[52] "Since ha-nosrîm was a very usual term for guardians or protectors, it follows that when the term or its Greek equivalent hoi Nazoraioi was used the adoption of its well-known meaning was unavoidable. Even if the name was really derived from the village of Nazareth, no one would have thought of it. Every one would have unavoidably struck at once upon the current meaning. If a class of persons was called protectors, every one would understand that as meaning that they protected something. No one would hit upon it to derive their name from an otherwise unknown village named Protection" (Smith, op. cit., 47). [53] Cf. in this connection Smith, op. cit., 36 sq., 42 sqq. [54] Cf. Cumont, op. cit., 195 sq. [55] Matt. ii. 25. [56] Zech. iii. 10. [57] Jeremias, op. cit., 56; cf. also 33 and 46, notes. [58] Robertson, "A Short History of Christianity," 1902, 9 sqq. [59] Gunkel, op. cit., 34. [60] Id., op. cit., 39-63; cf. also Robertson, "Pagan Christs," 1903, 155 seq. [61] Cf. Robertson, op. cit., 156. [62] Mark v. 27; Luke xxiv. 19; Acts xviii. 25, xxviii. 31. [63] Luke ix. 49, x. 17; Acts iii. 16; James v. 14 sq. For more details regarding Name magic, see W. Heitmüller, "Im Namen Jesu," 1903. [64] Cf. on whole subject Robertson, op. cit., 153-160. [65] Ch. vii. 29. [66] Isa. iii. [67] Ch. xii. 10 sqq.; cf. Movers, op. cit., i. 196. [68] Ch. viii. 14. [69] Op. cit., 78. [70] Frazer, "The Golden Bough," 1900, ii. 196 sq. [71] Frazer, "Adonis, Attis, Osiris," 1908, 128 sqq. [72] "The Golden Bough," i., iii. 20 sq. [73] Verse 14. [74] Op. cit., viii. 24-29. [75] 1 Gen. xv. 17. [76] Ghillany, op. cit., 148, 195, 279, 299, 318 sqq. Cf. especially the chapter "Der alte hebräische Nationalgott Jahve," 264 sqq. [77] J. M. Robertson, "Pagan Christs," 140-148. It cannot be sufficiently insisted upon that it was only under Persian influence that Jahwe was separated from the Gods of the other Semitic races, from Baal, Melkart, Moloch, Chemosh, &c., with whom hitherto he had been almost completely identified; also that it was only through being worked upon by Hellenistic civilisation that he became that "unique" God, of whom we usually think on hearing the name. The idea of a special religious position of the Jewish people, the expression of which was Jahwe, above all belongs to those myths of religious history which one repeats to another without thought, but which science should finally put out of the way. [78] "Golden Bough," iii. 138-146. [79] Movers, op. cit., 480 sqq. [80] VI. 47 sqq., 209 sqq. [81] Cf. Gunkel, "Schöpfung und Chaos in Urzeit und Endzeit," 1895. 309 sq. E. Schrader, "Die Keilinschriften und das Alte Testament," 1902, 514-520. [82] Ch. viii. 15. Cf. also vi. 8, 9. [83] "Abhandlungen d. Kgl. Ges. d. Wissenschaften zu Göttingen," xxxiv. [84] Cf. also P. Wendland, "Ztschr. Hermes," xxxiii., 1898, 175 sqq., and Robertson, op. cit., 138, note 1.