The Life of Jesus Critically Examined (4th ed.) — A Closer Reading

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Authors: Strauss, David Friedrich, 1808-1874, Pfleiderer, Otto, 1839-1908 [Author of introduction, etc.], Eliot, George, 1819-1880 [Translator] Digital Source: Project Gutenberg Gutenberg Release Year: 2020 First Publication Year: Not confirmed

Key Word: Jesus Christ -- Biography; Jesus Christ -- History of doctrines Target Reader: Readers of public-domain and historical texts

Book Edition: Project Gutenberg digital edition Book Language: en

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Words 480,881

Reading time 2091 min

Text sections 167

The source record for The Life of Jesus Critically Examined (4th ed.) — A Closer Reading measures this digital text at 480,881 words, 34 hr 51 min estimated reading time, and 167 detected text sections.

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Source: Project Gutenberg record #64037

This editorial note examines the language, narrative voice, and shifts in pace in David Friedrich Strauss's 'The Life of Jesus Critically Examined,' translated by George Eliot. It highlights Strauss's rigorous critical method, the translator's stylistic choices, and the text's evolving rhythm from dense argumentation to detailed exegesis.

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Total of 100 points, scaled to a 2.5-5.0 range. Editions with an empty description or a missing EPUB file are not scored.

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100 19. Mythical view of the narrative in its different stages 104

DAVIDICAL DESCENT OF JESUS, ACCORDING TO THE GENEALOGICAL TABLES OF MATTHEW AND LUKE.

§ 20. The two genealogies of Jesus considered separately and irrespectively of one another 108 21. Comparison of the two genealogies. Attempt to reconcile their contradictions 112 22. The genealogies unhistorical 117

ANNOUNCEMENT OF THE CONCEPTION OF JESUS.—ITS SUPERNATURAL CHARACTER.—VISIT OF MARY TO ELIZABETH.

§ 23. Sketch of the different canonical and apocryphal accounts 119 24. Disagreements of the canonical gospels in relation to the form of the annunciation 121 25. Import of the angel’s message. Fulfilment of the prophecy of Isaiah 126 26. Jesus begotten of the Holy Ghost. Criticism of the orthodox opinion 130 27. Retrospect of the genealogies 132 28. Natural explanation of the history of the conception 137 29. History of the conception of Jesus viewed as a mythus 140 30. Relation of Joseph to Mary. Brothers of Jesus 143 31. Visit of Mary to Elizabeth 148

BIRTH AND EARLIEST EVENTS OF THE LIFE OF JESUS.

§ 32. The census 152 33. Particular circumstances of the birth of Jesus. The circumcision 156 34. The Magi and their star. The flight into Egypt, and the murder of the children in Bethlehem. Criticism of the supranaturalistic view 162 35. Attempts at a natural explanation of the history of the Magi. Transition to the mythical explanation 169 36. The purely mythical explanation of the narrative concerning the Magi, and of the events with which it is connected 173 37. Chronological relation between the visit of the Magi, together with the flight into Egypt, and the presentation in the temple recorded by Luke 178 38. The presentation of Jesus in the temple 181 39. Retrospect. Difference between Matthew and Luke as to the original residence of the parents of Jesus 184

THE FIRST VISIT TO THE TEMPLE, AND THE EDUCATION OF JESUS.

§ 40. Jesus, when twelve years old, in the temple 191 41. This narrative also mythical 196 42. On the external life of Jesus up to the time of his public appearance 198 43. The intellectual development of Jesus 201

HISTORY OF THE PUBLIC LIFE OF JESUS.

RELATIONS BETWEEN JESUS AND JOHN THE BAPTIST.

§ 44. Chronological relations between John and Jesus 209 45. Appearance and design of the Baptist. His personal relations with Jesus 214 46. Was Jesus acknowledged by John as the Messiah? and in what sense? 219 47. Opinion of the evangelists and of Jesus concerning the Baptist, with his own judgment of himself. Result of the inquiry into the relationship between these two individuals 230 48. The execution of John the Baptist 234

BAPTISM AND TEMPTATION OF JESUS.

§ 49. Why did Jesus receive baptism from John? 237 50. The scene at the baptism of Jesus considered as supernatural, and as natural 239 51. An attempt at a criticism and mythical interpretation of the narratives 242 52. Relation of the supernatural at the baptism of Jesus to the supernatural in his conception 247 53. Place and time of the temptation of Jesus. Divergencies of the evangelists on this subject 249 54. The history of the temptation conceived in the sense of the evangelists 252 55. The temptation considered as a natural occurrence either internal or external; and also as a parable 255 56. The history of the temptation as a mythus 259

LOCALITY AND CHRONOLOGY OF THE PUBLIC LIFE OF JESUS.

§ 57. Difference between the synoptical writers and John, as to the customary scene of the ministry of Jesus 264 58. The residence of Jesus at Capernaum 271 59. Divergencies of the Evangelists as to the chronology of the life of Jesus. Duration of his public ministry 275 60. The attempts at a chronological arrangement of the particular events in the public life of Jesus 278

JESUS AS THE MESSIAH.

