|1. Septuagint, 1 Esdras, 5.51-5.52, 5.59, 6.30, 8.19, 8.21 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, Most High • God, most high • High Priest • Priest and high priest • high priest
Found in books: Allison (2018) 373, 405; Gera (2014) 408; Maier and Waldner (2022) 31; Stuckenbruck (2007) 387; Trudinger (2004) 36
|5.51. They kept the feast of booths, as it is commanded in the law, and offered the proper sacrifices every day, 5.52. and thereafter the continual offerings and sacrifices on sabbaths and at new moons and at all the consecrated feasts. |
5.59. And the priests stood arrayed in their garments, with musical instruments and trumpets, and the Levites, the sons of Asaph, with cymbals,
6.30. and likewise wheat and salt and wine and oil, regularly every year, without quibbling, for daily use as the priests in Jerusalem may indicate,
8.19. And I, Artaxerxes the king, have commanded the treasurers of Syria and Phoenicia that whatever Ezra the priest and reader of the law of the Most High God sends for, they shall take care to give him,
8.21. Let all things prescribed in the law of God be scrupulously fulfilled for the Most High God, so that wrath may not come upon the kingdom of the king and his sons.''. None
|2. Septuagint, Tobit, 1.6 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • high priest • high priest of Jerusalem temple
Found in books: Gordon (2020) 133; Maier and Waldner (2022) 31
|1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar.''. None|
|3. Hebrew Bible, Deuteronomy, 6.5, 7.18, 11.13, 12.5, 12.7, 12.11, 17.15-17.16, 27.7, 28.12, 28.26, 28.49, 32.7-32.9, 34.3-34.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aaron, High Priest, • Eleazar (high priest in Letter of Aristeas) • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • God, Most High • God, Most High (Elyon) • High Priest • Jason (high priest) • Judaea (Judea), high priest of • Most High God • Priest and high priest • Ways/Paths, of the Most High/God • garments, high priests • high priest • high priest, • high priest/high priesthood • high priesthood • high priests of Jerusalem • high priests of Jerusalem, and the Hebrew bible • high priests of Jerusalem, in Philo
Found in books: Albrecht (2014) 101; Allison (2018) 189, 288, 414; Bay (2022) 139; Bickerman and Tropper (2007) 613; Dignas Parker and Stroumsa (2013) 33; Geljon and Runia (2019) 54, 90; Klawans (2009) 122; Lidonnici and Lieber (2007) 25; Novenson (2020) 63; Piotrkowski (2019) 6, 278, 435; Putthoff (2016) 119; Rubenstein(1995) 115, 140; Salvesen et al (2020) 169, 233; Schiffman (1983) 71; Schwartz (2008) 360, 526; Stuckenbruck (2007) 168, 192, 239, 267; Trudinger (2004) 16
6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
7.18. לֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל־מִצְרָיִם׃
11.13. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃
12.5. כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃
12.7. וַאֲכַלְתֶּם־שָׁם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וּשְׂמַחְתֶּם בְּכֹל מִשְׁלַח יֶדְכֶם אַתֶּם וּבָתֵּיכֶם אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ׃
12.11. וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃
17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃
27.7. וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃
28.12. יִפְתַּח יְהוָה לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה׃
28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃
28.49. יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃
32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
34.3. וְאֶת־הַנֶּגֶב וְאֶת־הַכִּכָּר בִּקְעַת יְרֵחוֹ עִיר הַתְּמָרִים עַד־צֹעַר׃ 34.4. וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃' '. None
|6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. |
7.18. thou shalt not be afraid of them; thou shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt:
11.13. And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,
12.5. But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;
12.7. and there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.
12.11. then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD.
17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
27.7. And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God.
28.12. The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow.
28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.
28.49. The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;
32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee. 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance.
34.3. and the South, and the Plain, even the valley of Jericho the city of palm-trees, as far as Zoar. 34.4. And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’' '. None
|4. Hebrew Bible, Exodus, 3.14, 15.18, 20.4-20.5, 20.11, 24.7, 24.9-24.11, 25.8, 26.33, 28.30, 28.38, 29.38-29.42, 30.7-30.8, 30.10, 33.20, 34.11, 34.13, 34.26, 40.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aaron, High Priest, • Eleazar (high priest in Letter of Aristeas) • Eleazar, High Priest • God, Most High • God, most high • High Priest • High priest • High priest, breastplate of • Jason (high priest) • Persian period, High Priest in • Priest and high priest • high place • high priest • high priest, • high priest, levitical • high priesthood • high priests of Jerusalem • high priests of Jerusalem, and the Hebrew bible • high priests of Jerusalem, clothing of • high priests of Jerusalem, in Philo • piety, as highest virtue • virtue, piety as highest
Found in books: Avery Peck et al. (2014) 74; Allison (2018) 409, 422; Bar Kochba (1997) 86; Bay (2022) 152, 155; Berglund Crostini and Kelhoffer (2022) 395; Birnbaum and Dillon (2020) 403; Corrigan and Rasimus (2013) 348, 356; Dignas Parker and Stroumsa (2013) 32, 33; Geljon and Runia (2019) 54, 90; Gera (2014) 408; Klawans (2009) 133; Lidonnici and Lieber (2007) 15; Novenson (2020) 62, 63, 70, 81, 83; Putthoff (2016) 119; Robbins et al (2017) 116; Rubenstein(1995) 120, 126, 255; Salvesen et al (2020) 169; Stuckenbruck (2007) 240; Trudinger (2004) 15, 31, 36; van Maaren (2022) 76; Černušková (2016) 13, 21, 27, 69
3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃
24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃
24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃' '24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃
25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃
26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃
28.38. וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃
29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39. אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃
30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃
34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
34.13. כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃
34.26. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃
40.29. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד וַיַּעַל עָלָיו אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃''. None
|3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ |
15.18. The LORD shall reign for ever and ever.
20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’
24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.
25.8. And let them make Me a sanctuary, that I may dwell among them.
26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.
28.30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
28.38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually. 29.39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. 29.40. And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. 29.42. It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee.
30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it. 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.
30.10. And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’
33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’
34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
34.13. But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim.
34.26. The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’
40.29. And the altar of burnt-offering he set at the door of the tabernacle of the tent of meeting, and offered upon it the burnt-offering and the meal-offering; as the LORD commanded Moses.' '. None
|5. Hebrew Bible, Genesis, 1.1-1.10, 6.1-6.4, 14.18-14.20, 14.22, 15.5, 22.16, 23.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, Most High • God, Most High (Elyon) • God, as the highest good • God, most high • High Priest • High Priest, in Josephus, in Philo • High priest • Priest and high priest • Priest, High Priest • Zadokite, (high) priests/priesthood • early high Christology • gods, Most High (Ὕψιστος) • high priest • high priest/high priesthood • high priesthood • piety, as highest virtue • syncrisis, Jesus/Aaronic high priest • virtue, piety as highest
Found in books: Albrecht (2014) 101; Allison (2018) 37, 282; Birnbaum and Dillon (2020) 135, 336, 394, 395; Breytenbach and Tzavella (2022) 357; Corrigan and Rasimus (2013) 369; Fishbane (2003) 73; Gera (2014) 408; Klawans (2009) 119; Martin and Whitlark (2018) 62, 63, 65; Novenson (2020) 199, 300, 309; Petropoulou (2012) 157; Piotrkowski (2019) 384; Stuckenbruck (2007) 387, 653, 724; Trudinger (2004) 19; Černušková (2016) 27
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃' '
6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃
22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃
23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃''. None
|1.1. In the beginning God created the heaven and the earth. 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3. And God said: ‘Let there be light.’ And there was light. 1.4. And God saw the light, that it was good; and God divided the light from the darkness. 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day. 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. |
1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,
15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’
22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,
23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’' '. None
|6. Hebrew Bible, Leviticus, 2.1, 4.3, 5.17, 6.2-6.6, 7.8, 7.33, 16.1-16.3, 16.6, 16.8, 16.11-16.12, 16.14, 16.17, 16.24, 16.31, 21.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abiathar (high priest) • Amaziah (high priest) • God, Most High • High Priest • High Priest, in Josephus, in Philo • High priest • agency, of high priest • high priest • high priest, in tractates Tamid and Yoma • high priest, levitical • high priesthood • high priests of Jerusalem • high priests of Jerusalem, and the Hebrew bible • high priests of Jerusalem, clothing of • syncrisis, Jesus/Aaronic high priest
Found in books: Balberg (2017) 203, 209, 210, 211, 212, 214; Corrigan and Rasimus (2013) 346, 347, 348; Dignas Parker and Stroumsa (2013) 32; Geljon and Runia (2019) 54, 90; Gordon (2020) 100; Klawans (2009) 188; Maier and Waldner (2022) 21, 24; Martin and Whitlark (2018) 64; Petropoulou (2012) 157; Stuckenbruck (2007) 368; Trudinger (2004) 15, 16; Černušková (2016) 27, 62
2.1. וְהַנּוֹתֶרֶת מִן־הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו קֹדֶשׁ קָדָשִׁים מֵאִשֵּׁי יְהוָה׃
2.1. וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה סֹלֶת יִהְיֶה קָרְבָּנוֹ וְיָצַק עָלֶיהָ שֶׁמֶן וְנָתַן עָלֶיהָ לְבֹנָה׃
4.3. אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן־בָּקָר תָּמִים לַיהוָה לְחַטָּאת׃
4.3. וְלָקַח הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כָּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃
5.17. וְאִם־נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא־יָדַע וְאָשֵׁם וְנָשָׂא עֲוֺנוֹ׃
6.2. כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃
6.2. צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃ 6.3. וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי־בַד יִלְבַּשׁ עַל־בְּשָׂרוֹ וְהֵרִים אֶת־הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָעֹלָה עַל־הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ׃ 6.4. וּפָשַׁט אֶת־בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת־הַדֶּשֶׁן אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר׃ 6.5. וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּוּקַד־בּוֹ לֹא תִכְבֶּה וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ הָעֹלָה וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים׃ 6.6. אֵשׁ תָּמִיד תּוּקַד עַל־הַמִּזְבֵּחַ לֹא תִכְבֶה׃
7.8. וְהַכֹּהֵן הַמַּקְרִיב אֶת־עֹלַת אִישׁ עוֹר הָעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִהְיֶה׃
7.33. הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וְאֶת־הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה׃
16.1. וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃
16.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃ 1
6.2. וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃ 1
6.2. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃ 16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃ 16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃
16.6. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃
16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃
16.11. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃
16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃
16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃
16.17. וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃
6.24. וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃
16.31. שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם׃
21.6. קְדֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת־אִשֵּׁי יְהוָה לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ׃' '. None
|2.1. And when any one bringeth a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon. |
4.3. if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering.
5.17. And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity.
6.2. Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby. 6.3. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt-offering on the altar, and he shall put them beside the altar. 6.4. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. 6.5. And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest shall kindle wood on it every morning; and he shall lay the burnt-offering in order upon it, and shall make smoke thereon the fat of the peace-offerings. 6.6. Fire shall be kept burning upon the altar continually; it shall not go out.
7.8. And the priest that offereth any man’s burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.
7.33. He among the sons of Aaron, that offereth the blood of the peace-offerings, and the fat, shall have the right thigh for a portion.
16.1. And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died; 1
6.2. and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. 16.3. Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.
16.6. And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.
16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.
16.11. And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.
16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil.
16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times.
16.17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.
6.24. And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people.
16.31. It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever.
21.6. They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy.' '. None
|7. Hebrew Bible, Numbers, 3.10, 6.24-6.26, 15.38, 16.21, 16.23, 16.31, 18.1, 18.3, 18.7, 18.20-18.24, 20.24, 21.9, 25.13, 26.10, 28.2-28.4, 28.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aaron, High Priest, • God, Most High • High Priest • Onias father of the high priest Simeon in Ben Sira • Priest and high priest • Priests/Priesthood/Priestly, High Priest • Second Temple, high priest in • high place • high priest • high priest, • high priest, in tractates Tamid and Yoma • high priest, levitical • high priest, on Day of Atonement • high priest/high priesthood • high priests of Jerusalem • high priests of Jerusalem, and the Hebrew bible • high priests of Jerusalem, clothing of • high priests of Jerusalem, in Josephus • high priests of Jerusalem, in Philo • priests. See also High Priests, receive tithes
Found in books: Allison (2018) 141, 150, 171, 172, 288; Balberg (2017) 188, 207; Bar Kochba (1997) 159; Bay (2022) 139, 225, 260, 311, 312; Berglund Crostini and Kelhoffer (2022) 395; Dignas Parker and Stroumsa (2013) 32, 33, 35; Geljon and Runia (2019) 90; Levine (2005) 225; Maier and Waldner (2022) 31; Noam (2018) 147; Piotrkowski (2019) 277; Rubenstein(1995) 120; Stuckenbruck (2007) 293, 381; Trudinger (2004) 16, 19
6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃
15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃
16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃
16.23. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃
16.31. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם׃
18.1. בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּאכֲלֶנּוּ כָּל־זָכָר יֹאכַל אֹתוֹ קֹדֶשׁ יִהְיֶה־לָּךְ׃
18.1. וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן הַמִּקְדָּשׁ וְאַתָּה וּבָנֶיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן כְּהֻנַּתְכֶם׃
18.3. וְאָמַרְתָּ אֲלֵהֶם בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן וְכִתְבוּאַת יָקֶב׃
18.3. וְשָׁמְרוּ מִשְׁמַרְתְּךָ וּמִשְׁמֶרֶת כָּל־הָאֹהֶל אַךְ אֶל־כְּלֵי הַקֹּדֶשׁ וְאֶל־הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא־יָמֻתוּ גַם־הֵם גַּם־אַתֶּם׃
18.7. וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת־כְּהֻנַּתְכֶם לְכָל־דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרֹכֶת וַעֲבַדְתֶּם עֲבֹדַת מַתָּנָה אֶתֵּן אֶת־כְּהֻנַּתְכֶם וְהַזָּר הַקָּרֵב יוּמָת׃ 18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃
20.24. יֵאָסֵף אַהֲרֹן אֶל־עַמָּיו כִּי לֹא יָבֹא אֶל־הָאָרֶץ אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל עַל אֲשֶׁר־מְרִיתֶם אֶת־פִּי לְמֵי מְרִיבָה׃
21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃
25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃
28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃
28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃
28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃' '. None
|3.10. And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’ |
6.24. The LORD bless thee, and keep thee; 6.25. The LORD make His face to shine upon thee, and be gracious unto thee; 6.26. The LORD lift up His countece upon thee, and give thee peace.
15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.
16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’
16.23. And the LORD spoke unto Moses, saying:
16.31. And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them.
18.1. And the LORD said unto Aaron: ‘Thou and thy sons and thy fathers’ house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood.
18.3. And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye.
18.7. And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; and the common man that draweth nigh shall be put to death.’
18.20. And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel. 18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’
20.24. ’Aaron shall be gathered unto his people; for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the waters of Meribah.
21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.
25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’
26.10. and the earth opened her mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred and fifty men, and they became a sign.
28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;
28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.' '. None
|8. Hebrew Bible, Psalms, 50.12-50.13, 79.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aaron, High Priest, • Eleazar, Jewish high priest • God, Most High (Elyon) • High Priest • Jason (high priest) • high priest
Found in books: Albrecht (2014) 101; Bay (2022) 144; Maier and Waldner (2022) 21; Potter Suh and Holladay (2021) 47; Schwartz (2008) 360; Trudinger (2004) 17
50.12. אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי־לִי תֵבֵל וּמְלֹאָהּ׃ 50.13. הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃
79.2. נָתְנוּ אֶת־נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם בְּשַׂר חֲסִידֶיךָ לְחַיְתוֹ־אָרֶץ׃' '. None
|50.12. If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof. 50.13. Do I eat the flesh of bulls, or drink the blood of goats? |
79.2. They have given the dead bodies of Thy servants to be food unto the fowls of the heaven, The flesh of Thy saints unto the beasts of the earth.' '. None
|9. Hebrew Bible, 1 Samuel, 1.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Priest and high priest • Priesthood, High
Found in books: Avery Peck et al. (2014) 57; Allison (2018) 405
1.11. וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃''. None
|1.11. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.''. None|
|10. Hebrew Bible, Isaiah, 6.2, 60.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Priest and high priest • Priest, High Priest • Priests/Priesthood/Priestly, High Priest
Found in books: Allison (2018) 282, 406; Fishbane (2003) 73; Stuckenbruck (2007) 293
6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃
60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃
60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃''. None
|6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. |
60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.''. None
|11. Hebrew Bible, Ezekiel, 4.4-4.5, 44.15 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • Zadokite, (high) priests/priesthood • high priest • high priest, levitical • high priest/high priesthood • high priesthood • high priests of Jerusalem • high priests of Jerusalem, as prophets • high priests of Jerusalem, in Ben Sira
Found in books: Allison (2018) 152; Dignas Parker and Stroumsa (2013) 43; Grabbe (2010) 102; Hayes (2022) 22; Piotrkowski (2019) 371, 379, 382, 384, 385, 396
4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃
44.15. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃' '. None
|4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity. 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel. |
44.15. But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;' '. None
|12. Hebrew Bible, Haggai, 2.10-2.13 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • high priest • high priest,
Found in books: Grabbe (2010) 45; Robbins et al (2017) 116, 152
2.11. כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃ 2.12. הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃ 2.13. וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃' '. None
|2.10. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying: 2.11. ’Thus saith the LORD of hosts: Ask now the priests for instruction, saying: 2.12. If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’ 2.13. Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’''. None|
|13. Hebrew Bible, 1 Chronicles, 29.10 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, most high • Priesthood, High
Found in books: Avery Peck et al. (2014) 57; Gera (2014) 408
|29.10. Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever.''. None|
|14. Hebrew Bible, 2 Chronicles, 19.5-19.10, 20.17 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hecataeus of Abdera, on High Priests • High Priests, Hecataeus on • Priests/Priesthood/Priestly, High Priest • high priest
Found in books: Bar Kochba (1997) 27; Grabbe (2010) 45; Stuckenbruck (2007) 293
19.5. וַיַּעֲמֵד שֹׁפְטִים בָּאָרֶץ בְּכָל־עָרֵי יְהוּדָה הַבְּצֻרוֹת לְעִיר וָעִיר׃ 19.6. וַיֹּאמֶר אֶל־הַשֹּׁפְטִים רְאוּ מָה־אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה וְעִמָּכֶם בִּדְבַר מִשְׁפָּט׃ 19.7. וְעַתָּה יְהִי פַחַד־יְהוָה עֲלֵיכֶם שִׁמְרוּ וַעֲשׂוּ כִּי־אֵין עִם־יְהוָה אֱלֹהֵינוּ עַוְלָה וּמַשֹּׂא פָנִים וּמִקַּח־שֹׁחַד׃ 19.8. וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃ 19.9. וַיְצַו עֲלֵיהֶם לֵאמֹר כֹּה תַעֲשׂוּן בְּיִרְאַת יְהוָה בֶּאֱמוּנָה וּבְלֵבָב שָׁלֵם׃' '
20.17. לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם׃''. None
|19.5. And he set judges in the land throughout all the fortified cities of Judah, city by city, 19.6. and said to the judges: ‘Consider what ye do; for ye judge not for man, but for the LORD; and He is with you in giving judgment. 19.7. Now therefore let the fear of the LORD be upon you; take heed and do it; for there is no iniquity with the LORD our God, nor respect of persons, nor taking of bribes.’ 19.8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem. 19.9. And he charged them, saying: ‘Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart. 19.10. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordices, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty. |
20.17. Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for the LORD is with you.’''. None
|15. Hebrew Bible, Ezra, 2.36-2.38, 3.2-3.3, 7.1-7.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • High Priest • Jason (high priest) • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • high priest of Jerusalem temple • high priest/high priesthood • high priests of Jerusalem • high priests of Jerusalem, in Philo • list of high priests • priests. See also High Priests, receive tithes
Found in books: Allison (2018) 152; Bar Kochba (1997) 160; Dignas Parker and Stroumsa (2013) 34; Gordon (2020) 3; Piotrkowski (2019) 374; Schwartz (2008) 3; Trudinger (2004) 36
2.36. הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃ 2.37. בְּנֵי אִמֵּר אֶלֶף חֲמִשִּׁים וּשְׁנָיִם׃ 2.38. בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃
3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.3. וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃
7.1. וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃
7.1. כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.2. בֶּן־שַׁלּוּם בֶּן־צָדוֹק בֶּן־אֲחִיטוּב׃ 7.2. וּשְׁאָר חַשְׁחוּת בֵּית אֱלָהָךְ דִּי יִפֶּל־לָךְ לְמִנְתַּן תִּנְתֵּן מִן־בֵּית גִּנְזֵי מַלְכָּא׃ 7.3. בֶּן־אֲמַרְיָה בֶן־עֲזַרְיָה בֶּן־מְרָיוֹת׃ 7.4. בֶּן־זְרַחְיָה בֶן־עֻזִּי בֶּן־בֻּקִּי׃ 7.5. בֶּן־אֲבִישׁוּעַ בֶּן־פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הָרֹאשׁ׃''. None
|2.36. The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 2.37. The children of Immer, a thousand fifty and two. 2.38. The children of Pashhur, a thousand two hundred forty and seven. . |
3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God. 3.3. And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.
7.1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, 7.2. the son of Shallum, the son of Zadok, the son of Ahitub, 7.3. the son of Amariah, the son of Azariah, the son of Meraioth, 7.4. the son of Zerahiah, the son of Uzzi, the son of Bukki, 7.5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—''. None
|16. Hebrew Bible, Nehemiah, 6.17-6.19, 8.1, 8.4, 10.38-10.39, 11.1, 11.10-11.14, 12.22 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hecataeus of Abdera, on High Priests • High Priests, Hecataeus on • High Priests, non-migration of • High Priests, records of, in Persian and Hellenistic periods • High Priests, selection of, in Roman period • Josephus, list of High Priests • Manasses (high priest) • Onias III (High Priest) • Priest and high priest • high priest • high priest of Jerusalem temple • high priest, • high priest/high priesthood • list of high priests • priests. See also High Priests, receive tithes
Found in books: Allison (2018) 384; Bar Kochba (1997) 27, 82, 84, 160; Gordon (2020) 3, 108, 129; Grabbe (2010) 4; Levine (2005) 344; Piotrkowski (2019) 277, 279; Rubenstein(1995) 120
6.17. גַּם בַּיָּמִים הָהֵם מַרְבִּים חֹרֵי יְהוּדָה אִגְּרֹתֵיהֶם הוֹלְכוֹת עַל־טוֹבִיָּה וַאֲשֶׁר לְטוֹבִיָּה בָּאוֹת אֲלֵיהֶם׃ 6.18. כִּי־רַבִּים בִּיהוּדָה בַּעֲלֵי שְׁבוּעָה לוֹ כִּי־חָתָן הוּא לִשְׁכַנְיָה בֶן־אָרַח וִיהוֹחָנָן בְּנוֹ לָקַח אֶת־בַּת־מְשֻׁלָּם בֶּן בֶּרֶכְיָה׃ 6.19. גַּם טוֹבֹתָיו הָיוּ אֹמְרִים לְפָנַי וּדְבָרַי הָיוּ מוֹצִיאִים לוֹ אִגְּרוֹת שָׁלַח טוֹבִיָּה לְיָרְאֵנִי׃
8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃
8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃
8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃
10.38. וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.39. וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃
11.1. וַיֵּשְׁבוּ שָׂרֵי־הָעָם בִּירוּשָׁלִָם וּשְׁאָר הָעָם הִפִּילוּ גוֹרָלוֹת לְהָבִיא אֶחָד מִן־הָעֲשָׂרָה לָשֶׁבֶת בִּירוּשָׁלִַם עִיר הַקֹּדֶשׁ וְתֵשַׁע הַיָּדוֹת בֶּעָרִים׃' '
11.1. מִן־הַכֹּהֲנִים יְדַעְיָה בֶן־יוֹיָרִיב יָכִין׃
11.11. שְׂרָיָה בֶן־חִלְקִיָּה בֶּן־מְשֻׁלָּם בֶּן־צָדוֹק בֶּן־מְרָיוֹת בֶּן־אֲחִיטוּב נְגִד בֵּית הָאֱלֹהִים׃
11.12. וַאֲחֵיהֶם עֹשֵׂי הַמְּלָאכָה לַבַּיִת שְׁמֹנֶה מֵאוֹת עֶשְׂרִים וּשְׁנָיִם וַעֲדָיָה בֶּן־יְרֹחָם בֶּן־פְּלַלְיָה בֶּן־אַמְצִי בֶן־זְכַרְיָה בֶּן־פַּשְׁחוּר בֶּן־מַלְכִּיָּה׃
11.13. וְאֶחָיו רָאשִׁים לְאָבוֹת מָאתַיִם אַרְבָּעִים וּשְׁנָיִם וַעֲמַשְׁסַי בֶּן־עֲזַרְאֵל בֶּן־אַחְזַי בֶּן־מְשִׁלֵּמוֹת בֶּן־אִמֵּר׃
11.14. וַאֲחֵיהֶם גִּבּוֹרֵי חַיִל מֵאָה עֶשְׂרִים וּשְׁמֹנָה וּפָקִיד עֲלֵיהֶם זַבְדִּיאֵל בֶּן־הַגְּדוֹלִים׃
12.22. הַלְוִיִּם בִּימֵי אֶלְיָשִׁיב יוֹיָדָע וְיוֹחָנָן וְיַדּוּעַ כְּתוּבִים רָאשֵׁי אָבוֹת וְהַכֹּהֲנִים עַל־מַלְכוּת דָּרְיָוֶשׁ הַפָּרְסִי׃''. None
|6.17. Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. 6.18. For there were many in Judah sworn unto him, because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah to wife. 6.19. Also they spoke of his good deeds before me, and reported my words to him. And Tobiah sent letters to put me in fear. |
8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.
8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.
10.38. and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39. And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. .
11.1. And the princes of the people dwelt in Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities.
11.10. of the priests: Jedaiah the son of Joiarib, Jachin,
11.11. Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God,
11.12. and their brethren that did the work of the house, eight hundred twenty and two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,
11.13. and his brethren, chiefs of fathers’houses, two hundred forty and two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,
11.14. and their brethren, mighty men of valour, a hundred twenty and eight; and their overseer was Zabdiel, the son of Haggedolim.
12.22. The Levites in the days of Eliashib, Joiada, and Joha, and Jaddua, were recorded heads of fathers’houses; also the priests, in the reign of Darius the Persian.''. None
|17. Hebrew Bible, Zechariah, 3.1, 3.3, 3.7 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Priest, High Priest • high priest of Jerusalem temple • high priest,
Found in books: Fishbane (2003) 73; Gordon (2020) 85; Robbins et al (2017) 116, 152
3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃
3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃
3.3. וִיהוֹשֻׁעַ הָיָה לָבֻשׁ בְּגָדִים צוֹאִים וְעֹמֵד לִפְנֵי הַמַּלְאָךְ׃
3.7. כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃''. None
|3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. |
3.3. Now Joshua was clothed with filthy garments, and stood before the angel.
3.7. ’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by.''. None
|18. Anon., 1 Enoch, 10.4-10.13, 14.18-14.22, 90.6, 90.14, 90.28-90.29, 91.13, 91.15, 92.2-92.4, 93.2, 93.6, 93.9, 94.2-94.5, 94.7-94.8, 95.3, 95.7, 96.1-96.4, 97.1, 97.3-97.10, 98.1-98.2, 98.4, 98.6, 98.9-98.12, 98.14, 99.1-99.3, 99.6, 99.10-99.11, 99.13-99.16, 100.2, 100.5-100.7, 100.9-100.10, 101.7, 101.9, 102.3-102.6, 102.9, 103.3-103.6, 103.9-103.15, 104.5-104.7, 104.9-104.13, 105.1-105.2 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, Most High • High priests • Jason (high priest) • Priest and high priest • Ways/Paths, of the Most High/God • high priest
Found in books: Allison (2018) 191, 414; Goodman (2006) 209; Grabbe (2010) 102; Stuckenbruck (2007) 70, 168, 179, 192, 193, 201, 202, 203, 207, 208, 230, 239, 240, 249, 255, 264, 267, 303, 306, 307, 315, 336, 343, 349, 368, 384, 386, 387, 407, 408, 409, 410, 411, 420, 426, 435, 436, 471, 473, 479, 482, 551, 596, 735; van Maaren (2022) 70, 73, 86, 88
|9. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '|
10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening" '10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 10.6. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 10.8. Watchers have disclosed and have taught their sons. And the whole earth has been corrupted"' "10.9. through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in" '10.10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.' "10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve" '10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13. for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and" 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.'
14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.20. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 14.22. of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time
90.6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see,
90.14. And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."
90.28. And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.
91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,
91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.
92.2. Let not your spirit be troubled on account of the times; For the Holy and Great One has appointed days for all things." 92.3. And the righteous one shall arise from sleep, Shall arise and walk in the paths of righteousness, And all his path and conversation shall be in eternal goodness and grace. 92.4. He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness. And he shall walk in eternal light.
93.2. And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest
93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.
93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.
94.2. And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them. 94.3. And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed. 94.4. But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper. 94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.
94.7. Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish. 94.8. Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.
95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires.
95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.
96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.2. And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep. 96.3. Wherefore fear not, ye that have suffered; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven. 96.4. Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds.
97.1. Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.
97.1. Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse.
97.3. What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteou' "97.4. Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." '97.5. And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come. 97.6. And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness. 97.7. Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.' "97.8. Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9. And now let us do what we purposed: For we have gathered silver,' "
97.10. Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." '
98.1. And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.
98.1. and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits. 98.2. For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.
98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.
98.6. I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.
98.6. neighbour. Therefore they shall have no peace but die a sudden death."
98.9. Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,
98.10. And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.,For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.,Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.,I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.,And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.,I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.,And do not think in your spirit nor say in your heart that ye do not know and that ye do not see",that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.",Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,,and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.,Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.,Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut,off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of,the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their)",neighbour. Therefore they shall have no peace but die a sudden death."
98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.
98.12. Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut
99.1. But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.
99.1. Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours. 99.2. Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth. 99.3. In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.
99.6. Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.,Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.,In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.,In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.,And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.,And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.,And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.,Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.,But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.,Woe to you who spread evil to your neighbours; For you shall be slain in Sheol.",Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.,Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.,Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest.",Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.,For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.
99.11. Woe to you who spread evil to your neighbours; For you shall be slain in Sheol."
99.13. Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.
99.14. Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest."
99.15. Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.
99.16. For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.' "
100.2. For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another." '
100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. 100.6. And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins. 100.7. Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.
100.9. Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn. 100.10. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons\' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
101.7. High, and has He not set limits to its doings, and confined it throughout by the sand And at His reproof it is afraid and dries up, and all its fish die and all that is in it; But ye sinners that are
101.9. Do not the sailors of the ships fear the sea Yet sinners fear not the Most High."
102.3. And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 102.5. And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.' "102.6. And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed" '
102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and
103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.' "103.5. Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days." '103.6. And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.' "
103.9. Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small." '103.10. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. 103.11. We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 103.12. They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not." 103.13. We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
104.5. I swear unto you, that in heaven the angels remember you for good before the glory of the Great,One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.\' 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, 104.7. but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless"
104.9. day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your 104.11. their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified 104.12. concerning them. Then, I know another mystery, that books will be given to the righteous and the' "104.13. wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.'" '
105.1. In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth. 105.2. For I and My son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.Fragment of the Book of Noah' "". None
|19. None, None, nan (3rd cent. BCE - 1st cent. BCE)
Tagged with subjects: • God, Most High • High priests
Found in books: Goodman (2006) 209; Stuckenbruck (2007) 240
|20. Anon., Jubilees, 21.16, 23.21 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, Most High • Priest and high priest • high priest
Found in books: Allison (2018) 192; Levine (2005) 334; Maier and Waldner (2022) 31; Stuckenbruck (2007) 386
|21.16. And as regards the wood of the sacrifices, beware lest thou bring (other) wood for the altar in addition to these: cypress, dêfrân, sagâd, pine, fir, cedar, savin, palm, olive, myrrh, laurel, and citron, juniper, and balsam. |
23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another,''. None
|21. Anon., Testament of Joseph, 18.2 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • Priest and high priest
Found in books: Allison (2018) 119; Ruzer (2020) 160
|18.2. And if any one seeketh to do evil unto you, do well unto him, and pray for him, and ye shall be redeemed of the Lord from all evil.''. None|
|22. Anon., Testament of Levi, 5.2, 8.1-8.10, 14.1-14.8, 17.11 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • High priest • Priest and high priest • high priest • high priesthood
Found in books: Allison (2018) 192; Corrigan and Rasimus (2013) 267; Klawans (2009) 133; Maier and Waldner (2022) 31
|5.2. And He said to me: Levi, I have given thee the blessings of the priesthood until I come and sojourn in the midst of Israel. |
8.1. And there again I saw a vision as the former, after we had spent there seventy days. 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 8.3. And they severally carried (these things) and put (them,) on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed for ever. 8.4. And the first anointed me with holy oil, and gave to me the staff of judgment. 8.5. The second washed me with pure water, and fed me with bread and wine (even) the most holy things, and clad me with a holy and glorious robe. 8.6. The third clothed me with a linen vestment like an ephod. 8.7. The, fourth put round me a girdle like unto purple. 8.8. The fifth gave me a branch of rich olive. 8.9. The sixth placed a crown on my head.
14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness against Him; and to all the Gentiles shall ye become a scorn. 14.2. For our father Israel is pure from the transgressions of the chief priests who shall lay their hands upon the Saviour of the world.' "14.3. For as the heaven is purer in the Lord's sight than the earth, so also be ye, the lights of Israel, (purer) than all the Gentiles." '14.4. But if ye be darkened through transgressions, what, therefore, will all the Gentiles do living in blindness? Yea, ye shall bring a curse upon our race, because the light of the law which was given for to lighten every man this ye desire to destroy by teaching commandments contrary to the ordices of God. 14.5. The offerings of the Lord ye shall rob, and from His portion shall ye steal choice portions, eating (them) contemptuously with harlots. 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. 14.7. And ye shall be puffed up because of your priesthood, lifting yourselves up against men, and not only so, but also against the commands of God. 14.8. For ye shall contemn the holy things with jests and laughter.' '. None
|23. Hebrew Bible, Daniel, 1.2, 1.6, 5.2-5.3, 7.9, 7.13, 8.24, 9.7, 9.12, 9.16, 9.24-9.27, 11.22, 11.30, 11.32, 11.41-11.43 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Christology, christological, high christology, lower christology • God, Most High • High Priesthood • High priest(s), chief priests • Jason (High Priest) • Jason (high priest) • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • Zadokite, (high) priests/priesthood • high priest, • high priest/high priesthood
Found in books: Allison (2018) 151; Beyerle and Goff (2022) 465; Piotrkowski (2019) 116, 129, 130, 132, 134, 306, 379; Rubenstein(1995) 255; Ruzer (2020) 174, 230; Schwartz (2008) 59; Stuckenbruck (2007) 315, 434, 735; van Maaren (2022) 76, 92
1.2. וְכֹל דְּבַר חָכְמַת בִּינָה אֲשֶׁר־בִּקֵּשׁ מֵהֶם הַמֶּלֶךְ וַיִּמְצָאֵם עֶשֶׂר יָדוֹת עַל כָּל־הַחַרְטֻמִּים הָאַשָּׁפִים אֲשֶׁר בְּכָל־מַלְכוּתוֹ׃
1.2. וַיִּתֵּן אֲדֹנָי בְּיָדוֹ אֶת־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וּמִקְצָת כְּלֵי בֵית־הָאֱלֹהִים וַיְבִיאֵם אֶרֶץ־שִׁנְעָר בֵּית אֱלֹהָיו וְאֶת־הַכֵּלִים הֵבִיא בֵּית אוֹצַר אֱלֹהָיו׃
1.6. וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃
5.2. בֵּלְשַׁאצַּר אֲמַר בִּטְעֵם חַמְרָא לְהַיְתָיָה לְמָאנֵי דַּהֲבָא וְכַסְפָּא דִּי הַנְפֵּק נְבוּכַדְנֶצַּר אֲבוּהִי מִן־הֵיכְלָא דִּי בִירוּשְׁלֶם וְיִשְׁתּוֹן בְּהוֹן מַלְכָּא וְרַבְרְבָנוֹהִי שֵׁגְלָתֵהּ וּלְחֵנָתֵהּ׃
5.2. וּכְדִי רִם לִבְבֵהּ וְרוּחֵהּ תִּקְפַת לַהֲזָדָה הָנְחַת מִן־כָּרְסֵא מַלְכוּתֵהּ וִיקָרָה הֶעְדִּיוּ מִנֵּהּ׃ 5.3. בֵּאדַיִן הַיְתִיו מָאנֵי דַהֲבָא דִּי הַנְפִּקוּ מִן־הֵיכְלָא דִּי־בֵית אֱלָהָא דִּי בִירוּשְׁלֶם וְאִשְׁתִּיו בְּהוֹן מַלְכָּא וְרַבְרְבָנוֹהִי שֵׁגְלָתֵהּ וּלְחֵנָתֵהּ׃ 5.3. בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כשדיא כַשְׂדָּאָה׃
7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃
7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃
8.24. וְעָצַם כֹּחוֹ וְלֹא בְכֹחוֹ וְנִפְלָאוֹת יַשְׁחִית וְהִצְלִיחַ וְעָשָׂה וְהִשְׁחִית עֲצוּמִים וְעַם־קְדֹשִׁים׃
9.7. לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃
9.12. וַיָּקֶם אֶת־דבריו דְּבָרוֹ אֲשֶׁר־דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה אֲשֶׁר לֹא־נֶעֶשְׂתָה תַּחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלִָם׃
9.16. אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלִַם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלִַם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ׃
9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם וּלְהָתֵם חטאות חַטָּאת וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 9.25. וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃ 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ 1
1.22. וּזְרֹעוֹת הַשֶּׁטֶף יִשָּׁטְפוּ מִלְּפָנָיו וְיִשָּׁבֵרוּ וְגַם נְגִיד בְּרִית׃' '
11.32. וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃
11.41. וּבָא בְּאֶרֶץ הַצְּבִי וְרַבּוֹת יִכָּשֵׁלוּ וְאֵלֶּה יִמָּלְטוּ מִיָּדוֹ אֱדוֹם וּמוֹאָב וְרֵאשִׁית בְּנֵי עַמּוֹן׃ 11.42. וְיִשְׁלַח יָדוֹ בַּאֲרָצוֹת וְאֶרֶץ מִצְרַיִם לֹא תִהְיֶה לִפְלֵיטָה׃ 11.43. וּמָשַׁל בְּמִכְמַנֵּי הַזָּהָב וְהַכֶּסֶף וּבְכֹל חֲמֻדוֹת מִצְרָיִם וְלֻבִים וְכֻשִׁים בְּמִצְעָדָיו׃''. None
|1.2. And the Lord gave Jehoiakim king of Judah into his hand, with all of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god, and the vessels he brought into the treasure-house of his god. |
1.6. Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah.
