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1 Mac. 15. 10.

1 Mac. 16. 1.

11.

Jos. Ant. 13. 8.

Jos. Ant. 13.9.

cp. 13. 6. 2.

Tac. Hist. 5. 8. The As-Jos. Ant. 13. 11.

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106.

105. 13. 12.
Jos. Ant. 13. 13.

PART II-BETWEEN THE TESTAMENTS.

Money.] Antiochus, joined by Tryphon's malcontent army, besieges him in Dora (Dor), but refuses Simon's aid, and in spite of the Roman prohibition and his own grant [143] turns against the Jews. After the mission of Athenobius (whom Simon's magnificence astounds), he sends Cendebeus, made captain of the sea-board [105] in Simon's stead, to demand Joppa and Gazara, and to harass Judæa, himself pursuing Tryphon, escaped by sea. Simon's sons, John and Judas, free Judes from Cendebeus.

Ptolemæus, Simon's son-in-law, aspiring to the sovereignty, assassinates Simon and 2 of his sons. He offers to surrender Judea to Antiochus, but fails to seize Zion and Gazara and to kill John(Hyrcanus), Simon's eldest son, who, occupying Jerusalem, succeeds his father [141].

The First Book of Maccabees ends; the authority henceforward is Josephus. JOHN HYRCANUS surrenders Jerusalem after a protracted siege to Antiochus, for his moderation named Eusebes (Pious). Antiochus dying in his Parthian expedition [141], J. Hyrcanus frees Judea finally from Syria. He amasses great wealth, and builds the castle Baris [see B.C. 25) The Jews maintain their independence in alliance with Rome-Egypt and Syria being henceforward enfeebled by wars of succession, and the Parthian Empire being undeveloped." Attacking successively the Jews' inveterate border-foes, J. Hyrcanus begins the conquest of the trans-Jordanie districts, destroys Shechem and the temple on Gerizim [332], and conquering the Idumæans merges them by compulsory proselytism in the Jewish nation [164; 68]. His sons, Aristobulus and Antigonus, obliterate Samaria after a year's wiege; meanwhile, a Syrian general betrays the strongholds of Galilee. The Independence of Judea, now nearly co-exten sive with the ancient Jewish kingdom W. of Jordan, is recognised by the Syrian king. Religious differences had ripened into factions (see Jewish Sects). The generous and selfdevoted Chasidim had degenerated into the Pharisees-haughty, tyrannical, censorious', yet the popular party, and the opponents in politics and doctrine of the aristocratic and sceptical Sadducees. At this climax of restored Jewish power, Hyrcanus abandons the Pharisees, and, repressing their practices ( traditions"), joins the Sadducees. Henceforward, party spirit, ambition, and crime sap Jewish prosperity.

Their names indicate the Greek proclivities of Hyrcanus' sons; ARISTOBULUS I., his successor, is even called Phil-Hellen. He assumes the title of KING (the first so called since the Babylonian captivity), annexes and proselytises Ituraa (along Hermon's S.E. base), and dies of remorse after the murder of his favourite brother Antigonus. Aristobulus' brother, ALEXANDER JANNEUS, murders his younger brother and begins aggressive wars. The Egyptian alliance and Syrian civil wars enable him to annex the unconquered cities of the sea-board (except Ptolemais), of the 12. 15. interior, and trans-Jordanic provinces, thus completing the conquest of the territory of the 12 Tribes-notwithstanding great reverses, and successive invasions by Ptolemy Lathyrus king of Cyprus (when Cleopatra queen of Egypt saved the kingdom), by Demetrius Eucerus and Antiochus Dionysius, kings of Damascus, and by Aretas king of Arabia Petraa [164], now very powerful through Syria's disintegration and civil wars, and by commerce. Tigranes k. of Armenia, seizes Syria, and retains it until defeated by Lucullus B.C. 69.

13. 14.

13. 16.

Jos. Ant. 14.2.1.'
Jos. Ant. 14. 2.3.)

14. 3.
14. 4.

To overawe the Pharisees and people, A. Jannæus hires a body guard of Pisidians and Cilicians.
The Arabians defeating him in Gaulonitis (Golan), the Jews rebel (6 yrs.), and call in Demetrius
Eucarus king of Damascus, who destroys A. Janneus' body guard at Shechem and expels him.
After Demetrius' withdrawal, he recovers the throne, and crucines 800 of his opponents; the
rest going into exile, peace ensues. A. Jannæus leaves his kingdom to his wife, Salome (Gk.
Alexandra), bidding her restore their ascendency to the Pharisees.

