Uzziah - the Pretentious King-Priest
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Josephus As Political Philosopher: His Concept of Kingship
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2017 Josephus As Political Philosopher: His Concept Of Kingship Jacob Douglas Feeley University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Jewish Studies Commons Recommended Citation Feeley, Jacob Douglas, "Josephus As Political Philosopher: His Concept Of Kingship" (2017). Publicly Accessible Penn Dissertations. 2276. https://repository.upenn.edu/edissertations/2276 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2276 For more information, please contact [email protected]. Josephus As Political Philosopher: His Concept Of Kingship Abstract Scholars who have discussed Josephus’ political philosophy have largely focused on his concepts of aristokratia or theokratia. In general, they have ignored his concept of kingship. Those that have commented on it tend to dismiss Josephus as anti-monarchical and ascribe this to the biblical anti- monarchical tradition. To date, Josephus’ concept of kingship has not been treated as a significant component of his political philosophy. Through a close reading of Josephus’ longest text, the Jewish Antiquities, a historical work that provides extensive accounts of kings and kingship, I show that Josephus had a fully developed theory of monarchical government that drew on biblical and Greco- Roman models of kingship. Josephus held that ideal kingship was the responsible use of the personal power of one individual to advance the interests of the governed and maintain his and his subjects’ loyalty to Yahweh. The king relied primarily on a standard array of classical virtues to preserve social order in the kingdom, protect it from external threats, maintain his subjects’ quality of life, and provide them with a model for proper moral conduct. -
The Reasons Why This Book, 'Lord Yeshua'
THE REASONS WHY THIS BOOK, ‘LORD YESHUA’ BORN THE FULFILLMENT OF THE SEED OF HIGH PRIEST ZADOK … IS A MUST FOR YOU TO READ! 25% of the knowledge concerning our LORD Yeshua is not being taught . He is King of heaven and He is High Priest of heaven. He is the fulfillment of the family of king David and also the family of high priest Zadok of the Aaronic Priesthood. Learn just how Yeshua fulfilled the Aaronic Priesthood in the flesh at His first coming; and what were these Old Testament prophesies … Learn more about the real mysteries that existed between Miriam, Yeshua’s mother from the family of David (Judah), and her close relative Elisheva of Aaron; learn their family secret … Learn how Zechariah and his son Yochanan were the last of the mystery Zadok high priests of the Aaronic Priesthood … Learn more about the real mystery existing between Yeshua and His cousin Yochanan, sent to prepare the Way of the LORD; and why did Yeshua say, “Permit it to be so now to fulfill all Righteousness!” Gain greater insights regarding the mysteries carried in the Blood of Yeshua; to help experience more of the Blood’s full Power … Learn greater biblical knowledge needed for sharing the Salvation message of Yeshua with the Orthodox religious Jews, for God said that He would only accept the blood of Atonement offering made by a priest who is from the sons of the Zadok high priest family … The Jerusalem Temple will soon be built by the Orthodox religious Jews, who need priests to serve who are sons of Zadok. -
God Calls Us a Holy Priesthood Exodus 28:1-29 Fall Old Testament Sermon Series on Exodus Kenwood Baptist Church Pastor David Palmer November 16, 2014