5.2. Belshazzar, while he tasted the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, his consorts and his concubines, might drink therein. 5.3. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his lords, his consorts and his concubines, drank in them.
7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.
7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
8.24. And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do; and he shall destroy them that are mighty and the people of the saints.
9.7. Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.
9.12. And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem.
9.16. O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us.
9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place. 9.25. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times. 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined. 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’ 1
1.22. And the arms of the flood shall be swept away from before him, and shall be broken; yea, also the prince of the covet.
11.30. For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.
11.32. And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail.
11.41. He shall enter also into the beauteous land, and many countries shall be overthrown; but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon. 11.42. He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape. 11.43. But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps.' '. None
|24. Septuagint, 3 Maccabees, 1.12, 1.16, 2.1-2.19, 3.1, 3.4, 3.25, 4.16, 6.1-6.15 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Eleazar (high priest in Letter of Aristeas) • Eleazar, Jewish high priest • God, most high • High Priesthood, As Municipal Position • Jason (high priest) • Most High God • Priest and high priest • Simon (high priest • high priest • high priest/high priesthood • list of high priests
Found in books: Allison (2018) 171, 196; Bickerman and Tropper (2007) 606; Gera (2014) 408; Maier and Waldner (2022) 31; Piotrkowski (2019) 244, 246, 249, 279, 315, 400; Potter Suh and Holladay (2021) 51, 57; Salvesen et al (2020) 169, 183; Schwartz (2008) 6, 336
|1.12. Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be." |
1.16. Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears;
2.1. And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
2.1. Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 2.5. You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8. And when they had seen works of your hands, they praised you, the Almighty. 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
2.11. And indeed you are faithful and true.
2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
2.13. see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness.
2.14. In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.
2.15. For your dwelling, the heaven of heavens, is unapproachable by man.
2.16. But because you graciously bestowed your glory upon your people Israel, you sanctified this place.
2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,' "
2.18. `We have trampled down the house of the sanctuary as offensive houses are trampled down.'" '
2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour.
3.1. And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance.
3.1. When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means.
3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some;
3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies.' "
4.16. The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God." '
6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.2. "King of great power, Almighty God Most High, governing all creation with mercy, 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.' "
6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'" '
6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors.
6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob.
6.14. The whole throng of infants and their parents entreat you with tears.
6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,\' so accomplish it, O Lord."' '. None
|25. Septuagint, 1 Maccabees, 1.14-1.15, 1.29-1.30, 1.43, 1.46, 1.52, 1.60-1.61, 2.54, 4.38, 4.47, 4.53, 4.56, 6.62, 7.5, 7.33, 8.17, 10.14, 10.18-10.21, 10.24-10.45, 11.30-11.37, 12.11, 12.22, 13.37, 13.42 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aaron, High Priest, • Eleazar (son of the high priest) • High Priesthood, As Kingship • High Priesthood, As Municipal Position • High Priesthood, Sale of • High Priesthood, Succession of • Jason (High Priest) • Jason (high priest) • Jews, High priest of • Jonathan, appointed High Priest • Judas Maccabaeus, High Priest • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • Simeon II (high priest) • high priest • high priest of Jerusalem temple • high priest, • high priest/high priesthood • high priests of Jerusalem • high priests of Jerusalem, in Josephus • syncrisis, Jesus/Aaronic high priest
Found in books: Allison (2018) 152, 402; Bar Kochba (1997) 118, 119; Bay (2022) 65, 146; Corley (2002) 105; Dignas Parker and Stroumsa (2013) 35; Dijkstra (2020) 51; Gordon (2020) 139, 143, 144; Levine Allison and Crossan (2006) 15; Maier and Waldner (2022) 31; Martin and Whitlark (2018) 64; Piotrkowski (2019) 1, 38, 60, 71, 84, 129, 345, 351, 379; Rubenstein(1995) 63, 64, 80, 120; Schwartz (2008) 43, 49, 147, 168, 211, 219, 345, 398, 430, 469; van Maaren (2022) 63
|1.14. So they built a gymnasium in Jerusalem, according to Gentile custom, 1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil. |
1.29. Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force. 1.30. Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel.
1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath.
1.46. to defile the sanctuary and the priests,
1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land;
1.60. According to the decree, they put to death the women who had their children circumcised, 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks.
2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood.
4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins.
4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one.
4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built.
4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise.
6.62. But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around.
7.5. Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest.
7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king.
8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance,
10.14. Only in Beth-zur did some remain who had forsaken the law and the commandments, for it served as a place of refuge.
10.18. King Alexander to his brother Jonathan, greeting. 10.19. We have heard about you, that you are a mighty warrior and worthy to be our friend. 10.20. And so we have appointed you today to be the high priest of your nation; you are to be called the kings friend" (and he sent him a purple robe and a golden crown) "and you are to take our side and keep friendship with us." 10.21. So Jonathan put on the holy garments in the seventh month of the one hundred and sixtieth year, at the feast of tabernacles, and he recruited troops and equipped them with arms in abundance.
10.24. I also will write them words of encouragement and promise them honor and gifts, that I may have their help." 10.25. So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. 10.26. Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. 10.27. And now continue still to keep faith with us, and we will repay you with good for what you do for us. 10.28. We will grant you many immunities and give you gifts. 10.29. And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies, 10.30. and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. 10.31. And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.32. I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. 10.33. And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. 10.34. And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. 10.35. No one shall have authority to exact anything from them or annoy any of them about any matter. 10.36. Let Jews be enrolled in the kings forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. 10.37. Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. 10.38. As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. 10.39. Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.40. I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. 10.41. And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. 10.42. Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. 10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 10.44. Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. 10.45. And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king."
11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 11.32. `King Demetrius to Lasthenes his father, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 11.34. We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 11.35. And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. 11.36. And not one of these grants shall be canceled from this time forth for ever. 11.37. Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain."
12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren.
12.22. And now that we have learned this, please write us concerning your welfare;
13.37. We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute.
13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews."''. None
|26. Septuagint, 2 Maccabees, 1.1, 1.1-2.18, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.12, 1.18, 1.21, 1.23, 1.25, 2.4, 2.5, 2.7, 2.8, 2.18, 2.19, 2.21, 2.22, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.33, 3.34, 3.35, 3.36, 3.39, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.48, 4.49, 4.50, 5, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.23, 5.27, 6, 6.1, 6.2, 6.4, 6.5, 6.6, 6.8, 6.9, 7.6, 7.23, 7.30, 7.33, 8.1, 8.2, 8.3, 8.4, 8.29, 8.35, 8.36, 9.4, 9.6, 9.7, 9.8, 9.9, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.14, 13.25, 14.3, 14.4, 14.7, 14.8, 14.13, 14.26, 14.27, 14.31, 14.33, 14.34, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.30, 15.31, 15.33, 15.37 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aristobulus (High Priest) • Eleazar (son of the high priest) • God, Most High • God, most high • Hecataeus of Abdera, on High Priests • High Priesthood • High Priesthood, As Kingship • High Priesthood, As Municipal Position • High Priesthood, Sale of • High Priesthood, Succession of • High Priests, Hecataeus on • Hyrcanus, John (High Priest) • Jason (High Priest) • Jason (high priest) • Judas Maccabaeus, High Priest • Menelaus (high priest) • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • Simeon II (high priest) • Zadokite, (high) priests/priesthood • high place • high priest • high priest of Jerusalem temple • high priest, • high priest/high priesthood • high priesthood • list of high priests
Found in books: Allison (2018) 92, 132, 134, 150, 152, 384, 402; Bar Kochba (1997) 34; Berglund Crostini and Kelhoffer (2022) 395; Beyerle and Goff (2022) 215, 216, 217, 220, 225, 465; Corley (2002) 12, 105; Eckhardt (2019) 25; Gera (2014) 408; Gordon (2020) 143; Gruen (2020) 135; Klawans (2009) 180; Maier and Waldner (2022) 31; Petropoulou (2012) 125; Piotrkowski (2019) 1, 43, 47, 55, 59, 60, 93, 95, 97, 99, 109, 112, 114, 115, 116, 117, 129, 130, 134, 155, 224, 233, 246, 259, 326, 328, 336, 370, 372, 373, 375, 377, 409; Price Finkelberg and Shahar (2021) 212; Rubenstein(1995) 57; Schwartz (2008) 3, 4, 6, 7, 12, 42, 43, 49, 59, 95, 133, 141, 142, 147, 168, 184, 193, 211, 219, 220, 231, 249, 254, 258, 336, 345, 360, 365, 383, 399, 469, 474, 475, 483, 526, 527, 530, 531, 551, 552; Stuckenbruck (2007) 653; van Maaren (2022) 63
|1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'" '|
1.2. May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.'" "
1.3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "
1.4. May he open your heart to his law and his commandments, and may he bring peace.'" "
5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.'" '
6. We are now praying for you here."' "
1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "
1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "
1.9. And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.'" "
1.12. For he drove out those who fought against the holy city."' "
1.18. Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.'" "
1.21. And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it.'" "
1.23. And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.'" "
5. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,'" '
2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.'" "
5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.'" "
2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.'" "
2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'" "
2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "
2.19. The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,'" "
2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "
2.22. and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --'" "
3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "
3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "
3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" "
5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.'" "
6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.'" "
3.7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.'" "
3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.'" "
3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "
3.10. The high priest explained that there were some deposits belonging to widows and orphans,'" "
3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'" '
3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "
3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.'" '
3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city."' "
5. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "
6. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.'" "
3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.'" '
3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt."' "
3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "
3.20. And holding up their hands to heaven, they all made entreaty.'" '
3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish."' "
3.33. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "
3.34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "
5. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
6. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.'" "
3.39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.'" "
4.1. The previously mentioned Simon, who had informed about the money against his own country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of the misfortune.'" "
4.2. He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.'" "
4.3. When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,'" "
4.4. Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.'" '
5. So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.'" "
6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.'" "
4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "
4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "
4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" '
4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "
4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "
4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "
4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" '
5. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "
6. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '
4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
4.18. When the quadrennial games were being held at Tyre and the king was present,'" "
4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.'" "
4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.'" "
4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'" "
4.22. He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.'" "
4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.'" "
4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.'" "
5. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.'" "
6. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.'" "
4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.'" "
4.28. When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.'" "
4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.'" "
4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.'" "
4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.'" "
5. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.'" "
6. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'" "
4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;'" "
4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.'" "
4.48. And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty."' "
4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.'" "
50. But Menelaus, because of the cupidity of those in power, remained in office, growing in wickedness, having become the chief plotter against his fellow citizens.'" "
5.4. Therefore all men prayed that the apparition might prove to have been a good omen."' "
5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.'" "
6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" "
5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.'" "
5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "
5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" "
5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.'" "
5. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.'" "
6. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "
5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.'" "
5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" '
5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.'" "
5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,'" "
5.27. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.'" '
6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "
6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'" "
6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.'" '
5. The altar was covered with abominable offerings which were forbidden by the laws."' "
6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.'" "
6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,'" "
6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.'" "7.
6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "
7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "
7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "
7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "
8.1. But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.'" "
8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,'" "
8.3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,'" "
8.4. and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.'" "
8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.'" "
5. having been humbled with the help of the Lord by opponents whom he regarded as of the least account, took off his splendid uniform and made his way alone like a runaway slave across the country till he reached Antioch, having succeeded chiefly in the destruction of his own army!'" "
6. Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.'" "
9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.'" "9.
6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.'" "
9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.'" "
9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.'" "
9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.'"
10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "
10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "
10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "
10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.
5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.
6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "
10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '
10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "1
3.3. Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.'" "1
3.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.'" "1
5. For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.'" '1
6. There they all push to destruction any man guilty of sacrilege or notorious for other crimes."' "1
3.7. By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.'" "1
3.8. And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.'" "1
3.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.'" '1
5. and went to Ptolemais. The people of Ptolemais were indigt over the treaty; in fact they were so angry that they wanted to annul its terms."' "1
4.3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,'" "1
4.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" '1
4.7. Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,'" "1
4.8. first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.'" "1
4.13. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.'" "1
6. But when Alcimus noticed their good will for one another, he took the covet that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.'" "1
4.27. The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.'" "1
4.31. When the latter became aware that he had been cleverly outwitted by the man, he went to the great and holy temple while the priests were offering the customary sacrifices, and commanded them to hand the man over.'" "1
4.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" "1
4.34. Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:'" "1
4.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "1
4.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'" "1
4.39. Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;'" "1
4.40. for he thought that by arresting him he would do them an injury."' "1
4.41. When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,'" '1
4.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth."' "1
4.43. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.'" "1
4.44. But as they quickly drew back, a space opened and he fell in the middle of the empty space.'" "1
5. Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,'" "1
6. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.'" "1
5.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'" "1
5.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.'" "1
5.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'" "1
5. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "1
6. Take this holy sword, a gift from God, with which you will strike down your adversaries.'" "1
5.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.'" "1
5.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.'" "1
5.31. And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.'" '1
5.33. and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary."' "1
5.37. This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'" "". None
|27. Septuagint, Ecclesiasticus (Siracides), 7.29-7.31, 24.1-24.17, 24.19, 24.21-24.23, 24.25-24.29, 31.5-31.7, 45.14, 45.24, 50.1-50.9, 50.11-50.19, 50.21-50.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aaron, High Priest, • God, Most High • God, most high • High Priest • High Priesthood, As Municipal Position • Onias father of the high priest Simeon in Ben Sira • Simeon II (high priest) • Simon II (high priest) • Simon the High Priest • high priest • high priest, in tractates Tamid and Yoma • high priests of Jerusalem • high priests of Jerusalem, as prophets • high priests of Jerusalem, in Ben Sira
Found in books: Balberg (2017) 206; Bay (2022) 65; Corley (2002) 12, 15, 16, 104; Dignas Parker and Stroumsa (2013) 43, 51; Gera (2014) 408; Maier and Waldner (2022) 31; Noam (2018) 147; Novenson (2020) 81; Schwartz (2008) 193, 220; Stuckenbruck (2007) 255, 264; Trudinger (2004) 18, 29, 31, 36, 158, 203; van Maaren (2022) 69
|7.29. With all your soul fear the Lord,and honor his priests. 7.31. Fear the Lord and honor the priest,and give him his portion, as is commanded you:the first fruits, the guilt offering, the gift of the shoulders,the sacrifice of sanctification,and the first fruits of the holy things. |
24.1. In the holy tabernacle I ministered before him,and so I was established in Zion.
24.1. Wisdom will praise herself,and will glory in the midst of her people. 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 24.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance.
24.13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon.
24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
24.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
24.16. Like a terebinth I spread out my branches,and my branches are glorious and graceful.
24.17. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
24.19. "Come to me, you who desire me,and eat your fill of my produce.
24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 24.22. Whoever obeys me will not be put to shame,and those who work with my help will not sin." 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss.
31.5. He who loves gold will not be justified,and he who pursues money will be led astray by it. 31.6. Many have come to ruin because of gold,and their destruction has met them face to face. 31.7. It is a stumbling block to those who are devoted to it,and every fool will be taken captive by it.
45.14. His sacrifices shall be wholly burned twice every day continually.
45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever.
50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; 50.9. like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones;
50.11. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious.
50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,
50.13. all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel.
50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty,
50.15. he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all.
50.16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.
50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
50.18. And the singers praised him with their voices in sweet and full-toned melody.
50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.
50.21. and they bowed down in worship a second time,to receive the blessing from the Most High. 50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. 50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. 50.24. May he entrust to us his mercy!And let him deliver us in our days!' '. None
|28. Septuagint, Judith, 4.14-4.15 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • High Priest • Priest and high priest • high priest
Found in books: Allison (2018) 116; Maier and Waldner (2022) 31; Trudinger (2004) 36
|4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.''. None|
|29. Septuagint, Wisdom of Solomon, 18.21 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aaron, High Priest, • Eleazar (high priest in Letter of Aristeas) • Priest and high priest
Found in books: Allison (2018) 409; Bay (2022) 65, 136; Salvesen et al (2020) 144
|18.21. For a blameless man was quick to act as their champion;he brought forward the shield of his ministry,prayer and propitiation by incense;he withstood the anger and put an end to the disaster,showing that he was thy servant.' '. None|
|30. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • early high Christology • high priest
Found in books: Grabbe (2010) 103; Novenson (2020) 93
|31. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Priest and high priest • high priest
Found in books: Allison (2018) 192, 414; Maier and Waldner (2022) 31
|32. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • high priest/high priesthood • high priesthood
Found in books: Klawans (2009) 169; Piotrkowski (2019) 233
|3.591. But when from Italy shall come a man, 3.592. A spoiler, then, Laodicea, thou, 3.593. Beautiful city of the Carian''. None|
|33. Philo of Alexandria, On The Life of Abraham, 83 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • Priest and high priest
Found in books: Allison (2018) 92; Salvesen et al (2020) 240
|83. But the last name intimating the really wise man; for the latter name, by the word sound, intimates the uttered speech; and by the word father, the domit mind. For the speech which is conceived within is naturally the father of that which is uttered, inasmuch as it is older than the latter, and as it also suggests what is to be said. And by the addition of the word elect his goodness is intimated. For the evil disposition is a random and confused one, but that which is elect is good, having been selected from all others by reason of its excellence. ''. None|
|34. Philo of Alexandria, On Curses, 100-101, 107 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • Judaea (Judea), high priest of • piety, as highest virtue • virtue, piety as highest
Found in books: Birnbaum and Dillon (2020) 403; Salvesen et al (2020) 233
|100. And Jacob\'s brother, he says, was Jubal, and the interpretation of this latter name is "inclining," being symbolically speech according to utterance; for this is naturally the brother of intellect; and it is with extraordinary propriety that he called the conversation of that intellect which changes affairs, "inclining," for it agrees after a fashion and harmonizes with both, as the equivalent weight does in a scale, or as a vessel which is tossed by the sea inclines first to one side and then to the other, from the violence of the waves; for the foolish man has not learnt how to say anything firm or stable. '101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--" '|
107. for, as an instrument, if it be given into the hands of a man who has no skill as a musician, is inharmonious, but if given to a musician it becomes harmonious according to the skill that is in him. So in the same manner speech, when put in motion by a worthless mind, is inharmonious; but, when it is put in motion by a virtuous mind, it is found to be very melodious. ". None
|35. Philo of Alexandria, On Dreams, 1.215, 2.189, 2.235 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • High Priest, in Josephus, in Philo • early high Christology • high priesthood • high priests of Jerusalem • high priests of Jerusalem, in Philo • syncrisis, Jesus/Aaronic high priest
Found in books: Dignas Parker and Stroumsa (2013) 34; Klawans (2009) 119, 122; Martin and Whitlark (2018) 44; Novenson (2020) 298; Petropoulou (2012) 158
|1.215. For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. |
2.189. "for when," the scripture say, "the high priest goes into the Holy of Holies he will not be a Man." What then will he be if he is not a man? Will he be a God? I would not venture to say that (for the chief prophet, Moses, did receive the inheritance of this name while he was still in Egypt, being called "the god of Pharaoh;") nor again is he man, but he touches both these extremities as if he touched both the feet and the head. XXIX.
