67. The word here is λαλια.
68. vv. 43-47.
69. See Book II. ch. v.
70. I cannot here regard Canon Westcott's rendering, which is placed in the margin of the
Revised Version, as satisfactory.
71. In the text without the article.
The argument was unanswerable, and there seemed only one way to turn it aside - a
Jewish Tu quoque, an adaptation of the 'Physician, heal thyself:' 'Do we not say rightly,
that Thou art a Samaritan, and hast a demon?' It is strange that the first clause of this
reproach should have been so misunderstood and yet its direct explanation lies on the
surface. We have only to translate it into the language which the Jews had used. By no
strain of ingenuity is it possible to account for the designation 'Samaritan,' as given by
the Jews to Jesus, if it is regarded as referring to nationality. E ven at the very Feast
they had made it an objection to His Messianic claims, that He was (as they supposed)
a Galilean.72 Nor had He come to Jerusalem from Samaria;73 nor could He be so called
(as Commentators suggest) because He was 'a foe' to Israel, or a 'breaker of the Law,'
or 'unfit to bear witness'74 - for neither of these circumstances would have led the Jews
to designate Him by the term 'Samaritan.' But, in the language which they spoke, what
is rendered into Greek by 'Samaritan,' would have been e ither Kuthi (ytwk), which, while
literally meaning a Samaritan,75 is almost as often used in the sense of 'heretic,' or else
Shomroni (ynwrm#). The latter word deserves special attention.76 Literally, it also means,
'Samaritan;' but, the name Shomron (perhaps from its connection with Samaria), is also
sometimes used as the equivalent of Ashmedai, the Prince of the demons.77 78
According to the Kabbalists, Shomron was the father of Ashmedai, and hence the same
as Sammael, or Satan. That this was a wide-spread Jewish beli ef, appears from the
circumstance that in the Koran (which, in such matters, would reproduce popular Jewish
tradition), Israel is said to have been seduced into idolatry by Shomron,79 while, in
Jewish tradition, this is attributed to Sammael.80 If, therefore, the term applied by the
Jews to Jesus was Shomroni - and not Kuthi, 'heretic' - it would literally mean, 'Child of
the Devil.'81
72. vii. 52.
73. St. Luke ix. 53.
74. The passage quoted by Schöttgen (Yebam. 47 a) is inapplicable, as it really refers to
a non-Israelite. More apt, but also unsuitable, is Sot. 22 a, quoted by Wetstein.
75. from Kuth or Kutha; comp. 2 Kings xvii. 24, 30.
76. Comp. Kohut, Jüd. Angelol. p. 95.
77. Ber. R. 36, ed. Warsh. p. 65 b, line 5 from bottom; Yalkut on Job xxi. vol. ii. p. 150 b
line 16 from bottom.
78. See the Appendix on Jewish-Angelology and Demonology.
79. L'Alcoran trad.par le Sieur du Ryer, p. 247.