The Five Loaves of the High Priest (Mt XII, 1-8; Mk II, 23-28; Lk VI, 1-5; 1 Sam XXI, 1-6)

1964 ◽  
Vol 7 (2) ◽  
pp. 119
Author(s):  
Joseph A. Grassi
Keyword(s):  
1985 ◽  
Vol 1985 (1) ◽  
pp. 77-88
Author(s):  
David A. Cumming
Keyword(s):  

2019 ◽  
Vol 10 (3) ◽  
pp. 395-415
Author(s):  
Jonathan Klawans

The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.


Author(s):  
R. A. Orekhov ◽  

There is a common point of view in Egyptology that Memphis was a state capital since the earliest times and that its protecting gods were Ptah and his spouse Sekhmet. Arguing this concept, the author tries to find the reason why a pyramid city of Pepi I — Mennefer — became a core of the future capital. The main conclusion is following: Constructing his pyramid complex, Pepi I probably included into it a cult center of Habes where Bastet and Imhotep, a high priest of Ra, were worshiped. Imhotep, a companion of the king Djoser, was known as a priest and charmer who tamed the fiery forces of Sirius associated with Bastet, after which the great drought was over. To commemorate this, New Year celebration and the first sun calendar were established. Imhotep’s tomb became an important cult place, where ceremonies important for surviving of the Egyptian state were conducted. In the second half of the Old Kingdom period the Nile started to flood much less, which led to the decline of agriculture. Thus, the role of the cult center of Habes and Imhotep grew greatly. By including Habes, Pepi protected the dominion of his pyramid city from negative influence of Bastet and decreased flooding. The fact that Mennefer was a successor of the aforementioned cult center determined its capital functions in future.


2012 ◽  
Vol 42 (2) ◽  
pp. 70-80
Author(s):  
Edward A. Beckstrom

For centuries a mystery has surrounded the meaning of Jesus' term “The Son of Man” in his ministry, and today it is often called “The Son of Man Problem.” Studying “Son of Man” in all of its biblical references, and apocryphal usages, together with insights from the Dead Sea Scrolls, I propose a solution that the idiom means “Priest” or “High Priest,” but most especially “Heavenly High Priest” and is framed in the third person by Jesus because it is expressed as his destiny given by God—it is the Will of God. “The Son of Man” is distinct from Jesus own will, but is the destiny he follows. It is also the use of this term that caused Caiaphas to cry “blasphemy” at Jesus' Sanhedrin trial, who then sent him to Pilate for crucifixion, yet asserting that Jesus proclaimed himself “King of the Jews.” Caiaphas, knew, I believe, that “Son of Man” was synonymous with “High Priest.”


2020 ◽  
Author(s):  
Marianna MAZZOLA
Keyword(s):  

2011 ◽  
Vol 67 (1) ◽  
Author(s):  
Patrick Chatelion Counet

After his arrest, Jesus is taken to the high priest. According to John 18:15 he is accompanied by ‘another disciple’. In this article, I discuss the possibility that this other disciple was Judas. He is the one who was known to the high priest. The arguments to put him in this position are derived from a narrative analysis of the Gospel. What is the actantial role of Judas in the Gospel? Tradition describes him as an opponent of Jesus. Against this, one can see him as a helper who supports Jesus’ intention to convince the high priest and the Sanhedrin of his divine mission. In the group of Jesus Judas carries the purse. The text of the Gospel uses a curious Greek word (almost a hapax legoumenon), glôssokomon, for ‘purse’. In the Septuagint, this word indicates the Ark of the Covenant. It is highly significant for the role of Judas. It shows that the text of the Gospel sometimes generates meanings that the author cannot control.


2017 ◽  
Vol 60 (1) ◽  
pp. 1-15
Author(s):  
HANNAH M. COTTON-PALTIEL ◽  
AVNER ECKER ◽  
DOV GERA

Abstract This article was prompted by the recent discovery of two more copies of the so-called ‘Heliodoros Stele’ from Maresha. A second one from Byblos was published in 2015. The third one, re-discovered recently and published here for the first time, also comes from Maresha. The steles bear Seleukos IV's epistolary prostagma from 178 bc to his vizier Heliodoros, and forwarded to other officials with the instruction to display it in public. It contains an appointment of one Olympiodoros to be high priest in Koele Syria and Phoenicia. Both Seleukos IV and Heliodoros also appear in the story of the plundering of the Temple related in II Maccabees 3. The existence of multiple copies, though hardly surprising, made us suspect the king's apologetic tone and identify the ‘reform’ as an attempt to embellish the withdrawal of previously bestowed privileges on the Jews (so Josephus) as well as on others.


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