2.235. for it is said with respect to Aaron, that "He stood between the dead and the living, and the plague was Stayed." For he who is making progress is not reckoned among those who are dead as to the life of virtue, inasmuch as he has a desire and admiration of what is honourable, nor among those who are living in extreme and perfect prosperity, for there is still something wanting to the end, but he touches both extremes; ''. None
|36. Philo of Alexandria, On The Special Laws, 1.97 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • High Priest, in Josephus, in Philo • high priesthood
Found in books: Klawans (2009) 119; Petropoulou (2012) 156
|1.97. There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i''. None|
|37. Philo of Alexandria, On The Virtues, 57, 66, 95 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • high priest/high priesthood • piety, as highest virtue • virtue, piety as highest
Found in books: Birnbaum and Dillon (2020) 209, 336; Piotrkowski (2019) 277; Salvesen et al (2020) 240
|57. On which account he did not trust to his own knowledge, but he supplicated and entreated God, who alone can behold the invisible soul, who sees accurately the mind of man, to choose and select the most suitable man for the supreme authority, one who would care for the people who were to be his subjects like a father. And stretching his pure, and, as one may say in a somewhat metaphorical manner, his virgin hands towards heaven, he said, '|
66. This, now, is the first and most conspicuous proof of his great humanity and good faith towards and affection for all those of his own people, and there is also another which is not inferior to that which I have already mentioned. For when Joshua, being his most excellent pupil and the imitator of his amiable and excellent disposition, had been approved of as the ruler of the people by the judgment of God, Moses was in no respect downcast as some other men might have been at the fact of its not having been his own sons or nephews who were appointed;
95. The laws Command that the people should offer to the priests first fruits of corn, and wine, and oil, and of their domestic flocks, and of wools. But that of the crops which are produced in the fields, and of the fruits of the trees, they should bring in full baskets in proportion to the extent of their lands; with hymns made in praise of God, which the sacred volumes preserve recorded in writing. And, moreover, they were not to reckon the first-born of the oxen, and sheep, and goats in their herds and flocks as if they were their own, but were to look upon these also as first-fruits, in order that, being thus trained partly to honour God, and partly also not to seek for every possible gain, they might be adorned with those chief virtues, piety and humanity. '. None
|38. Philo of Alexandria, On The Life of Moses, 1.158, 2.28-2.40, 2.134-2.135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • High Priest • High priest • Judaea (Judea), high priest of • early high Christology • high priesthood
Found in books: Corrigan and Rasimus (2013) 348, 349; Klawans (2009) 119, 122; Niehoff (2011) 36; Novenson (2020) 298; Ruzer (2020) 150; Salvesen et al (2020) 226, 233, 240, 242
|1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. |
2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. ' "2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. " '2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses.
2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity''. None
|39. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hecataeus of Abdera, on High Priests • High Priesthood, As Municipal Position • High Priests, Hecataeus on • High Priests, selection of, in Roman period • high priest • high priest/high priesthood • list of high priests • priests. See also High Priests, receive greater lots
Found in books: Bar Kochba (1997) 26, 27, 28, 29, 33, 34, 35, 85; Grabbe (2010) 46; Piotrkowski (2019) 265, 267, 274; Schwartz (2008) 220
|40. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • early high Christology
Found in books: Novenson (2020) 297; Ruzer (2020) 150, 151
|41. Josephus Flavius, Jewish Antiquities, 3.159-3.178, 3.180-3.187, 3.214-3.217, 3.237, 4.196, 4.200-4.204, 4.209-4.212, 4.223-4.224, 10.151, 11.111, 11.297-11.298, 11.302-11.329, 11.331-11.341, 11.347, 12.9, 12.23, 12.102, 12.138-12.145, 12.157, 12.237-12.241, 12.246-12.247, 12.349, 12.387, 12.389, 13.46, 13.66-13.71, 13.285-13.287, 13.301, 13.372-13.373, 14.41, 14.78, 14.117, 14.124, 15.411-15.416, 17.151-17.155, 17.339, 18.2-18.3, 18.90, 18.93-18.95, 20.179-20.181, 20.199, 20.205-20.207, 20.224-20.239, 20.241-20.249, 20.251, 20.261 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • Eleazar, High Priest • Hecataeus of Abdera, on High Priests • High Priest • High Priest, in Josephus • High Priesthood, As Kingship • High Priesthood, As Municipal Position • High Priesthood, Succession of • High Priests, Hecataeus on • High Priests, non-migration of • High Priests, records of, in Persian and Hellenistic periods • High Priests, selection of, in Roman period • High priest • High priests • Hyrcanus II, and Caesar, H. confirmed by C. as high priest and ethnarch • Hyrcanus II, as high priest • Incubation (Israelite/Jewish), Jaddus (high priest) in Jerusalem(?) • Israel, biblical, high-priestly rule of • Jaddus (Jewish high priest) • Jason (High Priest) • Jason (high priest) • Josephus, list of High Priests • Josephus, on leadership of high priests • Judas Maccabaeus, High Priest • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Julius Caesar, and Jews, Caesar confirming Hyrcanus as high priest and ethnarch • Manasses (high priest) • Menelaus (High Priest) • Menelaus (high priest) • Oniad authorship, genealogy (high priestly succession) • Onias III (High Priest) • Priest and high priest • Simon II (high priest) • Zadokite, (high) priests/priesthood • high priest • high priest of Jerusalem temple • high priest, • high priest/high priesthood • high priesthood • high priests of Jerusalem • high priests of Jerusalem, as prophets • high priests of Jerusalem, clothing of • high priests of Jerusalem, in Josephus • high priests of Jerusalem, in Philo • high priests of Jerusalem, in the Dead Sea Scrolls • high priests of Jerusalem, in the Mishna • list of high priests
Found in books: Allison (2018) 192, 384; Bar Kochba (1997) 34, 82, 83, 84, 88, 241; Beyerle and Goff (2022) 465; Corrigan and Rasimus (2013) 348, 349; Dignas Parker and Stroumsa (2013) 34, 37, 38, 39, 41, 46; Goodman (2006) 128; Gordon (2020) 3, 129, 135; Hayes (2022) 21, 22; Klawans (2009) 180, 181; Levine (2005) 95, 344; Lidonnici and Lieber (2007) 15; Petropoulou (2012) 140, 141; Piotrkowski (2019) 4, 33, 36, 41, 42, 43, 44, 46, 47, 54, 55, 57, 58, 59, 60, 61, 63, 64, 65, 71, 80, 82, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 99, 100, 106, 116, 130, 134, 148, 154, 156, 157, 158, 159, 161, 177, 180, 200, 267, 277, 279, 281, 282, 288, 291, 317, 326, 327, 331, 336, 345, 354, 358, 372, 375, 376, 377, 379, 409, 419, 429; Renberg (2017) 110, 111; Robbins et al (2017) 156; Rubenstein(1995) 64, 115, 120; Salvesen et al (2020) 241, 242, 357; Schwartz (2008) 168, 193, 211, 220, 345, 469, 475; Trudinger (2004) 31; Udoh (2006) 35, 126, 127, 130, 131; van Maaren (2022) 69
3.159. ̔Ο δὲ ἀρχιερεὺς κοσμεῖται μὲν καὶ ταύτῃ παραλιπὼν οὐδὲν τῶν προειρημένων, ἐπενδυσάμενος δ' ἐξ ὑακίνθου πεποιημένον χιτῶνα, ποδήρης δ' ἐστὶ καὶ οὗτος, μεεὶρ καλεῖται κατὰ τὴν ἡμετέραν γλῶσσαν, ζώνῃ περισφίγγεται βάμμασιν οἷς ἡ πρότερον ἤνθει διαπεποικιλμένῃ χρυσοῦ συνυφασμένου:" "3.161. ἔστι δ' ὁ χιτὼν οὗτος οὐκ ἐκ δυοῖν περιτμημάτων, ὥστε ῥαπτὸς ἐπὶ τῶν ὤμων εἶναι καὶ τῶν παρὰ πλευράν, φάρσος δ' ἓν ἐπίμηκες ὑφασμένον σχιστὸν ἔχει βροχωτῆρα πλάγιον, ἀλλὰ κατὰ μῆκος ἐρρωγότα πρός τε τὸ στέρνον καὶ μέσον τὸ μετάφρενον: πέζα δ' αὐτῷ προσέρραπται ὑπὲρ τοῦ μὴ διελέγχεσθαι τῆς τομῆς τὴν δυσπρέπειαν: ὁμοίως δὲ καὶ ὅθεν αἱ χεῖρες διείργονται σχιστός ἐστιν." "3.162. ̓Επὶ δὲ τούτοις τρίτον ἐνδύεται τὸν λεγόμενον μὲν ἐφώδην, ̔Ελληνικῇ δ' ἐπωμίδι προσεοικότα: γίνεται γὰρ τοῦτον τὸν τρόπον. ὑφανθεὶς ἐπὶ βάθος πηχυαῖον ἔκ τε χρωμάτων παντοίων καὶ χρυσοῦ συμπεποικιλμένος ἀπερίπτυκτον τοῦ στέρνου τὸ μέσον καταλιμπάνει χειρῖσι τε ἠσκημένος καὶ τῷ παντὶ σχήματι χιτὼν εἶναι πεποιημένος." '3.163. τῷ δὲ διακένῳ τοῦ ἐνδύματος σύνεισι περίτμημα σπιθαμῆς τὸ μέγεθος χρυσῷ τε καὶ τοῖς αὐτοῖς τῷ ἐφώδῃ βάμμασι διηνθισμένον: ἐσσὴν μὲν καλεῖται, σημαίνει δὲ τοῦτο κατὰ τὴν ̔Ελλήνων γλῶτταν λόγιον:' "3.164. πληροῖ δὲ ἀκριβῶς τοῦ ἐφώδου ὅπερ ὑφαίνοντες κατὰ στῆθος ἐξέλιπον, ἑνοῦται δ' ὑπὸ κρίκων χρυσέων αὐτῷ τε κατὰ γωνίαν ἑκάστην κἀκείνῳ τῶν ἴσων προσκεκοινωμένων, ῥάμματος ὑακίνθου παραληφθέντος εἰς τὴν πρὸς ἀλλήλους κατάδεσιν τοῖς κρίκοις." "3.165. πρὸς δὲ τὸ μὴ χαλαρὸν εἶναι τὸ ἐν μέσῳ τῶν κρίκων καταλιμπανόμενον ῥαφὴν αὐτοῦ νήμασιν ὑακινθίνοις ἐπενόησαν. πορποῦσι δὲ τὴν ἐπωμίδα σαρδόνυχες δύο κατὰ τῶν ὤμων ἑκάτερον τέλος ἐπ' αὐτοὺς ἐπιθέον χρύσεον ἔχοντες πρὸς τὸ ταῖς περονίσιν ἐπιτήδειον εἶναι." "3.166. ἐγγέγραπται δὲ τούτοις τῶν ̓Ιακώβου παίδων τὰ ὀνόματα γράμμασιν ἐπιχωρίοις γλώσσῃ τῇ ἡμετέρᾳ κατὰ ἓξ τῶν λίθων ἑκατέρῳ, οἱ πρεσβύτεροι δ' εἰσὶ κατὰ ὦμον τὸν δεξιόν. ἐπίασι δὲ καὶ τὸν ἐσσήνην λίθοι δώδεκα μεγέθει καὶ κάλλει διαφέροντες οὐ κτητὸς ἀνθρώποις κόσμος διὰ τιμῆς ὑπερβολὴν ὄντες:" "3.167. οὗτοι μέντοι κατὰ στίχον τρεῖς ἐπὶ τεσσάρων διακείμενοι γραμμῶν ἐνήσκηνται τῷ ὕφει, χρυσὸς δ' αὐτοὺς ἐκπεριέρχεται τὰς ἕλικας ἐντιθεὶς τῷ ὕφει πρὸς τὸ μὴ διαρρεῖν οὕτως πεποιημένος." '3.168. καὶ ἡ μὲν πρώτη τριάς ἐστι σαρδόνυξ τόπαζος σμάραγδος, ἡ δευτέρα δὲ ἄνθρακα παρέχεται καὶ ἴασπιν καὶ σάπφειρον, τῆς δὲ τρίτης λίγυρος μὲν ἄρχει εἶτα ἀμέθυσος ἀχάτης δὲ τρίτος ἔνατος ὢν τοῖς πᾶσι, τετάρτου δὲ στίχου χρυσόλιθος μὲν πρόκειται, μετὰ δὲ αὐτὸν ὄνυξ, εἶτα βήρυλλος, τελευταῖος οὗτος. 3.169. γράμματα δὲ ἐπετέτμητο πᾶσι τῶν ̓Ιακώβου υἱῶν, οὓς καὶ φυλάρχους νομίζομεν, ἑκάστου τῶν λίθων ὀνόματι τετιμημένου κατὰ τάξιν ἣν ἕκαστον αὐτῶν γενέσθαι συμβέβηκε.' "3.171. καὶ τοῦτο ἦν ἀσφάλεια τῷ ἐσσήνῃ πρὸς τὸ μὴ περιρρεῖν, ζώνη δὲ τῷ ἐσσήνῃ προσέρραπτο βάμμασιν οἷς προεῖπον μετὰ χρυσίου προσφερής, ἣ περιοδεύσασα δεῖται πάλιν ἐπὶ τῇ ῥαφῇ καὶ κατακρεμνᾶται: τοὺς δὲ θυσάνους χρύσεαι σύριγγες καθ' ἑκατέραν ἄκραν ἐκλαβοῦσαι πάντας ἐμπεριέχουσιν αὗται." "3.172. Πῖλον δὲ ἦν ὁ καὶ πρότερον αὐτῷ παραπλησίως εἰργασμένος τοῖς πᾶσιν ἱερεῦσιν, ὑπ' αὐτὸν δὲ συνερραμμένος ἕτερος ἐξ ὑακίνθου πεποικιλμένος περιέρχεται στέφανος χρύσεος ἐπὶ τριστιχίαν κεχαλκευμένος. θάλλει δ' ἐπ' αὐτῷ κάλυξ χρύσεος τῇ σακχάρῳ βοτάνῃ παρ' ἡμῖν λεγομένῃ ἀπομεμιμημένος, ὑὸς δὲ κύαμον ̔Ελλήνων οἱ περὶ τομὰς ῥιζῶν ἐμπείρως ἔχοντες προσαγορεύουσιν." "3.173. εἰ δέ τις ἢ θεασάμενος τὴν βοτάνην ἀμαθίᾳ τούτου ἀγνοεῖ τὴν φύσιν αὐτῆς ἢ τὴν κλῆσιν ἐπιστάμενος οὐκ ἰδὼν δ' ἀναγνωρίσειε, τοῖς οὕτω δὴ ἔχουσι σημανῶ τὸν τρόπον:" "3.174. βοτάνη μέν ἐστιν ὑπὲρ τρεῖς σπιθαμὰς πολλάκις αὐξανομένη τὸ ὕψος, τὴν δὲ ῥίζαν ἐμφερὴς βουνιάδι, ταύτῃ γὰρ οὐκ ἂν ἁμάρτοι τις εἰκάζων αὐτήν, τὰ δὲ φύλλα τοῖς εὐζώμων: ἐκ μέντοι τῶν κλάδων ἀνίησι κάλυκα προσεχῆ τῷ κλωνί, περίεισι δ' αὐτὴν ἔλυτρον, ὅπερ ἀποκρίνεται κατ' αὐτὸ πρὸς τὸν καρπὸν μεταβαλεῖν ἠργμένης: ὁ δὲ κάλυξ μεγέθους ἐστὶ σκυταλίδος τοῦ μικροῦ δακτύλου, κρατῆρι δ' ἐμφερὴς τὴν περιγραφήν. σημανῶ δὲ καὶ τοῦτο τοῖς οὐ μεμαθηκόσι:" "3.175. σφαιρίδος εἰς δύο τετμημένης περὶ τῷ πυθμένι τὴν ἑτέραν τομὴν ἔχει φυόμενος ἀπὸ ῥίζης περιφερής: εἶτα συνιὼν κατ' ὀλίγον ὑποκοιλαινούσης εὐπρεπῶς τῆς ὑποχωρήσεως ἀνευρύνεται πάλιν ἠρέμα κατὰ χεῖλος, ὁμοίως ὀμφαλῷ ῥοιᾶς τετμημένος." "3.176. ἐπίθεμα δ' αὐτῷ ἡμισφαίριον προσπέφυκεν ἀκριβῶς ἂν εἴποι τις τετορνευμένον, ὑπερανεστώσας ἔχον τὰς ἐντομάς, ἃς εἶπον τῇ ῥοᾷ παραπλησίως βλαστάνειν, ἀκανθώδεις καὶ εἰς ὀξὺ παντελῶς ἀποληγούσας τὸ ἄκρον." "3.177. φυλάττει δ' ἐπὶ τῷ ἐπιθέματι τὸν καρπὸν διὰ παντὸς τοῦ κάλυκος ὄντα βοτάνης σπέρματι τῆς σιδηρίτιδος ὅμοιον, ἀφίησι δ' ἄνθος τῷ τῆς μήκωνος πλαταγωνίῳ δυνάμενον δοκεῖν ἐμφερὲς εἶναι." "3.178. ἐκ τούτου μὲν στέφανος ἐκκεχάλκευται ὅσον ἀπὸ τοῦ ἰνίου πρὸς ἑκάτερον τῶν κροτάφων. τὸ δὲ μέτωπον ἡ μὲν ἐφιελὶς οὐκ ἔπεισι, λεγέσθω γὰρ οὕτως ὁ κάλυξ, τελαμὼν δ' ἐστὶ χρύσεος, ὃς ἱεροῖς γράμμασι τοῦ θεοῦ τὴν προσηγορίαν ἐπιτετμημένος ἐστί. καὶ τοιοῦτος μὲν ὁ τοῦ ἀρχιερέως κόσμος ἐστί." '3.181. τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον, τὴν γῆν καὶ τὴν θάλασσαν ἀποσημαίνει: καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά. τὴν δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις. 3.182. ἐπί τε τῇ τραπέζῃ τοὺς δώδεκα τιθεὶς ἄρτους ἀποσημαίνει τὸν ἐνιαυτὸν εἰς τοσούτους μῆνας διῃρημένον. τὴν δὲ λυχνίαν ἐξ ἑβδομήκοντα μορίων ποιήσας συγκειμένην τὰς τῶν πλανητῶν δεκαμοιρίας ᾐνίξατο: καὶ λύχνους ὑπὲρ αὐτῆς ἑπτά, τῶν πλανητῶν τὴν φοράν: τοσοῦτοι γάρ εἰσι τὸν ἀριθμόν.' "3.183. τά τε φάρση ἐκ τεσσάρων ὑφανθέντα τὴν τῶν στοιχείων φύσιν δηλοῖ: ἥ τε γὰρ βύσσος τὴν γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον, ἥ τε πορφύρα τὴν θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι, τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος, καὶ ὁ φοῖνιξ δ' ἂν εἴη τεκμήριον τοῦ πυρός." "3.184. ἀποσημαίνει δὲ καὶ ὁ τοῦ ἀρχιερέως χιτὼν τὴν γῆν λίνεος ὤν, ὁ δὲ ὑάκινθος τὸν πόλον, ἀστραπαῖς μὲν κατὰ τοὺς ῥοί̈σκους ἀπεικασμένος βρονταῖς δὲ κατὰ τὸν τῶν κωδώνων ψόφον. καὶ τὴν ἐφαπτίδα τοῦ παντὸς τὴν φύσιν ἐκ τεσσάρων δοχθεῖσαν γενέσθαι τῷ θεῷ χρυσῷ συνυφασμένην κατ' ἐπίνοιαν οἶμαι τῆς προσούσης ἅπασιν αὐγῆς." '3.185. καὶ τὸν ἐσσῆνα μέσον ὄντα τῆς ἐφαπτίδος ἐν τρόπῳ γῆς ἔταξε: καὶ γὰρ αὕτη τὸν μεσαίτατον τόπον ἔχει: ζώνῃ τε περιοδεύσας τὸν ὠκεανὸν ἀποσημαίνει: καὶ γὰρ οὗτος ἐμπεριείληφε τὰ πάντα. δηλοῖ δὲ καὶ τὸν ἥλιον καὶ τὴν σελήνην τῶν σαρδονύχων ἑκάτερος, οἷς ἐνεπόρπωσε τὸν ἀρχιερέα.' "3.186. τήν τε δωδεκάδα τῶν λίθων εἴτε τοὺς μῆνάς τις θέλοι νοεῖν, εἴτε τὸν οὕτως ἀριθμὸν τῶν ἀστέρων, ὃν ζωδιακὸν κύκλον ̔́Ελληνες καλοῦσι, τῆς κατ' ἐκεῖνο γνώμης οὐκ ἂν ἁμάρτοι: καὶ ὁ πῖλος δέ μοι δοκεῖ τὸν οὐρανὸν τεκμηριοῦν ὑακίνθινος πεποιημένος," '3.187. οὐ γὰρ ἂν ἄλλως ὑπερανετίθετο αὐτῷ τὸ ὄνομα τοῦ θεοῦ τῇ στεφάνῃ ἠγλαϊσμένον καὶ ταύτῃ χρυσέᾳ, διὰ τὴν αὐγήν, ᾗ μάλιστα χαίρει τὸ θεῖον. καὶ ταῦτα μὲν ἐπὶ τοσοῦτόν μοι δεδηλώσθω πολλάκις τε καὶ ἐν πολλοῖς τὴν ἀρετὴν τοῦ νομοθέτου παρεξόντων ἡμῖν διελθεῖν τῶν πραγμάτων.' "
3.214. ̔̀Ο μέντοι περὶ τῆς τοῦ ἀρχιερέως στολῆς παρέλιπον διελθεῖν βούλομαι: οὐδαμόθεν γὰρ προφητῶν κακουργίαις κατέλιπεν ἀφορμήν, εἰ δέ τινες τοιοῦτοι γένοιντο παρεγχειρεῖν τῷ τοῦ θεοῦ ἀξιώματι, αὐτοκράτορα δ' εἶναι τὸν θεὸν παρατυγχάνειν τοῖς ἱεροῖς κατέλιπεν ὁπότε θελήσειε καὶ μὴ παρεῖναι, καὶ τοῦτ' οὐχ ̔Εβραίοις δῆλον εἶναι μόνον ἠθέλησεν, ἀλλὰ καὶ τῶν ξένων τοῖς παρατυγχάνουσι." '3.215. τῶν γὰρ λίθων, οὓς ἐπὶ τοῖς ὤμοις φέρειν τὸν ἀρχιερέα προεῖπον, σαρδόνυχες δὲ ἦσαν καὶ σημαίνειν αὐτῶν τὴν φύσιν ἡγοῦμαι περισσὸν πᾶσιν εἰς γνῶσιν ἀφιγμένων, συνέβαινε λάμπειν, ὁπότε ταῖς ἱερουργίαις ὁ θεὸς παρείη, τὸν ἕτερον τὸν ἐπὶ τῷ δεξιῷ τῶν ὤμων πεπορπημένον αὐγῆς ἀποπηδώσης καὶ τοῖς πορρωτάτω φαινομένης, οὐ πρότερον ταύτης ὑπαρχούσης τῷ λίθῳ.' "3.216. θαυμαστὸν μὲν οὖν καὶ τοῦτο τοῖς μὴ τὴν σοφίαν ἐπ' ἐκφαυλισμῷ τῶν θείων ἠσκηκόσιν, ὃ δ' ἐστὶ τούτου θαυμασιώτερον ἐρῶ: διὰ γὰρ τῶν δώδεκα λίθων, οὓς κατὰ στέρνον ὁ ἀρχιερεὺς ἐνερραμμένους τῷ ἐσσῆνι φορεῖ, νίκην μέλλουσι πολεμεῖν προεμήνυεν ὁ θεός:" "3.217. τοσαύτη γὰρ ἀπήστραπτεν ἀπ' αὐτῶν αὐγὴ μήπω τῆς στρατιᾶς κεκινημένης, ὡς τῷ πλήθει παντὶ γνώριμον εἶναι τὸ παρεῖναι τὸν θεὸν εἰς τὴν ἐπικουρίαν, ὅθεν ̔́Ελληνες οἱ τὰ ἡμέτερα τιμῶντες ἔθη διὰ τὸ μηδὲν ἀντιλέγειν δύνασθαι τούτοις τὸν ἐσσῆνα λόγιον καλοῦσιν." "
3.237. ̓Εκ δὲ τοῦ δημοσίου ἀναλώματος νόμος ἐστὶν ἄρνα καθ' ἑκάστην ἡμέραν σφάζεσθαι τῶν αὐτοετῶν ἀρχομένης τε ἡμέρας καὶ ληγούσης, κατὰ δὲ ἑβδόμην ἡμέραν, ἥτις σάββατα καλεῖται, δύο σφάττουσι τὸν αὐτὸν τρόπον ἱερουργοῦντες." "
4.196. Βούλομαι δὲ τὴν πολιτείαν πρότερον εἰπὼν τῷ τε Μωυσέος ἀξιώματι τῆς ἀρετῆς ἀναλογοῦσαν καὶ μαθεῖν παρέξων δι' αὐτῆς τοῖς ἐντευξομένοις. οἷα τὰ καθ' ἡμᾶς ἀρχῆθεν ἦν, ἐπὶ τὴν τῶν ἄλλων τραπέσθαι διήγησιν. γέγραπται δὲ πάνθ' ὡς ἐκεῖνος κατέλιπεν οὐδὲν ἡμῶν ἐπὶ καλλωπισμῷ προσθέντων οὐδ' ὅτι μὴ κατελέλοιπε Μωυσῆς." "4.201. ἡ δ' ἐπὶ τοῦτον πρόσβασις ἔστω μὴ διὰ βαθμίδων, ἀλλὰ προσχώσεως αὐτῷ καταπρανοῦς γενομένης. ἐν ἑτέρᾳ δὲ πόλει μήτε βωμὸς μήτε νεὼς ἔστω: θεὸς γὰρ εἷς καὶ τὸ ̔Εβραίων γένος ἕν." "4.202. ̔Ο δὲ βλασφημήσας θεὸν καταλευσθεὶς κρεμάσθω δι' ἡμέρας καὶ ἀτίμως καὶ ἀφανῶς θαπτέσθω." '4.203. Συνερχέσθωσαν δὲ εἰς ἣν ἀποφήνωσι πόλιν τὸν νεὼν τρὶς τοῦ ἔτους οἱ ἐκ τῶν περάτων τῆς γῆς, ἧς ἂν ̔Εβραῖοι κρατῶσιν, ὅπως τῷ θεῷ τῶν μὲν ὑπηργμένων εὐχαριστῶσι καὶ περὶ τῶν εἰς τὸ μέλλον παρακαλῶσι καὶ συνιόντες ἀλλήλοις καὶ συνευωχούμενοι προσφιλεῖς ὦσι: 4.204. καλὸν γὰρ εἶναι μὴ ἀγνοεῖν ἀλλήλους ὁμοφύλους τε ὄντας καὶ τῶν αὐτῶν κοινωνοῦντας ἐπιτηδευμάτων, τοῦτο δὲ ἐκ μὲν τῆς αὐτῆς ἐπιμιξίας αὐτοῖς ὑπάρξειν, τῇ τε ὄψει καὶ τῇ ὁμιλίᾳ μνήμην αὐτῶν ἐντιθέντας: ἀνεπιμίκτους γὰρ ἀλλήλοις μένοντας ἀλλοτριωτάτους αὑτοῖς νομισθήσεσθαι.' "
4.209. Συνελθόντος δὲ τοῦ πλήθους εἰς τὴν ἱερὰν πόλιν ἐπὶ ταῖς θυσίαις δι' ἐτῶν ἑπτὰ τῆς σκηνοπηγίας ἑορτῆς ἐνστάσης ὁ ἀρχιερεὺς ἐπὶ βήματος ὑψηλοῦ σταθείς, ἀφ' οὗ γένοιτο ἐξάκουστος, ἀναγινωσκέτω τοὺς νόμους ἅπασι, καὶ μήτε γυνὴ μήτε παῖδες εἰργέσθωσαν τοῦ ἀκούειν, ἀλλὰ μηδὲ οἱ δοῦλοι:" "4.211. ὥστ' εἶναι διὰ παντὸς ἔνδον αὐτοῖς τὴν προαίρεσιν αὐτῶν ἧς ὀλιγωρήσαντες ἠδίκησαν καὶ τῆς ζημίας αὑτοῖς αἴτιοι γεγόνασι. μανθανέτωσαν δὲ καὶ οἱ παῖδες πρῶτον τοὺς νόμους μάθημα κάλλιστον καὶ τῆς εὐδαιμονίας αἴτιον." "4.212. Δίς τε ἑκάστης ἡμέρας ἀρχομένης τε αὐτῆς καὶ ὁπότε πρὸς ὕπνον ὥρα τρέπεσθαι μαρτυρεῖν τῷ θεῷ τὰς δωρεάς, ἃς ἀπαλλαγεῖσιν αὐτοῖς ἐκ τῆς Αἰγυπτίων γῆς παρέσχε, δικαίας οὔσης φύσει τῆς εὐχαριστίας καὶ γενομένης ἐπ' ἀμοιβῇ μὲν τῶν ἤδη γεγονότων ἐπὶ δὲ προτροπῇ τῶν ἐσομένων:" "
4.223. ̓Αριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ' αὐτὴν βίος, καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας, ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ' αὐτοὺς ἕκαστα πράττετε: ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι. βασιλέως δ' εἰ γένοιτο ἔρως ὑμῖν, ἔστω μὲν οὗτος ὁμόφυλος, πρόνοια δ' αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω." "4.224. παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος." '
10.151. ̓Επεὶ δὲ τὸ γένος διεξήλθομεν τὸ τῶν βασιλέων καὶ τίνες ἦσαν δεδηλώκαμεν καὶ τοὺς χρόνους αὐτῶν, ἀναγκαῖον ἡγησάμην καὶ τῶν ἀρχιερέων εἰπεῖν τὰ ὀνόματα καὶ τίνες ἦσαν οἱ τὴν ἀρχιερωσύνην καταδείξαντες ἐπὶ τοῖς βασιλεῦσι.
11.111. καὶ οἱ μὲν ὑπὲρ τούτων ἐπιδαψιλευόμενοι ταῖς θυσίαις καὶ τῇ περὶ τὸν θεὸν φιλοτιμίᾳ κατῴκησαν ἐν τοῖς ̔Ιεροσολύμοις πολιτείᾳ χρώμενοι ἀριστοκρατικῇ μετὰ ὀλιγαρχίας: οἱ γὰρ ἀρχιερεῖς προεστήκεσαν τῶν πραγμάτων ἄχρι οὗ τοὺς ̓Ασαμωναίου συνέβη βασιλεύειν ἐκγόνους.' "
11.297. ̓Αποθανόντος δὲ τοῦ ἀρχιερέως ̓Ελεασίβου τὴν ἀρχιερωσύνην ̓Ιώδας ὁ παῖς αὐτοῦ διεδέξατο. τελευτήσαντος δὲ καὶ τούτου τὴν τιμὴν ̓Ιωάννης υἱὸς ὢν αὐτοῦ παρέλαβεν, δι' ὃν καὶ Βαγώσης ὁ στρατηγὸς τοῦ ἄλλου ̓Αρταξέρξου τὸν ναὸν ἐμίανεν καὶ φόρους ἐπέταξε τοῖς ̓Ιουδαίοις, πρὶν τὰς καθημερινὰς ἐπιφέρειν θυσίας ὑπὲρ ἀρνὸς ἑκάστου τελεῖν αὐτοὺς δημοσίᾳ δραχμὰς πεντήκοντα." '11.298. τούτου δὲ τὴν αἰτίαν τοιαύτην συνέβη γενέσθαι: ἀδελφὸς ἦν τῷ ̓Ιωάννῃ ̓Ιησοῦς: τούτῳ φίλῳ τυγχάνοντι ὁ Βαγώσης ὑπέσχετο τὴν ἀρχιερωσύνην παρέξειν.
11.302. Καταστρέψαντος δὲ τοῦ ̓Ιωάννου τὸν βίον διαδέχεται τὴν ἀρχιερωσύνην ὁ υἱὸς αὐτοῦ ̓Ιαδδοῦς. ἦν δὲ καὶ τούτῳ ἀδελφὸς Μανασσῆς ὄνομα, ᾧ Σαναβαλλέτης ὁ πεμφθεὶς εἰς Σαμάρειαν ὑπὸ Δαρείου τοῦ τελευταίου βασιλέως σατράπης Χουθαῖος τὸ γένος, ἐξ ὧν καὶ οἱ Σαμαρεῖς εἰσιν, 11.303. εἰδὼς λαμπρὰν οὖσαν τὴν πόλιν ̔Ιεροσόλυμα καὶ πολλὰ τοῖς ̓Ασσυρίοις καὶ τοῖς ἐν τῇ κοίλῃ Συρίᾳ κατοικοῦσιν τοὺς ἐν αὐτῇ βασιλεῖς πράγματα παρασχόντας, ἀσμένως συνῴκισεν τὴν αὐτοῦ θυγατέρα Νικασὼ καλουμένην, οἰόμενος τὴν ἐπιγαμίαν ὅμηρον αὐτῷ γενήσεσθαι πρὸς τὴν ἀπὸ τοῦ τῶν ̓Ιουδαίων ἔθνους παντὸς εὔνοιαν. 11.304. Κατὰ τοῦτον δὴ τὸν καιρὸν καὶ Φίλιππος ὁ Μακεδόνων βασιλεὺς ἐν Αἰγαῖς ὑπὸ Παυσανίου τοῦ Κεράστου ἐκ δὲ τοῦ τῶν ̓Ορεστῶν γένους δολοφονηθεὶς ἀπέθανεν.' "11.305. παραλαβὼν δ' ὁ παῖς αὐτοῦ τὴν βασιλείαν ̓Αλέξανδρος καὶ διαβὰς τὸν ̔Ελλήσποντον, νικᾷ μὲν τοὺς Δαρείου στρατηγοὺς ἐπὶ Γρανίκῳ συμβαλὼν αὐτοῖς, ἐπελθὼν δὲ τὴν Λυδίαν καὶ τὴν ̓Ιωνίαν δουλωσάμενος καὶ τὴν Καρίαν ἐπιδραμὼν τοῖς ἐν Παμφυλίᾳ τόποις ἐπέβαλεν, καθὼς ἐν ἄλλοις δεδήλωται." '11.306. Οἱ δὲ τῶν ̔Ιεροσολυμιτῶν πρεσβύτεροι δεινοπαθοῦντες ἐπὶ τῷ τὸν ̓Ιαδδοῦ τοῦ ἀρχιερέως ἀδελφὸν ἀλλοφύλῳ συνοικοῦντα μετέχειν τῆς ἀρχιερωσύνης ἐστασίαζον πρὸς αὐτόν: 11.307. ἡγοῦντο γὰρ τὸν τούτου γάμον ἐπιβάθραν τοῖς παρανομεῖν περὶ τὰς τῶν γυναικῶν συνοικήσεις βουλησομένοις γενέσθαι καὶ τῆς πρὸς τοὺς ἀλλοφύλους αὐτοῖς κοινωνίας ἀρχὴν τοῦτο ἔσεσθαι. 11.308. ὑπάρξαι μέντοι καὶ τῆς προτέρας αἰχμαλωσίας αὐτοῖς καὶ τῶν κακῶν αἴτιον τὸ περὶ τοὺς γάμους πλημμελῆσαί τινας καὶ ἀγαγέσθαι γυναῖκας οὐκ ἐπιχωρίας. ἐκέλευον οὖν τὸν Μανασσῆν διαζεύγνυσθαι τῆς γυναικὸς ἢ μὴ προσιέναι τῷ θυσιαστηρίῳ.' "11.309. τοῦ δ' ἀρχιερέως τῷ λαῷ συναγανακτοῦντος καὶ εἴργοντος τὸν ἀδελφὸν τοῦ βωμοῦ, παραγενόμενος ὁ Μανασσῆς πρὸς τὸν πενθερὸν Σαναβαλλέτην στέργειν μὲν ἔλεγεν αὐτοῦ τὴν θυγατέρα Νικασώ, τῆς μέντοι γε ἱερατικῆς τιμῆς μεγίστης οὔσης ἐν τῷ ἔθνει καὶ τῷ γένει παραμενούσης οὐ βούλεσθαι δι' αὐτὴν στέρεσθαι." '11.311. καὶ ταῦτα ποιήσειν ἐπαγγελλομένου μετὰ τῆς Δαρείου γνώμης τοῦ βασιλέως, ἐπαρθεὶς ταῖς ὑποσχέσεσιν ὁ Μανασσῆς παρέμενεν τῷ Σαναβαλλέτῃ τὴν ἀρχιερωσύνην οἰόμενος ἕξειν Δαρείου δόντος: καὶ γὰρ συνέβαινεν τὸν Σαναβαλλέτην ἤδη πρεσβύτερον εἶναι. 11.312. πολλῶν δὲ ἱερέων καὶ ̓Ισραηλιτῶν τοιούτοις γάμοις ἐπιπεπλεγμένων κατεῖχεν οὐ μικρὰ ταραχὴ τοὺς ̔Ιεροσολυμίτας: ἀφίσταντο γὰρ ἅπαντες πρὸς τὸν Μανασσῆν τοῦ Σαναβαλλέτου χορηγοῦντος αὐτοῖς καὶ χρήματα καὶ χώραν εἰς γεωργίαν καὶ κατοίκησιν ἀπομερίζοντος καὶ παντὶ τρόπῳ τῷ γαμβρῷ συμφιλοκαλοῦντος. 11.313. Κατὰ δὲ τοῦτον τὸν καιρὸν Δαρεῖος ἀκούσας, ὅτι τὸν ̔Ελλήσποντον διαβὰς ̓Αλέξανδρος καὶ τοὺς σατράπας αὐτοῦ τῇ κατὰ Γράνικον μάχῃ κρατήσας προσωτέρω χωρεῖ, στρατιὰν ἱππικήν τε καὶ πεζικὴν συνήθροιζεν ἀπαντῆσαι διαγνοὺς τοῖς Μακεδόσιν πρὶν ἢ πᾶσαν αὐτοὺς ἐπιόντας καταστρέψασθαι τὴν ̓Ασίαν. 11.314. περαιωσάμενος οὖν τὸν Εὐφράτην ποταμὸν καὶ τὸν Ταῦρον τὸ Κιλίκιον ὄρος ὑπερελθὼν ἐν ̓Ισσῷ τῆς Κιλικίας τοὺς πολεμίους ὡς ἐκεῖ μαχησόμενος αὐτοῖς ἐξεδέχετο.' "11.315. ἡσθεὶς δὲ τῇ Δαρείου καταβάσει ὁ Σαναβαλλέτης εὐθὺς ἔλεγεν τῷ Μανασσῇ τὰς ὑποσχέσεις τελέσειν, ὡς ἂν Δαρεῖος κρατήσας τῶν πολεμίων ὑποστρέψῃ: πέπειστο γὰρ οὐκ αὐτὸς μόνος ἀλλὰ καὶ πάντες οἱ ἐν τῇ ̓Ασίᾳ μηδ' εἰς χεῖρας τοῖς Πέρσαις ἥξειν τοὺς Μακεδόνας διὰ τὸ πλῆθος." "11.316. ἀπέβη δ' οὐχ ὡς προσεδόκων: συμβαλὼν γὰρ ὁ βασιλεὺς τοῖς Μακεδόσιν ἡττήθη καὶ πολλὴν τῆς στρατιᾶς ἀπολέσας ληφθέντων αἰχμαλώτων αὐτοῦ τῆς μητρὸς καὶ γυναικὸς καὶ τῶν τέκνων ἔφυγεν εἰς Πέρσας." "11.317. ̓Αλέξανδρος δ' εἰς Συρίαν παραγενόμενος Δαμασκὸν αἱρεῖ καὶ Σιδῶνος κρατήσας ἐπολιόρκει Τύρον, ἠξίου τε ἀποστείλας γράμματα πρὸς τὸν τῶν ̓Ιουδαίων ἀρχιερέα συμμαχίαν τε αὐτῷ πέμπειν καὶ ἀγορὰν τῷ στρατεύματι παρασχεῖν καὶ ὅσα Δαρείῳ πρότερον ἐτέλουν δῶρα τούτῳ διδόναι τὴν Μακεδόνων φιλίαν ἑλομένους:" "11.318. οὐ γὰρ μετανοήσειν ἐπὶ τούτοις. τοῦ δ' ἀρχιερέως ἀποκριναμένου τοῖς γραμματοφόροις, ὡς ὅρκους εἴη δεδωκὼς Δαρείῳ μὴ βαστάζειν ὅπλα κατ' αὐτοῦ, καὶ τούτους ἕως ἂν ᾖ Δαρεῖος ἐν τοῖς ζῶσιν μὴ παραβήσεσθαι φήσαντος," '11.319. ἀκούσας ̓Αλέξανδρος παρωξύνθη, καὶ τὴν μὲν Τύρον οὐκ ἔκρινεν καταλιπεῖν ὅσον οὐδέπω μέλλουσαν αἱρεῖσθαι, παραστησάμενος δὲ ταύτην ἠπείλει στρατεύσειν ἐπὶ τὸν τῶν ̓Ιουδαίων ἀρχιερέα καὶ διδάξειν πάντας, πρὸς τίνας δὴ αὐτοῖς φυλακτέον τοὺς ὅρκους:' "11.321. Νομίσας δὲ καιρὸν ἐπιτήδειον ἔχειν ὁ Σαναβαλλέτης τῆς ἐπιβολῆς Δαρείου μὲν ἀπέγνω, λαβὼν δὲ ὀκτακισχιλίους τῶν ἀρχομένων ὑπ' αὐτοῦ πρὸς ̓Αλέξανδρον ἧκεν καὶ καταλαβὼν αὐτὸν ἀρχόμενον τῆς Τύρου πολιορκίας, ὧν τε αὐτὸς ἄρχει τόπων ἔλεγεν αὐτῷ παραδιδόναι τούτους καὶ δεσπότην αὐτὸν ἡδέως ἔχειν ἀντὶ Δαρείου τοῦ βασιλέως." "11.322. ἀσμένως δ' αὐτὸν προσδεξαμένου θαρρῶν ἤδη περὶ τῶν προκειμένων ὁ Σαναβαλλέτης αὐτῷ λόγους προσέφερεν δηλῶν, ὡς γαμβρὸν μὲν ἔχοι Μανασσῆ τοῦ τῶν ̓Ιουδαίων ἀρχιερέως ̓Ιαδδοῦ ἀδελφόν, πολλοὺς δὲ καὶ ἄλλους αὐτῷ συμπαρόντας τῶν ὁμοεθνῶν θέλειν ἱερὸν ἐν τοῖς ὑπ' ἐκείνῳ τόποις ἤδη κατασκευάσαι." "11.323. τοῦτο δ' εἶναι καὶ τῷ βασιλεῖ συμφέρον εἰς δύο διῃρῆσθαι τὴν ̓Ιουδαίων δύναμιν, ἵνα μὴ ὁμογνωμονοῦν τὸ ἔθνος μηδὲ συνεστός, εἰ νεωτερίσειέν ποτε, χαλεπὸν ᾖ τοῖς βασιλεῦσιν, καθὼς καὶ πρότερον τοῖς ̓Ασσυρίων ἄρξασιν ἐγένετο." "11.324. συγχωρήσαντος δὲ ̓Αλεξάνδρου πᾶσαν εἰσενεγκάμενος σπουδὴν ᾠκοδόμησεν ὁ Σαναβαλλέτης τὸν ναὸν καὶ ἱερέα τὸν Μανασσῆ κατέστησεν, μέγιστον γέρας ἡγησάμενος τοῖς ἐκ τῆς θυγατρὸς γενησομένοις τοῦτ' ἔσεσθαι." "11.325. μηνῶν δ' ἑπτὰ τῇ Τύρου πολιορκίᾳ διεληλυθότων καὶ δύο τῇ Γάζης ὁ μὲν Σαναβαλλέτης ἀπέθανεν. ̓Αλέξανδρος δ' ἐξελὼν τὴν Γάζαν ἐπὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν ἀναβαίνειν ἐσπουδάκει." "11.326. ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." '11.327. κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328. διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.' "11.329. Πυθόμενος δ' αὐτὸν οὐ πόρρω τῆς πόλεως ὄντα πρόεισι μετὰ τῶν ἱερέων καὶ τοῦ πολιτικοῦ πλήθους, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν εἰς τόπον τινὰ Σαφειν λεγόμενον. τὸ δὲ ὄνομα τοῦτο μεταφερόμενον εἰς τὴν ̔Ελληνικὴν γλῶτταν σκοπὸν σημαίνει: τά τε γὰρ ̔Ιεροσόλυμα καὶ τὸν ναὸν συνέβαινεν ἐκεῖθεν ἀφορᾶσθαι." "
11.331. ὁ γὰρ ̓Αλέξανδρος ἔτι πόρρωθεν ἰδὼν τὸ μὲν πλῆθος ἐν ταῖς λευκαῖς ἐσθῆσιν, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῳ καὶ διαχρύσῳ στολῇ καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν καὶ τὸ χρυσοῦν ἐπ' αὐτῆς ἔλασμα, ᾧ τὸ τοῦ θεοῦ ἐγέγραπτο ὄνομα, προσελθὼν μόνος προσεκύνησεν τὸ ὄνομα καὶ τὸν ἀρχιερέα πρῶτος ἠσπάσατο." '11.332. τῶν δὲ ̓Ιουδαίων ὁμοῦ πάντων μιᾷ φωνῇ τὸν ̓Αλέξανδρον ἀσπασαμένων καὶ κυκλωσαμένων αὐτόν, οἱ μὲν τῆς Συρίας βασιλεῖς καὶ οἱ λοιποὶ τοῦτο ποιήσαντος κατεπλάγησαν καὶ διεφθάρθαι τῷ βασιλεῖ τὴν διάνοιαν ὑπελάμβανον, 11.333. Παρμενίωνος δὲ μόνου προσελθόντος αὐτῷ καὶ πυθομένου, τί δήποτε προσκυνούντων αὐτὸν ἁπάντων αὐτὸς προσκυνήσειεν τὸν ̓Ιουδαίων ἀρχιερέα; “οὐ τοῦτον, εἶπεν, προσεκύνησα, τὸν δὲ θεόν, οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται: 11.334. τοῦτον γὰρ καὶ κατὰ τοὺς ὕπνους εἶδον ἐν τῷ νῦν σχήματι ἐν Δίῳ τῆς Μακεδονίας τυγχάνων, καὶ πρὸς ἐμαυτὸν διασκεπτομένῳ μοι, πῶς ἂν κρατήσαιμι τῆς ̓Ασίας, παρεκελεύετο μὴ μέλλειν ἀλλὰ θαρσοῦντα διαβαίνειν: αὐτὸς γὰρ ἡγήσεσθαί μου τῆς στρατιᾶς καὶ τὴν Περσῶν παραδώσειν ἀρχήν.' "11.335. ὅθεν ἄλλον μὲν οὐδένα θεασάμενος ἐν τοιαύτῃ στολῇ, τοῦτον δὲ νῦν ἰδὼν καὶ τῆς κατὰ τοὺς ὕπνους ἀναμνησθεὶς ὄψεώς τε καὶ παρακελεύσεως, νομίζω θείᾳ πομπῇ τὴν στρατείαν πεποιημένος Δαρεῖον νικήσειν καὶ τὴν Περσῶν καταλύσειν δύναμιν καὶ πάνθ' ὅσα κατὰ νοῦν ἐστί μοι προχωρήσειν.”" "11.336. ταῦτ' εἰπὼν πρὸς τὸν Παρμενίωνα καὶ δεξιωσάμενος τὸν ἀρχιερέα τῶν ̓Ιουδαίων παραθεόντων εἰς τὴν πόλιν παραγίνεται. καὶ ἀνελθὼν ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, αὐτὸν δὲ τὸν ἀρχιερέα καὶ τοὺς ἱερεῖς ἀξιοπρεπῶς ἐτίμησεν." "11.337. δειχθείσης δ' αὐτῷ τῆς Δανιήλου βίβλου, ἐν ᾗ τινα τῶν ̔Ελλήνων καταλύσειν τὴν Περσῶν ἀρχὴν ἐδήλου, νομίσας αὐτὸς εἶναι ὁ σημαινόμενος τότε μὲν ἡσθεὶς ἀπέλυσε τὸ πλῆθος, τῇ δ' ἐπιούσῃ προσκαλεσάμενος ἐκέλευσεν αὐτοὺς αἰτεῖσθαι δωρεάς, ἃς ἂν αὐτοὶ θέλωσιν." "11.338. τοῦ δ' ἀρχιερέως αἰτησαμένου χρήσασθαι τοῖς πατρίοις νόμοις καὶ τὸ ἕβδομον ἔτος ἀνείσφορον εἶναι, συνεχώρησεν πάντα. παρακαλεσάντων δ' αὐτόν, ἵνα καὶ τοὺς ἐν Βαβυλῶνι καὶ Μηδίᾳ ̓Ιουδαίους τοῖς ἰδίοις ἐπιτρέψῃ νόμοις χρῆσθαι, ἀσμένως ὑπέσχετο ποιήσειν ἅπερ ἀξιοῦσιν." "11.339. εἰπόντος δ' αὐτοῦ πρὸς τὸ πλῆθος, εἴ τινες αὐτῷ βούλονται συστρατεύειν τοῖς πατρίοις ἔθεσιν ἐμμένοντες καὶ κατὰ ταῦτα ζῶντες, ἑτοίμως ἔχειν ἐπάγεσθαι, πολλοὶ τὴν σὺν αὐτῷ στρατείαν ἠγάπησαν." '11.341. εἰσὶν γὰρ οἱ Σαμαρεῖς τοιοῦτοι τὴν φύσιν, ὡς ἤδη που καὶ πρότερον δεδηλώκαμεν: ἐν μὲν ταῖς συμφοραῖς ὄντας τοὺς ̓Ιουδαίους ἀρνοῦνται συγγενεῖς ὁμολογοῦντες τότε τὴν ἀλήθειαν, ὅταν δέ τι λαμπρὸν περὶ αὐτοὺς ἴδωσιν ἐκ τύχης, ἐπιπηδῶσιν αὐτῶν τῇ κοινωνίᾳ προσήκειν αὐτοῖς λέγοντες καὶ ἐκ τῶν ̓Ιωσήπου γενεαλογοῦντες αὑτοὺς ἐκγόνων ̓Εφραίμου καὶ Μανασσοῦς.' "
11.347. τετελευτήκει δὲ κατ' ἐκεῖνον ἤδη τὸν καιρὸν καὶ ὁ ἀρχιερεὺς ̓Ιαδδοῦς καὶ τὴν ἀρχιερωσύνην ̓Ονίας ὁ παῖς αὐτοῦ παρειλήφει. τὰ μὲν δὴ περὶ τοὺς ̔Ιεροσολυμίτας ἐν τούτοις ἐτύγχανεν ὄντα." "
12.9. οὐκ ὀλίγοι δ' οὐδὲ τῶν ἄλλων ̓Ιουδαίων εἰς τὴν Αἴγυπτον παρεγίγνοντο τῆς τε ἀρετῆς τῶν τόπων αὐτοὺς καὶ τῆς τοῦ Πτολεμαίου φιλοτιμίας προκαλουμένης." "
12.9. ὡς δ' ἀποκαλύψαντες τῶν ἐνειλημάτων ἐπέδειξαν αὐτῷ, θαυμάσας ὁ βασιλεὺς τῆς ἰσχνότητος τοὺς ὑμένας καὶ τῆς συμβολῆς τὸ ἀνεπίγνωστον, οὕτως γὰρ ἥρμοστο, καὶ τοῦτο ποιήσας χρόνῳ πλείονι χάριν ἔχειν εἶπεν αὐτοῖς τε ἐλθοῦσιν καὶ μείζονα τῷ πέμψαντι, πρὸ δὲ πάντων τῷ θεῷ, οὗ τοὺς νόμους εἶναι συμβέβηκεν." '
12.23. ἴσθι μέντοι γε, ὦ βασιλεῦ, ὡς οὔτε γένει προσήκων αὐτοῖς οὔτε ὁμόφυλος ὢν ταῦτα περὶ αὐτῶν ἀξιῶ, πάντων δὲ ἀνθρώπων δημιούργημα ὄντων τοῦ θεοῦ: καὶ δὴ γιγνώσκων αὐτὸν ἡδόμενον τοῖς εὖ ποιοῦσιν ἐπὶ τοῦτο καὶ σὲ παρακαλῶ.”' "
12.23. ᾠκοδόμησεν δὲ βᾶριν ἰσχυρὰν ἐκ λίθου λευκοῦ κατασκευάσας πᾶσαν μέχρι καὶ τῆς στέγης ἐγγλύψας ζῷα παμμεγεθέστατα, περιήγαγεν δ' αὐτῇ εὔριπον μέγαν καὶ βαθύν." "
12.102. γεγενῆσθαι δ' αὐτῷ τὰ μέγιστα τῶν ἀγαθῶν ὁ βασιλεὺς ἔλεγεν ἤδη παρόντων αὐτῶν: ὠφελῆσθαι γὰρ παρ' αὐτῶν μεμαθηκότα, πῶς δεῖ βασιλεύειν: κελεύει τε αὐτοῖς ἀνὰ τρία δοθῆναι τάλαντα καὶ τοὺς ἀποκαταστήσοντας ἐπὶ τὴν κατάλυσιν." "
12.138. Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ' εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων," '12.139. ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων.' "12.141. τελεῖσθαι δ' αὐτοῖς ταῦτα βούλομαι, καθὼς ἐπέσταλκα, καὶ τὸ περὶ τὸ ἱερὸν ἀπαρτισθῆναι ἔργον τάς τε στοὰς κἂν εἴ τι ἕτερον οἰκοδομῆσαι δέοι: ἡ δὲ τῶν ξύλων ὕλη κατακομιζέσθω ἐξ αὐτῆς τε τῆς ̓Ιουδαίας καὶ ἐκ τῶν ἄλλων ἐθνῶν καὶ ἐκ τοῦ Λιβάνου μηδενὸς πρασσομένου τέλος. ὁμοίως δὲ καὶ τοῖς ἄλλοις, ἐν οἷς ἂν ἐπιφανεστέραν γίγνεσθαι τὴν τοῦ ἱεροῦ ἐπισκευὴν δέῃ." "12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων." '12.143. ἵνα δὲ θᾶττον ἡ πόλις κατοικισθῇ, δίδωμι τοῖς τε νῦν κατοικοῦσιν καὶ κατελευσομένοις ἕως τοῦ ̔Υπερβερεταίου μηνὸς ἀτελέσιν εἶναι μέχρι τριῶν ἐτῶν.' "12.144. ἀπολύομεν δὲ καὶ εἰς τὸ λοιπὸν αὐτοὺς τοῦ τρίτου μέρους τῶν φόρων, ὥστε αὐτῶν ἐπανορθωθῆναι τὴν βλάβην. καὶ ὅσοι ἐκ τῆς πόλεως ἁρπαγέντες δουλεύουσιν, αὐτούς τε τούτους καὶ τοὺς ὑπ' αὐτῶν γεννηθέντας ἐλευθέρους ἀφίεμεν καὶ τὰς οὐσίας αὐτοῖς ἀποδίδοσθαι κελεύομεν." '12.145. ̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον.' "
12.157. τελευτήσαντος γὰρ ̓Ελεαζάρου τὴν ἀρχιερωσύνην ὁ θεῖος αὐτοῦ Μανασσῆς παρέλαβεν, μεθ' ὃν καταστρέψαντα τὸν βίον ̓Ονίας τὴν τιμὴν ἐξεδέξατο Σίμωνος υἱὸς ὢν τοῦ δικαίου κληθέντος: Σίμων δ' ἦν ἀδελφὸς ̓Ελεαζάρου, καθὼς προεῖπον." '
12.237. ̔Υπὸ δὲ τὸν αὐτὸν καιρὸν ἀποθανόντος καὶ ̓Ονίου τοῦ ἀρχιερέως τῷ ἀδελφῷ αὐτοῦ ̓Ιησοῦ τὴν ἀρχιερωσύνην ̓Αντίοχος δίδωσιν: ὁ γὰρ παῖς, ὃν ̓Ονίας καταλελοίπει, ἔτι νήπιος ἦν. δηλώσομεν δὲ τὰ περὶ τοῦ παιδὸς τούτου κατὰ χώραν ἕκαστα.