ALEXANDRA makes her elder son HYRCANUS II. H.P., and rules through the Pharisees. Over-
awing the neighbouring kings by her army and mercenaries, she commands peace (9 yrs.).
A. Jannæus' displaced adherents obtain the fortresses for their protection from the Pharisees,
and during Alexandra's last illness, join Aristobulus her younger son (become the army's fa-
vourite while annexing Damascus) in planning a revolution. HYRCANUS, whose succession is
Jos. Ant. 14. 1. 1. disputed by his stronger-minded brother, ARISTOBULUS (II.), on the defeat of the Pharisees' forces,
resigns the high priesthood and crown after 3 months' tenure, and lives a retired life.
Antipater, an Idumæan, father of Herod, induces Hyrcanus to escape to Aretas king of Petra
[164], and Aretas to reinstate him; the Jews join them. Aristobulus is besieged in the Temple.
Pompey sends Scaurus into Syria, and (after finally defeating Mithridates and his ally
Tigranes in Armenia), annexes Syria to Rome, because an insufficient barrier against Armenia
and the Parthians', deposing the last Seleucid king, ANTIOCHUS XIII. Scaurus, receiving rival
offers of aid from the 2 brothers, decides for Aristobulus, bidding Aretas raise the siege.-
Pompey receives their ambassadors at Damascus, but decides to arbitrate between the brothers
at Jerusalem. Aristobulus, anticipating a result adverse to himself, prepares Jerusalem for a
siege. Pompey captures the Temple on a Sabbath. after 3 months siege. 12,000 Jews are
massacred and the fortifications dismantled. Pompey enters the Holy of Holies, but respects
the treasures. He reinstates Hyrcanus as high priest, but as ethnarch only of Judæa proper
(Judah and Benjamin) and tributary to Rome, annexing Galilee to Roman Syria (Euphrates
14. 4. 5. to Egypt), under Scaurus, and organising Samaria independently. Prisoners taken with Aris-
tobulus and his 2 sons to grace Pompey's triumph, found the Jewish colony at Rome.
Gabinius, pro-consul of Syria, reorganizes Judæa, abolishing the high priest's civil power
(nominally restored, B.C. 44). Alexander, and, later, his father Aristobulus and brother Anti-
gonus, escape; but Gabinius suppresses their revolts, which only strengthen Antipater.
Crassus, the triumvir, robs the Temple before invading Parthia, which now threatens Syria.
Julius Caesar sends Aristobulus to create a diversion in Syria against Pompey: he is
poisoned on the way, and Scipio executes Alexander at Antioch. Antigonus opposes Hyrcanus.
Pompey is defeated at Pharsalia. Julius Caesar, for his services in Egypt against Pompey,
makes ANTIPATER a Roman citizen, and procurator of Judea, Samaria and Galilee (with
leave to fortify Jerusalem, B.C. 44)-Hyrcanus remaining high priest and ethnarch. Hence-
forward the Herodian supplants the Asmonaan family.

57. 14. 5. 4. Judma a 14. 6. Koman Jos. B. J. 1. 8. 8. depen. 54. Jus. Ant.14.7. dency. 40.

48.

47.

46.

44.

43.

42.

41.

40.

14.8.

14.9.

Jos. Ant. 14. 11.

Jos.Ant. 14.12.2.

Jos. Ant. 14. 13.

Jos. Ant. 15. 2. 2.
Jos.Ant. 14.14.

39-8. Jos. Ant.14. 15.

Antipater advances his sons, making Phasnel governor of Jerusalem, and Herod tetrarch of Galilee. Herod distinguishes himself by suppressing the Galilæan banditti, and defying Hyrcanus and the great council (Sanhedrin) with the aid of Sextus Cesar, pro-consul of Syria. After Julius Caesar's assassination, B.C. 44, Herod, with characteristic address, wins the conspirator Cassius, the new pro-consul. Malichus, an adherent of Hyrcanus, to sustain him and the Asmonæans against the encroachments of a half Jew' (Idumæan, see B.C. 10), poisons Antipater, whose sons, Phasael and Herod, procure Malichus assassination, but, after Cassius marched against Antony, are left without Roman support. Malichus faction, headed by Antigonus, courts Hyrcanus, but Herod's betrothal to Hyrcanus' granddaughter, the Asmonæan princess Mariamne, conciliates the king and nation.

The Triumvirs partition the Roman provinces: Antony undertakes those E. of the Adriaticwon by the defeat of Brutus and Cassius at Philippi. Though denounced to Antony by the party of Antigonus, Herod's bribes and personal influence gain Palestine for himself and Phaseel as Tetrarchs, nominally under Hyrcanus, as king.

Antony being in Egypt with Cleopatra, the Parthians overrun Phoenicia and Palestine. Antigonus, buying their support, seizes part of Jerusalem. Hyrcanus and Phasael accepting the Parthians' arbitration, are imprisoned. Herod escapes with his family, and Mariamne and Alexandra her mother, to the fortress Masada, W. of the Dead Sea. Phasael commits suicide.

ANTIGONUS disqualifies Hyrcanus for the high priesthood by mutilation, and usurps it with the throne. Hyrcanus, sent captive into Parthia, is welcomed by the numerous Babylonian Jews. Herod, refusing the command of Cleopatra's army, visits Rome. Welcomed by Antony, he ostensibly advocates with the Triumvirate the claims of Mariamne's brother Aristobulus (grandson of Aristobulus II.) heir of both Asmonæan families: the Senate makes Herod king of the Jews." The Parthians abandon Antigonus, and are expelled by Ventidius; meanwhile, Herod con

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Jos. Ant. 14. 16.

Jos. Ant. 15.1.

