High-Priest

High-Priest [PRIEST]

High Priest. (Hebrew, cohen), priest. The first distinct separation of Aaron to the office of the priesthood, which previously belonged to the first-born was that recorded Exo 28:1. We find from the very first, the following characteristic attributes of Aaron and the high priests his successors, as distinguished from the other priests: Aaron alone was anointed, Lev 8:12, whence one of the distinctive epithets of the high priest was "the anointed priest". Lev 4:3; Lev 4:5; Lev 4:16; Lev 21:10. See Num 35:25. The anointing of the sons of Aaron, that is, The common priests seems to have been confined to sprinkling their garments with the anointing oil. Exo 29:21; Exo 28:41; etc.

The high priest had a peculiar dress, which passed to his successor at his death. This dress consisted of eight parts:

(a) The breastplate, or, as it is further named, vs. Exo 28:15; Exo 28:29-30, the breastplate of judgment. The breastplate was originally two spans long and one span broad, but when doubled it was square, the shape in which it was worn. On it were the twelve precious stones, set in four rows, three in a row, thus corresponding to the twelve tribes -- each stone having the name of one of the children of Israel engraved upon it.

(b) The ephod. This consisted of two parts, of which one covered the back and the other the front, that is, The breast and upper part of the body. These parts were clasped together on the shoulder with two large onyx stones, each having engraved on it six of the names of the tribes of Israel. They were further united by a "curious girdle" of gold blue purple, scarlet and fine twined linen round the waist. See Ephod; Girdle.

(c) The robe of the ephod. This was of inferior material to the ephod itself being all of blue, Exo 28:31, which implied its being only of "woven work." Exo 39:22. It was worn immediately under the ephod, and was longer than it. The skirt of this robe had a remarkable trimming of pomegranates in blue, red and crimson, with a bell of gold between each pomegranate alternately. The bells were to give a sound when the high priest went in and came out of the Holy Place.

(d) The mitre or upper turbin, with its gold plate, engraved with "Holiness to the Lord", fastened to it by a ribbon of blue.

(e) The broidered coat was a tunic or long skirt of linen with a tessellated or diaper pattern, like the setting of stone.

(f) The girdle, also of linen, was wound round the body several times from the breast downward, and the ends hung down to the ankles.

(g) The breeches or drawers, of linen, covered the loins and thighs; and

(h) The bonnet was a turban of linen, partially covering the head, but not in the form of a cone like that of the high priest when the mitre was added to it. These last four were common to all priests.

The high priest alone was permitted to enter the Holy of Holies, which he did once a year, on the Great Day of Atonement, when he sprinkled the blood of the Sin Offering on the mercy seat, and burnt incense within the veil. Lev 16:1. The accidental manslayer might not leave the City of Refuge during the lifetime of the existing high priest. It was also forbidden to the high priest to follow a funeral, or rend his clothes for the dead.

It does not appear by whose authority the high priests were appointed to their office before there were kings of Israel. After this, the office seems to have been used for political rather than religious purposes. Though at first, chosen for life, we find that Solomon deposed Abiathar, 1Ki 2:35, and that Herod appointed a number of high priests, which may account for there being at least two living in Christ’s time, Annas and Caiaphas. Luk 3:2.

The usual age for entering upon the functions of the priesthood, according to 2Ch 31:17 is considered to have been 20 years, though a priest or high priest was not actually incapacitated if he had attained to puberty. Again, according to Lev 21:17-21 no one that had a blemish could officiate at the altar.

The theological view of the high priesthood does not fall within the scope of this work. It must suffice, therefore, to indicate that such a view would embrace the consideration of the office, dress, functions and ministrations of the high priest considered as typical of the priesthood of our Lord Jesus Christ, and as setting forth under shadows the truths which are openly taught under the gospel. This had been done to a great extent in the Epistle to the Hebrews. It would also embrace all the moral and spiritual teaching supposed to be intended by such symbols.

In Hebrew "THE priest," and in books after the Pentateuch "the great priest," "the head priest," or "chief priest" (2Ki 25:18). In Lev 4:3 and elsewhere "the priest that is anointed," for he alone of the priests was anointed on the head in consecration, "the crown of the anointing oil of his God" Lev 21:12), i.e. the holy oil was poured on his head like a crown (Exo 29:7), a uniquely-compounded ointment (Exo 30:22-33) which it was death to imitate or to put upon a stranger. Certain priests, "apothecaries", manufactured it (Neh 3:8); this oil was wanting in the second temple. The anointing of the ordinary priests was limited to sprinkling their garments with the anointing oil (Exo 28:41 ff; Exo 29:21; Lev 8:30), which does not sanction the Jewish tradition that the oil was smeared on the forehead of the ordinary priests with the finger.

The high priest’s special designation, "the priest that is anointed" (Lev 4:3), implies a marked distinction between his anointing and theirs, besides what was common to both, namely, the "sprinkling." Love is compared to it, streaming down from Aaron’s head upon his beard, then to his skirts (Psa 132:2). Christ, the antitypical High Priest, was anointed with the fullness of the Spirit (Dan 9:24; Act 10:38; Joh 3:34); from Him the Spirit in measure streams on His members who touch by faith the hem of His garment (Mat 9:20; Joh 1:16). Besides the girdle common to all the priests the high priest wore also the curious girdle of the ephod. Of eight articles of priestly dress the coat or tunic, girdle, breeches, and bonnet or turban belonged also to the common priests; the breast-plate, ephod with the curious girdle, mitre (instead of the ordinary priest’s turban) and robe of the ephod were peculiar to the high priest.

The breast-plate (choshen, "ornament," literally) was two spans’ long by one broad, but doubled it became a square, fastened by rings and chains of gold to the two onyx stones on the shoulders, and beneath with two other rings and a lace of blue to two rings in the ephod above the curious girdle. On it were the 12 stones in four rows, with the 12 tribes engraven in the order of the encampment; just as the names of the 12 tribes were on the 12 pearl gates, and in the 12 foundations (of precious stones) of the New Jerusalem wall the names of the 12 apostles of the Lamb. He represented the whole chosen nation as "a kingdom of priests" (Exo 19:6). In other nations the priesthood was dissevered from every other class, but in Israel Levi held the priesthood rightfully belonging to all, and only delegated to one tribe and family as representing the whole; as Num 8:10 proves.

This trust was delegated to Levi only until all the children of God could exercise it suitably. Christianity restores the suspended relation of God’s people as all king-priests unto God (1Pe 2:9; Rev 1:6). In the Jewish church there was a delegation of the priesthood to one tribe and family; not so in the Christian church, which unites under the antitypical Melchizedek the kingdom and priesthood which were distinct in Israel. United to Messiah, the spiritual Israel the church shall form one grand heavenly king-priesthood as literal Israel shall be the earthly king-priesthood among the nations (Isa 61:6; Isa 66:21). Christian ministers as distinct from laymen are never called in New Testament hiereis, "sacerdotal priests," as the Jewish priests were. The high priest alone entered the holy of holies once a year; but we have "boldness to enter" it through the rent veil of Christ’s flesh continually (Heb 10:19-20).

He alone consulted God by the mysterious Urim and Thummim; we have truly our fellowship with the Father of lights (1Jn 1:3; 1Jn 2:20; Jas 1:17-18), having our "unction from the Holy One" and knowing all things. The high priest’s death prefigured Christ’s who sets the bloodstained captive free (Num 35:25). The first separation of Aaron to the priesthood, which previously belonged to the firstborn, occurs in Exodus 28, after the directions for the tabernacle and its furniture. Previously Moses bidding him lay up the pot of manna before the Lord implied that the ark would, when made, be under his charge. His being taken up with Nadab and Abihu to see the glory of the God of Israel foreshadowed his hereditary priesthood; also Exo 27:21; Exo 27:29:9; Exo 27:29:24. Josephus, Septuagint, and Scripture favor the view that the 12 breast-plate stones were the Urim and Thummim.