12.238. ̓Ιησοῦς δέ, οὗτος γὰρ ἦν ὁ τοῦ ̓Ονίου ἀδελφός, τὴν ἀρχιερωσύνην ἀφῃρέθη προσοργισθέντος αὐτῷ τοῦ βασιλέως καὶ δόντος αὐτὴν τῷ νεωτάτῳ αὐτοῦ ἀδελφῷ ̓Ονίᾳ τοὔνομα. Σίμωνι γὰρ οὗτοι τρεῖς ἐγένοντο παῖδες, καὶ εἰς τοὺς τρεῖς ἧκεν ἡ ἀρχιερωσύνη, καθὼς δεδηλώκαμεν.
12.239. ὁ μὲν οὖν ̓Ιησοῦς ̓Ιάσονα αὑτὸν μετωνόμασεν, ὁ δὲ ̓Ονίας ἐκλήθη Μενέλαος. στασιάσαντος οὖν τοῦ προτέρου ἀρχιερέως ̓Ιησοῦ πρὸς τὸν μετὰ ταῦτα κατασταθέντα Μενέλαον καὶ τοῦ πλήθους διανεμηθέντος εἰς ἑκατέρους, ἐκ τῆς Μενελάου μοίρας οἱ Τωβίου παῖδες ἐγένοντο,' "12.241. παρεκάλεσαν οὖν αὐτὸν ἐπιτρέψαι αὐτοῖς οἰκοδομῆσαι γυμνάσιον ἐν ̔Ιεροσολύμοις. συγχωρήσαντος δὲ καὶ τὴν τῶν αἰδοίων περιτομὴν ἐπεκάλυψαν, ὡς ἂν εἶεν καὶ τὰ περὶ τὴν ἀπόδυσιν ̔́Ελληνες, τά τε ἄλλα πάνθ' ὅσα ἦν αὐτοῖς πάτρια παρέντες ἐμιμοῦντο τὰ τῶν ἄλλων ἐθνῶν ἔργα." '
12.246. ̔Υποστρέψας ἀπὸ τῆς Αἰγύπτου διὰ τὸ παρὰ ̔Ρωμαίων δέος ὁ βασιλεὺς ̓Αντίοχος ἐπὶ τὴν ̔Ιεροσολυμιτῶν πόλιν ἐξεστράτευσεν, καὶ γενόμενος ἐν αὐτῇ ἔτει ἑκατοστῷ καὶ τεσσαρακοστῷ καὶ τρίτῳ μετὰ τοὺς ἀπὸ Σελεύκου βασιλεῖς ἀμαχητὶ λαμβάνει τὴν πόλιν ἀνοιξάντων αὐτῷ τὰς πύλας ὅσοι τῆς ἐκείνου προαιρέσεως ἦσαν.' "12.247. ἐγκρατὴς δ' οὕτως τῶν ̔Ιεροσολύμων γενόμενος πολλοὺς ἀπέκτεινεν τῶν τἀναντία φρονούντων καὶ χρήματα πολλὰ συλήσας ὑπέστρεψεν εἰς ̓Αντιόχειαν." '
12.349. κἀκεῖθεν ὁρμηθέντες εἰς τὴν ̓Ιουδαίαν παρεγένοντο ψάλλοντές τε καὶ ὑμνοῦντες καὶ τὰς συνήθεις ἐν τοῖς ἐπινικίοις παιδιὰς ἄγοντες, ἔθυσάν τε χαριστηρίους ὑπέρ τε τῶν κατωρθωμένων θυσίας καὶ ὑπὲρ τῆς τοῦ στρατεύματος σωτηρίας: οὐδεὶς γὰρ ἐν τούτοις τοῖς πολέμοις τῶν ̓Ιουδαίων ἀπέθανεν.' "
12.387. ὁ δὲ τοῦ ἀρχιερέως υἱὸς ̓Ονίας, ὃν προείπομεν ἔτι παῖδα τελευτήσαντος ἀφίεσθαι τοῦ πατρός, ἰδὼν ὅτι τὸν θεῖον αὐτοῦ Μενέλαον ὁ βασιλεὺς ἀνελὼν τὴν ἀρχιερωσύνην ̓Αλκίμῳ δέδωκεν οὐκ ὄντι τῆς τῶν ἀρχιερέων γενεᾶς, ἀλλ' ὑπὸ Λυσίου πεισθεὶς μεταθεῖναι τὴν τιμὴν ἀπὸ ταύτης τῆς οἰκίας εἰς ἕτερον οἶκον, φεύγει πρὸς Πτολεμαῖον τὸν Αἰγύπτου βασιλέα." '
12.389. ̔Υπὸ δὲ τὸν αὐτὸν καιρὸν φυγὼν Δημήτριος ἀπὸ ̔Ρώμης ὁ Σελεύκου υἱὸς καὶ καταλαβόμενος τῆς Συρίας Τρίπολιν περιτίθησιν μὲν ἑαυτῷ διάδημα, συναγαγὼν δέ τινας περὶ αὐτὸν μισθοφόρους εἰς τὴν βασιλείαν εἰσῆλθεν, πάντων αὐτὸν ἡδέως προσδεχομένων καὶ παραδιδόντων αὑτούς.
13.46. Δεξάμενος δὲ ὁ ̓Ιωνάθης τὴν ἐπιστολὴν ἐνδύεται μὲν τὴν ἱερατικὴν στολὴν τῆς σκηνοπηγίας ἐνστάσης μετὰ ἔτη τέσσαρα ἢ τὸν ἀδελφὸν αὐτοῦ ̓Ιούδαν ἀποθανεῖν: καὶ γὰρ οὐδὲ κατὰ τοῦτον τὸν χρόνον ἀρχιερεύς τις ἐγεγόνει: συνάγει δὲ δύναμιν πολλὴν καὶ πλῆθος ὅπλων ἐχάλκευεν.
13.66. καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67. δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '13.68. καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "13.69. Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "13.71. ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '
13.285. Κλεοπάτρα γὰρ ἡ βασίλισσα πρὸς τὸν υἱὸν στασιάζουσα Πτολεμαῖον τὸν Λάθουρον ἐπιλεγόμενον κατέστησεν ἡγεμόνας Χελκίαν καὶ ̓Ανανίαν υἱοὺς ὄντας ̓Ονίου τοῦ οἰκοδομήσαντος τὸν ναὸν ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πρὸς τὸν ἐν τοῖς ̔Ιεροσολύμοις, ὡς καὶ πρόσθεν δεδηλώκαμεν. 13.286. παραδοῦσα δὲ τούτοις ἡ Κλεοπάτρα τὴν στρατιὰν οὐδὲν δίχα τῆς τούτων γνώμης ἔπραττεν, ὡς μαρτυρεῖ καὶ Στράβων ἡμῖν ὁ Καππάδοξ λέγων οὕτως: 13.287. “οἱ γὰρ πλείους, οἵ τε συνελθόντες καὶ οἱ ὕστερον ἐπιπεμπόμενοι παρὰ τῆς Κλεοπάτρας εἰς Κύπρον, μετεβάλοντο παραχρῆμα πρὸς τὸν Πτολεμαῖον: μόνοι δὲ οἱ ἐκ τῆς ̓Ονίου γενόμενοι ̓Ιουδαῖοι συνέμενον διὰ τὸ τοὺς πολίτας αὐτῶν εὐδοκιμεῖν μάλιστα παρὰ τῇ βασιλίσσῃ Χελκίαν τε καὶ ̓Ανανίαν.” ταῦτα μὲν οὖν ὁ Στράβων φησίν.' "
13.301. Τελευτήσαντος γὰρ αὐτοῖς τοῦ πατρὸς ὁ πρεσβύτατος ̓Αριστόβουλος τὴν ἀρχὴν εἰς βασιλείαν μεταθεῖναι δόξας, ἔκρινεν γὰρ οὕτω, διάδημα πρῶτος ἐπιτίθεται μετὰ τετρακοσίων ἀριθμὸν ἐτῶν καὶ ὀγδοήκοντα καὶ ἑνὸς καὶ μηνῶν τριῶν ἀφ' οὗ τῆς ὑπὸ Βαβυλωνίοις δουλείας ἀπαλλαγεὶς ὁ λαὸς εἰς τὴν οἰκείαν κατῆλθεν." "
13.372. ̓Αλέξανδρος δὲ τῶν οἰκείων πρὸς αὐτὸν στασιασάντων, ἐπανέστη γὰρ αὐτῷ τὸ ἔθνος ἑορτῆς ἀγομένης καὶ ἑστῶτος αὐτοῦ ἐπὶ τοῦ βωμοῦ καὶ θύειν μέλλοντος κιτρίοις αὐτὸν ἔβαλλον, νόμου ὄντος παρὰ τοῖς ̓Ιουδαίοις ἐν τῇ σκηνοπηγίᾳ ἔχειν ἕκαστον θύρσους ἐκ φοινίκων καὶ κιτρίων, δεδηλώκαμεν δὲ καὶ ταῦτα ἐν ἄλλοις, προσεξελοιδόρησαν δ' αὐτὸν ὡς ἐξ αἰχμαλώτων γεγονότα καὶ τῆς τιμῆς καὶ τοῦ θύειν ἀνάξιον," "13.373. ἐπὶ τούτοις ὀργισθεὶς κτείνει μὲν αὐτῶν περὶ ἑξακισχιλίους, δρύφακτον δὲ ξύλινον περὶ τὸν βωμὸν καὶ τὸν ναὸν βαλόμενος μέχρι τοῦ θριγκοῦ, εἰς ὃν μόνοις ἐξῆν τοῖς ἱερεῦσιν εἰσιέναι, τούτῳ τὴν τοῦ πλήθους ἐπ' αὐτὸν ἀπέφραττεν εἴσοδον." "
14.41. ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο." '
14.41. οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις.' "
14.78. καὶ προσέτι πλείω ἢ μύρια τάλαντα ̔Ρωμαῖοι ἐν βραχεῖ χρόνῳ παρ' ἡμῶν εἰσεπράξαντο, καὶ ἡ βασιλεία πρότερον τοῖς κατὰ γένος ἀρχιερεῦσιν διδομένη, τιμὴ δημοτικῶν ἀνδρῶν ἐγένετο. καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν." '
14.117. ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς.' "
14.124. ̓Αριστόβουλος δ' οὐκ ὤνατο τῶν ἐλπίδων, ἐφ' αἷς ἔτυχε τῆς παρὰ Καίσαρος ἐξουσίας, ἀλλ' αὐτὸν φθάσαντες οἱ τὰ Πομπηίου φρονοῦντες φαρμάκῳ διαφθείρουσιν, θάπτουσι δ' αὐτὸν οἱ τὰ Καίσαρος θεραπεύοντες πράγματα, καὶ ὁ νεκρὸς ἔκειτο ἐν μέλιτι κεκηδευμένος ἐπὶ χρόνον πολὺν ἕως ̓Αντώνιος αὐτὸν ὕστερον ἀποπέμψας εἰς τὴν ̓Ιουδαίαν ἐν ταῖς βασιλικαῖς θήκαις ἐποίησεν τεθῆναι." "
15.411. τὸ δὲ τέταρτον αὐτοῦ μέτωπον τὸ πρὸς μεσημβρίαν εἶχε μὲν καὶ αὐτὸ πύλας κατὰ μέσον, ἐπ' αὐτοῦ δὲ τὴν βασίλειον στοὰν τριπλῆν κατὰ μῆκος διιοῦσαν ἀπὸ τῆς ἑῴας φάραγγος ἐπὶ τὴν ἑσπέριον: οὐ γὰρ ἦν ἐκτεῖναι προσωτέρω δυνατόν." "15.412. ἔργον δ' ἦν ἀξιαφηγητότατον τῶν ὑφ' ἡλίῳ: μεγάλου γὰρ ὄντος τοῦ τῆς φάραγγος ἀναλήμματος καὶ οὐδ' ἀνεκτοῦ κατιδεῖν, εἴ τις ἄνωθεν εἰς τὸν βυθὸν εἰσκύπτοι, παμμέγεθες ὕψος ἐν αὐτῷ τὸ τῆς στοᾶς ἀνέστηκεν, ὡς εἴ τις ἀπ' ἄκρου τοῦ ταύτης τέγους ἄμφω συντιθεὶς τὰ βάθη διοπτεύοι, σκοτοδινιᾶν οὐκ ἐξικνουμένης τῆς ὄψεως εἰς ἀμέτρητον τὸν βυθόν." "15.413. κίονες δ' ἐφέστασαν κατ' ἀντίστοιχον ἀλλήλοις ἐπὶ μῆκος τέτραχα, συνεδέδετο γὰρ ὁ τέταρτος στοῖχος λιθοδομήτῳ τείχει, καὶ πάχος ἦν ἑκάστου κίονος εἰς τρεῖς ἐπισυναπτόντων ἀλλήλοις τὰς ὀργυιὰς περιλαβεῖν, μῆκος δὲ ποδῶν ἑπτὰ καὶ εἴκοσι διπλῆς σπείρας ὑπειλημένης." '15.414. πλῆθος δὲ συμπάντων δύο καὶ ἑξήκοντα καὶ ἑκατὸν κιονοκράνων αὐτοῖς κατὰ τὸν Κορίνθιον τρόπον ἐπεξειργασμένων γλυφαῖς ἔκπληξιν ἐμποιούσαις διὰ τὴν τοῦ παντὸς μεγαλουργίαν. 15.415. τεττάρων δὲ στίχων ὄντων τρεῖς ἀπολαμβάνουσι τὰς διὰ μέσου χώρας ταῖς στοαῖς. τῶν δὲ αἱ μὲν δύο παράλληλοι τὸν αὐτὸν γεγόνασι τρόπον, εὖρος ἑκατέρας πόδες τριάκοντα, μῆκος δὲ στάδιον, ὕψος δὲ πόδες ὑπὲρ πεντήκοντα: τῆς δὲ μέσης εὖρος μὲν ἡμιόλιον, ὕψος δὲ διπλάσιον: ἀνεῖχεν γὰρ πλεῖστον παρὰ τὰς ἑκατέρωθεν.' "15.416. αἱ δ' ὀροφαὶ ξύλοις ἐξήσκηντο γλυφαῖς πολυτρόποις σχημάτων ἰδέαις, καὶ τὸ τῆς μέσης βάθος ἐπὶ μεῖζον ἠγείρετο περιδεδομημένου τοῖς ἐπιστυλίοις προμετωπιδίου τοίχου κίονας ἔχοντος ἐνδεδομημένους καὶ ξεστοῦ παντὸς ὄντος, ὡς ἄπιστα τοῖς οὐκ εἰδόσιν καὶ σὺν ἐκπλήξει θεατὰ τοῖς ἐντυγχάνουσιν εἶναι." "
17.151. ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις." "17.152. ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ' αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον." "17.153. καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ' ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου." "17.154. φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ' αὐτῶν." '17.155. Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων.
17.339. ̓Αρχέλαος δὲ τὴν ἐθναρχίαν παραλαβὼν ἐπεὶ εἰς ̓Ιουδαίαν ἀφικνεῖται, ̓Ιωάζαρον τὸν Βοηθοῦ ἀφελόμενος τὴν ἀρχιερωσύνην ἐπικαλῶν αὐτῷ συστάντι τοῖς στασιώταις ̓Ελεάζαρον τὸν ἐκείνου ἐπικαθίσταται ἀδελφόν.
18.2. Κωπώνιός τε αὐτῷ συγκαταπέμπεται τάγματος τῶν ἱππέων, ἡγησόμενος ̓Ιουδαίων τῇ ἐπὶ πᾶσιν ἐξουσίᾳ. παρῆν δὲ καὶ Κυρίνιος εἰς τὴν ̓Ιουδαίαν προσθήκην τῆς Συρίας γενομένην ἀποτιμησόμενός τε αὐτῶν τὰς οὐσίας καὶ ἀποδωσόμενος τὰ ̓Αρχελάου χρήματα.' "
18.2. ἄξιον δ' αὐτῶν θαυμάσαι παρὰ πάντας τοὺς ἀρετῆς μεταποιουμένους τόδε διὰ τὸ μηδαμῶς ὑπάρξαν ̔Ελλήνων ἢ βαρβάρων τισίν, ἀλλὰ μηδ' εἰς ὀλίγον, ἐκείνοις ἐκ παλαιοῦ συνελθὸν ἐν τῷ ἐπιτηδεύεσθαι μὴ κεκωλῦσθαι: τὰ χρήματά τε κοινά ἐστιν αὐτοῖς, ἀπολαύει δὲ οὐδὲν ὁ πλούσιος τῶν οἰκείων μειζόνως ἢ ὁ μηδ' ὁτιοῦν κεκτημένος: καὶ τάδε πράσσουσιν ἄνδρες ὑπὲρ τετρακισχίλιοι τὸν ἀριθμὸν ὄντες." "
18.2. οὐκ ἔσθ' ὅπως οὐκ εὐθέως ἀπαλλαγή τέ σοι τῶνδε τῶν δεσμῶν παρέσται καὶ πρόοδος ἐπὶ μήκιστον ἀξιώματός τε καὶ δυνάμεως, ζηλωτός τε ἂν γένοιο πᾶσιν, οἳ νῦν δι' οἴκτου τὰς τύχας σου λαμβάνουσιν, εὐδαίμονά τε ἂν ποιοῖο τὴν τελευτὴν παισίν, οἷς ἔσῃ τὸν βίον καταλειπόμενος. μνημονεύειν δέ, ὁπότε εἰσαῦθις τὸν ὄρνιν θεάσαιο τοῦτον, πέντε ἡμέραις σοι τὴν τελευτὴν ἐσομένην." "18.3. ἅμα δὲ καὶ τοῦ ̓Αγρίππου τὴν ἀρετὴν θαυμάσας, ἐν ὀλίγῳ αὔξειν τὴν οἰκείαν ἀρχὴν ἤτοι προσόδοις χρημάτων ἢ ἄλλῃ δυνάμει τοῦ κοινοῦ δὲ τῆς εὐθυμίας ἐπιμελοῖτο πρεσβεύων τοὺς νόμους καὶ τὸ θεῖον, συνεχώρει καὶ γράφει πρὸς τὸν Πετρώνιον, ἐκεῖνον τῆς τε ἀθροίσεως τοῦ στρατεύματος ἐπαινῶν καὶ τοῦ πρὸς αὐτὸν περὶ αὐτῶν ἐπεσταλκότος:' "18.3. καὶ τότε οὖν ἐπεὶ τὸ πρῶτον γίνεται ἡ ἄνοιξις αὐτῶν, ἄνδρες Σαμαρεῖται κρύφα εἰς ̔Ιεροσόλυμα ἐλθόντες διάρριψιν ἀνθρωπείων ὀστῶν ἐν ταῖς στοαῖς καὶ διὰ παντὸς τοῦ ἱεροῦ ἤρξαντο μὴ πρότερον ἐπὶ τοιούτοις νομίζοντες τά τε ἄλλα διὰ φυλακῆς μείζονος ἦγον τὸ ἱερόν. 18.3. οἱ δὲ καίπερ τὸ κατ' ἀρχὰς ἐν δεινῷ φέροντες τὴν ἐπὶ ταῖς ἀπογραφαῖς ἀκρόασιν ὑποκατέβησαν τοῦ μὴ εἰς πλέον ἐναντιοῦσθαι πείσαντος αὐτοὺς τοῦ ἀρχιερέως ̓Ιωαζάρου, Βοηθοῦ δὲ οὗτος υἱὸς ἦν. καὶ οἱ μὲν ἡττηθέντες τοῦ ̓Ιωαζάρου τῶν λόγων ἀπετίμων τὰ χρήματα μηδὲν ἐνδοιάσαντες:" '
18.93. ἔπρασσε δὲ ὅμοια τῷ ̔Ηρώδῃ καὶ ὁ ἐπικατασταθεὶς αὐτῷ βασιλεὺς ̓Αρχέλαος υἱὸς ὤν, οὗ ̔Ρωμαῖοι παραδεξάμενοι τὴν ἀρχὴν ἐκράτουν τῆς στολῆς τοῦ ἀρχιερέως ἀποκειμένης ἐν οἴκῳ λίθοις οἰκοδομηθέντι ὑπὸ σφραγῖδι τῶν τε ἱερέων καὶ τῶν γαζοφυλάκων τοῦ φρουράρχου τὸ ἐφ' ἡμέραν ἑκάστην λύχνον ἅπτοντος." "18.94. ἑπτὰ δ' ἡμέραις πρὸ τῆς ἑορτῆς ἀπεδίδοτο αὐτοῖς ὑπὸ τοῦ φρουράρχου, καὶ ἁγνισθείσῃ χρησάμενος ὁ ἀρχιερεὺς μετὰ μίαν τῆς ἑορτῆς ἡμέραν ἀπετίθετο αὖθις εἰς τὸν οἶκον, ᾗπερ ἔκειτο καὶ πρότερον. τοῦτο ἐπράττετο τρισὶν ἑορταῖς ἑκάστου ἔτους καὶ τὴν νηστείαν." "18.95. Οὐιτέλλιος δὲ ἐπὶ τῷ ἡμετέρῳ πατρίῳ ποιεῖται τὴν στολήν, ᾗ τε κείσοιτο μὴ πολυπραγμονεῖν ἐπισκήψας τῷ φρουράρχῳ καὶ ὁπότε δέοι χρῆσθαι. καὶ ταῦτα πράξας ἐπὶ εὐεργεσίᾳ τοῦ ἔθνους καὶ τὸν ἀρχιερέα ̓Ιώσηπον τὸν Καϊάφαν ἐπικαλούμενον ἀπαλλάξας τῆς ἱερωσύνης ̓Ιωνάθην καθίστησιν ̓Ανάνου τοῦ ἀρχιερέως υἱόν. ἐπ' ̓Αντιοχείας δ' αὖθις ἐποιεῖτο τὴν ὁδόν." '
20.179. Κατὰ τοῦτον τὸν καιρὸν ὁ βασιλεὺς ̓Αγρίππας δίδωσιν τὴν ἀρχιερωσύνην ̓Ισμαήλῳ: Φαβεῖ παῖς οὗτος ἦν.' "20.181. τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναίδεια καὶ τόλμα, ὥστε καὶ πέμπειν δούλους ἐτόλμων ἐπὶ τὰς ἅλωνας τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν ὀφειλομένας δεκάτας, καὶ συνέβαινεν τοὺς ἀπορουμένους τῶν ἱερέων ὑπ' ἐνδείας τελευτᾶν. οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στασιαζόντων βία." '
20.199. ὁ δὲ νεώτερος ̓́Ανανος, ὃν τὴν ἀρχιερωσύνην ἔφαμεν εἰληφέναι, θρασὺς ἦν τὸν τρόπον καὶ τολμητὴς διαφερόντως, αἵρεσιν δὲ μετῄει τὴν Σαδδουκαίων, οἵπερ εἰσὶ περὶ τὰς κρίσεις ὠμοὶ παρὰ πάντας τοὺς ̓Ιουδαίους, καθὼς ἤδη δεδηλώκαμεν.' "
20.205. ὁ δὲ ἀρχιερεὺς ̓Ανανίας καθ' ἑκάστην ἡμέραν ἐπὶ μέγα προύκοπτε δόξης καὶ τῆς παρὰ τῶν πολιτῶν εὐνοίας τε καὶ τιμῆς ἠξιοῦτο λαμπρῶς: ἦν γὰρ χρημάτων ποριστικός: καθ' ἡμέραν γοῦν τὸν ̓Αλβῖνον καὶ τὸν ἀρχιερέα δώροις ἐθεράπευεν." "20.206. εἶχεν δ' οἰκέτας πάνυ μοχθηρούς, οἳ συναναστρεφόμενοι τοῖς θρασυτάτοις ἐπὶ τὰς ἅλωνας πορευόμενοι τὰς τῶν ἱερέων δεκάτας ἐλάμβανον βιαζόμενοι καὶ τοὺς μὴ διδόντας οὐκ ἀπείχοντο τύπτειν," '20.207. οἵ τε ἀρχιερεῖς ὅμοια τοῖς ἐκείνου δούλοις ἔπρασσον μηδενὸς κωλύειν δυναμένου. καὶ τῶν ἱερέων τοὺς πάλαι ταῖς δεκάταις τρεφομένους τότε συνέβαινε θνήσκειν τροφῆς ἀπορίᾳ.' "
20.224. ̓Αναγκαῖον δ' εἶναι νομίζω καὶ τῇ ἱστορίᾳ ταύτῃ προσῆκον διηγήσασθαι περὶ τῶν ἀρχιερέων, πῶς ἀρξάμενοι καὶ τίσιν ἔξεστι τῆς τιμῆς ταύτης μεταλαμβάνειν καὶ πόσοι γεγόνασιν μέχρι τῆς τοῦ πολέμου τελευτῆς." "20.225. πρῶτον μὲν οὖν πάντων λέγουσιν ̓Ααρῶνα τὸν Μωυσέως ἀδελφὸν ἀρχιερατεῦσαι τῷ θεῷ, τελευτήσαντος δὲ ἐκείνου διαδέξασθαι τοὺς παῖδας εὐθὺς κἀπ' ἐκείνων τοῖς ἐγγόνοις αὐτῶν διαμεῖναι τὴν τιμὴν ἅπασιν." "20.226. ὅθεν καὶ πάτριόν ἐστι μηδένα τοῦ θεοῦ τὴν ἀρχιερωσύνην λαμβάνειν ἢ τὸν ἐξ αἵματος τοῦ ̓Ααρῶνος, ἑτέρου δὲ γένους οὐδ' ἂν βασιλεὺς ὢν τύχῃ τεύξεται τῆς ἀρχιερωσύνης." '20.227. ἐγένοντο οὖν πάντες τὸν ἀριθμὸν ἀπὸ ̓Ααρῶνος, ὡς ἔφαμεν, τοῦ πρώτου γενομένου μέχρι Φανάσου τοῦ κατὰ τὸν πόλεμον ὑπὸ τῶν στασιαστῶν ἀρχιερέως ἀναδειχθέντος ὀγδοήκοντα τρεῖς. 20.228. ἐκ τούτων κατὰ τὴν ἔρημον ἐπὶ τῶν Μωυσέως χρόνων τῆς σκηνῆς ἑστώσης, ἣν Μωυσῆς τῷ θεῷ κατεσκεύασεν, μέχρι τῆς εἰς ̓Ιουδαίαν ἀφίξεως, ἔνθα Σολόμων ὁ βασιλεὺς τῷ θεῷ τὸν ναὸν ἤγειρεν, ἀρχιεράτευσαν δεκατρεῖς. 20.229. τὸ γὰρ πρῶτον ἕως τοῦ βίου τελευτῆς τὰς ἀρχιερωσύνας εἶχον, ὕστερον δὲ καὶ παρὰ ζώντων διεδέχοντο. οἱ τοίνυν δεκατρεῖς οὗτοι τῶν δύο παίδων ̓Ααρῶνος ὄντες ἔγγονοι κατὰ διαδοχὴν τὴν τιμὴν παρελάμβανον. ἐγένετο δὲ αὐτῶν ἀριστοκρατικὴ μὲν ἡ πρώτη πολιτεία, μετὰ ταύτην δὲ μοναρχία, βασιλέων δὲ τρίτη. 20.231. Μετὰ δὲ τοὺς δεκατρεῖς ἀρχιερέας ἐκείνους οἱ δέκα καὶ ὀκτὼ τὴν ἀρχιερωσύνην ἔσχον ἀπὸ Σολόμωνος βασιλέως ἐν ̔Ιεροσολύμοις αὐτὴν διαδεξάμενοι, μέχρι οὗ Ναβουχοδονόσορος ὁ τῶν Βαβυλωνίων βασιλεὺς ἐπιστρατεύσας τῇ πόλει τὸν μὲν ναὸν ἐνέπρησεν, τὸ δὲ ἔθνος ἡμῶν εἰς Βαβυλῶνα μετήνεγκεν καὶ τὸν ἀρχιερέα ̓Ιωσαδάκην αἰχμάλωτον ἔλαβεν. 20.232. τούτων χρόνος τῆς ἱερωσύνης τετρακοσίων ἑξηκονταὲξ ἐτῶν ἐστι μηνῶν ἓξ ἡμερῶν δέκα ἤδη βασιλευομένων ̓Ιουδαίων. 20.233. μετὰ δὲ χρόνον ἐτῶν ἁλώσεως ἑβδομήκοντα τῆς ὑπὸ Βαβυλωνίων γενομένης Κῦρος ὁ Περσῶν βασιλεὺς ἀπέλυσεν τοὺς ἐκ Βαβυλῶνος ̓Ιουδαίους ἐπὶ τὴν οἰκείαν γῆν πάλιν καὶ συνεχώρησεν τὸν ναὸν ἀνεγεῖραι.' "20.234. τότε δὴ τῶν ὑποστρεψάντων αἰχμαλώτων ̓Ιησοῦς ὁ τοῦ ̓Ιωσεδὲκ εἷς ὢν τὴν ἀρχιερωσύνην λαμβάνει. λαμβάνει δ' οὗτος αὐτὸς καὶ οἱ ἔγγονοι αὐτοῦ πεντεκαίδεκα συνάπαντες μέχρι βασιλέως ̓Αντιόχου τοῦ Εὐπάτορος, ἐπολιτεύοντο δὲ δημοκρατικῶς ἔτη τετρακόσια δεκατέσσαρα." "20.235. Πρῶτος δ' ̓Αντίοχος ὁ προειρημένος καὶ ὁ στρατηγὸς αὐτοῦ Λυσίας τὸν ̓Ονίαν, ᾧ Μενέλαος ἐπίκλην, παύουσι τῆς ἀρχιερωσύνης ἀνελόντες αὐτὸν ἐν Βεροίᾳ καὶ καθιστᾶσιν ̓Ιάκιμον ἀρχιερέα, γένους μὲν τοῦ ̓Ααρῶνος, οὐκ ὄντα δὲ τῆς οἰκίας ταύτης." '20.236. διὰ τοῦτο καὶ ̓Ονίας ὁ τοῦ τετελευτηκότος ̓Ονίου ἐξάδελφος ὁμώνυμος τῷ πατρὶ παραγενόμενος εἰς Αἴγυπτον καὶ διὰ φιλίας ἀφικόμενος Πτολεμαίῳ τῷ Φιλομήτορι καὶ Κλεοπάτρᾳ τῇ γυναικὶ αὐτοῦ, πείθει τούτους κατὰ τὸν ̔Ηλιοπολίτην νομὸν δειμαμένους τῷ θεῷ ναὸν παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις αὐτὸν ἀρχιερέα καταστῆσαι.' "20.237. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τοῦ κατασκευασθέντος ἐν Αἰγύπτῳ πολλάκις ἐδηλώσαμεν. ὁ δὲ ̓Ιάκιμος ἔτη τρία τὴν ἀρχιερωσύνην κατασχὼν ἐτελεύτησεν. διεδέξατο δ' αὐτὸν οὐδείς, ἀλλὰ διετέλεσεν ἡ πόλις ἐνιαυτοὺς ἑπτὰ χωρὶς ἀρχιερέως οὖσα." '20.238. πάλιν δὲ οἱ τῶν ̓Ασαμωναίου παίδων ἔγγονοι τὴν προστασίαν τοῦ ἔθνους πιστευθέντες καὶ πολεμήσαντες Μακεδόσιν ̓Ιωνάθην ἀρχιερέα καθιστᾶσιν, ὃς ἦρξεν ἐνιαυτοὺς ἑπτά. 20.239. τελευτήσαντος δὲ ἐξ ἐπιβουλῆς αὐτοῦ καὶ ἐνέδρας τῆς ὑπὸ Τρύφωνος μηχανηθείσης, ὡς ἀνωτέρω που προειρήκαμεν, λαμβάνει τὴν ἀρχιερωσύνην Σίμων ἀδελφὸς αὐτοῦ.
20.241. κληρονομεῖ δὲ καὶ τοῦτον ἀδελφὸς ̓Αλέξανδρος, ὑπὸ νόσου μὲν τελευτήσαντα, τὴν ἱερωσύνην δὲ κατασχόντα μετὰ βασιλείας, καὶ γὰρ διάδημα πρῶτος περιέθετο ὁ ̓Ιούδας, ἐνιαυτὸν ἕνα. 20.242. Βασιλεύσας δὲ ὁ ̓Αλέξανδρος καὶ ἱερατεύσας ἔτη εἰκοσιεπτὰ καταστρέφει τὸν βίον ̓Αλεξάνδρᾳ τῇ γυναικὶ καταστῆσαι τὸν ἀρχιερατευσόμενον ἐπιτρέψας. ἡ δὲ τὴν μὲν ἀρχιερωσύνην ̔Υρκανῷ δίδωσιν, αὐτὴ δὲ τὴν βασιλείαν ἔτη ἐννέα κατασχοῦσα τελευτᾷ τὸν βίον: τὸν ἴσον δὲ χρόνον τὴν ἀρχιερωσύνην ὁ παῖς αὐτῆς ̔Υρκανὸς ἔσχεν:' "20.243. μετὰ γὰρ τὸν θάνατον αὐτῆς πολεμήσας πρὸς αὐτὸν ὁ ἀδελφὸς ̓Αριστόβουλος καὶ νικήσας ἀφαιρεῖται μὲν ἐκεῖνον τὴν ἀρχήν, αὐτὸς δ' ἐβασίλευέ τε καὶ ἀρχιεράτευεν τοῦ ἔθνους." "20.244. ἔτει δὲ τρίτῳ τῆς βασιλείας καὶ πρὸς μησὶν τοῖς ἴσοις Πομπήιος ἐλθὼν καὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν κατὰ κράτος ἑλὼν αὐτὸν μὲν εἰς ̔Ρώμην μετὰ τῶν τέκνων δήσας ἔπεμψεν, τῷ δ' ̔Υρκανῷ πάλιν τὴν ἀρχιερωσύνην ἀποδοὺς τὴν μὲν τοῦ ἔθνους προστασίαν ἐπέτρεψεν, διάδημα δὲ φορεῖν ἐκώλυσεν." '20.245. ἦρξεν δὲ πρὸς τοῖς ἐννέα τοῖς πρώτοις ὁ ̔Υρκανὸς τέσσαρα καὶ εἴκοσιν. Βαζαφράνης δὲ καὶ Πάκορος οἱ τῆς Παρθυηνῆς δυνάσται διαβάντες τὸν Εὐφράτην καὶ πολεμήσαντες ̔Υρκανῷ αὐτὸν μὲν ζωγρίᾳ συνέλαβον, τὸν ̓Αριστοβούλου δὲ υἱὸν ̓Αντίγονον κατέστησαν βασιλέα.' "20.246. τρία δ' ἔτη καὶ τρεῖς μῆνας ἄρξαντα τοῦτον Σόσσιός τε καὶ ̔Ηρώδης ἐξεπολιόρκησαν, ̓Αντώνιος δ' ἀνεῖλεν εἰς τὴν ̓Αντιόχειαν ἀναχθέντα." '20.247. Τὴν δὲ βασιλείαν ̔Ηρώδης παρὰ ̔Ρωμαίων ἐγχειρισθεὶς οὐκέτι τοὺς ἐκ τοῦ ̓Ασαμωναίου γένους καθίστησιν ἀρχιερεῖς, ἀλλά τισιν ἀσήμοις καὶ μόνον ἐξ ἱερέων οὖσιν πλὴν ἑνὸς ̓Αριστοβούλου τὴν τιμὴν ἀπένεμεν.' "20.248. τὸν δ' ̓Αριστόβουλον ̔Υρκανοῦ τοῦ ὑπὸ Πάρθων ληφθέντος υἱωνὸν ὄντα καταστήσας ἀρχιερέα τῇ ἀδελφῇ αὐτοῦ συνῴκησεν Μαριάμμῃ, τὴν τοῦ πλήθους πρὸς ἑαυτὸν θηρώμενος εὔνοιαν διὰ τὴν ̔Υρκανοῦ μνήμην. εἶτα φοβηθείς, μὴ πρὸς τὸν ̓Αριστόβουλον πάντες ἀποκλίνωσιν, ἀνεῖλεν αὐτὸν ἐν ̔Ιεριχοῖ πνιγῆναι μηχανησάμενος κολυμβῶντα, καθὼς ἤδη δεδηλώκαμεν." '20.249. μετὰ τοῦτον οὐκέτι τοῖς ἐγγόνοις τῶν ̓Ασαμωναίου παίδων τὴν ἀρχιερωσύνην ἐπίστευσεν. ἔπραξεν δὲ ὅμοια τῷ ̔Ηρώδῃ περὶ τῆς καταστάσεως τῶν ἱερέων ̓Αρχέλαός τε ὁ παῖς αὐτοῦ καὶ μετὰ τοῦτον τὴν ἀρχὴν ̔Ρωμαῖοι τῶν ̓Ιουδαίων παραλαβόντες.
