[Footnote 1:  This form is found in the Talmud of Jerusalem (Shebiit, ix. 2), and in the Targums of Jonathan and of Jerusalem (Numb. xxii. 35).]

[Footnote 2:  Now Mkaur, in the wady Zerka Main.  This place has not been visited since Seetzen was there.]

[Footnote 3:  Josephus, De Bell.  Jud., VII. vi. 1, and following.]

[Footnote 4:  Jos., Ant., XVIII. v. 1.]

The almost incestuous[1] union of Antipas and Herodias then took place.  The Jewish laws on marriage were a constant rock of offence between the irreligious family of the Herods and the strict Jews.[2] The members of this numerous and rather isolated dynasty being obliged to marry amongst themselves, frequent violations of the limits prescribed by the Law necessarily took place.  John, in energetically blaming Antipas, was the echo of the general feeling.[3] This was more than sufficient to decide the latter to follow up his suspicions.  He caused the Baptist to be arrested, and ordered him to be shut up in the fortress of Machero, which he had probably seized after the departure of the daughter of Hareth.[4]

[Footnote 1:  Lev. xviii. 16.]

[Footnote 2:  Jos., Ant., XV. vii. 10.]

[Footnote 3:  Matt. xiv. 4; Mark vi. 18; Luke iii. 19.]

[Footnote 4:  Jos., Ant., XVIII. v. 2.]

More timid than cruel, Antipas did not desire to put him to death.  According to certain rumors, he feared a popular sedition.[1] According to another version,[2] he had taken pleasure in listening to the prisoner, and these conversations had thrown him into great perplexities.  It is certain that the detention was prolonged, and that John, in his prison, preserved an extended influence.  He corresponded with his disciples, and we find him again in connection with Jesus.  His faith in the near approach of the Messiah only became firmer; he followed with attention the movements outside, and sought to discover in them the signs favorable to the accomplishment of the hopes which he cherished.

[Footnote 1:  Matt. xiv. 5.]

[Footnote 2:  Mark vi. 20.  I read [Greek:  eporei], and not [Greek:  epoiei].]

CHAPTER VII.

DEVELOPMENT OF THE IDEAS OF JESUS RESPECTING THE KINGDOM OF GOD.

Up to the arrest of John, which took place about the summer of the year 29, Jesus did not quit the neighborhood of the Dead Sea and of the Jordan.  An abode in the desert of Judea was generally considered as the preparation for great things, as a sort of “retreat” before public acts.  Jesus followed in this respect the example of others, and passed forty days with no other companions than savage beasts, maintaining a rigorous fast.  The disciples speculated much concerning this sojourn.  The desert was popularly regarded as the residence of demons.[1] There exist in the world few regions more desolate, more abandoned by God, more shut out from life, than the rocky declivity which forms the western shore of the Dead Sea.  It was believed that during the time which Jesus passed in this frightful country, he had gone through terrible trials; that Satan had assailed him with his illusions, or tempted him with seductive promises; that afterward, in order to recompense him for his victory, the angels had come to minister to him.[2]