Jos. Ant. 15.2. 4.
Jos. Ant. 15.2. 5.
Jos. Ant. 15. 3.

Jos. Ant. 15.5.2.
Jos.Ant. 15.6.

Jos. Ant. 15.7.3.

Jos. Ant. 15.8.

HISTORICAL EPITOME OF THE HOLY BIBLE.

quers Galilee and defeats Antigonus. In a 3rd campaign, Sosius, by Antony's orders, assists Herod to capture Antigonus with Jerusalem after a 7 month's siege-during which he married Marianne. Herod destroys the leading Antigonians, including all the Greater Sanhedrin but two, and bribes Antony to behead Antigonus, the last Asmonan priest-king, at Antioch

HEROD THE GREAT durst not assume the High Priesthood; henceforward it is separated from the civil power, which (native or Roman) bestows and recalls it at will. Hyrcanus 11. returns but as he is disqualified, Herod appoints a Babylonian of high-priestly famay, ASASEL B Mariamne's impor unity and the intrigues of Aristobulus' mother. Alexandra, with Antony and Cleopatra, cause Herod to appoint ARISTOBULUS III, aged 17. The Jews enthusiastic welcome causes Aristobulus' murder (while bathing), whereupon Alexandra appeals through Cleopatra to Antony, who summons Herod to Laodices: but Herod unexpectedly wins over his jaize. though Cleopatra asked for Judæa and Herod's life. (Herod even urged Antony to kill her as his bane.) Herod's family divides into Herodian and Asmonean factions. [29.] Octavian defeats Antony and Cleopatra at Actium, and pursues them to Erypt, where both die. Herod executes Hyrcanus II., aged 80, and meeting Octavian at Rhodes, wins his friendship. He is confirmed in his kingdom, which Octavian, after conquering Egypt, completes and frees by restoring the balsam-region of Jericho and the sea-board (given by Antony to Cleopatra, and the inland fortresses. Herod's kingdom thus includes Judea, Samaria, Galilee, Perza, Idumaa. Herod, in a fit of suspicion, aggravated by his mother and sister Salome executes Mariamine, to his undying remorse; also, her mother Alexandra, (& the survivors of Hyrcanus family, a.D SA Octavian receives from the Senate the title Augustus, ie, divine honours, and Syria as one of the imperial provinces.-Herod apparently aims at founding a dynasty, and even an Oriental Empire not less than Solomon's, by Roman support and with the consent or neutrality of the Jews. To flatter Augustus, and to counterbalance the Jews' turbulent and exclusive int by a strong Grecian party, or to gradually break it down by reconciling them to Greek and Roman customs, Herod introduces theatres and amphitheatres, games, and gladiatorial shows, even at Jerusalem. His innovations provoke resistance, esp. by the Pharisees.

Ten Zealots conspire to kill Herod. He re-fortifies the Buris of John Hyrcanus, adjacent to the Temple, calling it Antonia (castle, Acts 22. 34); bridles the kingdom with fortresses, and fortifying Samaria [108, rebuilt by Gabinius, B.C. 57), re-peoples it with his soldiers and saJos. Ant. 15.10.1. maritans, re-naming it Sebaste after Augustus. His liberality in a famine conciliates the Jews.

Jos. Ant. 15. 9.3.

Jos.Ant.15. 10. 3.)

Jos. Ant. 15. 11.

cp. Luke 21. 5.
Jos. Ant. 16. 1.2.

Jos. Ant. 16.2.1.
Jos. Ant. 16. 2. 2.
Jos. Ant. 16. 3. 2.

Jos. Ant. 16. 3. 3.

Jos. Ant. 16. 4.
Jos. Ant. 16. 5.

Jos. Ant. 16. 11.
Jos. Ant. 17. 1.
Jos. Ant. 17.3.2.

Herod takes Mariamne's sons to Augustus at Rome for education, as if his heirs, and receives Ituraa, Trachonitis, and Batanea, with power to bequeath his kingdom. The succession, thing made an open question, causes fresh intrigues in his family.-The favour of Augustus and big minister Agrippa, who reckon Herod next after themselves in the Empire, revives the Jews' enpicions and antagonism, which Herod's subsequent building of Temples[esp. on Mt. Geriz 15 18? see 109] and patronage of the decaying Olympic games, strengthen. Herod builds a formed palace on the w.hill opposite the Temple, and founds the Graco-Roman city and port of Cesarea. Augustus personally organizes the E. provinces: the Gadarenes denounce Herod, but he s made joint-procurator of Syria, and Perca is given to Pheroras his brother as Tetrarch. Herod remits taxes, and begins to restore Zerubbabel's Temple to the dimensions and splendour at Solomon's see Sects, Herodians-Agrippa II. completed it 5 years before its demolition Herod brings Mariamne's sons, Alexander and Aristobulus, from Rome. The Jews' enthusiastic reception revives the intrigues of Salome &c., lest hereafter they avenge their mother. Agrippa visits Jerusalem. Herod visits him at Sinope, and returning with him over and to Ephesus, wins for the Jews of Ionia, i.e. pro-consular Asia, the confirmation of their iberties On his return, Salome and Pheroras at length rouse Herod's suspicions, and he recalls his eldest son Antipater from Rome as a counterpoise to the popularity and hopes of Mariame's sons. Antipater gradually supplants them, and is sent with Agrippa to Augustus who st Aquileia reconciles Mariamne's sons and Herod, who accused them of designs on his 15. Herod declares Antipater his heir, with reversion to Alexander and Aristobulus. Salce daughter bears Herod Agrippa to Aristobulus. Cæsarea is finished and dedicated to Augustus. Herod, suppressing the banditti of Trachonitis, is involved in war with Arabia, which, misrepre Bented by Syllæus, alienates Augustus awhile; but only Herod's growing domestic difficulties prevent Augustus ceding Arabia Petrea to him, in which Augustus confirms Aretas. Mariamne's sons, condemned by a special council at Berytus (Beyrout),on Herod's sccusation. are strangled. The nation and army loathe Antipater as their murderer, who, though virtually king, retires to Rome, bearing a will making him heir, with reversion to Herod Philip.

