Priest in charge of the Temple (or tabernacle) worship. A number of terms are used to refer to the high priest: the priest ( Exodus 31:10 ); the anointed priest (Leviticus 4:3 ); the priest who is chief among his brethren (Leviticus 21:10 ); chief priest (2 Chronicles 26:20 ); and high priest (2 Kings 12:10 ). Responsibilities and Privileges The high priesthood was a hereditary office based on descent from Aaron (Exodus 29:29-30 ; Leviticus 16:32 ). Normally, the high priest served for life (Numbers 18:7 ; Numbers 25:11-13 ; Numbers 35:25 ,Numbers 35:25,35:28 ; Nehemiah 12:10-11 ), though as early as Solomon's reign a high priest was dismissed for political reasons (1 Kings 2:27 ). A special degree of holiness was required of the high priest (Leviticus 10:6 ,Leviticus 10:6,10:9 ; Leviticus 21:10-15 ). This meant he had to avoid defilement by contact with the dead, even in the case of his own parents and was forbidden to show any outward sign of mourning. He could not leave the sanctuary precincts. Such legislation identified the high priest as one totally dedicated to the Lord, always ritually pure and ready to serve the Lord. If the high priest sinned, he brought guilt upon the whole people (Leviticus 4:3 ). The sin offering for the high priest (Leviticus 4:3-12 ) was identical to that required “if the whole congregation of Israel commits a sin” (Leviticus 4:13-21 ). The consecration of the high priest was an elaborate seven-day ritual involving special baths, putting on special garments, and anointing with oil and with blood (Exodus 29:1-37 ; Leviticus 6:19-22 ; Leviticus 8:5-35 ). The special garments of the high priest included (1) a blue robe with an ornate hem decorated with gold bells and embroidered pomegranates, (2) an ephod of fine linen with colorful embroidered work and shoulder straps bearing stones engraved with the names of the twelve tribes, (3) a breastplate with twelve precious stones engraved with the names of the twelve tribes, and (4) a linen turban with a gold plate inscribed “Holy to Yahweh” (Exodus 28:4-39 ; Exodus 39:1-31 ; Leviticus 8:7-9 ). The engraved plate and the stones engraved with the tribal names highlight the role of the high priest as the holy representative of all Israel before the Lord (Exodus 28:12 ,Exodus 28:12,28:29 ). In his “breastplate of judgment,” the high priest kept the sacred lots, the Urim and Thummim, which were used to inquire of the Lord (Exodus 28:29-30 ; Numbers 27:21 ). See Breastplate ; Ephod ; Lots ; Urim and Thummim . The high priest shared in general priestly duties. Only the high priest, however, was allowed to enter the holy of holies and then only on the Day of Atonement (Leviticus 16:1-25 ; for the details of the ritual, see Day of Atonement ). The death of the high priest marked the end of an epoch. One guilty of involuntary manslaughter was required to remain in a city of refuge until the death of the high priest (Numbers 35:25 , Numbers 35:28 ,Numbers 35:28,35:32 ; Joshua 20:6 ). The expiatory death of the high priest removed blood guilt that would pollute the land (compare Numbers 35:33 ). History of the Office Some argue that the developed priesthood characterized by three divisions (high priest, priests, and Levites) was a late, possibly postexilic, development in the history of Israel's worship. Others take the Biblical texts at face value and accept Mosaic institution of the fully developed priesthood. The term high priest occurs in only one brief passage in the Pentateuch (Numbers 35:25 ,Numbers 35:25,35:28 ,Numbers 35:28,35:32 ), once in Joshua (Joshua 20:6 where the legislation of Numbers 35:1 is enacted), and never in the Book of Judges. Aaron, Eliezar, and Phineas are typically called the priest. Neither Eli, Ahimelech, Abiathar, nor Zadok are called high or chief priest, though all four headed priestly families and are mentioned in connection with items usually associated with the high priest (the ark, the ephod, the Urim and Thummim: 1 Samuel 3:3 ; 1 Samuel 4:4-11 ; 1 Samuel 21:6 , 1 Samuel 21:9 ; 2 Samuel 15:24-29 ). Eleazar was charged with supervision of the Levites (Numbers 3:32 ; compare 1 Chronicles 9:20 ) and of the sanctuary apparatus (Numbers 4:16 ). He figures in the narrative of Numbers 16:1 where the offering of incense is affirmed as the exclusive prerogative of the