High Priest Research Articles

Stylistic Traces of Amarna Art in Reliefs of the Tomb of Petosiris (Tuna al Gebel Necropolis)

Abstract The famous tomb of Petosiris (a high priest of Thoth) in the Tuna al Gebel necropolis on the outskirts of the Middle Egyptian town of Hermopolis Magna is dated by the last quarter of the 4th c. bc. The pictorial program of the tomb, decorated with painted reliefs, has no known parallels in Ptolemaic art. In terms of iconography and style the reliefs rely on both Egyptian and Greek artistic traditions. This study attempts to trace elements of the so-called Amarna style among the whole variety of cultural impacts that shaped the unique character of the reliefs. Not only the visual similarity but also the short distance between the necropoli in Hermopolis Magna and Amarna city support the impetus for looking for pictorial parallels between the reliefs of the Petosiris tomb and the Amarna monuments. Some distinct stylistic details of the reliefs find no matches in Egyptian art but for the Amarna period. Nor do they originate from Macedonian or provincial Greek art. The reliefs of the tomb of Petosiris seem to be the only extant piece of art of the Graeco-Roman period that goes back to Amarna tradition in terms of techniques, style and, to some extent, iconography. The styling of the reliefs relies on three distinct visual paradigms – Classical (namely archaic) Egyptian, Amarna and Hellenistic – and seems to depend on subject matters of the particular parts of the program. The stylistic features deriving from different traditions probably served as a special visual language that helped to convey important meanings and connotations.

Судьба забайкальских архиереев в 1917–1930-е гг.: подвиг служения и подвижничества

The article examines fateful life changes of the Transbaikalia’s high priests, which happened in two decades of repressive policy by the Soviet power. The concretization of particular facts in the biographies of the eparchy leaders is represented in the context of the evolution of state-church relationships.

THE NEXUS BETWEEN THE ROMAN RULERS AND THE JEWISH RELIGIOUS LEADERS: A FACTOR LEADING TO THE JEWISH REVOLT IN 66-70 CE

This study analyzes the factors leading to the Jewish uprising against the Romans in 66-70 CE. The study presupposes that the nexus between the Romans and the Jewish religious leaders is pivotal in the Jewish uprising against the Romans. Some of the issues that are taken into consideration in the study include the socio-economic, religious, political, and military aspects of the nexus between the Jewish religious leaders and the Romans. As a corollary to their nexus, the Romans demanded heavy taxation from the Jews. The high priest became greedy and often failed to engage in his religious duties. Therefore, the unhappy masses rose against the Roman rulers and their associates in 66-70 CE. But one must keep in mind that this study only serves as a general study on the issues related to the nexus between the Jewish religious leaders and the Romans. A detailed study would demand a much longer paper.

Երուսաղեմի Հայոց Սուրբ Փրկիչ վանքը և իր վիմական ժառանգությունը / THE ARMENIAN MONASTERY OF HOLY SAVIOUR IN JERUSALEM AND ITS EPIGRAPHIC HERITAGE

The Armenian Monastery of Holy Saviour is one of the unique Armenian holy places in Jerusalem, whereas the date of the construction is still unknown. It was likely built in the fourth century under the patronage of Queen St. Helena. The monastery is located at the site, where the house of High Priest Caiaphas was formerly located. The religious belief states that one of the Hebrew high priests ordered soldiers to whip and defame Christ there right after the betrayal. (Math. 26: 3-4, 57, 67). The century of the historical appropriation of the monastery by the Armenians is undisclosed. However, Armenian historical sources of Jerusalem mention that the Armenian congregation used to live in the monastery in the 12th-13th centuries. They built a scriptorium and produced many Armenian manuscripts. The first lapidary inscriptions of the monastery have come down to us since the 14th century. The number of the inscriptions has grown in further years since the Armenian pilgrims, donors, and sponsors, who visited the Holy Land or lived there, used to commission many memorial inscriptions and locate them on the khachkars in the cemeteries or pierce them in the walls of the sepulchres they built or renovated. The Jerusalem Armenian cemetery still survives near the monastery. This is the reason that most of the inscriptions are epitaphs. Our paper will present only a few of them.