20.251. καὶ τινὲς μὲν αὐτῶν ἐπολιτεύσαντο ἐπί τε ̔Ηρώδου βασιλεύοντος καὶ ἐπὶ ̓Αρχελάου τοῦ παιδὸς αὐτοῦ, μετὰ δὲ τὴν τούτων τελευτὴν ἀριστοκρατία μὲν ἦν ἡ πολιτεία, τὴν δὲ προστασίαν τοῦ ἔθνους οἱ ἀρχιερεῖς ἐπεπίστευντο. περὶ μὲν οὖν τῶν ἀρχιερέων ἱκανὰ ταῦτα.
20.261. τηρῆσαι δὲ πεπείραμαι καὶ τὴν τῶν ἀρχιερέων ἀναγραφὴν τῶν ἐν δισχιλίοις ἔτεσι γενομένων. ἀπλανῆ δὲ πεποίημαι καὶ τὴν περὶ τοὺς βασιλεῖς διαδοχὴν τὰς πράξεις αὐτῶν καὶ τὰς πολιτείας ἀπαγγέλλων μοναρχῶν τε δυναστείας, ὡς αἱ ἱεραὶ βίβλοι περὶ πάντων ἔχουσι τὴν ἀναγραφήν: τοῦτο γὰρ ποιήσειν ἐν ἀρχῇ τῆς ἱστορίας ἐπηγγειλάμην.' ". None
|3.159. 4. The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, in our language it is called Meeir, and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. 3.161. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out. 3.162. 5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. 3.163. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, the breastplate, which in the Greek language signifies the Oracle. 3.164. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; 3.165. and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. 3.166. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons’ names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. 3.167. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out. 3.168. Now the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. 3.169. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. 3.171. and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely. 3.172. 6. The high priest’s mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. 3.173. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such as these are a description of it. 3.174. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. 3.175. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. 3.176. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. 3.177. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. 3.178. of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. |
3.214. 9. I will now treat of what I before omitted, the garment of the high priest: for he Moses left no room for the evil practices of false prophets; but if some of that sort should attempt to abuse the divine authority, he left it to God to be present at his sacrifices when he pleased, and when he pleased to be absent. And he was willing this should be known, not to the Hebrews only, but to those foreigners also who were there. 3.215. For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, (and I think it needless to describe their nature, they being known to every body,) the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. 3.216. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; 3.217. for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God’s being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our laws, because they could not possibly contradict this, called that breastplate the Oracle.
3.237. 1. The law requires, that out of the public expenses a lamb of the first year be killed every day, at the beginning and at the ending of the day; but on the seventh day, which is called the Sabbath, they kill two, and sacrifice them in the same manner.
4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner. 4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together, 4.204. for it is a good thing for those that are of the same stock, and under the same institution of laws, not to be unacquainted with each other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one another, and so renewing the memorials of this union; for if they do not thus converse together continually, they will appear like mere strangers to one another.
4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity. 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors.
4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare.
10.151. 6. And now, because we have enumerated the succession of the kings, and who they were, and how long they reigned, I think it necessary to set down the names of the high priests, and who they were that succeeded one another in the high priesthood under the Kings.
11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government;
11.297. 1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another Artaxerxes’s army, polluted the temple, and imposed tributes on the Jews, that out of the public stock, before they offered the daily sacrifices, they should pay for every lamb fifty shekels. 11.298. Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood.
11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king of Persia, into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste, 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of strange wives, and that this would be the beginning of a mutual society with foreigners, 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple.
11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh.
11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time.
12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy.
12.9. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be.
12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.”
12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water.
12.102. But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it.
12.138. “King Antiochus To Ptolemy, Sendeth Greeting.12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just:
12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left or Onias IV. was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child.
12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader.
12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations.
12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 12.247. And when he had gotten possession of Jerusalem, he slew many of the opposite party; and when he had plundered it of a great deal of money, he returned to Antioch.
12.349. And going away hastily from thence, they came into Judea, singing psalms and hymns as they went, and indulging such tokens of mirth as are usual in triumphs upon victory. They also offered thank-offerings, both for their good success, and for the preservation of their army, for not one of the Jews was slain in these battles.
12.387. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt;
12.389. 1. About the same time Demetrius, the son of Seleucus, fled away from Rome, and took Tripoli, a city of Syria, and set the diadem on his own head. He also gathered certain mercenary soldiers together, and entered into his kingdom, and was joyfully received by all, who delivered themselves up to him.
13.46. 3. When Jonathan had received this letter, he put on the pontifical robe at the time of the feast of tabernacles, four years after the death of his brother Judas, for at that time no high priest had been made. So he raised great forces, and had abundance of armor got ready.
13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.”
13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.286. Cleopatra intrusted these men with her army, and did nothing without their advice, as Strabo of Cappadocia attests, when he saith thus, 13.287. “Now the greater part, both those that came to Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that were called Onias’s party, being Jews, continued faithful, because their countrymen Chelcias and Aias were in chief favor with the queen.” These are the words of Strabo.
13.301. 1. Now when their father Hyrcanus was dead, the eldest son Aristobulus, intending to change the government into a kingdom, for so he resolved to do, first of all put a diadem on his head, four hundred eighty and one years and three months after the people had been delivered from the Babylonish slavery, and were returned to their own country again.
13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons which they then had in their hands, because the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 13.373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him.
14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things.
14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and they complained, that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them.
14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places.
14.117. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic.
14.124. But Aristobulus had no enjoyment of what he hoped for from the power that was given him by Caesar; for those of Pompey’s party prevented it, and destroyed him by poison; and those of Caesar’s party buried him. His dead body also lay, for a good while, embalmed in honey, till Antony afterward sent it to Judea, and caused him to be buried in the royal sepulcher.
15.411. but the fourth front of the temple, which was southward, had indeed itself gates in its middle, as also it had the royal cloisters, with three walks, which reached in length from the east valley unto that on the west, for it was impossible it should reach any farther: 15.412. and this cloister deserves to be mentioned better than any other under the sun; for while the valley was very deep, and its bottom could not be seen, if you looked from above into the depth, this further vastly high elevation of the cloister stood upon that height, insomuch that if any one looked down from the top of the battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an immense depth. 15.413. This cloister had pillars that stood in four rows one over against the other all along, for the fourth row was interwoven into the wall, which also was built of stone; and the thickness of each pillar was such, that three men might, with their arms extended, fathom it round, and join their hands again, while its length was twenty-seven feet, with a double spiral at its basis; 15.414. and the number of all the pillars in that court was a hundred and sixty-two. Their chapiters were made with sculptures after the Corinthian order, and caused an amazement to the spectators, by reason of the grandeur of the whole. 15.415. These four rows of pillars included three intervals for walking in the middle of this cloister; two of which walks were made parallel to each other, and were contrived after the same manner; the breadth of each of them was thirty feet, the length was a furlong, and the height fifty feet; but the breadth of the middle part of the cloister was one and a half of the other, and the height was double, for it was much higher than those on each side; 15.416. but the roofs were adorned with deep sculptures in wood, representing many sorts of figures. The middle was much higher than the rest, and the wall of the front was adorned with beams, resting upon pillars, that were interwoven into it, and that front was all of polished stone, insomuch that its fineness, to such as had not seen it, was incredible, and to such as had seen it, was greatly amazing.
17.151. for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152. So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153. ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154. and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155. 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.
17.339. 1. When Archelaus was entered on his ethnarchy, and was come into Judea, he accused Joazar, the son of Boethus, of assisting the seditious, and took away the high priesthood from him, and put Eleazar his brother in his place.
18.2. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money;
18.2. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way,
18.2. It cannot be that thou shouldst long continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou remember, when thou seest this bird again, that thou wilt then live but five days longer. 18.3. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men’s bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. 18.3. and because he greatly admired Agrippa’s virtue, in not desiring him at all to augment his own dominions, either with larger revenues, or other authority, but took care of the public tranquillity, of the laws, and of the Divinity itself, he granted him what he had requested. He also wrote thus to Petronius, commending him for his assembling his army, and then consulting him about these affairs. 18.3. but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it.
18.93. The like to what Herod did was done by his son Archelaus, who was made king after him; after whom the Romans, when they entered on the government, took possession of these vestments of the high priest, and had them reposited in a stone-chamber, under the seal of the priests, and of the keepers of the temple, the captain of the guard lighting a lamp there every day; 18.94. and seven days before a festival they were delivered to them by the captain of the guard, when the high priest having purified them, and made use of them, laid them up again in the same chamber where they had been laid up before, and this the very next day after the feast was over. This was the practice at the three yearly festivals, and on the fast day; 18.95. but Vitellius put those garments into our own power, as in the days of our forefathers, and ordered the captain of the guard not to trouble himself to inquire where they were laid, or when they were to be used; and this he did as an act of kindness, to oblige the nation to him. Besides which, he also deprived Joseph, who was also called Caiaphas, of the high priesthood, and appointed Jonathan the son of Aus, the former high priest, to succeed him. After which, he took his journey back to Antioch.
20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice.
20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed;
20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest Jesus, by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that some of the priests, that of old were wont to be supported with those tithes, died for want of food.
20.224. 1. And now I think it proper and agreeable to this history to give an account of our high priests; how they began, who those are which are capable of that dignity, and how many of them there had been at the end of the war. 20.225. In the first place, therefore, history informs us that Aaron, the brother of Moses, officiated to God as a high priest, and that, after his death, his sons succeeded him immediately; and that this dignity hath been continued down from them all to their posterity. 20.226. Whence it is a custom of our country, that no one should take the high priesthood of God but he who is of the blood of Aaron, while every one that is of another stock, though he were a king, can never obtain that high priesthood. 20.227. Accordingly, the number of all the high priests from Aaron, of whom we have spoken already, as of the first of them, until Phanas, who was made high priest during the war by the seditious, was eighty-three; 20.228. of whom thirteen officiated as high priests in the wilderness, from the days of Moses, while the tabernacle was standing, until the people came into Judea, when king Solomon erected the temple to God; 20.229. for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal. 20.231. After those thirteen high priests, eighteen took the high priesthood at Jerusalem, one in succession to another, from the days of king Solomon, until Nebuchadnezzar, king of Babylon, made an expedition against that city, and burnt the temple, and removed our nation into Babylon, and then took Josadek, the high priest, captive; 20.232. the times of these high priests were four hundred and sixty-six years, six months, and ten days, while the Jews were still under the regal government. 20.233. But after the term of seventy years’ captivity under the Babylonians, Cyrus, king of Persia, sent the Jews from Babylon to their own land again, and gave them leave to rebuild their temple; 20.234. at which time Jesus, the son of Josadek, took the high priesthood over the captives when they were returned home. Now he and his posterity, who were in all fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen years; 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son of Onias the third, put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. 20.238. But then the posterity of the sons of Asamoneus, who had the government of the nation conferred upon them, when they had beaten the Macedonians in war, appointed Jonathan to be their high priest, who ruled over them seven years. 20.239. And when he had been slain by the treacherous contrivance of Trypho, as we have related some where, Simon his brother took the high priesthood;
20.241. whose brother Alexander was his heir; which Judas died of a sore distemper, after he had kept the priesthood, together with the royal authority; for this Judas was the first that put on his head a diadem for one year. 20.242. And when Alexander had been both king and high priest twenty-seven years, he departed this life, and permitted his wife Alexandra to appoint him that should be high priest; so she gave the high priesthood to Hyrcanus, but retained the kingdom herself nine years, and then departed this life. The like duration and no longer did her son Hyrcanus enjoy the high priesthood; 20.243. for after her death his brother Aristobulus fought against him, and beat him, and deprived him of his principality; and he did himself both reign, and perform the office of high priest to God. 20.244. But when he had reigned three years, and as many months, Pompey came upon him, and not only took the city of Jerusalem by force, but put him and his children in bonds, and sent them to Rome. He also restored the high priesthood to Hyrcanus, and made him governor of the nation, but forbade him to wear a diadem. 20.245. This Hyrcanus ruled, besides his first nine years, twenty-four years more, when Barzapharnes and Pacorus, the generals of the Parthians, passed over Euphrates, and fought with Hyrcanus, and took him alive, and made Antigonus, the son of Aristobulus, king; 20.246. and when he had reigned three years and three months, Sosius and Herod besieged him, and took him, when Antony had him brought to Antioch, and slain there. 20.247. Herod was then made king by the Romans, but did no longer appoint high priests out of the family of Asamoneus; but made certain men to be so that were of no eminent families, but barely of those that were priests, excepting that he gave that dignity to Aristobulus; 20.248. for when he had made this Aristobulus, the grandson of that Hyrcanus who was then taken by the Parthians, and had taken his sister Mariarmne to wife, he thereby aimed to win the good-will of the people, who had a kind remembrance of Hyrcanus his grandfather. Yet did he afterward, out of his fear lest they should all bend their inclinations to Aristobulus, put him to death, and that by contriving how to have him suffocated as he was swimming at Jericho, as we have already related that matter; 20.249. but after this man he never intrusted the priesthood to the posterity of the sons of Asamoneus. Archelaus also, Herod’s son, did like his father in the appointment of the high priests, as did the Romans also, who took the government over the Jews into their hands afterward.
20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests.
20.261. I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without considerable errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history.' '. None
|42. Josephus Flavius, Jewish War, 1.31-1.34, 1.153, 2.128-2.129, 2.197, 2.409, 5.205, 5.229, 6.423-6.424, 7.423 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eleazar (son of the high priest) • High Priest • High Priest, in Josephus • High Priesthood • High priests • Jason (high priest) • Josephus, on leadership of high priests • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • Zadokite, (high) priests/priesthood • high priest • high priest, • high priest/high priesthood • high priesthood • high priests of Jerusalem • high priests of Jerusalem, clothing of • high priests of Jerusalem, in Josephus • list of high priests
Found in books: Allison (2018) 126, 150; Dignas Parker and Stroumsa (2013) 39, 41; Goodman (2006) 50; Gordon (2020) 144; Klawans (2009) 169; Levine (2005) 56, 334, 437; Petropoulou (2012) 140, 141; Piotrkowski (2019) 4, 33, 36, 41, 43, 44, 45, 46, 47, 48, 57, 92, 93, 95, 96, 99, 100, 104, 106, 118, 130, 154, 156, 200, 205, 233, 250, 277, 326, 328; Rubenstein(1995) 2; Schwartz (2008) 12, 211, 345; Trudinger (2004) 31, 36; Udoh (2006) 126
1.31. Στάσεως τοῖς δυνατοῖς ̓Ιουδαίων ἐμπεσούσης καθ' ὃν καιρὸν ̓Αντίοχος ὁ κληθεὶς ̓Επιφανὴς διεφέρετο περὶ ὅλης Συρίας πρὸς Πτολεμαῖον τὸν ἕκτον, ἡ φιλοτιμία δ' ἦν αὐτοῖς περὶ δυναστείας ἑκάστου τῶν ἐν ἀξιώματι μὴ φέροντος τοῖς ὁμοίοις ὑποτετάχθαι, ̓Ονίας μὲν εἷς τῶν ἀρχιερέων ἐπικρατήσας ἐξέβαλε τῆς πόλεως τοὺς Τωβία υἱούς." "
1.31. τὰ δὲ σπήλαια ταῦτα πρὸς ἀποκρήμνοις ὄρεσιν ἦν οὐδαμόθεν προσιτά, πλαγίας δὲ ἀνόδους μόνον ἔχοντα στενοτάτας. ἡ δὲ κατὰ μέτωπον αὐτῶν πέτρα κατέτεινεν εἰς βαθυτάτας φάραγγας ὄρθιος ἐπιρρέπουσα ταῖς χαράδραις, ὥστε τὸν βασιλέα μέχρι πολλοῦ μὲν ἀπορεῖν πρὸς τὸ ἀμήχανον τοῦ τόπου, τελευταῖον δ' ἐπινοίᾳ χρήσασθαι σφαλερωτάτῃ." "1.32. ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει." "1.32. οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ." "1.33. καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." "1.33. ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "1.34. ̓Αντιόχῳ γε μὴν οὔτε τὸ παρ' ἐλπίδα κρατῆσαι τῆς πόλεως οὔτε αἱ ἁρπαγαὶ καὶ ὁ τοσοῦτος φόνος ἤρκεσεν, ὑπὸ δὲ ἀκρασίας παθῶν καὶ κατὰ μνήμην ὧν παρὰ τὴν πολιορκίαν ἔπαθεν ἠνάγκαζεν ̓Ιουδαίους καταλύσαντας τὰ πάτρια βρέφη τε αὐτῶν φυλάττειν ἀπερίτμητα καὶ σῦς ἐπιθύειν τῷ βωμῷ:" '1.34. ̔Ηρώδης δὲ πρὸς ἑσπέραν ἤδη τοὺς φίλους κεκμηκότας ἐπὶ θεραπείᾳ τοῦ σώματος διαφεὶς καὶ αὐτὸς ὡς ἦν ἔτι θερμὸς ἐκ τῶν ὅπλων λουσόμενος ᾔει στρατιωτικώτερον: εἷς γοῦν αὐτῷ παῖς εἵπετο. καὶ πρὶν εἰς τὸ βαλανεῖον εἰσελθεῖν ἐναντίον αὐτοῦ τις ἐκτρέχει τῶν πολεμίων ξιφήρης, ἔπειτα δεύτερος καὶ τρίτος, ἑξῆς δὲ πλείους.' "
1.153. οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο." '
2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.
2.197. Καίσαρι;” καὶ ̓Ιουδαῖοι περὶ μὲν Καίσαρος καὶ τοῦ δήμου τῶν ̔Ρωμαίων δὶς τῆς ἡμέρας θύειν ἔφασαν, εἰ δὲ βούλεται τὰς εἰκόνας ἐγκαθιδρύειν, πρότερον αὐτὸν δεῖν ἅπαν τὸ ̓Ιουδαίων ἔθνος προθύσασθαι: παρέχειν δὲ σφᾶς αὐτοὺς ἑτοίμους εἰς τὴν σφαγὴν ἅμα τέκνοις καὶ γυναιξίν.' "
2.409. ἅμα δὲ καὶ κατὰ τὸ ἱερὸν ̓Ελεάζαρος υἱὸς ̓Ανανία τοῦ ἀρχιερέως, νεανίας θρασύτατος, στρατηγῶν τότε τοὺς κατὰ τὴν λατρείαν λειτουργοῦντας ἀναπείθει μηδενὸς ἀλλοτρίου δῶρον ἢ θυσίαν προσδέχεσθαι. τοῦτο δ' ἦν τοῦ πρὸς ̔Ρωμαίους πολέμου καταβολή: τὴν γὰρ ὑπὲρ τούτων θυσίαν Καίσαρος ἀπέρριψαν." '
5.205. πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος.
5.229. ἐπὶ δὲ τὸ θυσιαστήριον καὶ τὸν ναὸν ἀνέβαινον οἱ τῶν ἱερέων ἄμωμοι, βύσσον μὲν ἀμπεχόμενοι, μάλιστα δὲ ἀπὸ ἀκράτου νήφοντες δέει τῆς θρησκείας, ὡς μή τι παραβαῖεν ἐν τῇ λειτουργίᾳ.' "
6.423. οἱ δ' ἐνστάσης ἑορτῆς, πάσχα καλεῖται, καθ' ἣν θύουσιν μὲν ἀπὸ ἐνάτης ὥρας μέχρις ἑνδεκάτης, ὥσπερ δὲ φατρία περὶ ἑκάστην γίνεται θυσίαν οὐκ ἐλάσσων ἀνδρῶν δέκα, μόνον γὰρ οὐκ ἔξεστιν δαίνυσθαι, πολλοὶ δὲ καὶ συνείκοσιν ἀθροίζονται," '6.424. τῶν μὲν θυμάτων εἰκοσιπέντε μυριάδας ἠρίθμησαν, πρὸς δὲ πεντακισχίλια ἑξακόσια.' "
7.423. ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις."". None
|1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; |
1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.34. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them;
1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror.
2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain.
2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account;
5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius.
5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration.
6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company, 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred;
7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance;''. None
|43. Josephus Flavius, Against Apion, 1.183-1.189, 1.198-1.201, 2.49, 2.51-2.52, 2.77, 2.108, 2.165, 2.185-2.186, 2.188-2.189, 2.193-2.194 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • High Priest • High Priest, in Josephus • High Priests, non-migration of • High Priests, records of, in Persian and Hellenistic periods • High Priests, selection of, in Roman period • Israel, biblical, high-priestly rule of • Jason (High Priest) • Josephus, list of High Priests • Josephus, on leadership of high priests • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Menelaus (High Priest) • Moses, as "High Priest," • Oniad authorship, genealogy (high priestly succession) • Onias III (High Priest) • Priest and high priest • high priest • high priest of Jerusalem temple • high priest/high priesthood • high priests of Jerusalem • high priests of Jerusalem, in Josephus • list of high priests • priests. See also High Priests, receive tithes • reading, high priest
Found in books: Allison (2018) 152, 226; Bar Kochba (1997) 70, 71, 81, 82, 88, 90, 159, 160, 241; Dignas Parker and Stroumsa (2013) 40, 47; Gordon (2020) 2; Levine (2005) 27, 151; Petropoulou (2012) 140, 141; Piotrkowski (2019) 48, 62, 71, 106, 112, 205, 211, 266, 277, 279, 281, 283, 285, 291, 341, 345, 354, 358, 400; Salvesen et al (2020) 357; Trudinger (2004) 31, 36; Udoh (2006) 126
1.183. γὰρ ἐγὼ τὰ πλείω τῶν ἱκανῶν παρατίθεσθαι. Κλέαρχος μὲν οὖν ἐν παρεκβάσει ταῦτ' εἴρηκεν, τὸ γὰρ προκείμενον ἦν αὐτῷ καθ' ἕτερον, οὕτως ἡμῶν μνημονεῦσαι. ̔Εκαταῖος δὲ ὁ ̓Αβδηρίτης, ἀνὴρ φιλόσοφος ἅμα καὶ περὶ τὰς πράξεις ἱκανώτατος, ̓Αλεξάνδρῳ τῷ βασιλεῖ συνακμάσας καὶ Πτολεμαίῳ τῷ Λάγου συγγενόμενος, οὐ παρέργως ἀλλὰ περὶ αὐτῶν ̓Ιουδαίων συγγέγραφε βιβλίον, ἐξ οὗ βούλομαι κεφαλαιωδῶς ἐπιδραμεῖν ἔνια τῶν εἰρημένων." '1.184. καὶ πρῶτον ἐπιδείξω τὸν χρόνον: μνημονεύει γὰρ τῆς Πτολεμαίου περὶ Γάζαν πρὸς Δημήτριον μάχης: αὕτη δὲ γέγονεν ἑνδεκάτῳ μὲν ἔτει τῆς ̓Αλεξάνδρου τελευτῆς, ἐπὶ δὲ ὀλυμπιάδος ἑβδόμης καὶ δεκάτης' "1.185. καὶ ἑκατοστῆς, ὡς ἱστορεῖ Κάστωρ. προσθεὶς γὰρ ταύτην τὴν ὀλυμπιάδα φησίν: “ἐπὶ ταύτης Πτολεμαῖος ὁ Λάγου ἐνίκα κατὰ Γάζαν μάχῃ Δημήτριον τὸν ̓Αντιγόνου τὸν ἐπικληθέντα Πολιορκητήν.” ̓Αλέξανδρον δὲ τεθνάναι πάντες ὁμολογοῦσιν ἐπὶ τῆς ἑκατοστῆς τεσσαρεσκαιδεκάτης ὀλυμπιάδος. δῆλον οὖν, ὅτι καὶ κατ'" '1.186. ἐκεῖνον καὶ κατὰ ̓Αλέξανδρον ἤκμαζεν ἡμῶν τὸ ἔθνος. λέγει τοίνυν ὁ ̔Εκαταῖος πάλιν τάδε, ὅτι μετὰ τὴν ἐν Γάζῃ μάχην ὁ Πτολεμαῖος ἐγένετο τῶν περὶ Συρίαν τόπων ἐγκρατής, καὶ πολλοὶ τῶν ἀνθρώπων πυνθανόμενοι τὴν ἠπιότητα καὶ φιλανθρωπίαν τοῦ Πτολεμαίου συναπαίρειν εἰς Αἴγυπτον αὐτῷ καὶ κοινωνεῖν τῶν πραγμάτων ἠβουλήθησαν.' "1.187. ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188. καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189. περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" "
1.198. μυριάδες, καλοῦσι δ' αὐτὴν ̔Ιεροσόλυμα. ἐνταῦθα δ' ἐστὶ κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πηχῶν ρ, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευρὰν μὲν ἑκάστην εἴκοσι πηχῶν, ὕψος δὲ δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον ἀμφότερα χρυσᾶ" "1.199. δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν" "1.201. λέγει δ' οὕτως: “ἐμοῦ γοῦν ἐπὶ τὴν ̓Ερυθρὰν θάλασσαν βαδίζοντος συνηκολούθει τις μετὰ τῶν ἄλλων τῶν παραπεμπόντων ἡμᾶς ἱππέων ̓Ιουδαίων ὄνομα Μοσόλλαμος, ἄνθρωπος ἱκανῶς κατὰ ψυχὴν εὔρωστος καὶ τοξότης δὴ πάντων ὁμολογουμένως καὶ τῶν ̔Ελλήνων καὶ τῶν βαρβάρων ἄριστος." '
2.49. ὁ δὲ Φιλομήτωρ Πτολεμαῖος καὶ ἡ γυνὴ αὐτοῦ Κλεοπάτρα τὴν βασιλείαν ὅλην τὴν ἑαυτῶν ̓Ιουδαίοις ἐπίστευσαν, καὶ στρατηγοὶ πάσης τῆς δυνάμεως ἦσαν ̓Ονίας καὶ Δοσίθεος ̓Ιουδαῖοι, ὧν ̓Απίων σκώπτει τὰ ὀνόματα, δέον τὰ ἔργα θαυμάζειν καὶ μὴ λοιδορεῖν, ἀλλὰ χάριν αὐτοῖς ἔχειν, ὅτι διέσωσαν τὴν ̓Αλεξάνδρειαν, ἧς ὡς πολίτης ἀντιποιεῖται.
2.51. τοῦ παρὰ ̔Ρωμαίων πρεσβευτοῦ καὶ παρόντος.” ὀρθῶς δὲ ποιῶν φαίην ἂν καὶ μάλα δικαίως: ὁ γὰρ Φύσκων ἐπικληθεὶς Πτολεμαῖος ἀποθανόντος αὐτῷ τοῦ ἀδελφοῦ Πτολεμαίου τοῦ Φιλομήτορος ἀπὸ Κυρήνης ἐξῆλθε Κλεοπάτραν ἐκβαλεῖν βουλόμενος τῆς βασιλείας 2.52. ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ.
2.77. φαξιμυς αυτεμ προ εις ξοντινυα σαξριφιξια ετ νον σολυμ ξοτιδιανις διεβυς εχ ιμπενσα ξομμυνι ομνιυμ ιυδαεορυμ ταλια ξελεβραμυς, υερυμ ξυμ νυλλας αλιας ηοστιας εχ ξομμυνι νεθυε προ φιλιις περαγαμυς, σολις ιμπερατοριβυς ηυνξ ηονορεμ πραεξιπυυμ παριτερ εχηιβεμυς, θυεμ ηομινυμ νυλλι περσολυιμυς.
2.108. λιξετ ενιμ σιντ τριβυς θυαττυορ σαξερδοτυμ ετ ηαρυμ τριβυυμ σινγυλαε ηαβεαντ ηομινυμ πλυς θυαμ θυινθυε μιλια, φιτ ταμεν οβσερυατιο παρτιξυλαριτερ περ διες ξερτος, ετ ηις τρανσαξτις αλιι συξξεδεντες αδ σαξριφιξια υενιυντ ετ ξονγρεγατι ιν τεμπλυμ μεδιαντε διε α πραεξεδεντιβυς ξλαυες τεμπλι ετ αδ νυμερυμ ομνια υασα περξιπιυντ, νυλλα ρε, θυαε αδ ξιβυμ αυτ ποτυμ αδτινεατ, ιν τεμπλο δελατα.' "
2.165. τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα" '
2.185. καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας' "2.186. τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν" '
2.188. Τίς ἂν οὖν ἀρχὴ γένοιτο ταύτης ὁσιωτέρα; τίς δὲ τιμὴ θεῷ μᾶλλον ἁρμόζουσα, παντὸς μὲν τοῦ πλήθους κατεσκευασμένου πρὸς τὴν εὐσέβειαν, ἐξαίρετον δὲ τὴν ἐπιμέλειαν τῶν ἱερέων πεπιστευμένων, ὥσπερ δὲ τελετῆς τινος τῆς ὅλης πολιτείας οἰκονομουμένης;' "2.189. ἃ γὰρ ὀλίγων ἡμερῶν ἀριθμὸν ἐπιτηδεύοντες ἄλλοι φυλάττειν οὐ δύνανται μυστήρια καὶ τελετὰς ἐπονομάζοντες, ταῦτα μεθ' ἡδονῆς καὶ γνώμης ἀμεταθέτου φυλάττομεν ἡμεῖς δι' αἰῶνος." '
2.193. Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. 2.194. οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην ὡς εἰς θεὸν αὐτὸν ἀσεβῶν.' ". None
|1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.184. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history: 1.185. for when he had set down this olympiad, he says farther, that “on this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza.” Now it is agreed by all that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” |
1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 1.201. “As I was myself going to the Red Sea, there followed us a man, whose name was Mosollam; he was one of the Jewish horsemen who conducted us; he was a person of great courage, of a strong body, and by all allowed to be the most skilful archer that was either among the Greeks or barbarians.
2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be;
2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress.
2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever.
2.108. for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple;
2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God,
2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct.
2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.189. For what things foreigners, when they solemnize such festivals, are not able to observe for a few days’ time, and call them Mysteries and Sacred Ceremonies, we observe with great pleasure and an unshaken resolution during our whole lives.
2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. ' '. None
|44. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • high priesthood • high priests of Jerusalem
Found in books: Dignas Parker and Stroumsa (2013) 48; Klawans (2009) 178
1.1. משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1. שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:''. None
|1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.''. None|
|45. Mishnah, Maaser Sheni, 5.15 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High Priests, selection of, in Roman period • Priest, High Priest
Found in books: Bar Kochba (1997) 85; Fishbane (2003) 177, 371
5.15. יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיוֹת הַמַּעֲשֵׂר. אַף הוּא בִּטֵּל אֶת הַמְעוֹרְרִים, וְאֶת הַנּוֹקְפִים. וְעַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלָיִם, וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמָאי:''. None
|5.15. Yoha the high priest stopped the recitation of the confession of the tithes. He also abolished the “wakers” and the “strikers.” Until his days the hammer used to beat in Jerusalem. And in his days one did not have to ask about demai.''. None|
|46. Mishnah, Menachot, 13.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High Priesthood • Most High God
Found in books: Bickerman and Tropper (2007) 615; Schwartz (2008) 12
|13.10. If one said, “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. If one said, “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. If one said, “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. If he said, “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say this is so of priests who served something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat of the holy things but they are not permitted to offer sacrifices.''. None|
|47. Mishnah, Parah, 3.2, 3.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High priests • high priest, • high priesthood
Found in books: Goodman (2006) 50; Klawans (2009) 178; Rubenstein(1995) 120
3.2. חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא:
3.7. לֹא הָיְתָה פָרָה רוֹצָה לָצֵאת, אֵין מוֹצִיאִין עִמָּהּ שְׁחוֹרָה, שֶׁלֹּא יֹאמְרוּ, שְׁחוֹרָה שָׁחֲטוּ. וְלֹא אֲדֻמָּה, שֶׁלֹּא יֹאמְרוּ, שְׁתַּיִם שָׁחֲטוּ. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא מִשּׁוּם שֶׁנֶּאֱמַר (במדבר יט), וְהוֹצִיא אֹתָהּ, לְבַדָּהּ. וְזִקְנֵי יִשְׂרָאֵל הָיוּ מַקְדִּימִים בְּרַגְלֵיהֶם לְהַר הַמִּשְׁחָה, וּבֵית טְבִילָה הָיָה שָׁם. וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית:''. None
|3.2. Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place. |
3.7. If the cow refused to go out, they may not take out with it a black one lest people say, \\"They slaughtered a black cow\\" nor another red cow lest people say, \\"They slaughtered two.\\" Rabbi Yose says: it was not for this reason but because it is said \\"And he shall bring her out\\" by herself. The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, \\"It can be done only by those on whom the sun has set.\\"''. None
|48. Mishnah, Pesahim, 5.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High Priest • high priest, on Day of Atonement
Found in books: Balberg (2017) 188; Trudinger (2004) 18
5.1. קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן:
5.1. תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו:''. None
|5.1. The afternoon tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.''. None|
|49. Mishnah, Sotah, 7.6, 7.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Adjutant high priest (segan), • High Priest • high priest • high priest,
Found in books: Brooten (1982) 29; Levine (2005) 43, 168, 344; Rubenstein(1995) 115; Trudinger (2004) 16, 18
7.6. בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם:' "
7.8. פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן:"'. None
|7.6. How was the priestly blessing pronounced?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22). |
7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth year, at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” The king reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.''. None
|50. Mishnah, Taanit, 4.2-4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High Priest • high priest,
Found in books: Rubenstein(1995) 178; Trudinger (2004) 18, 19
4.2. אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: 4.3. וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת:''. None
|4.2. What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? Therefore the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad at the Temple in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up to Jerusalem the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation. 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight of Shabbat to weariness and fasting and thereby die. On Sunday they read, “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens and the earth were completed.” For a long section two people read and for a short section one person. This is how they would read at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.''. None|
|51. Mishnah, Tamid, 2.2, 3.8, 4.3, 5.1, 5.3-5.6, 6.3, 7.1-7.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High Priest • high priest • high priest, • high priest, in tractates Tamid and Yoma
Found in books: Balberg (2017) 203, 204, 206; Levine (2005) 43, 95, 168; Rubenstein(1995) 140; Trudinger (2004) 15, 16, 17, 26
2.2. הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן:
3.8. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת:
4.3. נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע:
5.1. אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא:
5.3. מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: 5.4. מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַכַּף. וְהַכַּף דּוֹמֶה לְתַרְקַב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק שְׁלשֶׁת קַבִּים, וְהַבָּזָךְ הָיָה בְתוֹכוֹ, מָלֵא וְגָדוּשׁ קְטֹרֶת. וְכִסּוּי הָיָה לוֹ, וּכְמִין מְטוּטֶלֶת הָיָה עָלָיו מִלְמַעְלָן: 5.5. מִי שֶׁזָּכָה בַמַּחְתָּה, נָטַל מַחְתַּת הַכֶּסֶף, וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ וְחָתָה. יָרַד וְעֵרָן לְתוֹךְ שֶׁל זָהָב. נִתְפַּזֵּר מִמֶּנָּה כְּקַב גֶּחָלִים, וְהָיָה מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת הָיָה כוֹפֶה עֲלֵיהֶן פְּסַכְתֵּר. וּפְסַכְתֵּר הָיְתָה כְלִי גָדוֹל מַחֲזֶקֶת לֶתֶךְ, וּשְׁתֵּי שַׁרְשְׁרוֹת הָיוּ בָהּ, אַחַת שֶׁהוּא מוֹשֵׁךְ בָּהּ וְיוֹרֵד, וְאַחַת שֶׁהוּא אוֹחֵז בָּהּ מִלְמַעְלָן בִּשְׁבִיל שֶׁלֹּא תִתְגַּלְגֵּל. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כּוֹפִין אוֹתָהּ עַל גַּב גֶּחָלִים וְעַל הַשֶּׁרֶץ בְּשַׁבָּת, וּמוֹרִידִין בָּהּ אֶת הַדֶּשֶׁן מֵעַל גַּבֵּי הַמִּזְבֵּחַ: 5.6. הִגִּיעוּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, נָטַל אֶחָד אֶת הַמַּגְרֵפָה וְזוֹרְקָהּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. אֵין אָדָם שׁוֹמֵעַ קוֹל חֲבֵרוֹ בִּירוּשָׁלַיִם מִקּוֹל הַמַּגְרֵפָה. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כֹּהֵן שֶׁשּׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַכֹּהֲנִים נִכְנָסִים לְהִשְׁתַּחֲווֹת, וְהוּא רָץ וּבָא. וּבֶן לֵוִי שֶׁהוּא שׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַלְוִיִּם נִכְנָסִים לְדַבֵּר בַּשִּׁיר, וְהוּא רָץ וּבָא. וְרֹאשׁ הַמַּעֲמָד הָיָה מַעֲמִיד אֶת הַטְּמֵאִים בְּשַׁעַר הַמִּזְרָח:
6.3. מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ. נִתְפַּזֵּר מִמֶּנּוּ לְתוֹכוֹ, נוֹתְנוֹ לוֹ בְחָפְנָיו. וּמְלַמְּדִים אוֹתוֹ, הֱוֵי זָהִיר שֶׁמָּא תַתְחִיל לְפָנֶיךָ, שֶׁלֹּא תִכָּוֶה. הִתְחִיל מְרַדֵּד וְיוֹצֵא. לֹא הָיָה הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ, הַקְטֵר. אִם הָיָה כֹהֵן גָּדוֹל, הַמְמֻנֶּה אוֹמֵר, אִישִׁי כֹהֵן גָּדוֹל, הַקְטֵר. פָּרְשׁוּ הָעָם, וְהִקְטִיר וְהִשְׁתַּחֲוָה וְיָצָא:
7.1. בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנָס לְהִשְׁתַּחֲווֹת, שְׁלשָׁה אוֹחֲזִין בּוֹ, אֶחָד בִּימִינוֹ, וְאֶחָד בִּשְׂמֹאלוֹ, וְאֶחָד בַּאֲבָנִים טוֹבוֹת. וְכֵיוָן שֶׁשָּׁמַע הַמְמֻנֶּה קוֹל רַגְלָיו שֶׁל כֹּהֵן גָּדוֹל שֶׁהוּא יוֹצֵא, הִגְבִּיהַּ לוֹ אֶת הַפָּרֹכֶת, נִכְנַס וְהִשְׁתַּחֲוָה וְיָצָא, וְנִכְנְסוּ אֶחָיו הַכֹּהֲנִים וְהִשְׁתַּחֲווּ וְיָצָאוּ: 7.2. בָּאוּ וְעָמְדוּ עַל מַעֲלוֹת הָאוּלָם. עָמְדוּ הָרִאשׁוֹנִים לִדְרוֹם אֲחֵיהֶם הַכֹּהֲנִים, וַחֲמִשָּׁה כֵלִים בְּיָדָם, הַטֶּנִי בְיַד אֶחָד, וְהַכּוּז בְּיַד אֶחָד, וְהַמַּחְתָּה בְיַד אֶחָד, וְהַבָּזָךְ בְּיַד אֶחָד, וְכַף וְכִסּוּיָהּ בְּיַד אֶחָד. וּבֵרְכוּ אֶת הָעָם בְּרָכָה אַחַת, אֶלָּא שֶׁבַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ הָיוּ אוֹמְרִים אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִנּוּיוֹ. בַּמְּדִינָה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם, יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט), וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: 7.3. בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:''. None
|2.2. They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes. |
3.8. From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing of the Levites. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.