Answers were given by Jehovah to the high priest (Joh 11:51) while wearing them and the ephod (1Sa 14:3; 1Sa 14:18-19; 1Sa 23:2; 1Sa 23:4; 1Sa 23:9; 1Sa 23:11-12; 1Sa 28:6; 2Sa 5:23; Jdg 20:28). "Judgment" was the breast-plate’s chief significance (Exo 28:30), "Aaron shall bear the judgment of ... Israel upon his heart before the Lord continually," namely, the judicial sentence of justification, often represented by a particular kind of robe (Isa 61:10; Isa 62:8). So the white linen robe expresses the righteousness or justification of the saints (Rev 3:4-5; Rev 19:14). Joshua the high priest represented the nation on its trial before God, at first in filthy garments to represent its guilt, Satan accusing; then by Messiah’s intercession justified; therefore the filthy garments are removed and a change of raiment is given and a fair mitre put on his head (Zechariah 3).

Thus "the breast-plate of righteousness" or "judgment" symbolizes Israel’s 12 tribes accepted on the ground of the high priest’s sacrificial intercession before God (Num 23:21). Thummim expresses perfections, Urim lights. Israel’s perfect justification in "the Lord her righteousness" and her consequent ultimate prosperity are thus symbolized (Isa 60:1; Isa 62:1-2). Levi the priest tribe is called "God’s holy one," privileged to bear the Urim and Thummim because of proved faithfulness (Deu 33:8). Israel’s justification in the person of her high priest is the ground of her receiving through him communications of God’s will. Her children’s being "taught of Jehovah" is so connected with "His laying her stones with fair colors" (Isa 54:11-17). S. Clark (Speaker’s Commentary) thinks that some means of casting lots were kept in the bag formed by the doubled fold of the choshen or breast-plate, and that these were the Urim and Thummim: Exo 28:15-30,"thou shalt put in the breast-plate of judgment the Urim and Thummim."

But this passage suits at least as well the view that the Urim and Thummim were the 12 precious stones put into the piece of cunning (skilled weaver’s) work, and representing Israel "perfected" and "shining with light" because justified before God, as the view that they were some distinct means of lot casting, inside the fold of the choshen. (See URIM AND THUMMIM.) The ephod consisted of blue, purple, and scarlet yarn and "fine twined linen," wrought in "work of the skilled weaver"; the high priest’s distinctive vestment (1Sa 2:28; 1Sa 14:3; 1Sa 21:9; 1Sa 23:6; 1Sa 23:9; 1Sa 30:7) to which "the breast-plate of judgment" was attached (Exo 28:6-12; Exo 28:25-28; Exo 39:2-7). It consisted of a back piece and a front piece joined by shoulder straps; Exo 28:28 translated "two rings of gold shalt thou make, and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it" (Speaker’s Commentary).

Below the arms the two pieces were kept in place by a band attached to one of the pieces ("the curious girdle of the ephod"), "of the same work, of one piece with it" (Exo 39:8). Two onyx stones, each inscribed with the names of six tribes, clasped together on the shoulders the back and front pieces. An ordinary linen ephod was worn by other priests (1Sa 22:18); by Samuel, only a Levite (2Sa 2:18); and by David (2Sa 6:14). The robe of the ephod (meiyl). A simple, sky-blue frock, without seam or sleeves, drawn over the head, visible above and below the ephod, the elaborate texture of which it set off as a ground work; translated Exo 28:32, "its opening for the head shall be in the middle of it," a round hole not connected with any slit before or behind. The skirt was ornamented with pomegranates of blue, purple, and scarlet, a small golden bell being attached between each two of the pomegranates (Exo 28:33-35).

The bells’ sound heard from within the veil by those outside assured them that the high priest, though out of sight, was ministering in their behalf, and acceptably before God, for otherwise he would have been smitten with death, which the sounding bells showed he was not. The mitre or turban, a twisted band of linen coiled into a cap, with the gold plate in front fastened to a blue lace or band (which went round the mitre) and engraved with Holiness to the Lord. Rabbi Eliezer in Hadrian’s reign saw it at Rome, probably with the other temple spoils deposited in the Temple of Peace. Four garments were common to all priests. "The coat of fine linen embroidered," rather "woven in diaper work," the threads of one color being diapered in checkers by the ordinary weaver (Exo 28:39; Exo 39:27): a long tunic worn next the skin, the sleeves of which appeared from under the ephod..

"The girdle (abnet) of needlework" ("of the work of the embroiderer," Speaker’s Commentary) was of three colors, the texture loose, wound several times round the body, the ends hanging to the feet but thrown over the shoulder in active work. The breeches or drawers, of linen. The bonnet or turban, of linen, for the head, but not in cone shape as the high priest’s mitre. The high priest’s successors were inaugurated by wearing these eight articles of dress seven successive days. (See DRESS OF PRIEST.) They were kept in the Baris built by Hyrcanus for the purpose, and called Antonia by Herod, to be along with the high priesthood at the king’s disposal. The high priest in his robes of glory and beauty in Josephus’ time entered the temple before all the people on the great Day of Atonement, then in secret in obedience to the law (Lev 16:4; Lev 16:24) assumed his linen garments alone and made expiation; afterward resuming his splendid robes, he appeared before the people (Bell. Judaeorum 5:5, 7). (See DAY OF ATONEMENT.)

A sagan or deputy, next in dignity to the high priest, was often appointed; "the second priest" (2Ki 23:4; 2Ki 25:18). He was memunnek, "prefect of the temple," and officiated in the absence of the high priest. Annas was deposed by Valetins Gratus (A.U.C. 779), and Joseph or Caiaphas, his son-in-law, was made high priest (Joh 18:13). Annas retained in the Jews’ feeling the lawful high priesthood, and had influence enough to get his five sons successively appointed; as sagan he evaded the Roman deposition and kept his power. Any blemish or illegitimate birth debarred from the high priesthood. So Christ (Heb 7:26). The epistle to the Hebrew explains the antitypical meaning of the high priesthood, realized in Christ. He was" appointed" and "called of God" (Heb 3:1-2; Heb 5:4-5), "after the order of Melchizedek," (Heb 5:6; Heb 6:20; Heb 7:15; Heb 7:17; Psa 110:4).

Superior to the Aaronic priests (Heb 7:11; Heb 7:16; Heb 7:22; Heb 8:1-2; Heb 8:6) in that He was "consecrated with an oath" (Heb 7:20-21), has an intransmissible priesthood (margin of Heb 7:23; Heb 7:28), was "holy, harmless, and undefiled," and without "infirmity" (Heb 7:26-28), "faithful to Him that appointed Him" as the "Son," whereas Moses the lawgiver was but a "servant"; needed no sacrifice for Himself (Heb 7:27); Himself the sacrifice, purifying "the heavenly things" (Heb 9:14; Heb 9:26), "better" than the sacrifices which "purified the patterns of things in the heavens" (Heb 7:23); not often, but offered once for all (Heb 7:27; Heb 9:25-26; Heb 9:28; Heb 10:1-2; Heb 10:12; Heb 10:9-10; Heb 10:14; Heb 10:17-18); "making him that did the service perfect, as pertaining to the conscience," which the law sacrifices could not (Heb 9:9; Heb 10:1-2; Heb 10:16-22).

"A merciful and faithful high priest, to make reconciliation for the sins of the people" (Heb 2:17). "Obtained eternal redemption for us "(Heb 9:12). "Passed into the heavens" (Heb 4:14) "to appear in the presence of God for us," as our advocating high priest within the heavenly veil (Heb 9:24; Heb 7:25). "Tempted Himself in all points like as we are, yet without sin," He is able to succour the tempted (Heb 2:18); "touched with the feeling of our infirmities," and so having the needful qualification of a priest, that He "can have compassion on the ignorant, and on them that are out of the way" (Heb 4:15; Heb 5:2). "Blesses in turning men from their iniquities" (Act 3:26; Num 6:23-26). At once the King and the Priest upon His throne (Zec 6:13). As the priests’ geneaology had to be traced, so Christ’s divine sonship and human descent from David. Their bodily soundness typifies His faultless perfection without blemish or spot (Heb 7:26).