Recepcia Žalmu 110 v Liste Hebrejom

This article focuses on the reception of Psalm 110 in ch. 5 of Hebrews. It begins by briefly introducing the general usage and method of identifying OT-quotes, with a brief statistical overview of them in this NT-writing. It then discusses this royal psalm , which is the pillar of Christology throughout the NT, and its application in the Epistle. He discusses the Aaronic and Melchizedek priesthoods. The focus of the present study is the function of Ps 110:4 and its incorporation with the exegesis in ch. 5. It compares the accounts of the human high priest and Christ, analyzing Hebr 5:1-10 in detail. He also suggests other places of application of Ps 110 and the related Ps 2 in the Epistle.

Plato and the Mythic Tradition in Political Thought

“Who died and made you king?” Many philosophers and followers of Plato will, without blinking, respond that Plato made them philosopher-kings. Some disciples of Plato acknowledge that this position can be embarrassing. Thus, we have texts like Jonny Thakkar's Plato as Critical Theorist, which struggles to justify philosophers as rulers by squeezing Plato's assertions under Lady Liberty's aegis, as if they had been part of her inclusive couture all along. Parallel projects to keep Plato as high priest include jettisoning the philosopher-king model while peddling the eminence of a Platonic process; say, the Socratic method. For example, Jill Frank in Poetic Justice reads the Republic (577a) as a repudiation of philosopher-kings in favor of people who want a little informed “conversation” with those “awakened to reflection.” The “awakened” seem to include gentle souls like Wayne Booth but not critics of Plato like Kojin Karatani, who denies that Plato and Socrates converse. In Transcritique, Karatani rejects the notion of Platonic “dialogues.” Karatani calls works like the Republic “dramatic monologues,” where Socrates gets to set up the rules for interaction, and woe awaits anyone who contradicts himself or Socrates.Tae-Yeoun Keum's book falls into the second category in Plato fandom. She is interested in process, in how Plato uses myths. That is the first portion of her work. The second portion lays out a history of great thinkers who modeled their political treatises on a myth-enriched Plato. She accomplishes her task in a thorough and unabrasive fashion. Keum's extraction and examination of myths from the Republic sometimes seem like teeth floating in water on a nightstand where an elderly scholar might also place spectacles; we obtain thereby a new perspective on the topic. Recognizing that myths “may be much more deeply entrenched in our way of life than we might think,” Keum balks at the interpretive tradition that insists Plato's is “a rational and critical enterprise divorced from myth.”As one of her guides for reconnecting Plato's myths to the Republic's aims, Keum turns to Hans Blumenberg, a key philosopher who argues that mythos and logos are synonyms. For Blumenberg myth counts as a response to a primal scene of terror. Myth is a rational response to questions that do not, at first, have answers. Keum: “Philosophy's reliance on mythological expressions revealed a deeper need to impart meaning to reality through narratives that are reworked, time and again, to frame the unfamiliar and inexplicable in terms of the familiar and significant.” Myths depend on topoi, commonplaces that feel comfortable. Keum is attuned to the role figuration plays in politics. Thus she is swimming against the scholarly tide that wants to rinse philosophy and politics clean of elements that seem to contribute to opacity or to irrationality. Keum advocates “an inclusive stance on what counts as philosophical writing,” so that Plato's myths remain part of the Platonic corpus. Her faith in pluralism might appear admirable—ill will is not a characteristic of Keum's book—but needs to be juxtaposed to some work off of Keum's radar. For example, it would be illuminating had Keum's lengthy consideration of Ernst Cassirer, including Cassirer's famous meeting with Martin Heidegger in Davos in 1929, been juxtaposed to Geoff Waite's reading of that meeting (see Political Theory, October 1998). With Waite in the picture, Keum could have leaned into Heidegger's statement: “The ‘doctrine’ of a thinker is what is unsaid in his saying.” Even after parsing Plato's myths with care, we are still not at the “doctrine.”

Cutting the Gordian Knot? :For What did Aaron the High Priest Atone in the Holy Tent of Yahweh?

Cutting the Gordian Knot? :For What did Aaron the High Priest Atone in the Holy Tent of Yahweh?