The census or registration of the Roman world (Lk. 2. 2) begins. 7000 Pharisees refuse the oath of allegiance to Herod and Cæsar as unlawful. They spread the report that the Messiah, has Jos. Ant. 17.4. 3. come (ep. Lk.3. 15). Herod executes their leaders. (1) Herod recalls Archelaus and PS (afterwards the tetrarch), his sons by a Samaritan. To secure the succession, Antipater plans with Pheroras his father's murder.

Jos. Ant. 17. 5.

Luke 2. 2.
Jos. Ant. 17. 8.
Luke 3. 1.

Jos. Ant. 17. 9.

Jos. Ant. 17. 10.

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John the Baptist is born. (2) Pheroras' death discloses Antipater's plot: he returns, expecting to find Herod dead, but is convicted before him and Varus, legatus, i.e. Imperial governur, of Syria. Falling ill, Herod declares Herod Antipas, his 3rd surviving son, his heir.

Birth of Christ. (2) Quirinus or Cyrenius, legatus of Syria the first time. (See 6. E.C. and A.D.) Herod's death being reported, the golden eagle above the great gate of the Temple is torta down; Herod burns the offenders alive. He orders Antipater's execution, and by a new will divides his kingdom among his 3 youngest surviving sons, five days before his death: bequeathing a kingdom of Judæa, Samaria, Idumaes, to Archelaus, and tetrarchics to H. Antipas (Galilee and Perea), and to Philip (Ituren, Gaulonitis, Trachonitis, Batanæal

ARCHELAUS promises reform of grievances and taxation, but massacres 3000 Zealots, who, during the Passover, demand vengeance for the victims in the matter of the eagle. Whilst Herod's family await at Rome Augustus' decision on his will, local rebellions,esp. under Judas of Galilee, plunge Palestine (Samaria excepted) into anarchy and bloodshed. At length Varus, legatus of Syria, restores order with fire and sword, crucifying 2000 Jews in Jerusalem. A Jewish embassy intreats Augustus to dethrone the Herodian family. Augustus ccnfrns the will, but makes Archelaus Ethnarch only; his unexpected succession [5] causes Joseph. returning from Egypt, to bring up JESUS at Nazareth in the tetrarchy of the gentler Antipas The Jews appeal against the tyranny and disorders of Archelaus' reign: Augustus barishes him. His Ethnarchy becomes part of Roman Syria under a procurator resident at Cæsarea Quirinus, again legatus of Syria, makes a taxing-census of the Ethnarchy, which, and the conse quent Roman tolls, taxes, and tribute (see Tribute 2, under Money), the Jews reward as a profanation or mark of slavery (see Publicans). The outbreaks are renewed; (see Jewish Sects,“ Zealots", Galileans'). To conciliate the Jews, Quirinus makes Annas H.P.

JESUS (aged 12) visits the Temple at the Passover, and enters the school of the Rabbis Augustus dies. TIBERIUS, Emperor. Valerius Gratus, procurator, after deposing 4 high priests (including Annas) in 11 years, appoints a strict Pharisee, Joseph Caiaphas, A.1. 17. POSTICS PILATE, a creature of Tiberius' favourite Sejanus, procurator. John the Baptist's ministry begins. (2) Pilate provokes outbreaks by introducing into Jerusalem the Rea legions. especially obnoxious because of the images (eagles) and Emperor's busts on their standards, and by taking sacred revenues to build an aqueduct. He massacres the populace. Christ's ministry begins în Galilee. (2) John the Baptist imprisoned and beheaded by AntipasSejanus' disgrace and execution make Pilate conciliatory.

Christ condemned by the Sanhedrin, and executed by the reluctant procurator, rises the 3rd day from the dead, appears during 40 days to His disciples (2), and ascends into heaven.

(1) Tacitus (Hist, v. 13) and Suetonius (esp. c. 4) record a general and persistent expectation in the East, based on ancient sacred books, of the restoration of a great Eastern Empire under Jewish leadership.-(2) See the Chronological Table of Gospel History.

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JEWISH SECTS AND ORDERS.

BY THE REV. S. G. GREEN, D.D.,

Co-editor of the "Revised English Bible."