4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited bringing it onto the ramp. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited bringing it onto the ramp, with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited bringing it onto the ramp, with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited bringing it onto the ramp, and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited bringing it onto the ramp, along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited bringing it onto the ramp. Thus they were all standing in a row with the limbs in their hands The first had the head and the right hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.
5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.
5.3. He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned. 5.4. The one who had been selected to offer the incense took up the ladle, which was in shape like a big tarkav of gold, and it held three kavs, And the small dish was in the middle of it, heaped up with incense. This had a covering, over which was spread a piece of cloth. 5.5. The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake the coals. He then went down and poured them into a gold firepan. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a dead creeping thing on Shabbat, and for drawing down the ashes from the top of the altar. 5.6. When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate.
6.3. The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and after finishing went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out.
7.1. When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out from the Sanctuary, he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out. 7.2. They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22). 7.3. If the high priest wished to burn the offerings himself, he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first of the other priests then handed to him the head and the foot and he laid his hands on them and threw them onto the altar. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them onto the altar. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them on to the altar fire. If he wanted, he could lay his hands and let others throw them on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.''. None
|52. Mishnah, Yoma, 1.1-1.3, 1.5-1.8, 2.5, 3.3-3.5, 3.8, 3.10, 5.1-5.2, 6.2, 7.1, 7.4-7.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Adjutant high priest (segan), • High Priest • High Priest (Jewish) • High Priests, replacement of • Priest and high priest • Second Temple, high priest in • agency, of high priest • high priest • high priest, • high priest, in tractates Tamid and Yoma • high priest, on Day of Atonement • high priest/high priesthood • high priesthood • high priests of Jerusalem • high priests of Jerusalem, in Josephus • high priests of Jerusalem, in the Dead Sea Scrolls • high priests of Jerusalem, in the Mishna
Found in books: Allison (2018) 406, 409; Balberg (2017) 136, 210, 211, 212, 213, 214, 218; Bar Kochba (1997) 233; Brooten (1982) 17, 29, 86; Dignas Parker and Stroumsa (2013) 38; Klawans (2009) 178, 188, 227; Levine (2005) 43, 56, 334, 344; Piotrkowski (2019) 319; Robbins et al (2017) 154; Rubenstein(1995) 120, 126, 140; Schiffman (1983) 131; Secunda (2014) 89; Trudinger (2004) 18, 26
1.1. שִׁבְעַת יָמִים קֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּלְהֶדְרִין, וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רַבִּי יְהוּדָה אוֹמֵר, אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר (ויקרא טז) וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ, זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ, אִם כֵּן, אֵין לַדָּבָר סוֹף: 1.2. כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: 1.3. מָסְרוּ לוֹ זְקֵנִים מִזִּקְנֵי בֵית דִּין, וְקוֹרִין לְפָנָיו בְּסֵדֶר הַיּוֹם, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, קְרָא אַתָּה בְּפִיךָ, שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמָדְתָּ. עֶרֶב יוֹם הַכִּפּוּרִים שַׁחֲרִית, מַעֲמִידִין אוֹתוֹ בְּשַׁעַר מִזְרָח, וּמַעֲבִירִין לְפָנָיו פָּרִים וְאֵילִים וּכְבָשִׂים, כְּדֵי שֶׁיְּהֵא מַכִּיר וְרָגִיל בָּעֲבוֹדָה:
1.5. מְסָרוּהוּ זִקְנֵי בֵית דִּין לְזִקְנֵי כְהֻנָּה, וְהֶעֱלוּהוּ לַעֲלִיַּת בֵּית אַבְטִינָס, וְהִשְׁבִּיעוּהוּ וְנִפְטְרוּ וְהָלְכוּ לָהֶם. וְאָמְרוּ לוֹ, אִישִׁי כֹהֵן גָּדוֹל, אָנוּ שְׁלוּחֵי בֵית דִּין, וְאַתָּה שְׁלוּחֵנוּ וּשְׁלִיחַ בֵּית דִּין, מַשְׁבִּיעִין אָנוּ עָלֶיךָ בְּמִי שֶׁשִּׁכֵּן שְׁמוֹ בַבַּיִת הַזֶּה, שֶׁלֹּא תְשַׁנֶּה דָבָר מִכָּל מַה שֶּׁאָמַרְנוּ לָךְ. הוּא פוֹרֵשׁ וּבוֹכֶה, וְהֵן פּוֹרְשִׁין וּבוֹכִין: 1.6. אִם הָיָה חָכָם, דּוֹרֵשׁ. וְאִם לָאו, תַּלְמִידֵי חֲכָמִים דּוֹרְשִׁין לְפָנָיו. וְאִם רָגִיל לִקְרוֹת, קוֹרֵא. וְאִם לָאו, קוֹרִין לְפָנָיו. וּבַמֶּה קוֹרִין לְפָנָיו, בְּאִיּוֹב וּבְעֶזְרָא וּבְדִבְרֵי הַיָּמִים. זְכַרְיָה בֶּן קְבוּטָל אוֹמֵר, פְּעָמִים הַרְבֵּה קָרִיתִי לְפָנָיו בְּדָנִיֵּאל: 1.7. בִּקֵּשׁ לְהִתְנַמְנֵם, פִּרְחֵי כְהֻנָּה מַכִּין לְפָנָיו בְּאֶצְבַּע צְרֵדָה, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, עֲמֹד וְהָפֵג אַחַת עַל הָרִצְפָּה. וּמַעֲסִיקִין אוֹתוֹ עַד שֶׁיַּגִּיעַ זְמַן הַשְּׁחִיטָה: 1.8. בְּכָל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו. בְּיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה, וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל:
2.5. תָּמִיד קָרֵב בְּתִשְׁעָה, בַּעֲשָׂרָה, בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. כֵּיצַד. עַצְמוֹ בְּתִשְׁעָה. בֶּחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם, הֲרֵי כָאן עֲשָׂרָה. בֵּין הָעַרְבַּיִם, בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי גְזִירֵי עֵצִים. וּבְשַׁבָּת בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבְשַׁבָּת שֶׁבְּתוֹךְ הֶחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מָיִם:
3.3. אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד: 3.4. פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן: 3.5. קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן:
3.8. בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:' '
5.1. הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: 5.2. מִשֶּׁנִּטַּל הָאָרוֹן, אֶבֶן הָיְתָה שָׁם מִימוֹת נְבִיאִים רִאשׁוֹנִים, וּשְׁתִיָּה הָיְתָה נִקְרֵאת, גְּבוֹהָה מִן הָאָרֶץ שָׁלשׁ אֶצְבָּעוֹת, וְעָלֶיהָ הָיָה נוֹתֵן:
6.2. בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
7.1. בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה:
7.4. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבָל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְנִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם וּלְהֵטִיב אֶת הַנֵּרוֹת, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ, וְלָבַשׁ. וּמְלַוִּין אוֹתוֹ עַד בֵּיתוֹ. וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְשָׁלוֹם מִן הַקֹּדֶשׁ: 7.5. כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה כֵלִים. וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל, חשֶׁן וְאֵפוֹד וּמְעִיל וָצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתֻמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לַמֶּלֶךְ וּלְבֵית דִּין וּלְמִי שֶׁהַצִּבּוּר צָרִיךְ בּוֹ:''. None
|1.1. Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him from being able to worship. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter. 1.2. All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion. 1.3. They delivered to him elders from the elders of the court and they read before him throughout the seven days from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service. |
1.5. The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him when leaving: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept. 1.6. If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading the Scriptures he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel. 1.7. If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this cold floor. They would keep him busy until the time for the slaughtering of the daily morning offering would arrive. 1.8. Every day they would remove the ashes from the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the end of the first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites.
2.5. The tamid was offered up by nine, ten, eleven or twelve priests, neither by more, nor by less. How so? The offering itself by nine; At the festival of Sukkot in the hand of one a flask of water, behold there were ten. In the evening by eleven: The offering itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: The offering itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.
3.3. A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone. 3.4. They spread out a linen sheet between him and the people. He stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine. 3.5. The morning incense was offered up between the blood and the limbs, The dusk incense was offered between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold water, to temper its coldness.
3.8. He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
3.10. Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.
5.1. They brought out to him the ladle and the pan and he took two hands full of incense and put it into the ladle, a large high priest according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was a space of one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel. 5.2. After the Ark had been taken away, there was a stone from the days of the earlier prophets, called “shtiyah”, three fingers above the ground, on which he would place the pan of burning coals.
6.2. He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”
7.1. The high priest then came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, section beginning “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”
7.4. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy of Holies in peace. 7.5. The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs.''. None
|53. Mishnah, Shekalim, 2.1, 5.4, 6.2-6.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • High Priest • High priests • high priest of Jerusalem temple • high priest, • high priesthood
Found in books: Goodman (2006) 65; Gordon (2020) 23; Klawans (2009) 178; Rubenstein(1995) 120; Trudinger (2004) 16, 21
2.1. מְצָרְפִין שְׁקָלִים לְדַרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ. כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ, כָּךְ הָיוּ שׁוֹפָרוֹת בַּמְּדִינָה. בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבָדוּ, אִם נִתְרְמָה הַתְּרוּמָה, נִשְׁבָּעִין לַגִּזְבָּרִים. וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר, וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. נִמְצָאוּ, אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים, אֵלּוּ וָאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה:
5.4. מִי שֶׁהוּא מְבַקֵּשׁ נְסָכִים הוֹלֵךְ לוֹ אֵצֶל יוֹחָנָן שֶׁהוּא מְמֻנֶּה עַל הַחוֹתָמוֹת, נוֹתֵן לוֹ מָעוֹת וּמְקַבֵּל מִמֶּנּוּ חוֹתָם. בָּא לוֹ אֵצֶל אֲחִיָּה שֶׁהוּא מְמֻנֶּה עַל הַנְּסָכִים, וְנוֹתֵן לוֹ חוֹתָם וּמְקַבֵּל מִמֶּנּוּ נְסָכִים. וְלָעֶרֶב בָּאִין זֶה אֵצֶל זֶה, וַאֲחִיָּה מוֹצִיא אֶת הַחוֹתָמוֹת וּמְקַבֵּל כְּנֶגְדָּן מָעוֹת. וְאִם הוֹתִירוּ הוֹתִירוּ לַהֶקְדֵּשׁ. וְאִם פָּחָתוּ, הָיָה מְשַׁלֵּם יוֹחָנָן מִבֵּיתוֹ, שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה:
6.2. מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז: 6.3. וְהֵיכָן הָיוּ מִשְׁתַּחֲוִים, אַרְבַּע בַּצָּפוֹן, וְאַרְבַּע בַּדָּרוֹם, שָׁלשׁ בַּמִּזְרָח, וּשְׁתַּיִם בַּמַּעֲרָב, כְּנֶגֶד שְׁלשָׁה עָשָׂר שְׁעָרִים. שְׁעָרִים דְּרוֹמִיִּים סְמוּכִין לַמַּעֲרָב, שַׁעַר הָעֶלְיוֹן, שַׁעַר הַדֶּלֶק, שַׁעַר הַבְּכוֹרוֹת, שַׁעַר הַמָּיִם. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר הַמַּיִם, שֶׁבּוֹ מַכְנִיסִין צְלוֹחִית שֶׁל מַיִם שֶׁל נִסּוּךְ בֶּחָג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בּוֹ הַמַּיִם מְפַכִּים וַעֲתִידִין לִהְיוֹת יוֹצְאִין מִתַּחַת מִפְתַּן הַבַּיִת. לְעֻמָּתָן בַּצָּפוֹן סְמוּכִין לַמַּעֲרָב, שַׁעַר יְכָנְיָה, שַׁעַר קָרְבָּן, שַׁעַר נָשִׁים, שַׁעַר הַשִּׁיר. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר יְכָנְיָה, שֶׁבּוֹ יָצָא יְכָנְיָה בְּגָלוּתוֹ. בַּמִּזְרָח, שַׁעַר נִיקָנוֹר, וּשְׁנֵי פִשְׁפְּשִׁין הָיוּ לוֹ, אֶחָד בִּימִינוֹ וְאֶחָד בִּשְׂמֹאלוֹ. וּשְׁנַיִם בַּמַּעֲרָב שֶׁלֹּא הָיָה לָהֶם שֵׁם:''. None
|2.1. They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made the messengers swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay new shekels in the place of the lost shekels. If the lost shekels were found, or if the thieves restored them, then both the first shekels and their substitutes are sacred shekels and they cannot be credited to the account of the coming year. |
5.4. If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two officers would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more than their value the surplus belonged to the sanctuary, but if there was less than their value Yoha would pay the loss out of his own pocket; for the Temple has the upper hand.
6.2. It once happened that a priest who was busy there noticed that the floor of the wood storage area was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden. 6.3. And where did they make the prostrations? Four times in the north, four times in the south, three times in the east, and twice in the west, in front of the thirteen gates. The southern gates close to the west side were: the Upper Gate, the Fuel Gate, the Gate of the Firstborn Animals, and the Water Gate. Why was it called the Water Gate? Because through it was brought in the flask of water for the libation on Sukkot. Rabbi Eliezer ben Yaakov says: through it the waters trickle forth and in the time to come “they will come forth from under the threshold of the Temple” (Ezekiel 47:1). On the opposite side in the north close to the west were: Jechoniah’ Gate, the Gate of the offerings, the Gate of the Women, and the Gate of Song. And why was it called the Jechoniah’ Gate? Because through it Jechoniah went out into his captivity. In the east was the Nicanor’s Gate, and it had two small gates, one to the right and one to the left. There were also two gates in the west which had no name.''. None
|54. New Testament, 1 Peter, 2.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aaron, High Priest, • Priest and high priest
Found in books: Allison (2018) 402; Bay (2022) 313
2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ·''. None
|2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. ''. None|
|55. New Testament, 1 Corinthians, 1.23, 2.6-2.10, 2.16, 8.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eleazar, Jewish high priest • High priest(s), chief priests • Ways/Paths, of the Most High/God • early high Christology • early high Christology club • gods, Most High (Ὕψιστος) • high priest
Found in books: Breytenbach and Tzavella (2022) 337; Novenson (2020) 293, 298; Potter Suh and Holladay (2021) 46; Ruzer (2020) 181; Stuckenbruck (2007) 239; Černušková (2016) 99
1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν,
2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.
8.6. ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·''. None
|1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, |
2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9. But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.
2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.
8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.''. None
|56. New Testament, 1 Thessalonians, 4.16-4.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • early high Christology • early high Christology club • high priest,
Found in books: Novenson (2020) 293, 315; Rubenstein(1995) 255
4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.''. None
|4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. '". None|
|57. New Testament, 1 Timothy, 6.7, 6.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, Most High • philosophy, high
Found in books: Malherbe et al (2014) 512; Stuckenbruck (2007) 240, 264
6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα·
6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν.''. None
|6.7. For we brought nothing into the world, and we certainly can't carry anything out. " '|
6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. '". None
|58. New Testament, Acts, 2.10, 2.20, 4.1, 5.17, 6.12-6.14, 16.17 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aaron, High Priest, • God, Most High • God,Most High • High priest(s), chief priests • High priests • high priest
Found in books: Bay (2022) 156; Goodman (2006) 129, 147; Grabbe (2010) 58; Levine (2005) 56; Levison (2009) 318; Maier and Waldner (2022) 35; Novenson (2020) 62; Ruzer (2020) 93, 103, 169, 194; Stuckenbruck (2007) 267, 387
2.10. Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
4.1. Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι,
5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων,
6.12. συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον, 6.13. ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου, 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς.
16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.' '. None
|2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, |
2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes.
4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them,
5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy,
6.12. They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council, 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us."
16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!"' '. None
|59. New Testament, Apocalypse, 7.10, 8.3-8.4, 18.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, Most High • High priest • Priest and high priest • Ways/Paths, of the Most High/God
Found in books: Allison (2018) 116, 117, 409; Corrigan and Rasimus (2013) 267; Stuckenbruck (2007) 387, 407
7.10. καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ.
8.3. Καὶ ἄλλος ἄγγελος ἦλθεν καὶἐστάθη ἐπὶ τοῦ θυσιαστηρίουἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷθυμιάματαπολλὰ ἵνα δώσειταῖς προσευχαῖςτῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 8.4. καὶ ἀνέβη ὁ καπνὸςτῶν θυμιαμάτων ταῖς προσευχαῖςτῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
18.19. καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗἐπλούτησαν πάντεςοἱ ἔχοντεςτὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητοςαὐτῆς, ὅτι μιᾷ ὥρᾳἠρημώθη.''. None
|7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" |
8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne.' "8.4. The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand." "
18.19. They cast dust on their heads, and cried, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' For in one hour is she made desolate."'. None
|60. New Testament, Hebrews, 1.3, 1.5-1.14, 2.10-2.18, 4.7, 4.14-4.16, 5.1, 5.3, 5.5, 6.19-6.20, 7.1, 7.5, 7.12-7.13, 7.21-7.27, 8.1-8.5, 9.3-9.5, 9.9-9.14, 9.18-9.21, 9.26, 10.1-10.2, 10.4-10.14, 10.19-10.20, 10.22, 11.35, 12.2, 12.22, 12.24, 12.28-12.29, 13.11-13.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aaron, High Priest, • Christology, christological, high christology, lower christology • Eleazar, Jewish high priest • God, Most High • High priest(s), chief priests • Jews, High priest of • Priest and high priest • high place • high priest • high priest, levitical • high priest/high priesthood • high priesthood • syncrisis, Jesus/Aaronic high priest
Found in books: Allison (2018) 119, 126, 150, 240, 402; Bay (2022) 313; Berglund Crostini and Kelhoffer (2022) 395; Dijkstra (2020) 52; Klawans (2009) 243; Maier and Waldner (2022) 21, 22, 23, 24, 31, 35; Martin and Whitlark (2018) 30, 40, 41, 42, 62, 63, 64, 65, 69, 76, 219; Piotrkowski (2019) 277; Potter Suh and Holladay (2021) 47; Ruzer (2020) 98, 103; Stuckenbruck (2007) 387; Černušková (2016) 69
1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
1.5. Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων 1.6. ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1.7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 1.8. πρὸς δὲ τὸν υἱόν 1.9. 1.10. καί 1.11. 1.13. πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1.14. οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν;
2.10. Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. 2.11. ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· διʼ ἣν αἰτίαν οὐκ ἐπαισχύνεταιἀδελφοὺςαὐτοὺς καλεῖν, 2.12. λέγων 2.13. καὶ πάλιν 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, 2.15. καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. 2.16. οὐ γὰρ δή που ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. 2.17. ὅθεν ὤφειλεν κατὰ πάντατοῖς ἀδελφοῖςὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ· 2.18. ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.
4.7. πάλιν τινὰ ὁρίζει ἡμέραν,Σήμερον,ἐν Δαυεὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται,
4.14. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 4.15. οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας. 4.16. προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
5.1. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν,
5.3. καὶ διʼ αὐτὴν ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν.
5.5. Οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα, ἀλλʼ ὁ λαλήσας πρὸς αὐτόν
6.19. ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶεἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, 6.20. ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα.
7.1. Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν,
7.5. καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ·
7.12. μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.
7.13. ἐφʼ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφʼ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ·
7.21. ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αἰτόνὬμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν αἰῶνα,?̓ 7.22. κατὰ τοσοῦτο καὶ κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς. 7.23. Καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν· 7.24. ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην· 7.25. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 7.26. Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος· 7.27. ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓
8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3. πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4. εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα· 8.5. ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει·
9.3. μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων, 9.4. χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης, 9.5. ὑπεράνω δὲ αὐτῆς Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος.
9.9. ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, 9.10. μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα. 9.11. Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12. οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13. εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι.
9.18. διαθέμενος. Ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται· 9.19. λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωυσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου αὐτό τε τὸ βιβλίον. καὶ πάντα τὸν λαὸν ἐράντισεν, 9.20. λέγων Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο 9.21. πρὸς ὑμᾶς ὁ θεός· καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐράντισεν.
9.26. ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται.
10.1. Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι· 10.2. ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους;
10.4. ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. 10.5. Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 10.8. ἀνώτερον λέγων ὅτιΘυσίας καὶ προσφορὰςκαὶὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας,αἵτινες κατὰ νόμον προσφέρονται, 10.9. τότεεἴρηκενἸδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου·ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ.
10.10. ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ.
10.11. Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας.
10.12. οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ,
10.13. τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ,
10.14. μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 10.20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ,
10.22. προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ· 1
1.35. ἔλαβον †γυναῖκες† ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν· ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν·
12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν.
12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει
12.24. καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ.
12.28. Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους,
12.29. καὶ γὰρ ὁθεὸςἡμῶνπῦρ καταναλίσκον.
13.11. ὧν γὰρεἰσφέρεταιζῴωντὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγιαδιὰ τοῦ ἀρχιερέως, τούτων τὰ σώματακατα καίεται ἔξω τῆς παρεμβολῆς· 13.12. διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν. 13.13. τοίνυν ἐξερχώμεθα πρὸς αὐτὸνἔξω τῆς παρεμβολῆς,τὸν ὀνειδισμὸν αὐτοῦ φέροντες,''. None
|1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; |
1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?" 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him." 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire." 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows." 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail." 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?"' "1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? " '
2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 2.11. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise." 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me." 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.16. For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted.
4.7. he again defines a certain day, today, saying through David so long a time afterward (just as has been said), "Today if you will hear his voice, Don\'t harden your hearts."
4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. ' "4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. " '4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need.
5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself.
5.5. So also Christ didn\'t glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father."
6.19. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 6.20. where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.
7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, ' "
7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham, " '
7.12. For the priesthood being changed, there is of necessity a change made also in the law.
7.13. For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.
7.21. (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, \'You are a priest forever, According to the order of Melchizedek\'". 7.22. By so much has Jesus become the collateral of a better covet. 7.23. Many, indeed, have been made priests, because they are hindered from continuing by death. 7.24. But he, because he lives forever, has his priesthood unchangeable. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; ' "7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. " '
8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain."
9.3. After the second veil was the tabernacle which is called the Holy of Holies, ' "9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; " "9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. " '
9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 9.20. saying, "This is the blood of the covet which God has commanded you." 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood.
9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.
10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. ' "10.2. Or else wouldn't they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins? " '
10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn\'t desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, \'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.\'" 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn\'t desire, neither had pleasure in them" (those which are offered according to the law), 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second,
10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins,
10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
10.13. from that time waiting until his enemies are made the footstool of his feet.
10.14. For by one offering he has perfected forever those who are being sanctified.
10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; ' "
10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water, " '1
1.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection.
12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God.
12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. ' "
12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe, " '
12.29. for our God is a consuming fire.
13.11. For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13.13. Let us therefore go forth to him outside of the camp, bearing his reproach. ''. None
|61. New Testament, Romans, 1.3-1.4, 11.33 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aaron, High Priest, • Christology, christological, high christology, lower christology • High priest(s), chief priests • Ways/Paths, of the Most High/God • early high Christology • early high Christology club
Found in books: Bay (2022) 149; Novenson (2020) 293, 315, 316; Ruzer (2020) 89, 103, 104; Stuckenbruck (2007) 239
1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1
1.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.''. None
|1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 1|
1.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! ''. None
|62. New Testament, John, 1.9, 1.12-1.13, 1.17-1.18, 10.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • God, Most High • High priest(s), chief priests, Hillel, the School of • Jason (High Priest) • Priest and high priest • early high Christology • high priest • high priest,
Found in books: Allison (2018) 409; Levine Allison and Crossan (2006) 15; Novenson (2020) 7, 199; Robbins et al (2017) 112, 116, 117, 151, 152, 154, 156, 160; Ruzer (2020) 88, 141; Stuckenbruck (2007) 240; Černušková (2016) 13, 99
1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
10.8. πάντες ὅσοι ἦλθον πρὸ ἐμοῦ κλέπται εἰσὶν καὶ λῃσταί· ἀλλʼ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. ἐγώ εἰμι ἡ θύρα·' '. None
|1.9. The true light that enlightens everyone was coming into the world. ' "|
1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ' "
10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. " '. None
|63. New Testament, Luke, 21.21, 23.35, 24.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • God, Most High • High Priesthood • High priest(s), chief priests • Priest and high priest
Found in books: Allison (2018) 92, 98; Ruzer (2020) 141, 195; Schwartz (2008) 59; Stuckenbruck (2007) 386
21.21. τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν,
23.35. καὶ ἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες Ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτός ἐστιν ὁ χριστὸς τοῦ θεοῦ, ὁ ἐκλεκτός.
24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.''. None
|21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. |
23.35. The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!"
24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."''. None
|64. New Testament, Mark, 2.10, 5.7, 13.26, 14.62-14.63 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • God, Most High • High priest(s), chief priests • Priest and high priest • high priest,
Found in books: Allison (2018) 116, 117, 119; Rubenstein(1995) 255; Ruzer (2020) 35, 160, 167, 194, 195; Stuckenbruck (2007) 387
2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ
5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς.
13.26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης·
14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων;''. None
|2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- |
5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me."
13.26. Then they will see the Son of Man coming in clouds with great power and glory.
14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? ''. None
|65. New Testament, Matthew, 5.3-5.10, 5.17, 5.23-5.24, 7.25-7.26, 25.31, 26.63-26.64 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • God, Most High • High priest(s), chief priests • High priest(s), chief priests, Hillel, the School of • Priest and high priest • early high Christology • high priest • high priest, • high priesthood
Found in books: Allison (2018) 116; Hayes (2022) 21; Novenson (2020) 307; Rubenstein(1995) 255; Ruzer (2020) 35, 110, 121, 141, 167, 194, 195; Stuckenbruck (2007) 409, 420, 434; Černušková (2016) 13
5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον.
5.31. Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ,
26.63. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. 26.64. λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ.''. None
|5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. ' "5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. " '|
5.17. "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill.
5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. ' "
7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. " "7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. " '
5.31. "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.