Pro Kontra Eksistensi Sajak Dalam Al-Qur’an

Differences in understanding in this concept give rise to various kinds of differences among scholars. One of them is the debate about the existence of rhymes (saja’) in the Qur'an, and this is a very classic problem. This debate had already arisen in the middle of the fourth century hijri spearheaded by imam Abul Hasan Al Asy'ari then popularized by imam Al Baqilani and imam Ar Rummani. These three high priests flatly rejected the existence of rhymes in the Qur'an and preferred the term fâshilah or fâwashil. On the other hand, the pro-life in this matter, such as the mu'tazilah figures, remained adamant in defending their opinions and presenting arguments that he considered strong. Therefore, this paper tries to find common ground and tries to take a middle ground from these differences, because there are points of similarity in them so that it is very possible to combine and collaborate. Among the results of this study is that the term fâshilah is more common than the term rhyme (saja’). So the consequence is an opinion that chooses the term fâshilah for the naming of each end of the verse, indirectly acknowledging the existence of rhymes (saja’) in the Qur'an. Because the rhyme (saja’) itself is part of the fâshilah that is in the Qur'an.

A II. vatikáni zsinat kihatása Erdélyben az Oltáriszentség tiszteletére Márton Áron püspöksége idején

There is a lot of uncertainty in the transition age. Old redundant frills and sometimes values also disappear and are replaced by age-appropriate values. The change in the worship life of the Church is unequivocal because it is about permanence and continuous development at the same time. The Holy Eucharist has been the life-giving soul of the Catholic Church since Christ to the present day. The external form of its celebration, however, has changed over time. In Transylvania, during the 2nd Vatican Council, the Catholic Church lived in a ghetto, but after the Synod, the liturgical shift in the celebration and reverence of the Eucharist also took place here. The Eucharistic spirit of Bishop Márton Áron of Alba Iulia helped a lot to make it happen smoothly. Nevertheless, actual cases reveal that the Bishop, too, had to deal with misunderstandings, priests who were willing to ignore all the rules. With his patient attitude and willing service, he tried hard to be the loving high priest of everyone, both of the caring, scrupulous priests and of the fussy ones, because it was about our greatest treasure, the Eucharist.

A Study of the Role Played by the High Priests of Amun in Thebes in the Restoration of Royal Buildings and Mummies

At the end of the Ramesside period when the royal power in the south decreased, the conservation and the construction of sacred buildings became the responsibility of the high priests of Amun in Thebes. This responsibility included as well the reburial of royal mummies in the valley of the kings on the west bank of Thebes. Several high priests were linked with the preservation of royal buildings and the restoration and the reburial of royal mummies. This study aims at investigating the role played by those priests, how they recorded the different activities and the terms they used for their documentation of their work. The paper starts with a historical background followed by the work of restoration of each high priest in a chronological order with a commentary and analysis. The study ends with a main conclusion.

Rights and Slavery in Thomas Jefferson's Political Thought

Thomas Jefferson is famous for his advocacy of equal rights of men, religious freedom, and democracy throughout the United States. He is equally (in)famous for his racist statements, for his little concern for women's rights, for his apparently unrealistic anti-slavery policies, and for his strongly anti-Federalist politics. This article will make clear that his political solution to the problem of slavery was not as far-fetched at the time as many scholars still tend to think it was. His fame as the high priest of minimal government also needs to be reconsidered given his hugely expensive, governmental solution to the problem of slavery. It is also important to grasp how very restricted a role Jefferson attributed to the federal government in putting his abolition plan into effect. The only aspect concerning the federal government in Jefferson's plan had to do with financing and sending slaves abroad after each state's individual decision of emancipation.

Kematangan Beragama Dalam Masa Pandemi Covid-19: Telaah Sosiologis atas Nasihat Imam Besar Istiqlal Nasaruddin Umar

The pandemic Covid-19 outbreak has hit the economic, social, cultural, and mental health of some residents.. The effects of the outbreak not only make people have to pay more attention to their health. But it is also required to be able to reorganize social and improve mental and spiritual endurance. In these situation, religion forms a human dependence on the dimension of divinity, especially when the man experiences a terrible disaster and closes the door to rationality. Looking at the frenzy and diverse public responses, this paper tries to discuss religious maturity during the covid-19 pandemic by studying the advice of high priest Istiqlal Nasaruddin Umar. Through the theory of W.H. Clark, regarding the four criteria for religious maturity, this paper argues that one's religious maturity can be seen from its application in personal life and those around them during the Covid-19 pandemic.

Cunning and Disorderly: Early Nineteenth-Century Witch Trials of Joseph Smith

Cunning and Disorderly: Early Nineteenth-Century Witch Trials of Joseph Smith

Augmented Reality Using Brute Force Algorithm for Introduction to Prayer Movement Based

Proposed: Prayer is compulsory to worship for Muslims around the world. Prayer is a mandatory commandment from Allah SWT. However, the companions and the Madzhab of Islam have a different opinion but remain Saheeh as long as it does not stray away from the teachings of the Prophet and Al-Quran. This prayer movement consists of the prayer movement of the Madzhab, Imam Shafi'i, Imam Hanafi, Imam Hambali, and Imam Maliki. The Marker used 9 pieces with pictures of each movement. One marker has several shapes of the movements that are several object targets are listed in it. Methods: The Brute Force algorithm used is to match the String value. The Brute Force algorithm can recognize well any String value that is matched to the marker and data from the database. This algorithm is applied to Augmented Reality technology. This app is built using Augmented Reality technology that combines real-world and virtual worlds. Results: This technology is well recognized applied from the Brute Force algorithm, which can validate the match result String value between the database and marker. Novelty: This technology uses the camera to find suitable markers in order to display 3D objects if the marker and the database match. So that this built system can facilitate many circles in learning the prayer movements based on the prayer movement version of islamic high priest.

Реставрация культа древнеримской богини Фидес в эпоху правления Октавиана Августа

The paper examines Fides (Fidelity) cult rituals during Caesar Augustus' reign. The author describes a poorly investigated period of Fides cult, analyzes its ritual practices, which constitutes scientific originality of the study. As a result, it is proved that annual Fides celebration was on the verge of disappearance due to the absence of a high priest of Jupiter - flamen Dialis - and partial destruction of the temple. The ceremony was not conducted in accordance with archaic tradition. Augustus' reforms included the following measures: he conducted the ceremony as pontifex maximus (greatest priest), restored the sanctuary, appointed a new high priest of Jupiter ( flamen Dialis) . Fides (Fidelity) occupied a significant place in Roman socio-political life during the I century B.C. Revival of Fides cults contributed to the conception of “Golden Age” that began due to Caesar Augustus.

Hebrews’ High Priestly Christology: Models, Method and Aim

This article suggests a systematic analysis of the ways the author of the Letter to the Hebrews links Christ and the sacrificial system, exploring the author’s method of using the sacrificial system in his Christology. It points to the issues in which Hebrews embraces traditional Jewish cultic ideas and—building on these basics—those in which Hebrews greatly diverges and modifies high priestly features. The manner in which the author bases his Christology on the sacrificial cult shows that he acknowledges the efficacy of the high priest and sacrifices for contending with sin. Even when modifying the priestly cult to show that Christ’s atonement is superior to, and takes the place of, the Temple cult, he bases himself on the fundamentals of the high priest entering the Holy of Holies with blood. He uses the sacrificial cult as a model for Christology, like a map for navigating Christ’s doctrine of salvation. It is suggested that Hebrews’ aim is to make sense of Jesus’ death and atonement, perhaps even to shed light on Pauline Christological and cultic metaphors.