priests and in the red heifer ceremony ( Numbers 19:1 ). The account of Eleazar's donning Aaron's priestly robe (Numbers 20:25-28 ; compare Deuteronomy 10:6 ) provides Scripture's best report of high priestly succession. As chief priest Eleazar assisted Moses with the census (Numbers 26:1 ). Eleazar served as an advisor to Moses (Numbers 27:1 ) and to Joshua, consulting the Lord by means of the sacred lots. Such counsel formed the basis for the apportionment of the Promised Land among the tribes (Numbers 34:17 ; Joshua 14:1 ; Joshua 17:4 ; Joshua 19:51 ; Joshua 21:1 ). One indication of the significance of Eleazar is that the Book of Joshua concludes with the death of this chief priest (Joshua 24:33 ). Phinehas, son of Eleazar, is best known for his zealous opposition to intermarriage with the Moabites and the concomitant idolatry (Numbers 25:6-13 ). For his zeal Phinehas was granted a covenant of perpetual priesthood (Numbers 25:13 ) and was reckoned as righteous (Psalm 106:30 ). Phinehas accompanied the sanctuary vessels in holy war (Numbers 31:6 ). Part of his ministry before the ark involved consulting the Lord for battle counsel (Judges 20:27-28 ). Phinehas served as the major figure in the resolution of the conflict over the “commemorative” altar the tribes east of the Jordan built (Joshua 22:13 ,Joshua 22:13,22:31-32 ). Aaron, Eleazar, and Phinehas appear in Biblical history as distinct personalities. Until Eli's appearance at end of the period of the judges, a puzzling silence surrounds the high priesthood. 1 Chronicles 6:1-15 offers a (partial?) list of seven high priests between Phinehas and Zadok, a contemporary of David and Solomon. Of these nothing is known except their names. Nor is Eli included among this list, though he functioned as the chief priest of the Shiloh sanctuary. Eli is best known for his rearing of Samuel (1 Samuel 1:25-28 ; 1 Samuel 3:1 ) and for his inability to control his own sons (1Samuel 2:12-17,1 Samuel 2:22-25 ; 1 Samuel 3:13 ), which, in time, resulted in the forfeiture of the high priesthood by his line (1 Samuel 2:27-35 ). Following the death of Eli, the Shiloh priesthood apparently relocated to Nob. Saul suspected the priesthood of conspiracy with David and exterminated the priestly family of Ahimelech (1 Samuel 22:9-19 ). Only Abiathar escaped (1 Samuel 22:20 ). When David moved the ark to Jerusalem, Abiathar and Zadok apparently officiated jointly as chief priests (2Samuel 8:17;2Samuel 15:24-29,2 2 Maccabees 4:23-265 ; 2 Samuel 19:11 ), though Zadok already appears as the dominant figure in 2Samuel. Solomon suspected Abiathar of conspiracy with his brother Adonijah and exiled him to his ancestral home (1 Kings 2:26-27 ). The high priesthood remained in the family of Zadok from the beginning of Solomon's reign (about 964 B.C.) until Menelaus bought the high priesthood (171 B.C.) in the days of Antiochus Epiphanes. Azariah, the son of Zadok, was the first individual to be explicitly identified as the “high priest” (1 Kings 4:2 ). At times during the monarchy, individual high priests exercised major roles in the life of Judah. Jehoshabeath, wife of the high priest Jehoida (2 Chronicles 22:11 ), saved the infant Joash from the murderous Athaliah. Six years later, Jehoida was the mastermind of the coup de'etat in which Joash was crowned king (2 Kings 11:4-17 ). A second Azariah was known for opposing King Uzziah's attempt to usurp the priests' right to offer incense (2 Chronicles 26:17-18 ). The high priest Hilkiah discovered the “Book of the Law,” perhaps the Book of Deuteronomy, which provided the incentive for King Josiah's reforms (2 Kings 22:8 ). Hilkiah removed all traces of Baal worship from the Jerusalem Temple (2 Kings 23:4 ). In the early postexilic period, the high priest Joshua is presented as the equal of the Davidic governor Zerubabbel (Haggai 1:1 ,Haggai 1:1,1:12 ,Haggai 1:12,1:14 ; Haggai 2:2 ,Haggai 2:2,2:4 ). Both high priest and governor shared in the rebuilding of the Temple (Ezra 3:1 ; Ezra 6:9-15 ; Haggai 1-2 ). Both are recognized as anointed leaders (Zechariah 4:14 ; Zechariah 6:9-15 ). A further indication of the heightened importance of the high priesthood in the postexilic period is the interest in succession lists of high priests (1Chronicles 6:1-15,1 Chronicles 6:50-53 ; 1 Chronicles 9:11 ; