[423] Till then (i.e., till his baptism) we learn nothing of Jesus' life. Similarly Isa. liii. 2, jumps from the early youth of the Servant of God ("He grew up as a tender plant, as a root out of a dry ground: he hath no form nor comeliness, is despised and rejected of men") straight to his passion and death; while the Gospels attempt to fill in the interval from Jesus' baptism up to his passion by painting in further so-called Messianic passages from the Old Testament and Words of Jesus. We know how the early Christians liked to rediscover their faith in the Scriptures and see it predicted, and with what zeal they consequently studied the Old Testament and altered the "history" of their Jesus to make it agree with those predictions, thus rendering it valuable as corroboration of their own notions. In this connection it has been shown above how the "ride of the beardless one" influenced the collection of the tribute and his direct attack on the shopkeepers and money-changers in the evangelical account of Jesus' advent to the Temple at Jerusalem. [424] But the more detailed development of this scene is determined by Zech. ix. 9, Mal. iii. 1-3, and Isa. i. 10 sqq., and the words placed in Jesus' mouth on this occasion are taken from Isa. lvi. 7 and Jer. vii. 1 sqq., so that this "most important" event in Jesus' life can lay no claim to historical actuality. [425] And again the account of the betrayal, of the thirty pieces of silver, and of Judas' death, have their source in the Old Testament, viz., in the betrayal and death of Ahitophel. [426] To what extent in particular the figures of Moses, with reference to Deut. xviii. 15 and xxxiv. 10, of Joshua, of Elijah and Elisha, influenced the portrayal of the evangelical Jesus has also been traced even by the theological party. [427] Jesus has to begin his activities through baptism in the Jordan, because Moses had begun his leadership of Israel with the passage through the Red Sea and Joshua at the time of the Passover led the people through the Jordan, and this passage (of the sun through the watery regions of the sky) was regarded as baptism. [428] He has to walk on the water, even as Moses, Joshua, and Elias walked dryshod through the water. He has to awaken the dead, like Elijah; [429] to surround himself with twelve or seventy disciples and apostles, just as Moses had surrounded himself with twelve chiefs of the people and seventy elders, and as Joshua had chosen twelve assistants at the passage of the Jordan; [430] he has to be transfigured, [431] and to ascend into heaven like Moses [432] and Elijah. [433] Elijah (Eli-scha) and Jeho-schua (Joshua, Jesus) agree even in their names, so that on this ground alone it would not have been strange if the Prophet of the Old Testament had served as prototype of his evangelical namesake. [434] Now Jesus places himself in many ways above the Mosaic Law, especially above the commands as to food, [435] and in this at least one might find a trait answering