of men, there are hours of despair and grief, that the prophet is worth nothing in his own fatherland, or is even unknown to his nearest relatives. Even the prophet Elijah, the Old Testament precursor of the Messiah, who has in many ways determined the picture of Jesus, is said to have had moments of despair in which he wanted to die, till God strengthened him anew to the fulfilment of his vocation. [464] Moreover, Mark x. 17 was a commonplace in all ancient philosophy from the time of Plato, and gained that form by an alteration of the original text (A. Pott, "Der Text des Neuen Testaments nach seiner gesch. Entwicklung" in "Aus Natur und Geisteswelt," 1906, p. 63, sq.); Mark xiv. 24 is taken from the 22nd Psalm, which has also in other respects determined the details of the account of the crucifixion. Mark iii. 21 is, as Schleiermacher showed and Strauss corroborated, a pure invention of the Evangelist, the words of the Pharisees being put into their mouths, as their opinion, in order to explain Jesus' answer by the assertion of his kinship (Strauss, "Leben Jesu," i. 692; cf. also Psa. lix. 1: "I am become a stranger unto my brethren, and an alien unto my mother's children"). Matt. xi. 5 is based on Isaiah xxxv. 5, xlii. 7, xlix. 9, lxi. 1, which runs in the Septuagint: "The spirit of the Lord is upon me; because the Lord hath anointed me to preach good tidings unto the poor; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and to the blind the opening of their eyes; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn." [465] Schmiedel's nine "bases" consequently are at most testimony to a "lost glory"; but the construction of a "really scientific" life of Jesus cannot possibly arise from them. [466]