The high priest’s obligation to marry a wife in her virginity answers to the bride of the Lamb (2Co 11:2; Rev 14:4). The high priest’s ephod of gold, blue, and purple represents the lovely graces of His manhood. The firm and orderly setting of the precious stones in the breast-plate answers to the firm union of Christ’s people, His jewels, to Himself; earth and hell cannot sever them (Mal 3:17). The high priest’s consecration at the tabernacle door with washing in water, arraying in priestly vestments, anointing with costly oil, and sanctifying with sacrifices, answer to Christ’s baptism with water, anointing with the Holy Spirit, and clothing with His curiously wrought body (Heb 10:5; Psa 139:15). Like the high priest, Christ sacrificed for, prays for, blesses, instructs, oversees the service of His people in the spiritual temple, blows the gospel trumpet, judges.

Having such a "high priest passed into the heavens," "over the house of God," we ought to "hold fast our profession," "without wavering," ever "drawing near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience" (Heb 4:14; Heb 10:21-23). The epistle to the Hebrew is the New Testament Leviticus, unfolding the spiritual and everlasting meaning of the legal priestly types fulfilled in Christ. His true sphere of priesthood is in heaven, for "if He were on earth He would not even be a priest" (Heb 8:4; Heb 7:13-14), being of Judah, not Levi the priestly tribe, whose functions He never assumed on earth because His was an infinitely better priesthood. His sacrifice on the cross on earth was a priestly act "without the gate"; but the crowning work, the bringing of the blood into the holy of holies, He could not do on earth, but could and did bring it into the better holy of holies above. He appeared to John in His high priestly long white garment and golden girdle (Rev 1:13).

The gold, purple, etc., of the ephod typify the unsearchable riches of Christ. His robes are "for glory and beauty" to His saints; what He is, they are by union with Him (Isa 28:5; Isa 62:3). The names of Israel’s twelve tribes on the high priest’s shoulders and breast, as a memorial before the Lord continually, imply that the weight of our salvation is upon His shoulders, and our names on His heart before God (Son 8:6), not one name is wanting (Isa 49:16; Joh 10:3; Rev 2:17; Rev 3:12). His are the Urim and Thummim, "lights and perfections," while He bears the judgment of His Israel before the Lord continually (Psa 72:1). The curious girdle typifies His alacrity in ministering as our High Priest, as one girding up the loins for action (Heb 10:7; Luk 9:51). Faithfulness and righteousness were His girdle (Isa 11:5).

The bells on the hem sweetly sounding from within the veil typify the gospel joyful sound (Psa 89:15); the pomegranates represent the fruits which accompany the gospel preaching. The plate with "Holiness to the Lord" implies "He is made unto us sanctification" (1Co 1:30). Aaron was washed because sinful, Jesus was baptized "to fulfill all righteousness." Aaron was anointed with oil, Jesus with the Holy Spirit without measure (Act 10:38; Joh 3:34). Aaron was consecrated with the blood of beasts, Christ with His own blood. The high priest could only marry a virgin or a priest’s widow, typifying Christ’s wedding to His Godhead our manhood in purity, and also wedding to Him the church and its members individually as "a chaste virgin" (Rev 14:4; 2Co 11:2). His not going out of the sanctuary to mourn for the dead typifies that death and mourning shall be abolished by Christ, that where He is they cannot come (Rev 21:4; Isa 35:10; Isa 25:8).

To draw nigh to God by any other high priest, or to say self-sufficiently" all the congregation are holy," incurs Korah’s guilt and penalty (Numbers 16). Phinehas, son of Eleazar, is the last of Eleazar’s line before Eli (Jdg 20:28). Eli in 1Sa 1:3, the next, is of Ithamar’s line. Josephus supplies the interval by stating that Joseph Abiezer, i.e. Abishua, was the last high priest of Phinehas’ line before Zadok. How the transfer to Ithamar’s line occurred we do not know; possibly by Abishua’s son at his death being under age, and Eli so succeeding. Down to David the high priests officiated in Shiloh in Ephraim, Joshua’s tribe; under David and thenceforth in Jerusalem of Judah, David’s tribe: the secular power from the first influencing the ecclesiastical. During the captivity of the ark and its neglect in Saul’s days Samuel the prophet stands prominent as the interpreter of God’s will, and Ahiah the high priest is more in the background (Jdg 20:27-28; 1Ch 13:3; 1Sa 7:2; 1Sa 14:18). (See ABIATHAR in relation to Zadok.)

The high priest at Solomon’s dedication of the temple in the 11th year of his reign was probably Zadok’s grandson, Azariah, son of Ahimaaz, for Zadok was old at Solomon’s accession (1Ki 4:2; 1Ch 6:9-10); the notice that he executed the priest’s office in Solomon’s temple must refer to the Azariah of 1Ch 6:9, not of 1Ch 6:10. The non-mention of his name at the dedication shows how the royal power overshadowed the priestly. From David to Jeconiah there are twenty kings, but from Zadok to Jehozadak but 13 high priests, in 1Ch 6:8-15. The six first tally well to the six first kings, Amariah the sixth priest answering to Jehoshaphat the’ sixth king from David; also the five last tally to the five last kings, Hilkiah son of Shallum, fourth from the end, tallying to Josiah, the fourth king from the end. There are but two names for the intervening 240 years, Ahitub and Zadok.

The histories supply four or five for the interval. Jehoiada in Athaliah’s and Joash’s reigns, Zechariah, his son Azariah in Uzziah’s reign, Urijah in Ahaz’s reign, and Azariah under Hezekiah. Josephus (Ant., 20:10) brings up the number to 18. (See AHAZ; AZARIAH.) Seraiah ends the series, taken by Nebuzaradan and slain by Nebuchadnezzar, along with Zephaniah, the second priest or sagan (2Ki 25:18). Seraiah’s son, Jehozadak or Josedech, was carried captive (1Ch 6:15). Excepting Jehoiada, who overthrew Athaliah, and Azariah who withstood Uzziah, the kings took the lead in great religious movements. David arranged the temple service and 24 priest courses; Solomon dedicated the temple; Jehoshaphat directed Amariah and the priests as to teaching the people; Hezekiah led the reformation, and urged on Azariah; Josiah encouraged the priests in the service of the Lord’s house.

On the other hand the priests truckled to the idolatrous Manasseh; the high priest Urijah was Ahaz’ ready tool in copying the Damascus altar, supplanting Jehovah’s brazen altar (2Ki 16:10-16). No instance is recorded of consulting the Lord by Urim and Thummim after David. The prophets seem to have superseded the high priests as media of revealing God’s will (2 Chronicles 15; 2 Chronicles 18; 2Ch 20:14; 2Ki 19:2; 2Ki 22:12-14; Jer 21:1-2). Yet Nehemiah seems to have expected the return of a "priest with Urim and Thummim" (Neh 7:65). The early cessation of responses proved by this favors the view that consultation was not the essential but the incidental use of "the breast-plate of judgment." Josedech died in Babylon. His son Jeshua cooperated zealously with Zerubbabel in the restoration of Israel’s temple and polity along with Haggai and Zechariah. His successors were Joiakim, Eliashib, Joiada, Johanan (Jonathan), and Jaddua. (See ELIASHIB; ALEXANDER.) (Neh 13:4-7; Neh 12:10-11).

Josephus (Ant., 11:8, section 5, etc.) states that Jaddua’s brother Manasseh was at Sanballat’s request made the first high priest of the Samaritan temple by Alexander the Great. Simon the Just, second after Jaddua, was reputed the last of the Great Synagogue and the finisher of the Old Testament canon. Jesus and Onias adopted the Greek names Jason and Menelaus, and to gain the Syro-Greek kings’ favor began to forsake the Jewish laws for Greek customs. A gymnasium at Jerusalem was built for the apostate Jews, and they endeavoured to conceal their circumcision when stripped at the games. This paved the way for the attack on Jehovah’s worship by Antiochus Epiphanes the Old Testament Antichrist (1 Maccabees 1; 2Ma 4:12-15).

This attack roused the national zeal for their religion, and a brilliant succession of high priests arose in the Asmoneean family who combined civil rule and independent sovereignty with the high priesthood. Judas Maccabeeus (Josephus, Ant. 12:10, section 6) was high priest of the nation, but more probably Jonathan his brother was "the first of the sons of Asamoneus who was high priest" (Life, section 1). They were of the course of Joiarib, the first of the 24 courses, (1Ch 24:7). The Asmonaean dynasty lasted from 153 B.C. down to Aristobulus, Mariamne’s brother, murdered by Herod 35 B.C. The independence of the Asmonesan priest kings lasted until Pompey took Jerusalem and removed the diadem from Hyrcanus. Herod deposed and substituted high priests at will. In the New Testament we see Annas high priest at the beginning of John Baptist’s ministry with Caiaphas second priest, but Caiaphas chief and Annas second at our Lord’s crucifixion.

Ananias, the same perhaps as Ananus murdered by the Zealots before Jerusalem’s fall; was the one to whom Paul hastily said, "God shall smite thee, thou whited wall!" (Acts 23) Theophilus, son of Ananus, was the high priest from whom Saul received the letters of authority, for persecution, to the Damascus synagogue (Acts 9). Phannias was the last, dragged reluctantly by the Zealots and chosen by lot, "a mere rustic who scarcely knew what the high priesthood meant." This shocking impiety, to them a subject of sport, drew tears from the other priests who beheld their law turned into ridicule (Josephus, B. J. 4:3, section 8). So ended the high priesthood, which had lasted for at least 14 centuries and comprised upward of 76 high priests! But One in whom the priesthood found its perfection had come, and the types in spite of Jewish resistance must withdraw before the Antitype who abideth for ever.

High Priest. The head of the Jewish priesthood. Lev 21:10. Aaron was the first to hold the office, Exo 28:1, and his descendants filled it after him. Eleazar was his immediate successor, Num 3:32; Num 20:28; Deu 10:6, and the priesthood remained in his family till Eli, 1Ch 24:3; 1Ch 24:6, who was of the house of Ithamar. The office of the high priest was originally held for life. This rule was disregarded by Solomon, who appointed Zadok and deposed Abiathar, 1Ki 2:35, because he had espoused the cause of Adonijah. 1Ki 1:7; 1Ki 1:25. In the years succeeding the close of the canon the office became a tool in the hands of the rulers of the land. Herod particularly and his successors disregarded the tradition of the Jews on this point. This people, who held the office so sacred, now often begged their rulers to remove the incumbents, who were parasites of the throne. Herod appointed no less than five high priests himself, and one of them, Simon, as the price of his daughter in marriage. We consequently read in the New Testament of several high priests living at the same time, and Annas and Caiaphas are particularly mentioned. Luk 3:2. The services of consecration were prolonged, lasting seven days, Exo 29:35, and elaborate. They consisted of sacrifices, Exo 29:1-46; of anointing with oil, Exo 29:7; Exo 30:22-33; Lev 21:10, and of putting on of garments. Exo 29:5-6; Exo 29:8-9. The dress of the high priest was much more costly and magnificent than that of the inferior order of priests. It is described Exo 39:1-9. The high priest’s most solemn, peculiar, and exclusive duty was to officiate in the most holy place on the great day of atonement. Heb 9:7; Heb 9:25. See Atonement, Day of. In Lev 16:1-34 we have a full account of this most interesting service and the imposing ceremonies which preceded it. The high priest might at any time perform the duties assigned to the ordinary priests. He was in general the overseer of the temple, 2Ki 12:10, and at the time of our Lord presided over the Sanhedrin. Act 5:17; Joh 18:13-14, etc. Jesus is the great High Priest who once for all sprinkled with his own blood the threshold of the holy of holies (heaven), where he ever liveth to make intercession for us. Heb 4:14; Heb 7:25; Heb 9:12, etc.

It is remarkable that this title occurs but seldom in the O.T. Lev 21:10; Num 35:25; Jos 20:6; 2Ki 12:10; 2Ch 24:11, etc. Aaron was constantly called ’the priest;’ but as his sons were also called priests, he was necessarily the ’chief’ and would correspond to what is called high priest in the N.T. His office is summed up in few words: he "is ordained for men in things pertaining to God" that he might offer both gifts and sacrifices for sins. He stood for the people to God: he offered up the sacrifices which put the people in relation with God (Lev 9), also those on the day of atonement (Lev 16), and he blessed them as from God. He, as taken from among men, was one who could have compassion on, or forbearance toward, the ignorant and the erring; for that he himself was compassed with infirmity. Heb 5:1-2. Aaron did not take the honour upon himself, nor did Christ. Heb 5:4-5. Having accomplished redemption by the offering of Himself, He passed through the heavens and sat down on the right hand of God. He is touched with the feeling of our infirmities, having been Himself tempted as we are, apart from sin. He ever lives to make intercession for us, He is also the minister of the sanctuary - He appears in the presence of God for us, and is the great Priest over the house of God. Heb 4:14-15; Heb 8:1, etc. See AARON, AARONIC PRIESTHOOD, MELCHISEDEC.

HIGH PRIEST.—The terms ‘high priest’ and ‘chief priest’ in the NT represent the same original (ἀρχιερεύς), varied in translation to correspond with the uses of the term as explained below. The office of high priest in the Jewish nation can be traced back to the early years of post-exilic times. The priestly writings then adopted as authoritative assign its origin to the time of Moses, but the earlier writings contain no suggestion of the existence of the office, and cultural conditions before the Exile preclude an early date for its establishment. Immediately after the Return the office was a religious one, the secular power being in the hands of the ‘prince’; for, great as was the emphasis in the new community upon law and ceremony, there seems to have been an equal emphasis upon the hoped for restoration of the State to a dignified and independent position. It very soon became evident that this hope was impossible of fulfilment, and the secular functions, so far as they were exercised by the Jews, were merged in the duties of the high priest. At first the position was for life and hereditary. In practice the principle was often violated, the violations being occasioned not so much by deliberate purpose as by the turmoils of Greek and Roman times. Moreover, internal conditions in the Jewish community were of themselves sufficient to have unsettled the principle. At the time of the Hasmonaean uprising, the assumption of high priestly functions and title by this family was essential to the success of the revolt. Under the Roman supremacy, the fortunes of the political parties in Rome added to the tendencies that made for the disappearance of the last vestige of permanence in the high priestly office, and at the time of Christ we find it entirely at the will of Rome, both as to appointment and tenure. Under these conditions there had grown up a caste of high priestly families, descended from high priests and otherwise connected with them; these formed a high aristocracy in Judaism, which was possessed of considerable authority, however difficult it may be to define the limits and extent of that influence. Very naturally the selection of the high priest was made from these families. The numerous references in the Gospels are ordinarily to this high priestly class, and when the Greek is so used it is translated ‘chief priests’ (see art. Chief Priests).

As far as concerns the high priest proper, he occupied the position of chief political authority among the Jews, as head of the Sanhedrin. Josephus declares (Ant. xx. 10) that there were 28 high priests from the time of Herod to the destruction of Jerusalem. Of these, the Gospels mention the tenth, Annas, appointed by Quirinius (a.d. 6), and the fourteenth, Joseph, surnamed Caiaphas, who was in office at the time of the crucifixion of Jesus and presided over the Sanhedrin at His trial. Previous to this trial there was a preliminary trial or hearing, whether with or without legal right, before Annas, father-in-law of Caiaphas. The Gospel narrative of these events, so far from being confused or improbable, is confirmed as entirely consistent and probable by the records of Jewish practice of those days. Annas was a man of long continued influence among his people. No fewer than six of the high priests of the Herodian period are known to have been of his family. Other high priests after the end of their term of service are stated to have held high positions at home and abroad, and it is possible that some of the Gospel references to high or chief priests are to this group of ex-high priests together with the officiating priest.

The high priest was also at the head of the sacerdotal system, as the title, of course, implies. But although historically this was his chief claim to authority, his religious influence in the time of Christ was far less than his political power. The religion of the Jew was a matter quite distinct from the rites and ceremonies of the temple, though he might observe these with care. The very success of the high priests centuries before, in uniting the two offices of religious and secular ruler, had operated to foster the development of a religion of a different sort. It was now a religion of the scribes.

The high priest conducted the sacrifices only on special occasions. He was required to officiate on the yearly Day of Atonement; and on other festival days, such as New Moons and Sabbaths, he officiated at his pleasure. These distinctively priestly duties do not come into consideration in the Gospel narratives. The Epistle to the Hebrews, on the other hand, makes much mention of the office in order by that means to portray more clearly the work of Jesus in behalf of men; but one will be disappointed who goes to this Epistle to discover what were the high priestly functions at the time of Christ, or even to discover the theory of sacrifice and priesthood current in those days. The author does not describe the ceremonial as he and his readers knew it from daily observation or participation. He does not allude to it because it was something vital in the religious experience of the Jew. He describes it as he knew it out of the Jewish Scriptures, and he reflects upon it as dispassionately as a philosopher or a theologian. The OT priesthood and sacrifice did not really make atonement for sin; to the author they typified that atonement. In the real atonement Christ had a part similar to that played by the high priest in the sensuous, temporary, typical atonement of the earlier dispensation. He made reconciliation for the sins of the people (Heb 2:17); He was faithful, the recipient of a greater glory than Moses (Heb 3:1-6); sought not the office, but was chosen as was Aaron (Heb 5:4); He was of the order of Melchizedek (Heb 5:10, Heb 6:20); was competent to sympathize with men (Heb 2:18, Heb 4:15). He possessed an unchanging priesthood, sacrificing once for all (7), and the sacrifice was Himself. He has passed through the heavens, through the veil (Heb 4:14), and serves in a perfect tabernacle. As the work wrought by Him for men surpassed that of the high priest, so the terminology of the older dispensation is insufficient, and breaks down under the burden of the description. Jesus is not only the Mediator of the new covenant, the High Priest, but He is also the sacrifice itself. The author will not say that the death on the cross fitted into the OT sacrificial system, any more than he brings Jesus into that system as priest. It was in the new order of things, in the spiritual atonement, which was the real one, with spiritual agencies and results, that His perfect humanity, His perfect obedience and sinlessness, found place. The temple is in the heavens whither He has gone to consummate the service of which His earthly career was an incident. See, further, art. Priest.

Literature.—Schürer, GJ^{V [Note: JV Geschichte des Jüdischen Volkes.] 3 [Note: designates the particular edition of the work referred]} §§ 23, 24; Beyschlag, NT Theol. ii. 315–331; Westcott, Ep. to Hebrews; Briggs, Messiah of the Apostles, 242–283; Ménégoz, Théol. de l’Épitre aux Hébreux, 102 ff., 197 ff.

Owen H. Gates.

(Hebrew: "kohen ha-gadol," II Kings xii. 11; Lev. xxi. 10; "kohen ha-mashiaḥ" = "the anointed priest," Lev. iv. 3; "kohen harosh," II Chron. xix. 11; once, simply "ha rosh," II Chron. xxiv. 6; Aramaic: "kahana rabba" [the ἀναραβάχης of Josephus, "Ant." iii. 7, § 1; see Well- hausen, "Gesch. Israels," p. 161]: LXX.: ἱερεὺς μέγος = "the chief of the priests" [except Lev. iv. 3. where ἀρχιεὺς, as in the N. T.]).

By: Emil G. Hirsch

—Biblical Data:

Aaron, though he is but rarely called "the great priest," being generally simply designated "as ha- kohen" (the priest), was the first incumbent of the office, to which he was appointed by God (Ex. xxviii. 1, 2; xxix. 4, 5). The succession was to be through one of his sons, and was to remain in his own family (Lev. vi. 15; comp. Josephus, "Ant." xx. 10, § 1). Failing a son, the office devolved upon the brother next of age: such appears to have been the practise in the Maccabean period. In the time of ELI, however (I Sam. ii. 23), the office passed to the collateral branch of Ithamar (see Eleazar). But Solomon is reported to have deposed Abiathar, and to have appointed Zadok, a descendant of Eleazar, inhis stead (I Kings ii. 35; I Chron. xxiv. 2, 3). After the Exile, the succession seems to have been, at first, in a direct line from father to son; but later the civil authorities arrogated to themselves the right of appointment. Antiochus IV., Epiphanes, for instance, deposed Onias III. in favor of Jason, who was followed by Menelaus (Josephus, "Ant." xii. 5, § 1; II Macc. iii. 4, iv. 23).

Herod nominated no less than six high priests; Archelaus, two. The Roman legate Quirinius and his successors exercised the right of appointment, as did Agrippa I., Herod of Chalcis, and Agrippa II. Even the people occasionally elected candidates to the office. The high priests before the Exile were, it seems, appointed for life (comp. Num. xxxv. 25, 28); in fact, from Aaron to the Captivity the number of the high priests was not greater than during the sixty years preceding the fall of the Second Temple.

Age and Qualifications.

The age of eligibility for the office is not fixed in the Law; but according to rabbinical tradition it was twenty (II Chron. xxxi. 17; Maimonides, "Yad," Kele ha-Miḳdash, v. 15; Ḥul. 24b; 'Ar. 13b). Aristobulus, however, was only seventeen when appointed by Herod ("Ant." xv. 3, § 3); but the son of Onias III. was too young (νηπιος) to succeed his father (ib. xii. 5, § 1). Legitimacy of birth was essential; hence the care in the keeping of the genealogical records (Josephus, "Contra Ap." i., § 7) and the distrust of one whose mother had been captured in war ("Ant." xiii. 10, § 5; Jellinek, "B. H." i. 133-137; Ḳid. 66a; John see Hyrcanus). The high priest might marry only an Israelitish maiden (Lev. xxi. 13-14). In Ezek. xliv. 22 this restriction is extended to all priests, an exception being made in favor of the widow of a priest. He was not permitted to come in contact with the bodies of the dead, even of his parents; and he was not permitted, as a sign of mourning, to leave his hair disheveled, to expose it, or to rend his garments (Lev. xxi. 10 et seq.). According to Josephus ("Ant." xv. 3, § 1), birth on foreign soil was not a disqualification; but the disqualifications of Lev. xxi. 17 et seq. applied to the high priest as well as to other priests.

His Costume.

The ceremonial of consecration, extending through an entire week (Ex. xxviii.; Lev. viii.), included certain rites which all priests were required to undergo: purification; the sacrifices; the "filling" of the hands; the smearing with blood. But Aaron the high priest was anointed with sacred oil, hence the title of the "anointed priest"; other passages have it that all priests were anointed (Ex. xxviii. 41, xxx. 30; Lev. vii. 36, x. 7; Num. iii. 3). The high priest's vestments of office, which he wore, during his ministrations, above those prescribed for the common priests, were: the "me'il," a sleeveless, purple robe, the lower hem of which was fringed with small golden bells alternating with pomegranate tassels in violet, red, purple, and scarlet; the Ephod, with two onyx-stones on the shoulder-piece, on which were engraved the names of the tribes of Israel; the breastplate ("ḥoshen"), with twelve gems, each engraved with the name of one of the tribes; a pouch in which he probably carried the Urim and Thummim. His Head-Dress was the "miẓnefet," a tiara, or, perhaps, a peculiarly wound turban, with a peak, the front of which bore a gold plate with the inscription "Holy unto Yhwh." His girdle seems to have been of more precious material than that of the common priests.

The first consecration was performed by Moses; the Bible does not state who consecrated subsequent high priests. Lev. xxi. 10 states emphatically that every new high priest shall be anointed; and Ex. xxix. 29 et seq. commands that the official garments worn by his predecessor shall be worn by the new incumbent while he is anointed and during the seven days of his consecration (comp. Num. xx. 28; Ps. cxxxiii. 2).

Sanctity and Functions.

The distinguished rank of the high priest is apparent from the fact that his sins are regarded as belonging also to the people (Lev. iv. 3, 22). He was entrusted with the stewardship of the Urim and Thummim (Num. xxvii. 20 et seq.). On the Day of Atonement he alone entered the Holy of Holies, to make atonement for his house and for the people (Lev. xvi.); on that occasion he wore white linen garments instead of his ordinary and more costly vestments. He alone could offer the sacrifices for the sins of the priests, or of the people, or of himself (Lev. iv.); and only he could officiate at the sacrifices following his own or another priest's consecration (Lev. ix.). He also offered a meal- offering every morning and evening for himself and the whole body of the priesthood (Lev. vi. 14-15, though the wording of the law is not altogether definite). Other information concerning his functions is not given. He was privileged, probably, to take part at his own pleasure in any of the priestly rites. Josephus ("B. J." v. 5, § 7) contends that the high priest almost invariably participated in the ceremonies on the Sabbath, the New Moon, and the festivals. This may also be inferred from the glowing description given in Ecclus. (Sirach) i. of the high priest's appearance at the altar.

—In Rabbinical Literature:

The high priest is the chief of all the priests; he should be anointed and invested with the pontifical garments; but if the sacred oil is not obtainable (see Hor. 13a; "Semag," 173, end), investiture with the additional garments (see Biblical Data) is regarded as sufficient (Maimonides, "Yad," Kele ha-Miḳdash, iv. 12). A high priest so invested is known as "merubbeh begadim." This investiture consists of arraying him in the eight pieces of dress and in removing them again on eight successive days, though (the anointing and) the investiture on the first day suffices to qualify him for the functions of the office (ib. iv. 13). The only distinction between the "anointed" and the "invested" high priest is that the former offers the bull for an unintentional transgression (Hor. 11b).

His Powers.

The Great Sanhedrin alone had the right to appoint, or confirm the appointment of, the high priest. His consecration might take place only in the day-time. Two high priests must not be appointed together. Every high priest had a "mishneh" (a second) called the Segan, or "memunneh," to stand at his right; another assistant was the "catholicos"("Yad," l.c. 16-17). The right of succession was in the direct, or, the direct failing, the collateral, line, provided the conditions concerning physical fitness were fulfilled (ib. 20; Ket. 103b; Sifra, Ḳedoshim). For offenses which entailed flagellation the high priest could be sentenced by a court of three; after submitting to the penalty he could resume his office ("Yad," l.c. 22). The high priest was expected to be superior to all other priests in physique, in wisdom, in dignity, and in material wealth; if he was poor his brother priests contributed to make him rich (Yoma 18a; "Yad," l.c. v. 1); but none of these conditions was indispensable. The high priest was required to be mindful of his honor. He might not mingle with the common people, nor permit himself to be seen disrobed, or in a public bath, etc.; but he might invite others to bathe with him (Tosef., Sanh. iv.; "Yad," l.c. v. 3). He might not participate in a public banquet, but he might pay a visit of consolation to mourners, though even then his dignity was guarded by prescribed etiquette (Sanh. 18-19; "Yad," l.c. v. 4).

Restrictions.

The high priest might not follow the bier of one in his own family who had died, nor leave the Temple or his house during the time of mourning. The people visited him to offer consolation; in receiving them, the Segan was at his right, the next in rank and the people at his left. The people said: "We are thy atonement." He answered: "Be ye blessed from heaven" ("Yad," l.c. v. 5; and Mishneh Kesef, ad loc.). During the offering of consolation he sat on a stool, the people on the floor; he rent his garments, not from above, but from below, near the feet, the penalty for rending them from above being flagellation (Semag, Lawin, 61-62). He could not permit his hair to be disheveled, nor could he cut it ("Yad," l.c. v. 6). He had one house attached to the Temple (Mid. 71b), and another in the city of Jerusalem. His honor required that he should spend most of his time in the Sanctuary ("Yad," l.c. v. 7). The high priest was subject to the jurisdiction of the courts, but if accused of a crime entailing capital punishment he was tried by the Great Sanhedrin; he could, however, refuse to give testimony (Sanh. 18).

The high priest must be married; to guard against contingencies it was proposed to hold a second wife in readiness immediately before the Day of Atonement (Yoma i. 1); but polygamy on his part was not encouraged ( = "one wife"; Yoma 13a; "Yad," l.c. v. 10). He could give the "ḥaliẓah," and it could be given to his widow, as she also was subject to the Levirate; his divorced wife could marry again (l.c.; Sanh. 18). When entering the Temple ("Hekal") he was supported to the curtain by three men (Tamid 67a; this may perhaps have reference to his entering the Holy of Holies; but see "Yad," l.c. v. 11, and the Mishneh Kesef ad loc.). He could take part in the service whenever he desired ("Yad," l.c. v. 12; Yoma i. 2; Tamid 67b; see Rashi ad loc.). On the Day of Atonement he wore white garments only, while on other occasions he wore his golden vestments (Yoma 60a; comp. 68b, ). The seven days preceding the Day of Atonement were devoted to preparing for his high function, precautions being taken to prevent any accident that might render him Levitically impure (Yoma i. 1 et seq.). The ceremonial for that day is described in detail in Mishnah Yoma (see also Haneberg, "Die Religiösen Alterthümer der Bibel," pp. 659-671, Munich, 1869). For other regulations concerning the high priest see "Yad," Biat ha-Miḳdash, ii. 1, 8; for details in regard to the vestments see "Yad," Kele ha-Miḳdash, viii. 2-4, 5 (in reference to soiled vestments: the white could be worn only once); l.c. vii. 1 ("ẓiẓ"), vii. 3 ("me'il"), vii. 6 ("ḥoshen"), vii. 9 (ephod), ix. 1 (order of investiture).

List of High Priests.

1. Aaron

2. Eleazar

3. Phinehas

4. Abishua

5. Bukki

6. Uzzi (I Chron. vi. 3-5)

With Eli the high-priesthood passes from the line of Eleazar to that of Ithamar:

Old Testament.

Josephus.

7.	Eli	Eli
8.	Ahitub (I Chron. ix. 11)	Ahitub
9.	Ahiah (I Sam. xiv. 3)	Ahiah
10.	Ahimelech (I Sam. xxi. 1)	Ahimelech
11.	Abiathar (I Sam. xxxiii. 6)	Abiathar ("Ant." v. 11., § 5)

From Solomon to the Captivity. (With Zadok the line of Eleazar reappears.)

Old Testament.

Josephus.

Seder 'Olam Zuṭa.