26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God." 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky."''. None
|66. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • agency, of high priest • high priest,
Found in books: Balberg (2017) 214; Rubenstein(1995) 140
|67. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • High priests • early high Christology • high priest
Found in books: Goodman (2006) 148; Novenson (2020) 308
|68. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • High priest • action, high intensity
Found in books: Corrigan and Rasimus (2013) 346; Mackey (2022) 82
|11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.''. None|
|69. Clement of Alexandria, Excerpts From Theodotus, 27.4-27.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • high priest
Found in books: Novenson (2020) 83; Černušková (2016) 76
|27.4. The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart, indicating the laying aside of the body which has become pure like the golden plate and bright through purification. . . the putting away as it were of the soul's body on which was stamped the lustre of piety, by which he was recognized by the Principalities and Powers as, having put on the Name. Now he discards this body, the plate which had become light, within the second veil, that is, in the rational sphere the second complete veil of the universe, at the altar of incense, that is, with the angels who are the ministers of prayers carried aloft. Now the soul, stripped by the power of him who has knowledge, as if it had become a body of the power, passes into the spiritual realm and becomes now truly rational and high priestly, so that it might now be animated, so to speak, directly by the Logos, just as the archangels became the high-priests of the angels, and the First-Created the high- priests of the archangels. But where is there a right judgment of Scripture and doctrine for that soul which has become pure, and where is it granted to see God 'face to face'? Thus, having transcended the angelic teaching and the Name taught in Scripture, it comes to the knowledge and comprehension of the facts. It is no longer a bride but has become a Logos and rests with the bridegroom together with the First-Called and First- Created, who are friends by love, sons by instruction and obedience, and brothers by community of origin. So that it belonged to the dispensation to wear the plate and to continue the pursuit of knowledge, but the work of power was that man becomes the bearer of God, being controlled directly by the Lord and becoming, as it were, his body." "27.5. The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart, indicating the laying aside of the body which has become pure like the golden plate and bright through purification. . . the putting away as it were of the soul's body on which was stamped the lustre of piety, by which he was recognized by the Principalities and Powers as, having put on the Name. Now he discards this body, the plate which had become light, within the second veil, that is, in the rational sphere the second complete veil of the universe, at the altar of incense, that is, with the angels who are the ministers of prayers carried aloft. Now the soul, stripped by the power of him who has knowledge, as if it had become a body of the power, passes into the spiritual realm and becomes now truly rational and high priestly, so that it might now be animated, so to speak, directly by the Logos, just as the archangels became the high-priests of the angels, and the First-Created the high- priests of the archangels. But where is there a right judgment of Scripture and doctrine for that soul which has become pure, and where is it granted to see God 'face to face'? Thus, having transcended the angelic teaching and the Name taught in Scripture, it comes to the knowledge and comprehension of the facts. It is no longer a bride but has become a Logos and rests with the bridegroom together with the First-Called and First- Created, who are friends by love, sons by instruction and obedience, and brothers by community of origin. So that it belonged to the dispensation to wear the plate and to continue the pursuit of knowledge, but the work of power was that man becomes the bearer of God, being controlled directly by the Lord and becoming, as it were, his body."". None|
|70. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • High priest • high priest
Found in books: Corrigan and Rasimus (2013) 349; Černušková (2016) 13, 21, 27
|71. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • High priest • theology, and highest god
Found in books: Corrigan and Rasimus (2013) 346; Hoenig (2018) 200
|72. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Second Temple, high priest in • agency, of high priest • high priest, on Day of Atonement • high priesthood
Found in books: Balberg (2017) 213; Klawans (2009) 179
|73. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Priest, High Priest • high priest
Found in books: Fishbane (2003) 371; Levine (2005) 398
58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו\' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה\' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר\' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו\': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות''. None
|58a. of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: There were found three large baskets each holding forty se’a of phylactery boxes. And it was taught in a baraita: There were forty large baskets each holding three se’a.,The Gemara notes: And these Sages do not disagree: This Sage is referring to phylacteries of the head, whereas this Sage is referring to phylacteries of the arm, for owing to the different manners in which they are fashioned, they are also different in size.,Rabbi Asi says: Four kav of brains from children whose skulls were smashed were found on one stone. Ulla says: Nine kav. Rav Kahana said, and some say that it was Sheila bar Mari who said: What is the verse from which it is derived? “O daughter of Babylon, marked for devastation; happy is he who shall repay you your recompense for what you have done to us. Happy is he who shall seize and dash your little ones against the rock” (Psalms 137:8–9).,§ The verse states: “The precious sons of Zion, comparable to fine gold” (Lamentations 4:2). What is the meaning of the expression “comparable to fine gold”? If we say that it means they were covered in fine gold piza, this is difficult; but didn’t the school of Rabbi Sheila say: Two istira weights of fine gold came down into the world, one in Rome and one in all the rest of the world. If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. Rather, this means that they would be so attractive that they would disgrace fine gold because of their beauty.,The Gemara relates that initially the noblemen of Rome would keep an image imprinted on a seal by their beds and engage in sexual intercourse opposite that image, so that they would beget children of similar beauty. From this point forward, from the time of the Great Revolt, they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and one of them said to the other: Where is this affliction written in the Torah? The other said to him: As it is written: “Also every sickness, and every plague, which is not written in the book of this Torah” (Deuteronomy 28:61). The first one said: How far am I in my studies from this, i.e., how much more would I have had to learn in order to reach this verse? The other said: Had you gone on one and a half columns pusta, you would have reached this. The first child said to the other: Had I reached this verse, I would not have needed you, as I would have known on my own that the verse was speaking about this.,Rav Yehuda says that Shmuel says in the name of Rabban Shimon ben Gamliel: What is the meaning of that which is written: “My eye affects my soul because of all the daughters of my city” (Lamentations 3:51)? There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one of these teachers had four hundred schoolchildren.,And when the enemy entered there, these schoolchildren stabbed them with their pens beḥotreihen. And when the enemy prevailed and caught them, they wrapped the children in their scrolls and lit them on fire.,The Sages taught another baraita (Tosefta, Horayot 2:5) relating to the fate of the Jewish children: There was an incident involving Rabbi Yehoshua ben Ḥaya who once went to the great city of Rome, where they said to him: There is a child in prison with beautiful eyes and an attractive appearance, and his curly hair is arranged in locks. Rabbi Yehoshua went and stood by the entrance to the prison. He said, as if speaking to himself: “Who gave Jacob for a spoil, and Israel to the robbers?” (Isaiah 42:24). That child answered by reciting the continuation of the verse: “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?”,Rabbi Yehoshua said: I am certain that, if given the opportunity, this child will issue halakhic rulings in Israel, as he is already exceedingly wise. He said: I take an oath by the Temple service that I will not move from here until I ransom him for whatever sum of money they set for him. They said that he did not move from there until he ransomed him for a great sum of money, and not even a few days had passed when this child then issued halakhic rulings in Israel. And who was this child? This was Rabbi Yishmael ben Elisha.,Rav Yehuda says that Rav says: There was an incident involving the son and the daughter of Rabbi Yishmael ben Elisha the High Priest, who were taken captive and sold into slavery to two different masters. After some time the two masters met in a certain place. This master said: I have a male slave whose beauty is unmatched in all of the world, and that master said: I have a female slave whose beauty is unmatched in all of the world.,The two masters said: Come, let us marry these two slaves to one another and divide the children born to them between us, as they will certainly be very beautiful. They secluded them in a room. This one, the son, sat in one corner, and that one, the daughter, sat in the other corner. He said: I am a priest and the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest and the descendant of High Priests. Shall I be married to a male slave? And they wept all through the night.,When dawn arrived they recognized each other and saw that they were brother and sister. They fell on each other and burst into tears until their souls departed due to their great distress. And with regard to them and others like them, Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” (Lamentations 1:16).,Reish Lakish says: There was an incident involving a certain woman named Tzafenat bat Peniel. And why was she called this? She was called Tzafenat because they would all gaze tzofin at her beauty, and she was called bat Peniel because she was the daughter bat of the High Priest who served in the innermost sanctum lifnai velefnim of the Temple.,And it happened that she was taken captive and her captor abused and raped her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came and said to the man who was selling her: Show me her beauty. He said to him: Good-for-nothing, if you wish to buy her then buy her, for there is no beauty like hers in all of the world.,The potential buyer said to the seller: Even so, I wish to see for myself. He removed the six outermost garments, and she herself tore the seventh, and rolled in ashes. She said before God: Master of the Universe, even if You have shown no pity to us, and have allowed us to be disgraced in this way, why have You not shown pity to the sanctity of Your mighty name by which we are called?,And with regard to her and others like her, Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” (Jeremiah 6:26). It is not stated: Upon you, but rather “upon us,” for the spoiler shall come, as it were, both over Me and over you. God Himself shares this pain and His name is also disgraced.,§ Rav Yehuda says that Rav says: What is the meaning of that which is written: “And they covet fields, and take them by violence; and houses, and take them away; so they oppress a man and his house, even a man and his heritage” (Micah 2:2)? There was an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice shulya.,One time his master needed to borrow some money, and his apprentice said to him: Send your wife to me and I will lend her the money. He sent his wife to him, and the apprentice stayed with her for three days. He then went back to his master before she did, and the master said to him: Where is my wife whom I sent to you? The apprentice said to him: I sent her back immediately, but I heard that the youth abused and raped her on the way.,The master said to his apprentice: What shall I do? The apprentice said to him: If you listen to my advice, divorce her. He said to him: But her marriage contract is large and I do not have the money to pay it. The apprentice said to him: I will lend you the money, and you will give her payment of her marriage contract. The master arose and divorced her, and the apprentice went and married her.,When the time came that the debt was due, and he did not have the means with which to repay it, the apprentice said to his master: Come and work off your debt with me. And they, the apprentice and his wife, would sit and eat and drink, while he, the woman’s first husband, would stand over them and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time the Jewish people’s sentence was sealed, for remaining silent in the face of this injustice. And some say that the Jewish people were punished for two wicks in one lamp, a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If one first purchased land from a Sicarius, and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. Rav says: They taught that the purchase is void only in a case where the prior owner says to the buyer when he came to acquire the field from him: Go, take possession of the field and thereby acquire it, as in such a case the prior owner can say that he did not actually mean to sell him the field. But if he sold it to him with a bill of sale, the buyer acquires the field. And Shmuel says: Even if he sold it to him with a bill of sale, the buyer does not acquire it unless the prior owner writes him a guarantee that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale.''. None|
|74. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • High Priest • Oniad authorship, genealogy (high priestly succession) • high priest/high priesthood
Found in books: Piotrkowski (2019) 94; Schiffman (1983) 59
24b. (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד:,עד שיזקין עד כמה אמר רבי אלעא אמר ר\' חנינא עד שירתת,תנן התם בעל קרי שטבל ולא הטיל מים לכשיטיל טמא ר\' יוסי אומר בחולה ובזקן טמא בילד ובבריא טהור,ילד עד כמה אמר רבי אלעא אמר רבי חנינא כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמרו עליו על רבי חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמר רבי חנינא חמין ושמן שסכתני אמי בילדותי הן עמדו לי בעת זקנותי,ת"ר נתמלא זקנו ראוי ליעשות שליח ציבור ולירד לפני התיבה ולישא את כפיו מאימתי כשר לעבודה משיביא שתי שערות רבי אומר אומר אני עד שיהא בן עשרים,א"ר חסדא מ"ט דרבי דכתיב (עזרא ג, ח) ויעמידו את הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית ה\' ואידך לנצח שאני,והא האי קרא בלוים כתיב כדר\' יהושע בן לוי דאמר רבי יהושע בן לוי בעשרים וארבעה מקומות נקראו כהנים לוים וזה אחד מהן (יחזקאל מד, טו) והכהנים הלוים בני צדוק,ת"ר (ויקרא כא, יז) איש מזרעך לדורותם מכאן אמר רבי אלעזר קטן פסול לעבודה ואפי\' תם מאימתי כשר לעבודה משיביא שתי שערות אבל אחיו הכהנים אין מניחין אותו לעבוד עד שיהא בן כ\',איכא דאמרי הא רבי היא ואפי\' פסול דרבנן לית ליה ואיכא דאמרי רבי אית ליה פסול מדרבנן והא רבנן היא ולכתחלה הוא דלא אבל דיעבד עבודתו כשרה:,
|24b. “It came to pass, when the trumpeters and singers were as one, to make one sound to be heard” (II\xa0Chronicles 5:13). This indicates that the Levites must be capable of singing in one voice, and one who is unable to do so is unfit for service.,The baraita teaches that the priest is eligible for service until he ages. The Gemara asks: Until when, i.e., what is the definition of aging in this context? Rabbi Ela says that Rabbi Ḥanina says: Until his hands and feet begin to tremble.,We learned in a mishna there (Mikvaot 8:4): With regard to one who experienced a seminal emission who then immersed in a ritual bath and did not urinate before immersing, when he urinates he is ritually impure, because residue of the semen remain in his body and was discharged with the urine, rendering him impure. Rabbi Yosei says: In the case of an ill person and an elderly person, he is ritually impure; in the case of a young person and a healthy person, he is ritually pure, as the semen was presumably discharged in its entirety at the outset.,Until when is one considered a young person? Rabbi Ela says that Rabbi Ḥanina says: Anyone who is able to stand on one of his legs and remove his shoe or put on his shoe is considered young. They said about Rabbi Ḥanina that he was eighty years old and would stand on one of his legs and remove his shoe or put on his shoe. Rabbi Ḥanina says: The hot water and oil that my mother smeared on me in my youth benefited me in my old age.,The Sages taught: If one’s beard is fully grown, he is fit to be appointed an emissary of the community for various matters, and to descend before the ark as a prayer leader, and to lift his hands for the Priestly Benediction. From when is a priest fit for Temple service? It is from the time he reaches puberty and grows two pubic hairs. Rabbi Yehuda HaNasi says: I say that he is not fit for Temple service until he is twenty years of age.,Rav Ḥisda said: What is the reason for the opinion of Rabbi Yehuda HaNasi? The reason is as it is written: “And appointed the Levites, from twenty years old and upward, to oversee of the work of the House of the Lord” (Ezra 3:8). And what does the other tanna hold? He holds that to oversee is different and requires an older priest.,The Gemara asks: But what proof can be cited from this verse with regard to priests; isn’t that verse written with regard to Levites? The Gemara answers: It is understood in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: In twenty-four places in the Bible the priests are called Levites. And this is one of those verses: “And the priests the Levites, the sons of Zadok” (Ezekiel 44:15). The verse in Ezra is another one of the verses.,The Sages taught in a baraita with regard to the verse: “Any man of your descendants throughout their generations that has a blemish shall not approach to offer the bread of his God” (Leviticus 21:17); from here Rabbi Elazar says: A minor priest is unfit for Temple service, even if he is unblemished, as he is not a man. From when is he fit for service? From the time he reaches puberty and grows two pubic hairs. But his brethren the priests do not allow him to perform the service until he is twenty years of age.,There are those who say: This is the opinion of Rabbi Yehuda HaNasi, and he is of the opinion that there is no disqualification for one between puberty and twenty years of age even by rabbinic law. The other priests simply do not allow priests of that age to perform the Temple service ab initio. And there are those who say: Rabbi Yehuda HaNasi is of the opinion that there is disqualification by rabbinic law in that case, and this statement in the baraita is the opinion of the Rabbis, and they hold that it is ab initio that one may not perform the service, but after the fact, his service is valid.,ritually pure in an earthenware vessel is ritually impure in all the other types of vessels; that which is ritually pure in all the other types of vessels is ritually impure in an earthenware vessel.,The Sages taught in a baraita explaining the mishna: If a primary source of ritual impurity fell into the airspace of an earthenware vessel the vessel is ritually impure, and if it fell on its outer side, the vessel is ritually pure. If a primary source of ritual impurity fell into the airspace of all the other types of vessels, the vessels are ritually pure, and if it fell on their outer side, they are ritually impure. It is found that that which is ritually pure in an earthenware vessel is ritually impure in all the other vessels, and that which is ritually pure in all the other vessels is ritually impure in an earthenware vessel.,The Gemara asks: From where are these matters derived? It is as the Sages taught in a baraita based on the verse: “And every earthenware vessel into which tokho any of them falls, whatever is in it tokho shall be impure, and it you shall break” (Leviticus 11:33); if an impure item fell “in it tokho,” and even in a case where the impure item did not come into contact with the vessel, the vessel becomes impure.,The baraita continues: Do you say that it is impure even if the impure item did not come into contact with the vessel, or perhaps it is impure only if it did come into contact with the vessel? Rabbi Yonatan ben Avtolemos says: Tokho is stated with regard to transmitting impurity to food in its airspace, as it is stated: “Whatever is in it tokho shall be impure,” and tokho is stated with regard to becoming impure, as it is stated: “Into which tokho any of them falls”; just as in the case of tokho that is stated with regard to transmitting impurity to food in its airspace, the food is impure even if the impure item did not come into contact with the vessel, so too, in the case of tokho that is stated with regard to the vessel becoming impure, the vessel is impure even if the impure item did not come into contact with it.,The Gemara asks: And there, with regard to rendering food impure in its airspace, from where do we derive that the food becomes impure even if it did not come into contact with the impure vessel? Rabbi Yonatan said: The Torah testified about an earthenware vessel''. None|
|75. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Priest and high priest • high priest/high priesthood
Found in books: Allison (2018) 414; Piotrkowski (2019) 153
|110a. and swear to the Lord of hosts; one shall be called the city of destruction” (Isaiah 19:18). They went to Alexandria in Egypt and built an altar and sacrificed offerings upon it for the sake of Heaven, as it is stated in the following verse: “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: “One shall be called the city of destruction” (Isaiah 19:18). The Gemara asks: What is the meaning of the verse: “One shall be called the city of destruction”? The Gemara answers: As Rav Yosef translates into Aramaic: Concerning the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where is it derived that in the phrase: “The city of destruction heres,” the term heres is referring to the sun? As it is written: “Who commands the sun ḥeres, and it does not rise; and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, bring My sons from far, and My daughters from the end of the earth” (Isaiah 43:5–6). What is the meaning of “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, and who can therefore focus properly on Torah study and mitzvot. What is the meaning of “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters.,§ Rabbi Abba bar Rav Yitzḥak says that Rav Ḥisda says, and some say that Rav Yehuda says that Rav says: The gentiles living from Tyre to Carthage recognize the Jewish people, their religion, and their Father in Heaven. But those living to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven.,Rav Shimi bar Ḥiyya raised an objection to the statement of Rav from the verse: “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav said to him: Shimi, is it you who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means that although they worship idols, they call Him the God of gods.,§ The verse states: “And in every place offerings are presented to My name, and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it enter your mind to say that it is permitted to sacrifice offerings in every place? Rather, Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: These are Torah scholars, who engage in Torah study in every place. God says: I ascribe them credit as though they burn and present offerings to My name.,Furthermore, when the verse states: “And a pure meal offering,” this is referring to one who studies Torah in purity, i.e., one who first marries a woman and afterward studies Torah. Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” (Psalms 134:1). What is the meaning of “at night,” given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? Rabbi Yoḥa says: These are Torah scholars, who engage in Torah study at night. The verse ascribes them credit as though they engage in the Temple service.,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the Shabbatot, and on the New Moons, and on the Festivals of the Lord our God. This is an ordice forever for Israel” (II\xa0Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? Rav Giddel says that Rav says: This is referring to the altar that remains built in Heaven even after the earthly Temple was destroyed, and the angel Michael, the great minister, stands and sacrifices an offering upon it.,And Rabbi Yoḥa says that there is an alternative explanation of the verse: These are Torah scholars, who engage in studying the halakhot of the Temple service. The verse ascribes them credit as though the Temple was built in their days and they are serving in it.,§ The Gemara cites similar interpretations of verses: Reish Lakish said: What is the meaning of that which is written: “This is the law torah of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that anyone who engages in Torah study is considered as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering.,Rava said an objection to this interpretation: This verse states: “of the burnt offering, of the meal offering.” If the interpretation of Reish Lakish is correct, the verse should have written: “Burnt offering and meal offering.” Rather, Rava says that the correct interpretation of this verse is: Anyone who engages in Torah study need not bring a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering.,Rabbi Yitzḥak said: What is the meaning of that which is written: “This is the law of the sin offering” (Leviticus 6:18), and: “This is the law of the guilt offering” (Leviticus 7:1)? These verses teach that anyone who engages in studying the law of the sin offering is ascribed credit as though he sacrificed a sin offering, and anyone who engages in studying the law of a guilt offering is ascribed credit as though he sacrificed a guilt offering.,It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a bird burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.,Rabbi Zeira said: What is the verse from which this principle is derived? “Sweet is the sleep of a laboring man, whether he consumes little or much”(Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted.,Rav Adda bar Ahava said that the source is from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. It is taught in a baraita that Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As in these verses, the divine names El and Elohim are not stated, but only “the Lord.” This is so as not to give a claim to a litigant to argue. Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods.,And it is stated with regard to a large bull offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a small bird offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.,And lest you say that God needs these offerings for consumption, in which case a larger offering would be preferable to a smaller one, the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” (Psalms 50:12). And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” (Psalms 50:10–11). Similarly, it is stated in the following verse: “Do I eat the flesh of bulls, or drink the blood of goats?” (Psalms 50:13).,I did not say to you: Sacrifice offerings to me, so that you will say: I will do His will, i.e., fulfill His needs, and He will do my will. You are not sacrificing to fulfill My will, i.e., My needs, but you are sacrificing to fulfill your will, i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, as it is stated: “And when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted” (Leviticus 19:5).,Alternatively, the verse: “And when you sacrifice an offering of peace offerings to the Lord, you shall sacrifice it so that you may be accepted lirtzonkhem” (Leviticus 19:5), can be interpreted differently: Sacrifice willingly lirtzonkhem; sacrifice intentionally.,This is as Shmuel asked Rav Huna: From where is it derived with regard to one who acts unawares in the case of consecrated items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, that the offering is disqualified? Rav Huna said to Shmuel: It is derived from a verse, as it is stated: “And he shall slaughter the young bull before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly unless the slaughter is for the sake of a young bull, i.e., with the knowledge that he is performing an act of slaughter.,Shmuel said to Rav Huna: We have this as an established halakha already, that it is a mitzva to slaughter the offering for the sake of a bull, but from where is it derived that this requirement is indispensable? Rav Huna said to him that the verse states: “With your will you shall slaughter it” (Leviticus 19:5), i.e., sacrifice intentionally, in the form of a purposeful action.,...Y''. None|
|76. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • High Priest (Jewish) • high priest, • high priest/high priesthood • high priesthood
Found in books: Klawans (2009) 180, 181, 226; Piotrkowski (2019) 154; Robbins et al (2017) 156, 160; Secunda (2014) 90
57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר\' שמעון היינו ר\' יוסי ותנא קמא דר\' יוסי היינו ר\' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה\' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג\' מאות עגלים ושותה ג\' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו''. None
|57a. Let us say that there are three tanna’im who dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: No, there are only two tanna’im who dispute the point, and the first tanna whose opinion appears before the opinion of Rabbi Shimon is Rabbi Yosei. And the first tanna whose opinion appears before the opinion of Rabbi Yosei is Rabbi Shimon. And what is the meaning of the word even in both their statements? They agree with regard to the first vegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the Tosefta. The Sages taught: The son of a man named Bohayan designated for the poor the produce in the corner in a garden of vegetables, and his father Bohayan found the poor laden with vegetables and standing at the opening of the garden on their way out. He said to them: My sons, cast the vegetables that you have gathered from upon yourselves and I will give you twice the amount in tithed produce, and you will be no worse off. Not because I begrudge you what you have taken. Rather, it is because the Sages say: One does not designate for the poor the produce in the corner in a garden of vegetables. Therefore, the vegetables that you took require tithing.,The Gemara asks: Why was it necessary for him to say to them: Not because I begrudge you what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it so they would not say: He is putting us off, taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. The Sages taught: Initially, the priests would place the hides that were flayed from animals consecrated as offerings of the most sacred order, which were given to the priests, in the Parva chamber. In the evening, they would distribute them to the members of the family of priests serving in the Temple that day. And the powerful priests among them would take them by force before they could be distributed. The Rabbis decreed that they would distribute them each Shabbat eve, because then all the families of both priestly watches came and took their part together. All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force.,Yet still the prominent priests by virtue of their lineage would take them by force. Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, the owners of the sacrifices (Me’iri) arose and consecrated the hides to Heaven so the priests could not take them.,The Sages said: Not a few days passed before they had plated the entire sanctuary with golden tablets with the proceeds from the redemption and sale of the hides. These plates were one cubit by one cubit and as thick as a golden dinar. And when the people assembled for the Festival pilgrimage they would remove the tablets and place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanship of the tablets was beautiful and without flaw dalam. Afterward they replaced the tablets in the Sanctuary.,It was similarly taught that Abba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take them from their owners by force. The owners stood and consecrated these trunks to Heaven. It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages.,With regard to the prominent priests and those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due to the High Priests of the house of Baitos, woe is me due to their clubs. Woe is me due to the High Priests of the house of Ḥanin; woe is me due to their whispers and the rumors they spread. Woe is me due to the High Priests of the house of Katros; woe is me due to their pens that they use to write lies. Woe is me due to the servants of the High Priests of the house of Yishmael ben Piakhi; woe is me due to their fists. The power of these households stemmed from the fact that the fathers were High Priests, and their sons were the Temple treasurers, and their sons-in-law were Temple overseers amarkalin. And their servants strike the people with clubs, and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that the Sages taught: The people in the Temple courtyard all cried four cries, as they were in agreement over various issues (Pardes Rimonim). The first cry was: Leave here, sons of Eli, who defiled God’s Sanctuary (see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. And an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecrates the items consecrated to Heaven. Due to his delicate nature and his disrespect for the Temple service, he would wrap his hands in silk shirai and perform the service. This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it.,And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let the righteous Yishmael ben Piakhi, the student of Pinehas ben Elazar the priest, enter and serve as High Priest, although the members of this family were violent. And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly with meat of offerings consecrated to Heaven, as he is worthy to eat offerings.,They said about Yoḥa ben Narbbai that he and his household would eat three hundred calves, and drink three hundred jugs of wine, and eat forty se’a of doves for dessert. They said: Throughout all the days of Yoḥa ben Narbbai there was no leftover sacrificial meat in the Temple, as he would make certain that someone ate it. The Gemara asks: What ultimately happened to Yissakhar of Kfar Barkai? They said: The king and the queen were sitting and talking. The king said that goat meat is better food, and the queen said lamb meat is better food. They said: Who can prove which one of us is correct? The High Priest can, as he offers sacrifices all day and tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai came, and when they asked him this question,''. None|
|77. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • high priest • high priest, • high priesthood
Found in books: Klawans (2009) 189; Levine (2005) 95; Rubenstein(1995) 140
51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר\' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:,
|51b. with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song.,And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia.,When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.,The Sages taught: One who did not see the Celebration of the Place of the Drawing of the Water, never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed state, never saw a magnificent structure. The Gemara asks: What is the Temple building to which the Sages refer? Abaye said, and some say that it was Rav Ḥisda who said: This is referring to the magnificent building of Herod, who renovated the Second Temple.,The Gemara asks: With what materials did he construct it? Rava said: It was with stones of green-gray marble and white marble marmara. Some say: It was with stones of blue marble and white marble. The rows of stones were set with one row slightly protruded and one row slightly indented, so that the plaster would take better. He thought to plate the Temple with gold, but the Sages said to him: Leave it as is, and do not plate it, as it is better this way, as with the different colors and the staggered arrangement of the rows of stones, it has the appearance of waves of the sea.,It is taught in a baraita that Rabbi Yehuda says: One who did not see the great synagogue deyofloston of Alexandria of Egypt never saw the glory of Israel. They said that its structure was like a large basilica basileki, with a colonnade within a colonnade. At times there were six hundred thousand men and another six hundred thousand men in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs katedraot, corresponding to the seventy-one members of the Great Sanhedrin, each of which consisted of no less than twenty-one thousand talents of gold. And there was a wooden platform at the center. The sexton of the synagogue would stand on it, with the scarves in his hand. And because the synagogue was so large and the people could not hear the communal prayer, when the prayer leader reached the conclusion of a blessing requiring the people to answer amen, the sexton waved the scarf and all the people would answer amen.,And the members of the various crafts would not sit mingled. Rather, the goldsmiths would sit among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor stranger entered there, he would recognize people who plied his craft, and he would turn to join them there. And from there he would secure his livelihood as well as the livelihood of the members of his household, as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that Abaye said: All of the people who congregated in that synagogue were killed by Alexander the Great of Macedonia. The Gemara asks: What is the reason that they were punished and killed? It is due to the fact that they violated the prohibition with regard to Egypt in this verse: “You shall henceforth return no more that way” (Deuteronomy 17:16), and they returned. Since they established their permanent place of residence in Egypt, they were punished.,When Alexander arrived, he found them, and saw that they were reading the verse in the Torah scroll: “The Lord will bring a nation against you from far, from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). He said, referring to himself: Now, since that man sought to come by ship in ten days, and a wind carried it and the ship arrived in only five days, apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, he set upon them and slaughtered them.,§ The mishna continues: At the conclusion of the first Festival day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: What is this significant repair? Rabbi Elazar said that it is like that which we learned: The walls of the Women’s Courtyard were smooth, without protrusions, initially. Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and surrounded the courtyard with a balcony gezuztra. And they instituted that the women should sit above and the men below.,The Sages taught in the Tosefta: Initially, women would stand on the inside of the Women’s Courtyard, closer to the Sanctuary to the west, and the men were on the outside in the courtyard and on the rampart. And they would come to conduct themselves with inappropriate levity in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages instituted that the women should sit on the outside and the men on the inside, and still they would come to conduct themselves with inappropriate levity. Therefore, they instituted in the interest of complete separation that the women would sit above and the men below.,The Gemara asks: How could one do so, i.e., alter the structure of the Temple? But isn’t it written with regard to the Temple: “All this I give you in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?,Rav said: They found a verse, and interpreted it homiletically and acted accordingly:''. None|
|78. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • High Priest (Jewish) • high priesthood
Found in books: Klawans (2009) 179; Secunda (2014) 90
61a. קברי עובדי כוכבים אינן מטמאין באהל שנא\' (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם אתם קרויין אדם ואין העובדי כוכבים קרויין אדם,מיתיבי (במדבר לא, מ) ונפש אדם ששה עשר אלף משום בהמה,(יונה ד, יא) אשר יש בה הרבה משתים עשרה רבוא אדם אשר לא ידע בין ימינו לשמאלו (ובהמה רבה) משום בהמה,(במדבר לא, יט) כל הורג נפש וכל נוגע בחלל תתחטאו דלמא איקטיל חד מישראל ורבנן לא נפקד ממנו איש ור\' שמעון בן יוחי לא נפקד ממנו איש לעבירה,רבינא אמר נהי דמעטינהו קרא מאטמויי באהל דכתיב (במדבר יט, יד) אדם כי ימות באהל ממגע ומשא מי מעטינהו קרא:,
|61a. The graves of gentiles do not render items impure though a tent, as it is stated: “And you My sheep, the sheep of My pasture, are men adam” (Ezekiel 34:31), from which it is derived that you, the Jewish people, are called men adam but gentiles are not called men adam. Since the Torah introduces the halakha of ritual impurity of a tent with the words: “When a man adam dies in a tent” (Numbers 19:14), this halakha applies only to corpses of Jews but not those of gentiles.,The Gemara raises an objection based upon the verse with regard to captives taken during the war against Midian: “And the persons nefesh adam were sixteen thousand” (Numbers 31:40), which indicates that gentiles are also referred to as adam. The Gemara answers: They are given this title due to the need to distinguish the people taken captive from the animals that were taken as spoils of war.,The Gemara raises another difficulty based upon a verse with regard to the city of Nineveh: “Wherein are more than one hundred and twenty thousand men adam that cannot discern between their right hand and their left hand, and also much cattle” (Jonah 4:11). The Gemara answers: There, too, the gentiles are given this title due to the need to distinguish them from the animals mentioned in the verse.,The Gemara continues to question Rabbi Shimon’s ruling based upon a verse pertaining to the war against Midian: “Whoever has killed anyone, and whoever has touched any slain, purify yourselves” (Numbers 31:19). This indicates that gentile corpses convey ritual impurity. The Gemara answers: Perhaps a Jew was killed, and the concern was for impurity caused by his corpse. And the Rabbis reply that the verse attests: “Not one man of us is missing” (Numbers 31:49). No Jewish soldiers fell in battle, and therefore the concern for impurity must have been due to the corpses of gentiles. And Rabbi Shimon ben Yoḥai responds: The intent of that verse is that not one man of us is missing due to transgression, i.e., none of them sinned.,Ravina said that the explanation above is unnecessary: Granted, the verse excluded gentiles from rendering items impure through a tent, as it is written: “When a man adam dies in a tent” (Numbers 19:14); but did the verse exclude them from rendering items impure via touching and carrying? Since gentile corpses convey impurity in these ways, they could have rendered impure the Jews involved in the war with Midian, even according to Rabbi Shimon ben Yoḥai.,betrothed a widow and was subsequently appointed to be High Priest, he may marry her. And there was an incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos, a widow, and the king subsequently appointed him to be High Priest, and he nevertheless married her. Conversely, in the case of a widow waiting for her yavam who happened before a common priest, i.e., the priest was her yavam, and he was subsequently appointed to be High Priest, then even if he had already performed levirate betrothal with her, he may not marry her, because she is a widow.,The Sages taught: From where is it derived that if a priest betrothed a widow and was subsequently appointed to be High Priest, that he may marry her? The verse states: “Shall he take for a wife” (Leviticus 21:14), an inclusive phrase that indicates that he may marry her in this situation despite the general prohibition for a High Priest to marry a widow. The Gemara asks: If so, a widow waiting for her yavam should also be permitted to a High Priest. The Gemara answers: The word “wife” indicates that this does not include a yevama, who was not initially his wife but his brother’s.,The mishna related an incident with Yehoshua ben Gamla. The Gemara notes that the mishna states that the king appointed him, yes, but not that he was worthy of being appointed. Rav Yosef said: I see a conspiracy here, as this was clearly not a proper appointment by the priests and the Sanhedrin but rather a political appointment, as Rav Asi said: Marta bat Baitos brought a vessel the size of a half-se’a tarkav full of dinars to King Yannai until he appointed Yehoshua ben Gamla High Priest.,A High Priest whose brother died without children performs ḥalitza and he does not perform levirate marriage, as he may not marry a widow.,teaches this halakha categorically, indicating that it is no different if she is his brother’s widow from betrothal, and it is no different if she is his widow from marriage. The Gemara analyzes this halakha: Granted, she is forbidden to him if she was widowed from marriage, as, if he were to marry her, it would be a violation of both the positive mitzva that the High Priest marry a virgin and the prohibition for him to marry a widow. And a positive mitzva, i.e., levirate marriage, does not override a prohibition and a positive mitzva together. However, if she was a widow from betrothal and is therefore still a virgin, the positive mitzva of levirate marriage should come and override the prohibition for a High Priest to marry a widow.,The Gemara answers: By Torah law, levirate marriage is permitted in this case. However, there is a rabbinic decree prohibiting their first act of intercourse due to their second act of intercourse. After they have engaged in intercourse once, they have fulfilled the mitzva of levirate marriage, and any subsequent act of intercourse would constitute a violation of the prohibition without the fulfillment of a mitzva.,A common priest may not marry a sexually underdeveloped woman aylonit, who is incapable of bearing children, unless he already has a wife and children. Rabbi Yehuda says: Even if he has a wife and children, he may not marry a sexually underdeveloped woman, as she is the zona about whom it is stated in the Torah that a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. And the Rabbis say: The only women in the category of zona, who are therefore forbidden to a priest, are a female convert, a freed maidservant, and any woman who engaged in licentious sexual intercourse with a man she is prohibited from marrying.,The Exilarch said to Rav Huna: What is the reason for the halakha that a priest may not marry a sexually underdeveloped woman? It is because he is obligated to fulfill the mitzva to be fruitful and multiply. Is it only priests who were commanded to be fruitful and multiply, but Israelites were not commanded? Why does the mishna specify that a priest may not marry a sexually underdeveloped woman? Rav Huna said to him: This halakha does in fact apply even to Israelites, and the tanna mentions priests because he wants to teach it in a way that would parallel the latter clause of the mishna, which states that Rabbi Yehuda says: Even if he has a wife''. None|
|79. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • High Priesthood, Sale of • Jason (high priest) • Oniad authorship, genealogy (high priestly succession) • Priest and high priest • Second Temple, high priest in • agency, of high priest • high priest, on Day of Atonement • high priest/high priesthood • high priesthood
Found in books: Allison (2018) 414; Balberg (2017) 213; Klawans (2009) 179, 181, 188, 227; Piotrkowski (2019) 91; Schwartz (2008) 399
8b. שזה פרישתו לקדושה ואחיו הכהנים נוגעין בו וזה פרישתו לטהרה ואין אחיו הכהנים נוגעין בו כמאן או ר"מ או רבי יוסי דאי ר\' חנינא סגן הכהנים הא איכא נמי הא,מתקיף לה רבי יוסי ברבי חנינא בשלמא ראשון שמא שלישי שני שמא שלישי שלישי שמא שלישי חמישי שמא שביעי ששי שמא שביעי שביעי שמא שביעי,אלא רביעי למה לי הזאה כלל לא בשלישי איכא לספוקי ולא בשביעי איכא לספוקי,ולטעמיך הזאה כל שבעה מי איכא והא קיימא לן דהזאה שבות ואינה דוחה את השבת אלא מאי אית לך למימר שבעה לבר משבת הכא נמי שבעה לבר מרביעי,אמר רבא הלכך כהן גדול ביום הכפורים דלא בדידן תליא מילתא אלא בקביעא דירחא תליא מילתא בתלתא בתשרי בעי לאפרושי וכל אימת דמתרמי תלתא בתשרי מפרשינן ליה אבל כהן השורף את הפרה דבדידן תליא מילתא מפרשינן ליה ברביעי בשבת כי היכי דניתרמי רביעי שלו בשבת,ללשכת פרהדרין וכו\' תניא רבי יהודה וכי לשכת פרהדרין היתה והלא לשכת בלווטי היתה,אלא בתחלה היו קורין אותה לשכת בלווטי ומתוך שנותנין עליו ממון לכהונה ומחליפין אותה כל שנים עשר חודש כפרהדרין הללו שמחליפין אותם כל שנים עשר חודש לפיכך היו קוראין אותה לשכת פרהדרין,תנן התם הנחתומין לא חייבו אותן חכמים להפריש אלא תרומת מעשר וחלה,בשלמא תרומה גדולה לא דתניא 9a. לפי ששלח בכל גבולי ישראל וראה שאין מפרישין אלא תרומה גדולה בלבד,מעשר ראשון ומעשר עני נמי לא המוציא מחבירו עליו הראיה אלא מעשר שני נפרשו ונסקו וניכלוהו בירושלם,אמר עולא מתוך שפרהדרין הללו חובטין אותן כל י"ב חדש ואומרים להן מכרו בזול מכרו בזול לא אטרחונהו רבנן מאי פרהדרין פורסי,אמר רבה בר בר חנה א"ר יוחנן מאי דכתיב (משלי י, כז) יראת ה\' תוסיף ימים ושנות רשעים תקצרנה יראת ה\' תוסיף ימים זה מקדש ראשון שעמד ארבע מאות ועשר שנים ולא שמשו בו אלא י"ח כהנים גדולים,ושנות רשעים תקצרנה זה מקדש שני שעמד ד\' מאות ועשרים שנה ושמשו בו יותר משלש מאות כהנים צא מהם מ\' שנה ששמש שמעון הצדיק ושמונים ששמש יוחנן כהן גדול עשר ששמש ישמעאל בן פאבי ואמרי לה י"א ששמש ר\' אלעזר בן חרסום מכאן ואילך צא וחשוב כל אחד ואחד לא הוציא שנתו,א"ר יוחנן בן תורתא מפני מה חרבה שילה מפני שהיו בה שני דברים גלוי עריות ובזיון קדשים גלוי עריות דכתיב (שמואל א ב, כב) ועלי זקן מאד ושמע את כל אשר יעשון בניו לכל ישראל ואת אשר ישכבון את הנשים הצובאות פתח אהל מועד ואע"ג דאמר ר\' שמואל בר נחמני א"ר יוחנן כל האומר בני עלי חטאו אינו אלא טועה מתוך 37a. ומנין שבאנא נאמר כאן כפרה ונאמר להלן בחורב כפרה מה להלן באנא אף כאן באנא ומנין שבשם נאמר כאן כפרה ונאמרה בעגלה ערופה כפרה מה להלן בשם אף כאן בשם,אמר אביי בשלמא חורב מעגלה ערופה לא יליף מאי דהוה הוה אלא עגלה ערופה תיליף מחורב וכי תימא ה"נ והתנן הכהנים אומרים (דברים כא, ח) כפר לעמך ישראל ואילו באנא לא קא אמר קשיא,והן עונין אחריו תניא רבי אומר (דברים לב, ג) כי שם ה\' אקרא הבו גודל לאלהינו אמר להם משה לישראל בשעה שאני מזכיר שמו של הקב"ה אתם הבו גודל חנניה בן אחי ר\' יהושע אומר (משלי י, ז) זכר צדיק לברכה אמר להם נביא לישראל בשע\' שאני מזכיר צדיק עולמים אתם תנו ברכה,
