17 Hist. de Nativ.  Mar. 6:  Abierunt simul Joachim et Anna uxor ejus ad templum domini, et . . . tradiderunt . . .  Mariam in contubernio virginum qu‘ die noctuque in Dei laudibus manebant.

18 These reeds, say the commentators, were written over with passages from the law, and cast into Jordan.  That of Zacharias alone swam, and was the token that the charge of Mary was to devolve on him.  Others render, their divining arrows.  See a detailed account of the manner in which this matter was settled by [greek text], virgae, in Protev.  Jac.  Thilo. p. 204.  Hist.  Nat.  Mar. ib. p. 359 sqq.

19 Ar.  El-Mesich Isa ben Mariam, illustrious in this world as a Prophet, in the next as an Intercessor.  Beidh.

20 Evang.  Thom‘, ch. 2 (Thilo. p. 281) and Evang.  Infantiæ Arab. ch. 36, 46.  (Thilo. p. 111, 123.)

20-21a (0) Addenda:  Lit. who my helpers unto God? i.e., helpers of his religion (Beidh).  If Muhammad had become, by any means, acquainted with the use of the Æth. radeh, helper or disciple, we have herein a probable interpretation of this passage, as well as of the word Ansar.

21 See Sura [cxiv.] v. 111.

22 Muhammad probably believed that God took the dead body of Jesus to Heaven-for three hours according to some-while the Jews crucified a man who resembled him.  Sura [c.] iv. 156.  The word motewaffika (comp.  Sura [lxxx.] xxxix. 156) means, in speaking of God, to cause to die, take to himself.  It would also seem from Sura [lviii.] xix. 34, that Muhammad supposed Jesus to have died a natural death, though it is nowhere said how long he continued in that state.  The Muhammadans believe that Jesus on his return to earth at the end of the world will slay the Antichrist, die, and be raised again.  A vacant place is reserved for his body in the Prophet’s tomb at Medina.  See Lieut.  Burton’s Pilgrimage, vol. ii.

23 Lit. verily the similitude or analogy of Isa is as the similitude or analogy of Adam, i.e. neither of them had a human father.

24 This refers to an embassy from the Christians in Nedjran in Arabia, with their Bishop, Abu Hareth, at their head, to Muhammad at Medina, who had now acquired political power.  The embassy declined to be parties to the strange mode of settling the dispute here proposed, but consented to pay tribute on condition of not being molested in their religion or lands.

25 If this be not a mere figure of speech, it must mean let us call over and curse the names, the persons being at a distance.

26 As the Christians do their Bishops and Priests.

27 Whether he were a Jew or Christian.

28 About Moses and Jesus, and their respective faiths.

29 See Sura xvi. 121, p. 209, note.

30 Muhammad insinuates that the claim to be equal with God could never have been made by Jesus himself, but by his followers, in ignorance of the Scriptures and of his true nature.