God Calls Us A Holy Priesthood Exodus 28:1-29 Fall Old Testament Sermon Series on Exodus Kenwood Baptist Church Pastor David Palmer November 16, 2014 TEXT: Exodus 28:1-29 We continue this morning in our fall series on the Book of Exodus, and I want to remind you, as we look at this very sacred portion of Scripture, that the design of God's dwelling place and the description of the high priestly garments and their ministry is given seven times more space in the Bible than the creation of the world and of humanity. This is a sacred portion of Scripture where we learn of God's dwelling place, of the glory of that dwelling place, and of our call to be a kingdom of priests, a holy people belonging to God. This morning, we look at Exodus 28 were God calls us to be a holy priesthood. Last Sunday, we learned that God had promised to dwell among us and to speak with us as we gather in His name. I hope that is your expectation this morning, that God will both be here and speak to each and every one of us. We looked at the tabernacle as a portable Mount Sinai. Mount Sinai is that place of God's glorious dwelling: the splendor of the King on top of the mountain, and that grade of holiness where God is on the top of the mountain; the elders are in the middle; and the people are at the base of the mountain behind the altar of sacrifice. -
King David's Double Recognition at Hebron According to Josephus
RCatT XXXI/2 (2006) 269-281 © Facultat de Teologia de Catalunya KING DAVID’S DOUBLE RECOGNITION AT HEBRON ACCORDING TO JOSEPHUS Christopher BEGG 1. Introduction 2 Sam 5,1-3 and 1 Chr 11,1-3 tell a largely similar story of David’s recogni- tion as king by a group of Israelites at Hebron. Whereas this is the only such happening in Samuel, the Chronicler goes on, after an extended interlude (11,4– 12,22) dealing with other matters,1 to relate a similar such happening in 12,23- 40. Josephus too, in his Antiquitates judaicae (hereafter Ant. 7.53-60)2 narrates a two-stage pan-Israelite acclamation of David’s kingship at Hebron. In contrast to the Chronicler, however, the historian recounts the two moments of the king’s recognition back-to-back, just as his presentation of both moments evidences numerous differences vis-à-vis the biblical account(s). In this essay then I wish to focus on the Josephan version of David’s encounters with the Israelites who come to him at Hebron. More specifically, my study will address several wider questions: (1) In recounting the initial Hebron happening did Josephus draw on both (slightly different) accounts in 2 Sam 5,1-3 and 1 Chr 11,1-3 or rather did he limit himself to one of these to the exclusion of the other? (2) Can anything be ascertained about the text-form(s) of 2 Sam 5,1-3 and/or 1 Chr 11,1-3; 12,23- 40 used by Josephus? And (3) What sort of rewriting techniques has Josephus 1. -
The Origin and Original Meaning of Sacrificial Blood Offerings As Revealed in the Bible and Modern Scriptures
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1964 The Origin and Original Meaning of Sacrificial Blood Offerings as Revealed in the Bible and Modern Scriptures Theo Emory McKean Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Biblical Studies Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation McKean, Theo Emory, "The Origin and Original Meaning of Sacrificial Blood Offerings as Revealed in the Bible and Modern Scriptures" (1964). Theses and Dissertations. 4929. https://scholarsarchive.byu.edu/etd/4929 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. 200ZOOor M THE ORIGIN AND orlORIGINALORI GINiAL N-MEANINGAXTING OF sacrificial BLOOD OFFERINGS AS REVEALED IN THE BIBLE ANDANTD MODERN SCRIPTURE A thesis presented to the department of graduate studies in religious instruction brigham young university in partial fulfillment of the requirements for the degree master of arts by theo E mckean july 1964 acknowledgmentsACKNOWLEDGEMENTS the writer wishes to extend sincere appreciation to those who have assisted him in the development of this thesis his wife leslie and son paul have devoted con- stant help and encouragement the advisory committee -
High Priests Garments and History