|8b. that the sequestering of this High Priest prior to Yom Kippur is for the purpose of sanctity, i.e., to ensure that he appreciates the gravity of the occasion and to fill him with reverence in preparation for entering the Holy of Holies. His brethren, the priests, may touch him, as the objective of his sequestering is unrelated to any concern of impurity. In contrast, the sequestering of that priest who burns the heifer is for the purpose of purity, and his brethren, the priests, may not touch him. In accordance with whose opinion is this baraita? It is in accordance with the opinion of either Rabbi Meir or Rabbi Yosei. As, if it were in accordance with the opinion of Rabbi Ḥanina, the deputy High Priest, isn’t there also this difference between the two priests: One sprinkles purification waters on the priest who burns the heifer all seven days that he is sequestered, whereas one sprinkles purification waters on the High Priest before Yom Kippur only on the third and seventh days?,§ Rabbi Yosei, son of Rabbi Ḥanina, strongly objects to the opinion that one sprinkles purification waters on the priest who burns the heifer all seven days because those days may be the third or seventh day of his impurity. Granted, on the first day of the seven one sprinkles the water, as perhaps it is the third day of his impurity; and on the second day of the seven one sprinkles the water, as perhaps it is the third day of his impurity, if he became impure the day before he was sequestered. The same is true for the third day; one sprinkles the water, as perhaps that is the third day of his impurity. By the same token, on the fifth day one sprinkles the water, as perhaps that is the seventh day of his impurity if he became impure two days before he was sequestered. On the sixth day one sprinkles the water, as perhaps that is the seventh day of his impurity if he became impure the day before he was sequestered. On the seventh day one sprinkles the water, as perhaps that is the seventh day of his impurity.,However, on the fourth day after he was sequestered, why do I require sprinkling at all? Neither with regard to the possibility that it may be the third day of his impurity is there uncertainty, since he has already been sequestered for three days, nor with regard to the possibility that it may be the seventh day of his impurity is there uncertainty, as even if it were, sprinkling would be useless because he did not have purification water sprinkled on him on the third day of his impurity. Nothing is accomplished by sprinkling the water on the priest on the fourth day.,The Gemara asks: And according to your reasoning, is there ever sprinkling on the priest all seven days? Don’t we maintain that sprinkling is prohibited by rabbinic decree issued to enhance the character of Shabbat as a day of rest, and therefore, sprinkling does not override Shabbat. Rather, what have you to say? When it was instituted to sprinkle the water on the priest, it was for seven days except for Shabbat. Here too, say that sprinkling is performed for seven days except for the fourth day of sequestering.,Rava said: Therefore, with regard to the High Priest on Yom Kippur, where the matter of the beginning of the seven-day period is not dependent on us; rather, the matter is dependent on the determination of the first day of the new month, for that reason it is required to remove the High Priest from his home on the third of Tishrei, and whenever the third of Tishrei occurs on a weekday, we remove him from his house. Therefore, both on the fourth day of his sequestering and on Shabbat, no sprinkling is performed. However, with regard to the priest who burns the heifer, where the matter of the beginning of the seven-day period is dependent on us, we remove him from his home on the fourth day of the week, Wednesday, so that the fourth day of his sequestering will occur on Shabbat. In that way, sprinkling will not be performed only one day of the seven, as the day on which sprinkling is prohibited will coincide with the day on which sprinkling is unnecessary.,§ Having discussed the obligation to sequester the High Priest prior to Yom Kippur, the Gemara interprets the next matter in the mishna: The High Priest is removed from his house to the Chamber of Parhedrin. It was taught in a baraita that Rabbi Yehuda said: And was it called the Chamber of Parhedrin, the chamber for the annual royal appointees? Wasn’t it called the Chamber of Balvatei, the chamber for ministers and council heads?,Rather, initially, during the era of Shimon HaTzaddik and his colleagues, who were rewarded with long lives due to their righteousness, they would call it the Chamber of Balvatei, a term connoting significance, since it was a place designated for the High Priest. However, because people were giving money in order to be appointed to the High Priesthood, the position was filled by unworthy individuals. Due to their wickedness, they did not survive the year, and they were replaced every twelve months like the parhedrin who are replaced every twelve months. Therefore, the chamber was called disparagingly the Chamber of Parhedrin. Since the High Priest was replaced every year, the new appointee would renovate the chamber to reflect his own more elaborate tastes.,Apropos the Parhedrin chamber, the Gemara discusses a related halakha. We learned in a mishna there in tractate Demai: With regard to doubtfully tithed produce, i.e., produce purchased from an am ha’aretz with regard to whom there is uncertainty whether or not he tithed the produce, the Sages required bakers to separate only teruma of the tithe, which is one one-hundredth of the produce that is given to the priests, and ḥalla, separated from the dough and given to priests.,The Gemara asks: Granted, teruma gedola, which is equal to approximately one-fiftieth of the produce and is given to a priest, need not be separated from doubtfully-tithed produce, as it was taught in a baraita: 9a. This is because Yoḥa the High Priest sent emissaries throughout all the areas located within the borders of Eretz Yisrael to assess the situation and saw that the people were separating only teruma gedola and were neglecting to separate tithes. Therefore, he issued a decree that anyone who purchases produce from an am ha’aretz must be concerned about the possibility that it was not tithed and is required to tithe it. Since even an am ha’aretz separates teruma gedola, the bakers who purchased grain from them were not required to do so.,And granted, bakers need not separate first tithe and poor man’s tithe due to the principle: The burden of proof rests upon the claimant. Neither first tithe, given to Levites, nor poor man’s tithe, given to the poor, is sacred. It is merely the property of the Levite and the pauper, respectively. Since with regard to doubtfully tithed produce, by definition, there is no certainty that one is actually required to tithe it, if the Levite or the pauper should seek to take possession of the gifts, they must first prove that in fact the produce was not tithed. However, with regard to second tithe, why are the bakers exempt? Let them separate second-tithe from the produce, take it up to Jerusalem, and eat it in Jerusalem, which is the halakha with regard to anyone else who purchases doubtfully tithed produce.,Ulla said: It is because these parhedrin, government appointees, beat the bakers throughout the entire twelve months of their tenure and tell them: Sell your baked goods cheaply, sell them cheaply. Since the officers insist that the bakers refrain from raising their prices, the Sages did not further burden them with the exertion of separating second tithe from a large quantity of grain and taking it to Jerusalem, as they would be unable to raise their prices to cover the cost of the lost grain and the trip to Jerusalem. Since the presumptive status of the grain is that it was tithed, and the obligation to tithe doubtfully tithed produce is a stringency, the Sages exempted the baker from the obligation to do so. What is the meaning of parhedrin? These are royal appointees pursei charged with performance of different tasks.,§ Apropos the Second Temple period, when High Priests were frequently replaced, the Gemara cites that Rabba bar bar Ḥana said that Rabbi Yoḥa said: What is the meaning of that which is written: “The fear of the Lord prolongs days, but the years of the wicked will be shortened” (Proverbs 10:27)? The fear of the Lord prolongs days; that is a reference to the First Temple, which stood for four hundred and ten years and in which only eighteen High Priests served, as is written in the lists of the genealogy of the priests in the Bible.,But the years of the wicked will be shortened; that is a reference to the Second Temple, which stood for four hundred and twenty years and in which over three hundred High Priests served. In calculating the tenures of the High Priests, deduct from the figure of four hundred and twenty years forty years that Shimon HaTzaddik served, and eighty years that Yoḥa the High Priest served, ten years that Yishmael ben Pavi served, and some say eleven years that Rabbi Elazar ben Ḥarsum served. These men were all righteous and were privileged to serve extended terms. After deducting those one hundred and thirty or one hundred and forty-one years, go out and calculate from this point forward and conclude: Each and every one of the remaining High Priests did not complete his year in office, as the number of remaining High Priests is greater than the number of years remaining.,§ Apropos the sins of the High Priests in the Second Temple, the Gemara cites that Rabbi Yoḥa ben Torta said: Due to what reason was the Tabernacle in Shiloh destroyed in the time of the prophet Samuel? It was destroyed due to the fact that there were two matters that existed in the Tabernacle: Forbidden sexual relations and degradation of consecrated items. There were forbidden sexual relations, as it is written: “Now Eli was very old and he heard what his sons were doing to all of Israel, how they lay with the women who did service at the opening of the Tent of Meeting” (I Samuel 2:22). And although Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: Anyone who says that the sons of Eli sinned by engaging in forbidden sexual relations is nothing other than mistaken, even according to the alternative interpretation of the verse that it was due to the fact 37a. And from where is it derived that the confession must begin with the word please? It is stated here: Atonement, and it is stated there, just before Moses’s plea following the sin of the Golden Calf at Horeb: “Perhaps I may secure atonement for your sin” (Exodus 32:30). Just as there, the prayer includes: “Please, this people is guilty of a great sin” (Exodus 32:31), so too here, the term please should be used. And from where is it derived that the Yom Kippur confession includes the name of God? It is stated here: Atonement, and it is stated with regard to the heifer whose neck is broken: “Atone, O God, for Your nation of Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel, and they will be atoned of bloodguilt” (Deuteronomy 21:8). Just as there, with regard to the heifer, the name of God is mentioned, so too here, the name of God is mentioned.,Abaye said: Granted, the obligation to include the name of God in the confession at Horeb cannot be derived from the heifer whose neck is broken, since what was, was. The sin of the Golden Calf predated the mitzva of the heifer. However, you should derive that the confession in the ritual of the heifer whose neck is broken requires use of the term: Please, from Horeb, where Moses employed that term. And if you say that is so, and the term: Please, should be employed, didn’t we learn in a mishna that the priests say: “Atone, O God, for Your nation, Israel” (Deuteronomy 21:8), while the mishna does not state the term please. Apparently, the formula of confession during the ritual of the heifer is not derived from Horeb. The Gemara says: It is indeed difficult why that is not derived.,§ The mishna continues: And the priests and the people who were in the courtyard respond after he recites the name of God: Blessed be the name of His glorious kingdom forever and all time. It was taught in a baraita that Rabbi Yehuda HaNasi says the following with regard to the verse: “When I call out the name of the Lord, give glory to our God” (Deuteronomy 32:3). Moses said to the Jewish people: When I mention the name of the Holy One, Blessed be He, you give Him glory and recite praises in his honor. Ḥaya, son of the brother of Rabbi Yehoshua, says that proof for the practice is from a different source: “The memory of the righteous shall be for a blessing” (Proverbs 10:7). The prophet, Solomon, said to the Jewish people: When I mention the Righteous One of all worlds, you accord Him a blessing.,came to the eastern side of the Temple courtyard, farthest from the Holy of Holies, to the north of the altar. The deputy was to his right, and the head of the patrilineal family belonging to the priestly watch that was assigned to serve in the Temple that week was to his left. And they arranged two goats there, and there was a lottery receptacle there, and in it were two lots. These were originally made of boxwood, and the High Priest Yehoshua ben Gamla fashioned them of gold, and the people would mention him favorably for what he did.,Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: The High Priest ben Katin made twelve spigots for the basin so that several priests could sanctify their hands and feet at once, as previously the basin had only two. He also made a machine mukheni for sinking the basin into flowing water during the night so that its water would not be disqualified by remaining overnight. Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning.,King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. Queen Helene, his mother, fashioned a decorative gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet tavla on which the Torah portion relating to sota was written. The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to Nicanor, miracles were performed to his doors, the doors in the gate of the Temple named for him, the Gate of Nicanor. And the people would mention all of those whose contributions were listed favorably.,From the fact that it says in the mishna that the priest comes to the north of the altar, it can be learned by inference that the altar itself does not stand in the north but in the south of the courtyard. The Gemara asks: In accordance with whose opinion is the mishna? The Gemara answers: It is in accordance with the opinion of Rabbi Eliezer ben Ya’akov, as it was taught in a baraita that from the verse: “And he shall slaughter it on the side of the altar northward before God” (Leviticus 1:11), it is derived that the entire north side should be vacant. The altar is in the south, and the north is vacant. This is the statement of Rabbi Eliezer ben Ya’akov.,The Gemara asks: But isn’t the first clause, the previous mishna, as explained above, in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, who holds that the altar was partially in the north? The Gemara rejects this assertion: The entire mishna, including the first clause, is in accordance with the opinion of Rabbi Eliezer ben Ya’akov. Emend the previous mishna and teach it as referring to the space adjacent to the area between the Entrance Hall and the altar and not actually the space between them, north of the altar, where everyone agrees that it is the north.,§ The mishna states that the deputy High Priest stands to the right of the High Priest, and the head of the patrilineal family is to his left. Rav Yehuda said with regard to the laws of etiquette: One who walks to the right of his teacher is a boor, in that he hasn’t the slightest notion of good manners. The Gemara asks: Didn’t we learn in the mishna that the deputy, who is like a student to the High Priest, is to the right of the High Priest, and the head of the patrilineal priestly family responsible for the Temple service that day is to his left?,And furthermore, it was taught in a baraita: Three people who were walking on the road should not walk in single file but should walk with the teacher in the middle, the greater of the students on his right, and the lesser of them to his left. And so too do we find with the three ministering angels who came to Abraham: Michael, the greatest of the three, was in the middle, Gabriel was to his right, and Raphael was to his left. Apparently, a student walks to the right of his teacher.,Rav Shmuel bar Pappa interpreted it before Rav Adda: He does not walk next to his teacher as an equal, but walks slightly behind him so that he is slightly obscured by his teacher. The Gemara asks: But wasn’t it taught in a baraita: One who walks next to his teacher is a boor; one who walks behind his teacher, allowing his teacher to walk before him, is among the arrogant. The Gemara answers: He does not walk directly beside him but slightly to his side and slightly behind his teacher.,§ The mishna continues: And there was a lottery receptacle in the east of the courtyard there, and in it were two lots. The Sages taught the following in a baraita with regard to the verse: “And Aaron shall place lots on the two goats, one lot for God and one lot for Azazel” (Leviticus 16:8). Lots is a general term; they may be fashioned from any material, as the Torah does not specify the material of which they are made.,One might have thought that he should place two lots on this goat and two lots on that goat; therefore, the verse states: “One lot for God and one lot for Azazel” (Leviticus 16:8), meaning there is only one lot here for God, and there is only one lot here for Azazel. Likewise, one might have thought he should place the lot of God and the lot of Azazel on this goat, and the lot of God and the lot of Azazel on that goat; therefore, the verse states: One lot for God, i.e., there is only one lot here for God, and there is only one lot here for Azazel. If so, what is the meaning when the verse states lots, in the plural, since each of the two goats has one lot not two? It is to teach that the two lots should be identical; that he should not make one of gold and one of silver, or one big and one small.,It was taught in the baraita that the lots may be fashioned from any material. The Gemara asks: This is obvious, considering that the Torah does not designate a particular material. The Gemara answers: No, it is necessary only due to that which was taught in a baraita: Because we find with regard to the High Priest’s frontplate that the name of God was written upon it and it was made of gold, one might have thought that this lot, too, should be made of gold since it has God’s name on it. Therefore, the verse states: Lot, lot, twice to include other materials and not exclusively gold. It includes lots made of olive wood, and includes lots made of walnut wood, and includes lots made of boxwood.,§ The mishna continues: The High Priest ben Katin made twelve spigots for the basin. It was taught: Ben Katin did this so that twelve of his fellow priests, who are occupied with sacrificing the daily offering as explained above, could sanctify their hands and their feet simultaneously. It was taught: In the morning, when the basin is full, one sanctifies his hands and his feet from the spigots fixed at the top of the basin because the water level is high. And in the afternoon, when the water level is low, he sanctifies his hands and his feet from the spigots fixed at the bottom.,The mishna continues with regard to ben Katin: He also made a machine for sinking the basin. The Gemara asks: What is this machine? Abaye said: It is a wheel with which he lowered the basin into the pit.,The mishna continues: King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. The Gemara asks: If he wanted to donate money to beautify the Temple, he should have made the vessels themselves of gold, not just the handles.''. None|
|80. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • High priest • first man (not named) animatd from on high, see Adam first principles
Found in books: Corrigan and Rasimus (2013) 267; Williams (2009) 213
|81. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • High priest • on high, staging of gods
Found in books: Corrigan and Rasimus (2013) 346, 362; Lipka (2021) 228
|82. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Christology, christological, high christology, lower christology • Priest and high priest
Found in books: Allison (2018) 414; Ruzer (2020) 105
|83. Anon., Letter of Aristeas, 12, 15-17, 31, 33, 35-36, 41, 47, 50-72, 76, 83-111, 120, 122-123, 126, 128-172, 187-300, 308-321 |
Tagged with subjects: • Eleazar (high priest in Letter of Aristeas) • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • Eleazar (high priest) • Eleazar, High Priest • Eleazar, Jewish high priest • Eleazar, high priest • High Priest • High Priests, in command of citadel of Jerusalem • High Priests, selection of, in Roman period • Oniad authorship, genealogy (high priestly succession) • Second Temple, high priest in • garments, high priests • high priest • high priest/high priesthood • reading, high priest
Found in books: Balberg (2017) 202; Bar Kochba (1997) 85, 274; Bloch (2022) 107; Levine (2005) 146; Lidonnici and Lieber (2007) 15, 16, 24, 25, 26; Maier and Waldner (2022) 31; Niehoff (2011) 22, 31; Piotrkowski (2019) 86, 249, 281, 283, 400; Potter Suh and Holladay (2021) 46, 47, 51, 55; Salvesen et al (2020) 144, 226, 240, 241, 242; Stavrianopoulou (2013) 216, 220, 223; Trudinger (2004) 31
|12. Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king's father -" '|
15. our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or 16. Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" '17. After a brief interval, while I was offering up an earnest prayer to God that He would so dispose the mind of the king that all the captives might be set at liberty-(for the human race, being the creation of God, is swayed and influenced by Him. Therefore with many divers prayers I called upon Him who ruleth the heart that the king might be constrained to grant my request. For I had
31. informed by those who know; for they have never had a king's care to protect them. It is necessary that these should be made accurate for your library since the law which they contain, in as much as it is of divine origin, is full of wisdom and free from all blemish. For this reason literary men and poets and the mass of historical writers have held aloof from referring to these books and the men who have lived and are living in accordance with them, because their" '
33. When this memorial had been presented, the king ordered a letter to be written to Eleazar on the matter, giving also an account of the emancipation of the Jewish captives. And he gave fifty talents weight of gold and seventy talents of silver and a large quantity of precious stones to make bowls and vials and a table and libation cups. He also gave orders to those who had the custody of his coffers to allow the artificers to make a selection of any materials they might require for the purpose, and that a hundred talents in money should be sent to provide sacrifices for the temple and' "
35. 'King Ptolemy sends greeting and salutation to the High Priest Eleazar. Since there are many Jews settled in our realm who were carried off from Jerusalem by the Persians at the time of their" '36. power and many more who came with my father into Egypt as captives - large numbers of these he placed in the army and paid them higher wages than usual, and when he had proved the loyalty of their leaders he built fortresses and placed them in their charge that the native Egyptians might be intimidated by them. And I, when I ascended the throne, adopted a kindly attitude towards all' "
41. To this letter Eleazar replied appropriately as follows:'Eleazar the High priest sends greetings to King Ptolemy his true friend. My highest wishes are for your welfare and the welfare of Queen Arsinoe your sister and your children. I also am well. I have received your letter and am greatly" '
47. The following are the names of the elders: of the first tribe, Joseph, Ezekiah, Zachariah, John, Ezekiah, Elisha. of the second tribe, Judas, Simon, Samuel, Adaeus, Mattathias, Eschlemias. of' "
50. Arsamos, Jason, Endemias, Daniel. of the tenth tribe, Jeremiah, Eleazar, Zachariah, Baneas, Elisha, Dathaeus. of the eleventh tribe, Samuel, Joseph, Judas, Jonathes, Chabu, Dositheus. of the twelfth tribe, Isaelus, John, Theodosius, Arsamos, Abietes, Ezekiel. They were seventy-two in all. Such was the answer which Eleazar and his friends gave to the king's letter." '51. I will now proceed to redeem my promise and give a description of the works of art. They were wrought with exceptional skill, for the king spared no expense and personally superintended the workmen individually. They could not therefore scamp any part of the work or finish it off negligently. 52. First of all I will give you a description of the table. The king was anxious that this piece of work should be of exceptionally large dimensions, and he caused enquiries to be made of the Jew 53. in the locality with regard to the size of the table already in the temple at Jerusalem. And when they described the measurements, he proceeded to ask whether he might make a larger structure. And some of the priests and the other Jews replied that there was nothing to prevent him. And he said that he was anxious to make it five times the size, but he hesitated lest it should prove usele 54. for the temple services. He was desirous that his gift should not merely be stationed in the temple, for it would afford him much greater pleasure if the men whose duty it was to offer the fitting 55. acrifices were able to do so appropriately on the table which he had made. He did not suppose that it was owing to lack of gold that the former table had been made of small size, but there seems to have been, he said, some reason why it was made of this dimension. For had the order been given, there would have been no lack of means. Wherefore we must not transgress or go beyond the proper 56. measure. At the same time he ordered them to press into service all the manifold forms of art, for he was a man of the most lofty conceptions and nature had endowed him with a keen imagination which enabled him to picture the appearance which would be presented by the finished work. He gave orders too, that where there were no instructions laid down in the Jewish Scriptures, everything should be made as beautiful as possible. When such instructions were laid down, they were to be carried out to the letter. 57. They made the table two cubits long (one cubit broad) one and a half cubits high, fashioning it of pure solid gold. What I am describing was not thin gold laid over another foundation, but the whole' "58. tructure was of massive gold welded together. And they made a border of a hand's breadth round about it. And there was a wreath of wave-work, engraved in relief in the form of ropes marvelously" '59. wrought on its three sides. For it was triangular in shape and the style of the work was exactly the same on each of the sides, so that whichever side they were turned, they presented the same appearance. of the two sides under the border, the one which sloped down to the table was a very 60. beautiful piece of work, but it was the outer side which attracted the gaze of the spectator. Now the upper edge of the two sides, being elevated, was sharp since, as we have said, the rim was three-sided, from whatever point of view one approached it. And there were layers of precious stones on it in the midst of the embossed cord-work, and they were interwoven with one another by an inimitable artistic 61. device. For the sake of security they were all fixed by golden needles which were inserted in 62. perforations in the stones. At the sides they were clamped together by fastenings to hold them firm. On the part of the border round the table which slanted upwards and met the eyes, there was wrought a pattern of eggs in precious stones, elaborately engraved by a continuous piece of fluted relief-work, closely 63. connected together round the whole table. And under the stones which had been arranged to represent eggs the artists made a crown containing all kinds of fruits, having at its top clusters of grapes and ears of corn, dates also and apples, and pomegranates and the like, conspicuously arranged. These fruits were wrought out of precious stones, of the same colour as the fruits themselves and 64. they fastened them edgeways round all the sides of the table with a band of gold. And after the crown of fruit had been put on, underneath there was inserted another pattern of eggs in precious stones, and other fluting and embossed work, that both sides of the table might be used, according to the wishes of the owners and for this reason the wave-work and the border were extended 65. down to the feet of the table. They made and fastened under the whole width of the table a massive plate four fingers thick, that the feet might be inserted into it, and clamped fast with linch-pins which fitted into sockets under the border, so that which ever side of the table people preferred, might be used. Thus it became manifestly clear that the work was intended to be used' "66. either way. On the table itself they engraved a 'maeander', having precious stones standing out in the middle of it, rubies and emeralds and an onyx too and many other kinds of stones which excel" "67. in beauty. And next to the 'maeander' there was placed a wonderful piece of network, which made the centre of the table appear like a rhomboid in shape, and on it a crystal and amber, as it is called," '68. had been wrought, which produced an incomparable impression on the beholders. They made the feet of the table with heads like lilies, so that they seemed to be like lilies bending down beneath the table, and the parts which were visible represented leaves which stood upright.' "69. The basis of the foot on the ground consisted of a ruby and measured a hand's breadth high all round. It had the appearance of a shoe and was eight fingers broad. Upon it the whole expanse of the foot rested." '70. And they made the foot appear like ivy growing out of the stone, interwoven with akanthus and surrounded with a vine which encircled it with clusters of grapes, which were worked in stones, up to the top of the foot. All the four feet were made in the same style, and everything was wrought and fitted so skillfully, and such remarkable skill and knowledge were expended upon making it true to nature, that when the air was stirred by a breath of wind, movement was imparted to the leaves, and 71. everything was fashioned to correspond with the actual reality which it represented. And they made the top of the table in three parts like a triptychon, and they were so fitted and dovetailed together with spigots along the whole breadth of the work, that the meeting of the joints could not be seen or even discovered. The thickness of the table was not less than half a cubit, so that the whole work 72. must have cost many talents. For since the king did not wish to add to its size he expended on the details the same sum of money which would have been required if the table could have been of larger dimensions. And everything was completed in accordance with his plan, in a most wonderful and remarkable way, with inimitable art and incomparable beauty.
76. engraven all round. Such then was the construction of the golden bowls, and they held more than two firkins each. The silver bowls had a smooth surface, and were wonderfully made as if they were intended for looking-glasses, so that everything which was brought near to them was reflected even more
83. I have given you this description of the presents because I thought it was necessary. The next point in the narrative is an account of our journey to Eleazar, but I will first of all give you a description of the whole country. When we arrived in the land of the Jews we saw the city situated 84. in the middle of the whole of Judea on the top of a mountain of considerable altitude. On the summit the temple had been built in all its splendour. It was surrounded by three walls more than seventy cubits high and in length and breadth corresponding to the structure of the edifice. All the building 85. were characterized by a magnificence and costliness quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and 86. the stability of the lintel. The style of the curtain too was thoroughly in proportion to that of the entrance. Its fabric owing to the draught of wind was in perpetual motion, and as this motion was communicated from the bottom and the curtain bulged out to its highest extent, it afforded a pleasant 87. pectacle from which a man could scarcely tear himself away. The construction of the altar was in keeping with the place itself and with the burnt offerings which were consumed by fire upon it, and the approach to it was on a similar scale. There was a gradual slope up to it, conveniently arranged for the purpose of decency, and the ministering priests were robed in linen garments, down to their 88. ankles. The Temple faces the east and its back is toward the west. The whole of the floor is paved with stones and slopes down to the appointed places, that water may be conveyed to wash away the 89. blood from the sacrifices, for many thousand beasts are sacrificed there on the feast days. And there is an inexhaustible supply of water, because an abundant natural spring gushes up from within the temple area. There are moreover wonderful and indescribable cisterns underground, as they pointed out to me, at a distance of five furlongs all round the site of the temple, and each of them has countless pipe 90. o that the different streams converge together. And all these were fastened with lead at the bottom and at the sidewalls, and over them a great quantity of plaster had been spread, and every part of the work had been most carefully carried out. There are many openings for water at the base of the altar which are invisible to all except to those who are engaged in the ministration, so that all the blood of the sacrifices which is collected in great quantities is washed away in the twinkling of an 91. eye. Such is my opinion with regard to the character of the reservoirs and I will now show you how it was confirmed. They led me more than four furlongs outside the city and bade me peer down towards a certain spot and listen to the noise that was made by the meeting of the waters, so that the great size of the reservoirs became manifest to me, as has already been pointed out. 92. The ministration of the priests is in every way unsurpassed both for its physical endurance and for its orderly and silent service. For they all work spontaneously, though it entails much painful exertion, and each one has a special task allotted to him. The service is carried on without interruption - some provide the wood, others the oil, others the fine wheat flour, others the spices; other 93. again bring the pieces of flesh for the burnt offering, exhibiting a wonderful degree of strength. For they take up with both hands the limbs of a calf, each of them weighing more than two talents, and throw them with each hand in a wonderful way on to the high place of the altar and never miss placing them on the proper spot. In the same way the pieces of the sheep and also of the goats are wonderful both for their weight and their fatness. For those, whose business it is, always select the beasts which are without blemish and specially fat, and thus the sacrifice which I have described, 94. is carried out. There is a special place set apart for them to rest in, where those who are relieved from duty sit. When this takes place, those who have already rested and are ready to assume their duties rise up spontaneously since there is no one to give orders with regard to the arrangement of 95. the sacrifices. The most complete silence reigns so that one might imagine that there was not a single person present, though there are actually seven hundred men engaged in the work, besides the vast number of those who are occupied in bringing up the sacrifices. Everything is carried out with 96. reverence and in a way worthy of the great God.We were greatly astonished, when we saw Eleazar engaged in the ministration, at the mode of his dress, and the majesty of his appearance, which was revealed in the robe which he wore and the precious stones upon his person. There were golden bells upon the garment which reached down to his feet, giving forth a peculiar kind of melody, and on both sides of them there were pomegranate 97. with variegated flowers of a wonderful hue. He was girded with a girdle of conspicuous beauty, woven in the most beautiful colours. On his breast he wore the oracle of God, as it is called, on which twelve stones, of different kinds, were inset, fastened together with gold, containing the names of the leaders of the tribes, according to their original order, each one flashing forth in an indescribable way 98. its own particular colour. On his head he wore a tiara, as it is called, and upon this in the middle of his forehead an inimitable turban, the royal diadem full of glory with the name of God inscribed in sacred letters on a plate of gold . . . having been judged worthy to wear these emblems in the 99. ministrations. Their appearance created such awe and confusion of mind as to make one feel that one had come into the presence of a man who belonged to a different world. I am convinced that any one who takes part in the spectacle which I have described will be filled with astonishment and indescribable wonder and be profoundly affected in his mind at the thought of the sanctity which is attached to each detail of the service. 100. But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of'101. guarding the temple precincts, so that if there were an attack, or an insurrection or an onslaught of the enemy, no one would be able to force an entrance within the walls that surround the temple. On the towers of the citadel engines of war were placed and different kinds of machines, and the position wa 102. much higher than the circle of walls which I have mentioned. The towers were guarded too by most trusty men who had given the utmost proof of their loyalty to their country. These men were never allowed to leave the citadel, except on feast days and then only in detachments. nor did they permit any 103. tranger to enter it. They were also very careful when any command came from the chief officer to admit any visitors to inspect the place, as our own experience taught us. They were very reluctant to 104. admit us - though we were but two unarmed men- to view the offering of the sacrifices. And they asserted that they were bound by an oath when the trust was committed to them, for they had all sworn and were bound to carry out the oath sacredly to the letter, that though they were five hundred in number they would not permit more than five men to enter at one time. The citadel was the special protection of the temple and its founder had fortified it so strongly that it might efficiently protect it. 105. The size of the city is of moderate dimensions. It is about forty furlongs in circumference, as far as one could conjecture. It has its towers arranged in the shape of a theatre, with thoroughfares leading between them. Now the cross roads of the lower towers are visible but those of the upper 106. towers are more frequented. For the ground ascends, since the city is built upon a mountain. There are steps too which lead up to the cross roads, and some people are always going up, and others down and they keep as far apart from each other as possible on the road because of those who 107. are bound by the rules of purity, lest they should touch anything which is unlawful. It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight with regard to what was required. For the country is extensive and beautiful. Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumeans, other parts are mountainous, especially (those which are contiguous to the land of Judea). The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops. In this way 108. cultivation of every kind is carried on and an abundant harvest reaped in the whole of the aforesaid land. The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all men are inclined to a life of enjoyment, for every one has a natural tendency towards the pursuit of pleasure. 109. The same thing happened in Alexandria, which excels all cities in size and prosperity. Country people by migrating from the rural districts and settling 110. in the city brought agriculture into disrepute: and so to prevent them from settling in the city, the king issued orders that they should not stay in it for more than twenty days. And in the same way he gave the judges written instructions, that if it was necessary to issue a summons against any one 111. who lived in the country, the case must be settled within five days. And since he considered the matter one of great importance, he appointed also legal officers for every district with their assistants, that the farmers and their advocates might not in the interests of business empty the granaries of the' "
120. abroad a false report that the working of the mines was useless and expensive, in order to prevent their country from being destroyed by the mining in these districts and possibly taken away from them owing to the Persian rule, since by the assistance of this false report they found an excuse for entering the district.I have now, my dear brother Philocrates, given you all the essential information upon this subject
122. carefully that of the Greeks as well. They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary. They possessed a great facility for conferences and the discussion of problems connected with the law. They espoused the middle course - and this is always the best course to pursue. They abjured the rough and uncouth manner, but they were altogether above pride and never assumed an air of superiority over others, and in conversation they were ready to listen and give an appropriate answer to every question. And all of them carefully observed this rule and were anxious above everything else to excel each other in
123. its observance and they were all of them worthy of their leader and of his virtue. And one could observe how they loved Eleazar by their unwillingness to be torn away from him and how he loved them. For besides the letter which he wrote to the king concerning their safe return, he also earnestly
126. now being sent to him by Eleazar undoubtedly possessed these qualities. And he frequently asserted upon oath that he would never let the men go if it were merely some private interest of his own that constituted the impelling motive-but it was for the common advantage of
128. It is worth while to mention briefly the information which he gave in reply to our questions. For I suppose that most people feel a curiosity with regard to some of the enactments in the law,
129. especially those about meats and drinks and animals recognized as unclean. When we asked why, since there is but one form of creation, some animals are regarded as unclean for eating, and others unclean even to the touch (for though the law is scrupulous on most points, it is specially scrupulous on such' "130. matters as these) he began his reply as follows: 'You observe,' he said, 'what an effect our modes of life and our associations produce upon us; by associating with the bad, men catch their depravities and become miserable throughout their life; but if they live with the wise and prudent, they find" '1
31. the means of escaping from ignorance and amending their lives. Our Lawgiver first of all laid down the principles of piety and righteousness and inculcated them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the injurious effects of sin and the 132. punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to 1
33. Him. Working out these truths carefully and having made them plain he showed that even if a man should think of doing evil - to say nothing of actually effecting it - 134. he would not escape detection, for he made it clear that the power of God pervaded the whole of the law. 1
35. Beginning from this starting point he went on to show that all mankind except ourselves believe in the existence of many gods, though they themselves are much more powerful than the beings whom they vainly worship. For when they have made statues of stone and wood, they say that they are the images of those who have invented something useful for life and they worship them, though 136. they have clear proof that they possess no feeling. For it would be utterly foolish to suppose that any one became a god in virtue of his inventions. For the inventors simply took certain objects already created and by combining them together, showed that they possessed a fresh utility: they 137. did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are' "138. the wisest of the Greeks. Why need we speak of other infatuated people, Egyptians and the like, who place their reliance upon wild beasts and most kinds of creeping things and cattle, and worship them, and offer sacrifices to them both while living and when dead?'" "139. 'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole" "140. creation. Hence the leading Egyptian priests having looked carefully into many matters, and being cognizant with (our) affairs, call us' men of God'. This is a title which does not belong to the rest of mankind but only to those who worship the true God. The rest are men not of God but of meats and drinks and clothing. For their whole disposition leads them to find solace in these things." '1
41. Among our people such things are reckoned of no account. but throughout their whole life their 142. main consideration is the sovereignty of God. Therefore lest we should be corrupted by any abomination, or our lives be perverted by evil communications, he hedged us round on all sides by 143. rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see. For though, speaking generally, all things are alike in their natural constitution, since they are all governed by one and the same power, yet there is a deep reason in each individual case why we abstain from the use of certain things and enjoy the common use of others. For the sake of illustration I will run over one or two 144. points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and 145. the perfecting of character. For all the birds that we use are tame and distinguished by their cleanliness, feeding on various kinds of grain and pulse, such as for instance pigeons, turtle-doves, 146. locusts, partridges, geese also, and all other birds of this class. But the birds which are forbidden you will find to be wild and carnivorous, tyrannizing over the others by the strength which they possess, and cruelly obtaining food by preying on the tame birds enumerated above and not only so, but 1
47. they seize lambs and kids, and injure human beings too, whether dead or alive, and so by naming them unclean, he gave a sign by means of them that those, for whom the legislation was ordained, must practice righteousness in their hearts and not tyrannize over any one in reliance upon their own strength nor rob them of anything, but steer their course of life in accordance with justice, just as the tame birds, already mentioned, consume the different kinds of pulse that grow upon the earth 148. and do not tyrannize to the destruction of their own kindred. Our legislator taught us therefore that it is by such methods as these that indications are given to the wise, that they must be just and effect nothing by violence, and refrain from tyrannizing over others in reliance upon their own 149. trength. For since it is considered unseemly even to touch such unclean animals, as have been mentioned, on account of their particular habits, ought we not to take every precaution lest our own
50. characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these birds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view
151. to the practice of virtue. For the strength of our whole body and its activity depend upon our shoulders and limbs. Therefore he compels us to recognize that we must perform all our actions with discrimination according to the standard of righteousness - more especially because we have
152. been distinctly separated from the rest of mankind. For most other men defile themselves by promiscuous intercourse, thereby working great iniquity, and whole countries and cities pride themselves upon such vices. For they not only have intercourse with men but they defile their own' "
153. mothers and even their daughters. But we have been kept separate from such sins. And the people who have been separated in the aforementioned way are also characterized by the Lawgiver as possessing the gift of memory. For all animals' which are cloven-footed and chew the cud'" '
154. represent to the initiated the symbol of memory. For the act of chewing the cud is nothing else than the reminiscence of life and existence. For life is wont to be sustained by means of food' "
155. wherefore he exhorts us in the Scripture also in these words: 'Thou shalt surely remember the Lord that wrought in thee those great and wonderful things'. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the" '
156. food and the separation of each individual limb and, far more, the organization of the senses, the operation and invisible movement of the mind, the rapidity of its particular actions and its discovery of the
157. arts, display an infinite resourcefulness. Wherefore he exhorts us to remember that the aforesaid parts are kept together by the divine power with consummate skill. For he has marked out every
158. time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the divine oracles upon our gates and doors as a remembrance of
159. God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the' "160. fear of God. He bids men also, when lying down to sleep and rising up again, to meditate upon the works of God, not only in word, but by observing distinctly the change and impression produced upon them, when they are going to sleep, and also their waking, how divine and incomprehensible' "161. the change from one of these states to the other is. The excellency of the analogy in regard to discrimination and memory has now been pointed out to you, according to our interpretation of' the cloven hoof and the chewing of the cud'. For our laws have not been drawn up at random or in accordance with the first casual thought that occurred to the mind, but with a view to truth and the" '162. indication of right reason. For by means of the directions which he gives with regard to meats and drinks and particular cases of touching, he bids us neither to do nor listen to anything, thoughtlessly 163. nor to resort to injustice by the abuse of the power of reason. In the case of the wild animals, too, the same principle may be discovered. For the character of the weasel and of mice and such 164. animals as these, which are expressly mentioned, is destructive. Mice defile and damage everything, not only for their own food but even to the extent of rendering absolutely useless to man whatever 165. it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the' "166. mouth. And it is for this reason that a like practice is declared unclean in men. For by embodying in speech all that they receive through the ears, they involve others in evils and work no ordinary impurity, being themselves altogether defiled by the pollution of impiety. And your king, as we are informed, does quite right in destroying such men.'" "167. Then I said 'I suppose you mean the informers, for he constantly exposes them to tortures and to" "168. painful forms of death'. 'Yes,' he replied, 'these are the men I mean, for to watch for men's destruction is an unholy thing. And our law forbids us to injure any one either by word or deed. My brief account of these matters ought to have convinced you, that all our regulations have been drawn up with a view to righteousness, and that nothing has been enacted in the Scripture thoughtlessly or without due reason, but its purpose is to enable us throughout our whole life and in all our action" "169. to practice righteousness before all men, being mindful of Almighty God. And so concerning meats and things unclean, creeping things, and wild beasts, the whole system aims at righteousness and righteous relationships between man and man.'" '170. He seemed to me to have made a good defense on all the points; for in reference also to the calves and rams and goats which are offered, he said that it was necessary to take them from the herds and flocks, and sacrifice tame animals and offer nothing wild, that the offerers of the sacrifices might understand the symbolic meaning of the lawgiver and not be under the influence of an arrogant self-consciousness. For he, who offers a sacrifice makes an offering also of his own soul in all its moods. 171. I think that these particulars with regard to our discussion are worth narrating and on account of the sanctity and natural meaning of the law, I have been induced to explain them to you clearly, Philocrates, because of your own devotion to learning. 172. And Eleazar, after offering the sacrifice, and selecting the envoys, and preparing many gifts for the
187. Taking an opportunity afforded by a pause in the banquet the king asked the envoy who sat in the seat of honour (for they were arranged according to seniority), How he could keep his kingdom' "188. unimpaired to the end? After pondering for a moment he replied, 'You could best establish its security if you were to imitate the unceasing benignity of God. For if you exhibit clemency and inflict mild punishments upon those who deserve them in accordance with their deserts, you will" "189. turn them from evil and lead them to repentance.' The king praised the answer and then asked the next man, How he could do everything for the best in all his actions? And he replied, 'If a man maintains a just bearing towards all, he will always act rightly on every occasion, remembering that every thought is known to God. If you take the fear of God as your starting-point, you will never miss the goal." "190. The king complimented this man, too, upon his answer and asked another, How he could have friends like-minded with himself? He replied, 'If they see you studying the interests of the multitudes over whom you rule; you will do well to observe how God bestows his benefits on the" "191. human race, providing for them health and food and all other things in due season.' After expressing his agreement with the reply, the king asked the next guest, How in giving audiences and passing judgments he could gain the praise even of those who failed to win their suit? And he said, 'If you are fair in speech to all alike and never act insolently nor tyrannically in your treatment of" "192. offenders. And you will do this if you watch the method by which God acts. The petitions of the worthy are always fulfilled, while those who fail to obtain an answer to their prayers are informed by means of dreams or events of what was harmful in their requests and that God does not smite them according to their sins or the greatness of His strength, but acts with forbearance towards them.'" "193. The king praised the man warmly for his answer and asked the next in order, How he could be invincible in military affairs? And he replied, 'If he did not trust entirely to his multitudes or his warlike forces, but called upon God continually to bring his enterprises to a successful issue, while" "194. he himself discharged all his duties in the spirit of justice.' Welcoming this answer, he asked another how he might become an object of dread to his enemies. And he replied, 'If while maintaining a vast supply of arms and forces he remembered that these things were powerless to achieve a permanent and conclusive result. For even God instils fear into the minds of men by granting reprieves and making merely a display of the greatness of his power.'" "195. This man the king praised and then said to the next, What is the highest good in life? And he answered 'To know that God is Lord of the Universe, and that in our finest achievements it is not we who attain success but God who by his power brings all things to fulfilment and leads us to the goal.'" "196. The king exclaimed that the man had answered well and then asked the next How he could keep all his possessions intact and finally hand them down to his successors in the same condition? And he answered 'By praying constantly to God that you may be inspired with high motives in all your undertakings and by warning your descendants not to be dazzled by fame or wealth, for it is God who bestows all these gifts and men never by themselves win the supremacy'." "197. The king expressed his agreement with the answer and enquired of the next guest, How he could bear with equanimity whatever befell him? And he said, 'If you have a firm grasp of the thought that all men are appointed by God to share the greatest evil as well as the greatest good, since it is impossible for one who is a man to be exempt from these. But God, to whom we ought always to pray, inspires us with courage to endure.'" "198. Delighted with the man's reply, the king said that all their answers had been good. 'I will put a question to one other', he added, 'and then I will stop for the present: that we may turn our attention" "199. to the enjoyment of the feast and spend a pleasant time.' Thereupon he asked the man, What is the true aim of courage? And he answered, 'If a right plan is carried out in the hour of danger in accordance with the original intention. For all things are accomplished by God to your advantage, O king, since your purpose is good.'" "200. When all had signified by their applause their agreement with the answer, the king said to the philosophers (for not a few of them were present), 'It is my opinion that these men excel in virtue and possess extraordinary knowledge, since on the spur of the moment they have given fitting answers to these questions which I have put to them, and have all made God the starting-point of their words.'" "201. And Menedemus, the philosopher of Eretria, said, 'True, O King - for since the universe is managed by providence and since we rightly perceive that man is the creation of God, it follow" "202. that all power and beauty of speech proceed from God.' When the king had nodded his assent to this sentiment, the speaking ceased and they proceeded to enjoy themselves. When evening came on, the banquet ended." '203. On the following day they sat down to table again and continued the banquet according to the same arrangements. When the king thought that a fitting opportunity had arrived to put inquiries to his guests, he proceeded to ask further questions of the men who sat next in order to those who 204. had given answers on the previous day. He began to open the conversation with the eleventh man, for there were ten who had been asked questions on the former occasion. When silence wa 205. established, he asked How he could continue to be rich? After a brief reflection, the man who had been asked the question replied If he did nothing unworthy of his position, never acted licentiously, never lavished expense on empty and vain pursuits, but by acts of benevolence made all his subjects well disposed towards himself.