THE so-called sects of Judaism did not consist, as in other communities, of dissidents from the main body on grounds of doctrine or discipline, but were composed of outward conformists, who strove, by one method or another, to give intenser expression to its principles and life. The word "Order", as applied e.g. to the Jesuits in the Roman Church, would nearly, though not altogether, describe their position. munities also, which, although not of the Ten Tribes, held various relations of affinity with the chosen Some compeople, are sometimes known as "Sects". As the word is convenient it may be retained, provided that the wide variety of its applications is borne in mind.

The following scheme exhibits at one view the main divisions which existed in Scripture times.

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I. THE KENITES.

Members of alien tribes taken into the Jewish community.

Mixed Community-Israelites and Assyrian settlers.

.....An order under a common vow. Not a sect.

Roman faction
Jewish faction

Religious distinctions.

Professional distinctions.

Political distinctions.

A secret society.

We read of "Kenites" among the inhabitants of Canaan in the days of Abraham (Gen. xv. 19). The name (like our Smith) seems originally to have denoted a worker in metals (Gesenius, Thesaurus, sub voce), and may have arisen from some specialty of the tribe in work or warfare. They were evidently a nomad race, and we next meet with them in the land of Midian, the Sinaitic peninsula; Jethro, the Midianite priest, whose daughter Moses espoused (Exod. iii. 1), being also a Kenite (Judg. i. 16). For a time, then, the Kenites had cast in their lot with the descendants of Keturah; but they afterwards followed the destinies of Israel, influenced no doubt by their connection with the great lawgiver. Balaam in his prophecy refers to the Kenite tents as on the outskirts of the Israelite camp (Num. xxiv. 21). Jethro himself declined to fol-pelled these Rechabites to escape from their tents for low his son-in-law to Canaan, but his son Hobab seems, after some hesitation, to have remained with Moses (Exod. xviii. 27; Num. x. 29, 32); and the clan eventually occupied "the wilderness" in the south of Judah, dwelling in tents, although in close and recognised alliance with the Israelite community-in fact a kind of gipsy race. As circumstances might dictate, they would pass from spot to spot; and we meet with a Kenite settlement in the uplands of Naphtali, to the north, mentioned in the history on account of Jael's exploit (Judg. iv. 11, 17); while in after days mention is made of Kenites as dispersed among the Amalekites of the Negeb or South Country (1 Sam. xv. 6; see also xxvii. 10). They ranked among the friends of David when a fugitive from Saul; and through all changes were faithful to the religion of Israel.

11. THE RECHABITES.

After the days of David we read no more of the Kenites under that name; and the foregoing notices of their existence and virtual incorporation with Israel might have escaped attention but for a remarkable offshoot of the clan in the family of Rechabites. In 1 Chron. ii. 55, certain families of Kenites dwelling at

Jabez (probably in S. Judah) are described as descendants of one Hemath, "father of the house of Rechab". Whether Rechab is a proper name, or an appellative signifying "rider", and denoting the habits of the community, is not quite clear. No personage of the name is mentioned elsewhere in Scripture; but Jehonadab or Jonadab the son of Rechab appears in the days of Jehu's great uprising against the family of Ahab, as taking a stern and decisive part in the suppression of idolatry (2 Kings x. 15, 23). As we learn from Jer. xxxv., Jonadab reorganized the Kenites, or a portion of them, into an ascetic community, pledged by stringent vows neither to dwell in cities, to build houses, nor cultivate land, but to maintain a nomad life, and especially to abstain from wine and strong drink. In the days of Nebuchadnezzar, however, the approach of the Babylonian armies comsafety into Jerusalem. For the sake of a lesson to the people, Jeremiah was directed to test their fidelity. Driven from their wandering life, might not the disciples of Jonadab suppose themselves discharged from their ascetic vows, or at any rate seize the opportunity of release? Vessels of wine were set before them in the Temple, and they were bidden to drink. They firmly refused; and the prophet takes occasion to impress upon the people of Judah the much-needed lesson of faithfulness to principle, adding at the same time the promise of Jehovah that the Rechabites should "stand before Him" continually, in other words, should minister in some capacity in His Temple. The nature of this ministry we can only conjecture. In 1 Chron. ii. 55 the Rechabites appear as "scribes"; in the LXX. inscription to Psalm lxxi., they are given rank among the sweet singers of Israel. It appears certain that from the era of the captivity the nomad life was to some extent renounced, seeing that a son of Rechab is found co-operating with the priests and rulers in rebuilding the wall of Jerusalem (Neh. iii. 14). It may be added that at a much later period the historian Hegesippus, as preserved by Eusebius, in describing the martyrdom of St. James the "brother of the Lord", writes that "one of the priests, the sons of

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Rechab, who are mentioned by Jeremiah the prophet", cried out against the crime (see Smith's Dict. Bible, art. Rechabites", by Professor Plumptre). On the whole there seems satisfactory evidence that a place in the sanctuary itself was given to these descendants of an alien and wandering people. The subsequent history of the Rechabites is unknown; the reports of travellers who profess to have discovered their traces are hardly conclusive, while warranting further research into this interesting bye-way of Scripture history.