12.	Zadok (I Kings ii. 35)	Zadok	Zadok
13.	Ahimaaz (II Sam. xv. 36)	Ahimaaz	Ahimaaz
14.	Azariah (I Kings iv. 2)	Azariah	Azariah
15.	...................................	Joran	Joash
16.	Jehoiarib (I Chron. ix. 10)	Jesus	Joarib
17.	...................................	Axiomar	Jehoshaphat
18.	Jehoiada (II Kings xi. 4)	............	Joiada
19.	...................................	Phideas	Pedaiah
20.	...................................	Sudeas	Zedekiah
21.	Azariah II. (II Chron. xxvi. 17)	Joel	Joel
22.	...................................	Jotham	Jotham
23.	Urijah (II Kings xvi. 10)	Uriah	Uriah
24.	Azariah III. (II Chron. xxxi. 10)	Neriah	Neriah
25.	...................................	Odeas	Hoshaiah
26.	Shallum (I Chron. vi. 12)	Shallum	Shallum
27.	Hilkiah (II Kings xxii. 4)	Hilkiah	Hilkiah
28.	Azariah IV. (I Chron. vi. 13)	"	Azariah
29.	Seraiah (II Kings xxv. 18)	Sareas	Zeraiah
30.	Jehozadak (I Chron. vi. 14)	Josedek	Jehozadak

From the Captivity to Herod.

Old Testament.

Josephus.

31.	Jeshua (Hag. i. 1)	Jesus ("Ant." xi. 3, § 10)
32.	Joiakim (Neh. xii. 10)	Joiakim ("B. J." xi. 5, § 1)
33.	Eliashib (Neh. iii. 1)	Eliashib ("B. J." xi. 5, § 5)
34.	Joiada (Neh. xii. 10, 22)	Judas ("Ant." xi. 7, § 1)
35.	Johanan (Neh. xii. 22)	Joannes ("Ant." xi. 7., § 1)
36.	Jaddua (Neh. xii. 22)	Jaddus ("Ant." xi. 7, § 2)
37.	............................	Onias I. ("Ant." xii. 2, § 5)

Apocrypha.

Josephus ("Antiquities").

38.	Simon I. (Ecclus. [Sirach] 4, 1)	Simon the Just (xii. 2, § 5)
39.	............................	Eleazar (xii. 2, § 5)
40.	............................	Manasseh (xii. 4, § 1)
41.	............................	Onias II. (xii. 4, § 1)
42.	............................	Simon II. (xii. 4, § 10)
43.	Onias (I Macc. xii. 7)	Onias III. (xii. 4, § 10)
44.	Jason (II Macc. iv. 7)	Jesus (xii. 5, § 1)
45.	Menelaus (II Macc. iv. 27)	Onias, called Menelaus (xii. 5, § 1)
46.	Alcimus (I Macc. vii. 5)	Alcimus (xii. 9, § 7)
47.	Jonathan (I Macc. ix. 28)	Jonathan (xiii. 2, § 2)
48.	Simon (the Prince) (I Macc. xiv. 46)	Simon (xiii. 6, § 7)
49.	John (I Macc. xvi. 23)	John Hyrcanus (xiii. 8, § 1)
50.	............................	Aristobulus I. (xiii. 9, § 1)
51.	............................	Alexander Jannæus (xiii. 12, § 1)
52.	............................	Hyrcanus II. (xiii. 16, § 2)
53.	............................	Aristobulus II. (xv. 1, § 2)
54.	............................	Hyrcanus II. (restored) (xiv. 4, 4)
55.	............................	Antigone (xiv. 14, § 3)
56.	............................	Hananeel (xv. 2, § 4)

From Herod to the Destruction of the Temple.

Josephus ("Antiquities").

(Under Herod.)

56.	Hananeel
57.	Aristobulus III. (xv. 3, §§ 1, 3)
	(Hananeel reappointed; xv. 3, § 3)
58.	Jesus, son of Phabet (xv. 9, § 3)
59.	Simon, son of Bœthus (perhaps Bœthus himself; xv. 9, § 3; xvii. 4, § 2)
60.	Mattathias, son of Theophilus (xvii. 6, § 4)
	Joseph, son of Ellem (one day; xvii. 6, § 4; see Grätz in "Monatsschrift," 1881, pp. 51 et seq.)
61.	Joazar, son of Bœthus (xvii. 6, § 4)

(Under Archeiaus.)

62.	Eleazar, son of Bœthus (xvii. 13, § 1)
63.	Jesus, son of Sie (Σιε; xvii. 13, § 1)
	(Joazar reappointed; xviii. 1. § 1; 2, § 1)

(Under Quirinius.)

64.	Ananus, son of Seth (xviii. 2, § 2; Luke iii. 2)

(Under Valorius Gratus.)

65.	Ismael, son of Phabi (xviii. 2, § 2)
66.	Eleazar, son of Ananus (xviii. 2, § 2)
67.	Simon, son of Camithus (xviii. 2, § 2)
68.	Joseph (called "Caiaphas" (xviii. 2, § 2; 4, § 3; Matt. xxvi. 3, 57)

(Under Vitellius.)

69.	Jonathan, son of Ananus (xviii. 4, § 3; "B. J." ii. 12, §§ 5-6; 13, § 3)
70.	Theophilus, son of Ananus (xviii. 5, § 3)

(Under Agrippa.)

71.	Simon, or Cantheras, son of Bœthus (xix. 6, § 2; see Grätz., "Gesch." 4th ed., iii. 739-746)
72.	Mattathias, son of Ananus (xix. 6, § 4)
73.	Elioneus, son of Cantheras (xix. 8, § 1; Parah iii. 5)

(Under Herod of Chalcis.)

74.	Joseph, son of Cainus (xx. 1, § 3)
	[Perhaps Ishmael (iii. 15, § 13) should be placed here.]
75.	Ananias, son of Nebedeus (xx. 5, § 2; Derenbourg, "Hist." p. 233)
	(Jonathan restored; xx. 8, § 5)

(Under Agrippa II.)

76.	Ishmael, son of Fabi (xx. 8, §§ 8, 11; Parah iii. 5; Sotah ix. 5; Derenbourg, "Hist." pp. 232-235)
77.	Joseph Cabi, son of Simon (xx. 8, § 11)
78.	Ananus, son of Ananus (xx. 9, § 1)
79.	Jesus, son of Damneus (xx. 9, § 1; "B. J." vi. 2, § 2)
80.	Jesus, son of Gamaliel (xx. 9, §§ 4, 7; Yeb. vi. 4; an instance in which a priest betrothed to a widow before his elevation was permitted to marry her afterward; Derenbourg, "Hist." p. 248)
81.	Mattathias, son of Theophilus (xx. 9, § 7; "B. J." vi. 2, § 2; Grätz, in "Monatsschrift," 1881, pp. 62-64; idem, "Gesch." 4th ed., iii. 750 et seq.)
82.	Phinehas, son of Samuel, appointed by the people during the war (xx. 10, § 1; "B. J." iv. 3, § 8; see Derenbourg, "Hist." p. 269)
	[A man altogether unworthy.]

Josephus enumerates only fifty-two pontificates under the Second Temple, omitting the second appointments of Hyrcanus II., Hananeel, and Joazar.

—Critical View:

Only Known to Priestly Code. The foregoing regulations concerning the office, title, and prerogatives of the high priest are given in P (Priestly Code) and the "Holiness Code" combined with it; the other Pentateuchal sources do not mention a dignitary of this order. The only seeming exception is the reference to Eleazar as the successor of Aaron "the priest" (Josh. xxiv. 33; comp. Deut. x. 6). Deuteronomy (xvii. 8 et seq.) speaks of "the" priest () as entrusted with judgment, and as possessing it rank equal to that of the judge. This has been taken to indicate that the office was known to exist and was sanctioned in the days of the composition of Deuteronomy (but see Steuernagel ad loc.). Yet this very juxtaposition of judge and priest suggests quite a different conception of the office than that prevailing in P and detailed above. Furthermore, in Ezekiel's ideal reconstitution (Ezek. xl.-xlviii.), though much attention is given to the status of the priests, the high priest is consistently ignored. Perhaps ("the" priest), referring to the person entrusted with the purification of the Sanctuary on the two days annually set apart for this purpose (Ezek. xlv. 19 et seq.), designates the high priest; but it is significant that the special title is omitted and that no further particulars are given.