THE HIGH PRIEST - GARMENTS AND HISTORY Historical Significance and Symbolism Joseph Martinez Manassas Chapter #81, RAM THE HIGH PRIEST • Brief Introduction • Appearance in the VSL • Garments – Biblical Explanations – Use in Royal Arch • Observations Joseph Martinez Manassas Chapter #81, RAM TRIVIA • Master of the Chapter – in United States – Excellent High Priest, King, and Scribe • In United Kingdom – First, Second, Third Principal • In Ireland – Excellent King, High Priest and Chief Scribe Joseph Martinez Manassas Chapter #81, RAM TRIVIA • In United Kingdom – First, Second, Third Principal – Most Excellent Zerubbabel Joseph Martinez Manassas Chapter #81, RAM THE HIGH PRIEST • Master of a Chapter • Member of the Grand Council • Past High Priest – Wears a distinctive Symbol Joseph Martinez Manassas Chapter #81, RAM ROYAL ARCH - HIGH PRIEST SYMBOL • Is the Breastplate of the High Priest of Israel • Described in Exodus 28 • Created in Exodus 39 • Worn by Aaron in Leviticus 8 Joseph Martinez Manassas Chapter #81, RAM THE HIGH PRIEST OF ISRAEL • Aaron was the first – Exodus 28 • Was to be successive through Aaron’s line – Aaron Eleazar Phinehas Abishua Bukki Uzzi – Ithamar Eli Ahitub Ahijah Ahimelech Abiathar • Solomon – Abiathar Zadok (High Priest at completion of the First Temple) Joseph Martinez Manassas Chapter #81, RAM THE FIRST TEMPLE • David – Abiathar and Zadok were High Priests in tandem • Solomon – When Adonijah tries to claim power and kingship • Abiathar sides with Adonijah’s camp – David near death proclaims Solomon -
Athaliah, a Treacherous Queen: a Careful Analysis of Her Story in 2 Kings 11 and 2 Chronicles 22:10-23:21
Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 Robin Gallaher Branch School of Biblical Sciences & Bible Languages Potchefstroom Campus North-West University POTCHEFSTROOM E-mail: [email protected] [email protected] Abstract Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. Opsomming Atalia, ’n verraderlike koningin: ’n noukeurige analise van haar verhaal in 2 Konings 11 en 2 Kronieke 22:10-23:21 In hierdie artikel word die verhaal van Atalia krities nagegaan. Atalia was naamlik die enigste koninging van Israel of Juda wie se regeringstyd in die Bybelteks verhaal word. Die dubbele verwysings na hierdie tyd in 2 Konings en 2 Kronieke dui op die belangrikheid en betekenis van haar verhaal vir die Bybel- skrywers. Die twee weergawes wat grotendeels parallelle weer- gawes is, lees byna soos ’n hedendaagse sepie, want hierdie verhale sluit elemente in soos moord, intrige, harempolitiek, godsdiensopstand, staatsgreep en kontrastaatsgreep. -
Josephus Writings Outline
THE WARS OF THE JEWS OR THE HISTORY OF THE DESTRUCTION OF JERUSALEM – BOOK I CONTAINING FROM THE TAKING OF JERUSALEM BY ANTIOCHUS EPIPHANES TO THE DEATH OF HEROD THE GREAT. (THE INTERVAL OF 177 YEARS) CHAPTER 1: HOW THE CITY JERUSALEM WAS TAKEN, AND THE TEMPLE PILLAGED [BY ANTIOCHUS EPIPHANES]; AS ALSO CONCERNING THE ACTIONS OF THE MACCABEES, MATTHIAS AND JUDAS; AND CONCERNING THE DEATH OF JUDAS. CHAPTER 2: CONCERNING THE SUCCESSORS OF JUDAS; WHO WERE JONATHAN AND SIMON, AND JOHN HYRCANUS? CHAPTER 3: HOW ARISTOBULUS WAS THE FIRST THAT PUT A DIADEM ABOUT HIS HEAD; AND AFTER HE HAD PUT HIS MOTHER AND BROTHER TO DEATH, DIED HIMSELF, WHEN HE HAD REIGNED NO MORE THAN A YEAR. CHAPTER 4: WHAT ACTIONS WERE DONE BY ALEXANDER JANNEUS, WHO REIGNED TWENTY- SEVEN YEARS. CHAPTER 5: ALEXANDRA REIGNS NINE YEARS, DURING WHICH TIME THE PHARISEES WERE THE REAL RULERS OF THE NATION. CHAPTER 6: WHEN HYRCANUS WHO WAS ALEXANDER'S HEIR, RECEDED FROM HIS CLAIM TO THE CROWN ARISTOBULUS IS MADE KING; AND AFTERWARD THE SAME HYRCANUS BY THE MEANS OF ANTIPATER; IS BROUGHT BACK BY ABETAS. AT LAST POMPEY IS MADE THE ARBITRATOR OF THE DISPUTE BETWEEN THE BROTHERS. CHAPTER 7: HOW POMPEY HAD THE CITY OF JERUSALEM DELIVERED UP TO HIM BUT TOOK THE TEMPLE BY FORCE. HOW HE WENT INTO THE HOLY OF HOLIES; AS ALSO WHAT WERE HIS OTHER EXPLOITS IN JUDEA. CHAPTER 8: ALEXANDER, THE SON OF ARISTOBULUS, WHO RAN AWAY FROM POMPEY, MAKES AN EXPEDITION AGAINST HYRCANUS; BUT BEING OVERCOME BY GABINIUS HE DELIVERS UP THE FORTRESSES TO HIM. -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Priests and Levites Martin C