III. THE SAMARITANS.

dextrous alterations of the Pentateuch were made to favour the assumption. The Law of Moses, without the after histories or the prophetic books, was taken as the text-book of the Samaritan faith; and breaking by degrees from the old idolatrous admixture, this schismatic community laid claim to a stricter worship and a more rigorous orthodoxy even than prevailed at Jerusalem. From time to time disaffected Jews, learing their own community, seceded to Gerizim, and the rancour deepened as time went on.

When Antiochus Epiphanes (about B.C. 175 made his famous attempt to denationalise and paganise the During the later age of the separate kingdom of Jews, the Samaritans revealed the spuriousness of their faith by their ready submission to the tyrant (Jos. A. Israel, the name of Samaria, its capital, was often employed to denote the nation (Isa. vii. 9; Jer. xxiii. 13; xii. 5, sec. 5). This placed them in deadly opposition to the Jewish patriot party, which, under John HyrEzek. xvi. 46, etc.). When, therefore, another comcanus the Maccabee, destroyed Samaria and the tem munity had usurped the place of the Ten Tribes, it was natural to apply to them the name of "Samari- ple of Gerizim, B.C. 130 (Jos. Ant. xii. 9, sec. 1. But the altar remained, the spirit of the sect was unbroken, tans". The word, however, is found only once in the and the old animosity subsisted in all its force down Old Testament (2 Kings xvii. 29). This community to the time of our Lord. To the Jews the Samaritan was in its origin mainly or wholly heathen, consisting was still a "stranger" (alien, Luke xvii. 18; see also at any rate chiefly of immigrants from five proMatt. x. 5, 6). In travelling from Galilee to Judas, no vinces of Assyria, sent by Esar-haddon (probably Jew, if he could help it, would pass through Samaria, under the convoy of one of his generals, Asnapper, Ezra iv. 10), to colonize the districts from which the but would take the road on the eastern side of the Israelites had been deported. In the earlier period of Jordan. When members of the two communities met, their residence, the land which had long been waste leading to bloodshed. No name of scorn was more angry strife was sure to arise (Luke ix. 52-54, often and unpeopled was ravaged by lions. This the settlers bitter in Jerusalem than that of Samaritan (John vi. rightly interpreted as betokening the anger of the unknown tutelary "God of the land", and in answer to 48). All this gives point to our Lord's repeated lessons of brotherly-kindness (Luke x. 33, etc.; and it is m their solicitations a captive-priest was sent from Assyria to instruct them. He fixed his abode at Bethel, teresting to find that one of the disciples who was for but taught them no more than to combine the worship tans who rejected Christ, himself preached the Gospel calling down fire from heaven to destroy the Samari of Jehovah with that of their own ancestral idols. "They feared the LORD, and served their own gods" afterwards in many Samaritan villages (Lake in 54 comp. with Acts viii. 25). (2 Kings xvii. 33).

This motley religion endured for some generations, but the worship of the old Assyrian and Babylonian deities seems gradually to have died out, partly, no doubt, from the influence of the Israelitish remnant still scattered through the land-such men as, after the destruction of Jerusalem a century later, came "from Shechem, from Shiloh, and from Samaria" to worship and to mourn at Mizpeh with their brethren of Judah (Jer. xli. 5; compare 2 Chron. xxxiv. 6, 9). Notwithstanding the arguments of Hengstenberg and others, the opinion that the survivors of the Ten Tribes in the course of time coalesced with the descendants of the Assyrian settlers, and that the Samaritans had in part an Israelite origin, seems defeusible on all rational and Scriptural grounds.

When the decree of Cyrus restored Jerusalem to the Jewish exiles in Babylon, they found a considerable community in the northern part of the kingdom who claimed to worship the God of Abraham, and proffered their assistance to Joshua and Zerubbabel in the erection of the Temple. The Jewish leaders decisively repulsed them, feeling the danger of admitting so mixed a community into the commonwealth of Israel. Their alliance being thus refused, they became thenceforth the bitterest adversaries of Judah (Ezra iv. 1-5). This hostility broke out in the days of Nehemiah, when Sanballat of Beth-horon (a Samaritan city near the frontier), with Tobiah, an Ammonite slave, long harassed the Jews with malignant opposition of every kind; ending all however, after Nehemiah's departure, by specious advances towards reconciliation. For the good and patriotic governor, returning, found to his amazement that Tobiah was installed in lodgings with in the Temple precinct, and that Sanballat had given his daughter in marriage to a grandson of the high priest. It was impossible for Nehemiah to come to terms with the former enemies of God's people. For an Ammonite to be established in the sanctuary was a profanation. Tobiah and the high priest's grandson (Manasseh, Jos. Ant. xi. 7. §2) were summarily expelled (Neh. xiii. 4-9, 28, 29), and the breach between Jews and Samaritans became irreparable. [But Josephus makes Manasseh brother to Jaddua H. P., placing him in B.C. 333, a second Sanballat being Manasseh's father-in-law.] Manasseh now assumed the priesthood in Samaria (about B.C. 408), establishing there an organised religious community. Mount Gerizim, in time long past held in honour as one of the "holy places" in Palestine, was selected as the centre of the new worship; and, by permission of the Persian king Darius Nothus, a temple was there reared to Jehovah. Soon this was declared to be the place which God had chosen, and