The historical and prophetical books lend probability to the theory, based on the facts above, that in pre-exilic days the office had not the prominence P ascribed to it. Jehoiada (II Kings xi. 10), Urijah (ib. xvi. 10), and Hilkiah (ib. xxii. 14) are each referred to by "ha-kohen," though "ha-kohen ha-gadol" is also used, while "kohen ha-rosh" occurs in connection with Seraiah. Many have contended that this enlarged title is to be considered a later amplification of the simple , a view largely resting on II Sam. xv. 27 ("Ẓadoḳ ha-kohen"). The title ("the second priest"; Jer. lii. 24; II Kings xxv. 18), however, proves the recognition of a chief priest. Yet this chief priest in pre-exilic times must have been regarded in quite a different light from that presupposed in P. Under David and Solomon there were two priests, Abiathar and Zadok, who simultaneously bore the title "ha- kohen" (II Sam. viii. 17, xix. 12; I Kings i. 7, iv. 4). Zadok is represented as officiating both at Gibeon (I Chron. xvi. 39) and at Jerusalem (II Sam. xv. 24 et seq.). The fact that Solomon deposed Abiathar and put Zadok in his place has been invoked to remove these difficulties; but the fact that a king could control the office is proof that it was of a character other than that assumed in P. If the conclusion is warranted that every shrine had its own chief priest (Eli at Shiloh; Ahimelech in Nob) before the complete centralization of the cult at Jerusalem, the restriction of the number of high priests to one is out of the question (see High Place).

Post-Exilic Conditions.

After the Exile, Joshua appears vested with such prominence as P ascribes to the high priest (Zech. iii.; Hag. vi. 13). In Ezra and Nehemiah, again, but little consideration is shown for the high priest. The post-exilic high priests traced their pedigree back to Zadok, appointed as chief priest at Jerusalem by Solomon (I Kings ii. 35), and Zadok was held to be a descendant of Eleazar, the son of Aaron (II Chron. v. 34). Immediately after the return from the Captivity, as is clearly to be inferred from Zechariah and Haggai, political authority was not vested in the high priest. Political (Messianic) sovereignty was represented by, or attributed to, a member of the royal house, while religious affairs were reserved to the high-priesthood, represented in the Book of Zechariah by Joshua. But in the course of time, as the Messianic hope, or even the hope of autonomy under foreign (Persian, Greek, Egyptian,or Syrian) suzerainty, became weaker, the high priest grew to be more and more also the political chief of the congregation, as much, perhaps, through the consideration shown him by the suzerain powers and their viceroys as through the effect of the increasingly thorough acceptance of the Levitical code by pious Judeans. In this connection the report (I Macc. vii. 14) that the rigorists received Alcimus, the high priest, with confidence because he was "a priest of the seed of Aaron" is significant. The author of the Book of Daniel regards the period from 536 to 171 B.C. (Joshua to Jason) as inaugurated by the first, and closed by the last, "anointed"; that is, Jason, deposed in 171, was for the writer in Daniel the last of the line of legitimate high priests.

Political Aspects.

Ecclus. (Sirach) l. is another evidence of the great reverence in which the high priest was held. The assumption of the princely authority by the Maccabean high priests (the Hasmoneans) was merely the final link in this development, which, beginning with the death of Zerubbabel, was to combine the two ideals, the politico-Messianic and the religio- Levitical, in one office. But after the brief heyday of national independence had come to an inglorious close, the high-priesthood changed again in character, in so far as it ceased to be a hereditary and a life office. High priests were appointed and removed with great frequency (see above). This may account for the otherwise strange use of the title in the plural (ἀρχιερεῖς) in the New Testament and in Josephus ("Vita," § 38; "B. J." ii. 12, § 6; iv. 3, §§ 7, 9; iv. 4, § 3). The deposed high priests seem to have retained the title, and to have continued to exercise certain functions; the ministration on the Day of Atonement, however, may have been reserved for the actual incumbent. This, however, is not clear; Hor. iii. 1-4 mentions as distinctive the exclusive sacrifice of a bull by the high priest on the Day of Atonement and the tenth of the ephah (that is, the twelve "ḥallot"; comp. Meg. i. 9; Macc. ii. 6). But even in the latest periods the office was restricted to a few families of great distinction (probably the bene kohanim gedolim; Ket. xiii. 1-2; Oh. xvii. 5; comp. Josephus, "B. J." vi. 2, § 2; see Schürer, "Gesch." 3d ed., ii. 222).

Connection with Sanhedrin.

The high priest was the presiding officer of the Sanhedrin. This view conflicts with the later Jewish tradition according to which the Pharisaic tannaim (the Zuggim) at the head of the academies presided over the great Sanhedrin also (Ḥag. ii. 2). However, a careful reading of the sources ("Ant." xx. 10; "Contra Ap." ii., § 23; comp. "Ant." iv. 8, § 14; xiv. 9, §§ 3-5 [Hyrcanus II. as president]; xx. 9, § 1 [Ananus]), as well as the fact that in the post-Maccabean period the high priest was looked upon as exercising in all things, political, legal, and sacerdotal, the supreme authority, shows it to be almost certain that the presidency of the Sanhedrin was vested in the high priest (see Isidore Loeb in "R. E. J." 1889, xix. 188-201; Jelski, "Die Innere Einrichtung des Grossen Synhedrions," pp. 22-28, according to whom the "nasi" was the high priest, while the "ab bet din" was a Pharisaic tanna).

Bibliography:

Grätz, Gesch. 4th ed., vol. iii.;

Derenbourg, Hist. Paris, 1868;

Schürer, Gesch, 3d ed., Leipsic, 1898;

H. Lesètre, in Vigouroux, Dict. de la Bible, Paris, 1903;

Buhl, in Herzog-Hauck, Real-Encyc.;

Baudissin, Gesch. des A. T. Priestertums, 1889.

HIGH PRIEST.—See Priests and Levites.

The chief priest of the Jews, whose special duties were to officiate on the Day of Atonement, preside over the court of judgment, and consult the Divine oracle; his office was usually for life. It is a title of Christ in the New Testament: "a merciful and faithful high priest before God" (Hebrews 2). See also: chief priest.

See PRIEST, HIGH.

See Priest.

(Luke 3)

- "Priest" from the Greek "presbyter" for an "elder". The head of the Jewish religious, and in earlier times, the civil nation, president of the Sanhedrin or council, and based in the Jerusalem Temple. They were usually appointed from the aristocratic Sadducees by the ruling Herod family, and from AD6-41 directly by the Romans. They included:

AD6-15 - Annas (Luke 3), who was actually deposed in AD15, but continued to rule indirectly through five of his sons and one of his son-in-laws for many years;

AD15-18 - A number of sons of Annas;

AD18-37 - Caiaphas (Luke 3), son-in-law of Annas. He took part in the trial of Jesus, in the questioning of Peter and the apostles after Pentecost, and probably prepared letters allowing Saul (later the apostle Paul) to persecute the Christians in Damascus. Even though Caiaphas had been in his position for many years, Annas exerted such influence he was still considered a "High Priest". Caiaphas was succeeded by another of Annas’ sons;

AD37-47 - Various high priests;

AD47-59 - Ananias, the high priest who took part in the trials of Paul after his arrest in Jerusalem. Ananias was later killed in the Jewish War by Jewish Zealots

The most important priest and

leader of the Israelites or the Jews, God’s

people under the “old agreement.”

Under the “new agreement” the high

priest for God’s people is Jesus Christ.

Read Heb. 7:11–8:13.