Dress, Adornment, and the Body in the Hebrew Bible by Laura Quick (review)

Reviewed by: Dress, Adornment, and the Body in the Hebrew Bible by Laura Quick Laura Carlson Hasler Laura Quick. Dress, Adornment, and the Body in the Hebrew Bible. Oxford: Oxford University Press, 2021. 185 pp. doi:10.1017/S0364009421000131 Laura Quick's Dress, Adornment, and the Body in the Hebrew Bible is a compelling study of how clothing reflects and activates identity in the Hebrew Bible and the ancient Near East. In Quick's analysis, adornments are agential symbols of an individual's social role and status. This monograph investigates [End Page 433] the means by which bodies were coded in the ancient Levant, and invites us to rethink our interpretations of well-known biblical stories. The complex relations among personhood, clothing, and the body emerge in chapter 1 ("Dress and the Body"). Quick contends that the imagined porousness of bodies in antiquity meant that adornment could serve as an extracorporeal expression of personhood (27). As part of the "permeable body complex," clothing reveals and extends the boundaries of the self. As with each chapter, Quick's formulations have consequences for biblical interpretation. Here, Quick argues that clothing participates in the transfer of monarchical and marital status. Quick's formulation of clothing "encod[ing] personhood" raises questions related to the precise contours of "personhood" as well as to the limits of such coding (33). In her discussion of David and Saul's episodic showdown in 1 Samuel 24, Quick argues that David's "cutting the hem of Saul's cloak is a symbolic act with huge significance: Saul is understood to have physically been breached or damaged" (38). This raises the possibility that "to encode," for Quick, signals the erosion of the distinction between the "merely" symbolic and the physically real. The "heavy symbolism" of clothing, in other words, not only reveals or foretells status changes, it brings them about. Though Quick leaves the somatic effects that David incurs ambiguous—David's action of cutting has "damaged Saul in some way" (38; italics mine)—the implication is that clothing may afford a middle way between sign and activity. David has not quite dismantled Saul's grip on the kingship but he has also not quite not done that either. Later, Quick calls the donning of certain adornments "sign" or "speech" acts, raising the further question of how such performative symbols operate when mediated by written narrative (65, 174). In chapters 2 ("Dress and Ritual") and 3 ("Dress and Identity") clothing participates in adaptations of the body through the invocation of ritual. Drawing upon Akkadian literature, Quick clarifies perplexing moments in the Hebrew Bible (like the reference to Judah's wine-soaked garments in Genesis 49:11) in terms of the ritual acts they invoke and the bodily consequences—protection, absolution, cursing—they incur. Quick argues, moreover, that this connection between clothing and ritual illuminates women's agency in the realm of textile production for cultic practice, particularly in rites of protection, mourning, and interaction with the dead (72). The question of the efficaciousness of apparel resurfaces in the story of Tamar and Amnon (2 Samuel 13). Though Tamar's robes signal her "protected" status, that status is violently disregarded by Amnon. Tamar responds, Quick contends, through the heavily symbolic rending of these very garments. Yet this story also seems to shine a light on the complex relation among human agents and their effective symbols. 2 Samuel 13 invites us to ask: Who is willing—or able—to transgress bodies coded with protection and why? Why do some symbols "work" and others fail? Quick deploys the Ugaritic tale of Aqhat, and the boundary-defying adornment of Pughat in particular, to illustrate the central argument of chapter 3: that dress is a complex means of identity or role-adoption. The compound affordances of clothing also surface in the high priest's clothing, which is perceived as provocative, insofar as it aims to capture divine attention. Quick contends that this garb also obfuscates the priest's body, enabling his role to transfer to another, to represent the Israelites writ large, and to blur the priest's gender. She concludes [End Page 434] that this clothing renders the priest's body both whole and...

Atonement: Jewish and Christian Origins.

Atonement: Jewish and Christian Origins.

Ecclesiastes, Song of Songs

Ecclesiastes, Song of Songs

The Wordplay μαθεῖν-παθεῖν in Hebrews 5:8

Abstract This article examines the use and history of the wordplay μαθεῖν-παθεῖν in Greco-Roman literature in order to assess its use in the Epistle to the Hebrews. First, two important studies on the wordplay from the mid-twentieth century are examined in addition to recent Hebrews scholarship. Second, the article surveys Greco-Roman literature, including several texts not previously included in previous scholarship, to explore how this wordplay was used and developed. Finally, the use of μαθεῖν-παθεῖν in Heb 5:8 is investigated in light of its prior use in Greek literature. It is argued that in these two words, the author of Hebrews is able to memorably demonstrate that Jesus participated in the full human condition. This supports the larger argument regarding Jesus’ qualifications for the high priesthood and is put in conversation with his status as the divine Son.