§ 61. Jesus, the Son of Man 281 62. How soon did Jesus conceive himself to be the Messiah, and find recognition as such from others? 284 63. Jesus, the Son of God 288 64. The divine mission and authority of Jesus. His pre-existence 291 65. The messianic plan of Jesus. Indications of a political element 293 66. Data for the pure spirituality of the messianic plan of Jesus. Balance 295 67. The relation of Jesus to the Mosaic law 297 68. Scope of the messianic plan of Jesus. Relation to the Gentiles 300 69. Relation of the messianic plan of Jesus to the Samaritans. His interview with the woman of Samaria 303

THE DISCIPLES OF JESUS.

§ 70. Calling of the first companions of Jesus. Difference between the first two Evangelists and the fourth 309 71. Peter’s draught of fishes 315 72. Calling of Matthew. Connexion of Jesus with the publicans 319 73. The twelve apostles 323 74. The twelve considered individually. The three or four most confidential disciples of Jesus 326 75. The rest of the twelve, and the seventy disciples 330

THE DISCOURSES OF JESUS IN THE THREE FIRST GOSPELS.

§ 76. The Sermon on the Mount 334 77. Instructions to the twelve. Lamentations over the Galilean cities. Joy over the calling of the simple 342 78. The parables 345 79. Miscellaneous instructions and controversies of Jesus 355

DISCOURSES OF JESUS IN THE FOURTH GOSPEL.

§ 80. Conversation of Jesus with Nicodemus 365 81. The discourses of Jesus, John v.–xii. 371 82. Isolated maxims of Jesus, common to the fourth gospel and the synoptical ones 377 83. The modern discussions on the authenticity of the discourses in the Gospel of John. Result 381

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David Friedrich Strauss's The Life of Jesus Critically Examined, as translated by George Eliot, presents a distinctive interplay of scholarly rigor and stylistic control. The work's language is marked by a persistent critical tone, evident in phrases like 'the doubts and critical objections of centuries' and 'the very completeness of the destructive criticism.' Strauss's narrative voice is that of a systematic examiner, often employing logical connectors such as 'on the one hand' and 'on the other hand' to structure his arguments. The pace varies considerably: introductory sections move with broad, sweeping statements, while later passages slow to meticulous analysis of individual gospel accounts, as seen in the detailed footnotes on the anointing of Jesus.

Strauss's Critical Lexicon

Strauss's vocabulary consistently reflects his project of 'thorough-going logical negative criticism.' Terms like 'mythological tradition,' 'orthodox apologetics,' and 'constructive critical inquiry' establish a framework of suspicion and reevaluation. The text frequently uses binary oppositions—'destructive criticism' versus 'constructive critical inquiry,' 'bondage of a naïve trust' versus 'freedom and light of mature thought'—to dramatize intellectual progress. This lexical choice creates a sense of urgency and transformation, as if the reader is being led through a necessary intellectual conversion.

The Translator's Invisible Hand

George Eliot's translation is notably fluent and idiomatic, yet it retains a formal, academic register. The sentence structures are often complex, with multiple subordinate clauses, mirroring the original German's philosophical density. For instance, the phrase 'the development of the individual is only an abbreviated repetition of the similar but much slower phases of the development of the species' demonstrates a careful balancing of abstract concepts. Eliot avoids archaic or overly literal renderings, instead producing a text that reads as natural English while preserving Strauss's argumentative precision. Her choices subtly influence the pace: longer, periodic sentences slow the reader, while shorter, declarative statements—such as 'the imaginary lights of mythological tradition must be put out'—provide rhythmic relief.

Pacing Through Exegetical Detail

The work's pace shifts dramatically between broad theoretical passages and dense exegetical sections. In the introduction, Strauss moves swiftly through historical context, compressing centuries of theological development into a few paragraphs. However, when he turns to specific gospel episodes—such as the anointing of Jesus—the pace decelerates into meticulous verse-by-verse analysis. Footnotes proliferate, citing commentators like Origen, Paulus, and Lücke, and engaging in minute textual comparisons (e.g., the phrasing of Luke 7:38 versus John 12:3). This alternation between speed and deliberation mirrors Strauss's method: rapid demolition of traditional views followed by careful reconstruction. Readers must adjust their reading speed accordingly, pausing to absorb the layered arguments in the footnotes.

Readers approaching this edition should attend to the interplay between Strauss's overarching critical narrative and the granular exegetical debates. The footnotes are not mere references but active sites of argument, often containing the most precise observations. Eliot's translation smooths the German syntax without diluting its intellectual force, making the text accessible while preserving its 19th-century scholarly character. For those interested in the evolution of biblical criticism, this work offers a window into a pivotal moment, where language and pace are carefully calibrated to guide the reader through a transformative intellectual journey.

Some evenings, I remember how Strauss’s relentless scrutiny of old texts ended with a strange calm, each myth gently laid to rest. It made me think of another volume, There is No Death — Text and Context, where the same careful peeling of layers reveals, not absence, but a quieter kind of presence. Both whisper the same secret: endings are just another way of reading. They keep each other good company on my shelf.