. 8, 12–13.

[5.49] Luke vi. 15; Acts i. 13. Compare Matt. x. 4; Mark iii. 18.

[5.50] Acts v. 1–11. Compare Acts xiii. 9–11.

[5.51] Acts i. 15; ii. 14, 37; v. 3, 29; Gal. i. 18; ii. 8.

[5.52] Acts iii. 1, et seq.; viii. 14; Gal. ii. 9. Compare John xx. 2, et seq.; xxi. 20, et seq.

[5.53] According to Matthew xxviii. 1, et seq., the keepers would have been witnesses to the descent of the angel who removed the stone. This very embarrassed account would also lead us to conclude that the women were witnesses of the same act, but it does not expressly say so. Anyhow, whatever the keepers and the women should have seen, according to the same narrative, would not be Jesus resuscitated, but the angel. Such a story, isolated and inconsistent as it is, is evidently the most modern of all.

[5.54] Luke xxiv. 48; Acts i. 22; ii. 32; iii. 15; iv. 33; v. 32; x. 41; xiii. 30, 31.

[5.55] See above p. 1, note 1.

[5.56] See “Life of Jesus,” p. 275, et seq.

[5.57] I. Cor. xvi. 22. These two words are Syro-Chaldaic.

[5.58] Matt. x, 23.

[5.59] Acts ii. 33, et seq.; x. 42.

[5.60] Luke xxiv. 19.

[5.61] Acts ii. 22.

[5.62] The diseases were generally considered to be the work of the devil.

[5.63] Acts x. 38.

[5.64] Acts ii. 36; viii. 37; ix. 22; xvii. 31, &c.

[5.65] Acts ii. 44, et seq.; iv. 8, et seq.; 25, et seq.; vii. 14, et seq.; v. 43 and the Epistle attributed to St. Barnabas, entire.

[5.66] James i. 26–27.

[5.67] Later it was called λειτουργεῖν. Acts xiii. 2.

[5.68] Heb. v. 6; vi. 20; viii. 4; x. 11.

[5.69] Revel, i. 6; v. 10; xx. 6.

[5.70] Acts xiii. 2; Luke ii. 37.

[5.71] Rom. vi. 4, et seq.

[5.72] Acts viii. 12, 16; x. 48.

[5.73] Acts viii. 16; x. 47.

[5.74] Matt. ix. 18; xix. 13, 15; Mark v. 23; vi. 5; vii. 32; viii. 23–25; x. 16; Luke iv. 40; viii. 13.

[5.75] Acts vi. 6; viii. 17, 19; ix. 12, 17; xiii. 3; xiv. 6; xxviii. 8; 1 Tim. iv. 14; v. 22; ii. Tim. i. 6; Heb. vi. 2; James v. 13.

[5.76] Matt. iii. 11; Mark i. 8; Luke iii. 16; John i. 26; Acts i. 5; xi. 16; xix. 4.

[5.77] Matt, xxviii. 19.

[5.78] See the Cholasté, Sabeau manuscripts of the Imperial Bible, Nos. 8, 10, 11, 13.

[5.79] Vendidad-Sadé viii. 296, et seq.; ix. 1–145; xvi. 18, 19. Spiegel, Avesta, ii. p. 83, et seq.

[5.80] I. Cor. xii. 9, 28, 30.

[5.81] Matt. ix. 2; Mark ii. 5; John v. 14; ix. 2; James v. 15; Mischna. Schabbath, ii. 6; Talm. of Bab. Nedarim, fol. 41 a.

[5.82] Matt. ix. 33; xii. 22; Mark ix. 16, 24; Luke xi. 14; Acts xix. 12; Tertullian Apol. xxii.; adv. Mark iv. 8.

[5.83] Acts v. 16; xix. 12–16.

[5.84] James v. 14–15; Mark vi. 13.

[5.85] Luke x. 34.

[5.86] Mark xvi. 18; Acts xxviii. 8.

[5.87] I. Thess. iv. 13, et seq.; I. Cor. xv. 12, et seq.

[5.88] Phil. i. 33, seems to be a shade different. But compare I. Thess. iv. 14–17. See, above all, Revel, xx. 4–6.

[5.89] Paul, in previously cited passages, and Phil. iii. 11; Revel. xx. entire; Papias, in Eusebius, Hist. Eccl. iii. 39. Sometimes one sees a different belief springing up, above all in Luke (Gospel xvi. 22, et seq.; xxiii. 43, 46). But this is a weak authority on a point of Jewish theology. The Essenians had already adopted the Greek dogma of the immortality of the soul.

[5.90] Compare Acts xxiv. 15 with I. Thess. iv. 13, et seq.; Phil. iii. 11. Compare Revel. xx. 5. See Leblant, Christian Inscriptions in Gaul ii. p. 81, et seq.

[5.91] Acts xi. 27, et seq.; xiii. 1; xv. 32; xxi. 9, 10, et seq.; I. Cor. xii. 28, et seq.; xiv. 29–37; Eph. iii. 5; iv. 11; Revel. i. 3; xvi. 6; xviii. 20, 24; xxii. 9.

[5.92] Luke i. 46, et seq.; 68, et seq.; ii. 29, et seq.

[5.93] Acts xvi. 25; I. Cor. xiv. 15; Col. iii. 16; Eph. v. 19; James v. 13.

[5.94] The identity of this chant in religious communities which have been separated from the earliest ages proves that it is of great antiquity.

[5.95] Num. v. 2; Deut. xxvii. 15, et seq.; Ps. 106, 48; I. Chron. xvi. 36; Nehem. v. 13, viii. 6.

[5.96] I. Cor. xiv. 16; Justin. Apol. i. 65, 67.

[5.97] I. Cor. xiv. 7, 8, does not prove it. The use of the verb ψάλλω does not any more prove it. This verb originally implied the use of an instrument with strings, but in time it became synonymous with “to chant the Psalms.”

[5.98] Col. iii. 16; Eph. v. 19.

[5.99] See Du Cange, at the word Lollardi (edit. Didot). Compare the Cantilenes of the Cevenols. Prophetic warnings of Elijah Marion (London, 1707), p. 10, 12, 14, &c.

[5.100] James v. 12.

[5.101] Matt. xvi. 28; xxiv. 34; Mark viii. 39; xiii. 30; Luke ix. 27; xxi. 32.