Samaritans have remained in their ancestral abode of
Through all generations and amid every change the
Nablous (Neapolis, the ancient Shechem, with their
altar and their sacrifices upon Mount Geririm. They
are now "the oldest and the smallest sect in the
world" (Dean Stanley), and preserve their edition of
the Pentateuch, in its old Hebrew characters, with
this relic of antiquity; and if, as seems most probable,
There has been much discussion as to
religious care.
it represents the Law as handed down among the Ter
Tribes from the days of the disruption under Jeroboam,
the late origin of the "Five Books".
the fact effectually disposes of modern theories as to
The subject is
will doubtless receive further elucidation.
one that cannot here be discussed, but it deserves and

IV. NAZARITES.

Strictly speaking, the Nazarite (from Heb, mazer, "to separate") formed no community, their vows and obligations being distinctly personal. The rules for this kind of separation are given in Num. vi.; and from the manner of their introduction, seem to reconce the order as already existing. Some have thought, but on scarcely sufficient authority, that it was burk rowed by the Jews from the Egyptians. The principle of the Nazarite vow evidently was that of consecration to God; the temporary and outward " Reparate ness" testifying to the life-long universal obligation. The symbolic accompaniments of the vow were extremely simple, demanding no seclusion nor engrossing observances, and in no way interfering with the ordinary duties of life. To abstain from strong drink, as well as from the fruit of the vine in every shape, to allow the hair to grow, and not to approach the dead-such was the threefold rule for man or woman; and the long hair would be the onl very noticeable token of the row. The “days of se paration" might be many or few, according to the wish or conscience of the Nazarite. Jewish writers tell us that the usual period was thirty days, but vows were occasionally made for sixty or a hundred days, and even for a longer time (see the case of Helena, çzess of Adiabene; Smith's Dict. Bible, art. "Nazarite At the expiration of the vow, the Nazarite had to present himself at the altar with a complete series of offerings; he parted also with his locks, which were burned in the fire of the sacrifice. The meaning of this ceremonial was twofold, including on the one hand release from the special restrictions to which be had been subjected; but on the other, that dedication to a life of piety and holiness of which all sacrifices were the symbol.

JEWISH SECTS AND ORDERS.

In the Nazarite vow, accordingly, there was a sacramental consecration of all life to God; it was peculiarly appropriate therefore to youth; and scanty as are the details furnished by Scripture on the subject, there are hints that this was the period of life usually chosen for the vow. See Amos ii. 11; also the touching lament of Jeremiah (Lam. iv. 7): “Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire" (comp. Ps. cxliv. 12, "that our daughters may be as corner stones, polished after the similitude of a palace"). A striking similarity exists between the symbols of Nazarite and those of high-priestly dedication (Lev. xxi. 10-12, where the word rendered crown is the same as that used in Num. vi. 19 for the long hair of the Nazarite). The separated one would thus be reminded of the great ideal of a holy life-a priestly self-dedication to God. See Exod. xix. 6; Isa. Ixi. 6. A distinction is made by Jewish writers between a "Nazarite of days" and a "Nazarite for life". The latter were those dedicated from infancy, for a special purpose, to a life-long observance of the Nazarite yow. Such were Samson (the only one actually called "a Nazarite" in Scripture (Judg. xiii. 7); also Samuel (1 Sam. i. 11), and John the Baptist (Lukei. 15). James the Lord's brother" is represented by tradition as a Nazarite. Whether this particular form of dedication was customary in earlier or later times we are not able to decide on the authority of Scripture. "Ewald supposes that Nazarites for life were numerous in very early times, and that they multiplied in periods of great political and religious excitement". The references in Scripture and the Apocrypha (Amos ii. 11, 12; 1 Macc. iii. 49), seem to refer to the "Nazarites of days". In the history of the Apostle Paul we read of four persons of this class, in whose votive observances he himself took part (Acts xxi. 23, 24, 26); while the vow at Cenchrea (Acts xviii. 18) was evidently of another kind.

It is scarcely necessary to mention that the word Nazarite and Nazarene have no relation to each other. The letter "z" in the two is radically different in Hebrew (and Y). "Jesus of Nazareth" was not "a Nazarite", as He Himself suggests (Matt. xi. 18, 19) in contrast with His forerunner John.

PHARISEES, SADDUCEES, AND ESSENES. (The Chasidim.)