The New Testament: The Good News of Jesus Christ Priests and Levites Martin C. Albl, PhD In modern times, we think of a priest or a minister as a person who has a special calling or vocation to serve God and God’s people. In ancient Judaism, however, the priesthood was hereditary—the tribe of Levi was set aside to serve as priests. Aaron, Moses’ brother, a member of the tribe of Levi, was the first priest, and all his male descendants were priests (see Ex 28:1). The entire tribe of Levi was set apart to oversee the worship of God, at first in the dwelling that contained the Ark of the Covenant, and later in the Temple (see Nm 1:47– 54, 8:5–26; 1 Chr 24). Male members of the tribe who were not sons of Aaron were known as Levites. They acted primarily as assistants to the priests in conducting the worship of the Lord (see Nm 18:1–5). Because they had been set aside for this special task, members of the tribe of Levi did not inherit a portion of the land of Israel, nor were they to work the land. Priests and Levites were supported directly through activities of worship. Portions of the sacrifices provided food for the priests, and the Levites were supported by tithes (see vv. 8–21). These tithes were essentially on crops; the Levites in turn were to give a tenth of their tithes to the priests (see vv. 21–32). Within the priestly families, Zadokite priests (descendants of Zadok, a priest who had anointed and supported King Solomon against his rivals [see 1 Kgs 1:38–39]) held a special position. -
ISRAEL's PRIESTHOOD-Exodus 28 and 29
ISRAEL'S PRIESTHOOD-Exodus 28 and 29 Exodus 28-Garments for the Priests ---Aaron, the High Priest 28:2-39 v. 4 Breastplate Tunic Ephod Turban Robe Sash Ephod--:5-14 Breastplate of Judgment--: 15-30 Robe--:31-35 Turban--:36-39 (Also called headpiece, mitre, headdress, headcovering, hat) Tunic--:39 Sash--:39 --Aaron's sons, the "common" priests 28:40-43 Tunics, sashes, hats, linen trousers (NO shoes) Exodus 29-Consecration of the Priests Holy Garments ....... for glory and for beauty (Exodus 28:2) The Ephod 28:5-14 For Beauty :5-8 For Glory :9-14 "You shall put the two stones on the shoulders." (: 12) Reuben Dan Simeon Gad Levi Asher Judah Naphtali Zebulun Joseph Issachar Benjamin --on 2 stones together, showing unity --on Aaron's shoulders, showing strength The Breastplate of Judgment 28:15-30 For Beauty : 15-20, 22-28 For Glory :21, 29-30 Breastplate covered the heart. --12 precious stones indicated people precious to God --borne over the heart showed the love of God for Israel --12 different stones for different peoples, yet the Lord revealed that they all were precious to Him as such! Exodus 28:30- -The Urim and the Thummim Biblical References: Exodus 28:30 I Samuel 28:3-6 Leviticus 8:6-9 Ezra 2:59-63 Numbers 27:18-21 Nehemiah 7:65 Deuteronomy 33:8-10 What were the Urim and the Thummim? (some thoughts on the matters) 1 . A necklace of gems 2. 3 antique stones representing 3 answers: affirmative, negative, neutral 3. Polished and unpolished diamonds inscribed with the name of the LORD, which the High Priest could cast on a table, thereby deducing God's answer based upon their final positions 4. -
THE CURIOUS GIRDLE of the EPHOD Ex
THE CURIOUS GIRDLE OF THE EPHOD Ex. 28:5 And they shall take gold, and blue, and purple, and scarlet, and fine linen. 6 And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. 7 It shall have the two shoulder pieces thereof joined at the two edges thereof; and so it shall be joined together. 8 And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen. What a strange description for this part of the high priest’s garment, - the curious girdle of the ephod. Yes, the language of the Authorised Version is particularly antiquated here but, I believe, justifiably so. The NKJV translates it “the intricately woven band of the ephod”; the NASV, RSV, NIV, “the skilfully woven band”; Young’s Literal Translation, “the girdle of his ephod”. … It is a particularly exact Hebrew word (bv,xe chesheb {khay'-sheb}) which means a girdle, a band, … truly ingenious work … and the word ‘curious’ whets our appetite to look more into it. This which the high priest only wore was called a golden ephod because much gold was woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same material (vv.6- 8). The shoulder pieces were buttoned together with two precious stones set in gold, - one on each shoulder, - on which were engraven the names of the children of Israel (vv.9-12).