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The era of the Jewish captivity, writes the late Emanuel Deutsch, was one of the most mysterious and momentous periods in the history of humanity. What were the influences brought to bear upon the captives during that time, we know not. But this we know, that from a reckless, lawless, godless populace, they returned transformed into a band of Puritans". One result of this revival of the Israelite faith, was the firm and organized stand henceforth made against the efforts of their successive heathen rulers to denationalize and paganize the nation. It is true that some in high places were unable to resist the seduction. Thus, under the influence of Antiochus Epiphanes, king of Syria (B.c. 175-164), the very high priest, Jason by name, introduced Pagan rites into Jerusalem, and sent offerings to Hercules, the god of Tyre. This disgraceful period was afterwards appropriately spoken of as the time of "the mingling ". But the heart of the nation was true, and the noble struggles of the Maccabees against the tyrant are familiar to all readers of Jewish history. In connection with the prolonged contest we meet with a fraternity under the name of Assidaans, described as "mighty men of Israel", "voluntarily devoted to the Law" (see 1 Macc. ii. 42; vii. 13; 2 Macc. xiv. 6). Evidently this appellation stands for the Hebrew Chasidim, "Pious", or, to adopt a modern term, "Pietists". From this fraternity, whose common bond of union was a resolution to devote their lives to the upholding of the Law in its integrity, appear to have sprung, directly or indirectly, the three great "sects" of after time-the PHARISEES, the SADDUCEES, and the ESSENES. Widely as these diverged from one another in after time, and bitter as were their mutual controversies, they all started from the same point-a firm adherence to the national faith. But while the

Pharisees, laying their chief stress upon exact obedience, were led to formalism and an exaggerated estimate of the authority of the Fathers, the Sadducees, taking morality as their watchword, lost all sense of the supernatural, while the Essenes, whose great principle was self-control, were led into a mystical and unprofitable asceticism. Only the two former sects are mentioned in the New Testament, although there are clear traces of the third: Josephus has much to say upon them all.

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V. THE PHARISEES.

In opposition to the "mingling", of which we have spoken above, arose the brotherhood of the "Distinct" "Separatists" (perushim, whence in the Greek form of the word "Pharisees"). When or how the fraternity assumed its shape, we cannot accurately tell. The first mention of it is among the events of B.C. 108, when the body was already powerful and of great repute (Jos. Ant. xiii. 10, sec. 5). A commission had been appointed by authority of John Hyrcanus to enquire how far the Divine law of religious contributions was observed by the people; and the Pharisees bound themselves to pay all tithes before the use or sale of any commodity. Another point of special agreement related to the avoidance of all uncleanness, in regard to which a multitude of rules were laid down, many of which were minute and puerile. To these two characteristics of Pharisaism our Lord alludes (Matt. xxiii. 23, 25). But the chief point of distinction lay in the regard paid by the Pharisees to the oral law, a series of unwritten interpretations of the Divine oracles handed down from doctor to doctor, and forming an elaborate system extending to every detail of worship and of life. The "traditions of the elders" thus spun around God's Word a web of intricate refinement; and while professing to "fence the Law", or to lessen the risk of breaking it, became in the multiplicity of subtle distinctions and vexatious rules an oppression to the conscience. Formalism was substituted for spiritual religion, and the " rateness" of this fraternity, as evinced by their long robes with fringe and tassels, their broad phylacteries, their long prayers publicly recited by the highways at the customary hours, as well as by the casuistry of their teachings and the inconsistency of their lives, proved their piety to be in great measure an affectation. Very terrible is the indictment brought against the Pharisees by our Lord, as reported in Matt. xxiii., Mark vii., Luke xi. They were in fact the principal obstacle to the reception of Christ and His Gospel. It was impossible for them to accept the spirituality of His doctrines, or to descend to the humility of those who would follow Him. Their spirit was that of selfsufficiency and pride. When John the Baptist preached the baptism of repentance in the wilderness, the Pharisces for the most part (Luke vii. 30), although not entirely (Matt. iii. 7), held aloof. They thanked God that they were not as other men" (Luke xviii. 10); yet while exalting themselves in their own esteem to heaven, they verily became the "children of hell" (Matt. xxiii. 15).

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Undoubtedly there was another side to the Pharisaic character. They held certain great doctrines, as that of a resurrection and future life, with a tenacity unknown to the people at large; while their strictness on points of religious observance served as an antidote to prevailing laxity. The Apostle Paul regarded it as a distinction among the professors of Judaism to be a Pharisee, the son of a Pharisee (Acts xxiii. 6; comp. Phil. iii. 5). Like the Jesuits in the Roman Church, the Pharisees proved the utmost capabilities of their religious system, if, like them, they found it wanting. The best and the worst of the people were Pharisees; but in the best there was a narrowness and fanaticism,

• From parash, Heb. to separate or distinguish, almost like nazar. See Nazarite above. † See Dr. Edersheim's Sketches of Jewish Social Life, p. 233. "The Talmud", parodying the manifold divisions and subdivisions made by Pharisaic teachers, "distinguishes seven classes of Pharisees, one of whom only is worthy of that name. These are-(1) those who do the will of God from earthly motives; (2) they who make small steps or say, Just wait awhile for me; I have just one more good work to perform; (3) they who knock their heads against walls in avoiding the sight of a woman; (4) saints in office; (5) they who implore you to mention some more duties which they

Or perhaps the word here used (a somewhat different form from that usually rendered Nazarite) means "separated" in dignity-might perform (6) they who are pious because they fear Ged: (7) "princes". The same word is used (Gen. xlix. 26; Deut. xxxiii. 26) of Joseph.

the true and only Pharisee is he who does the will of his Father which is in heaven because he loves Him"".-Deutsch, Talmud

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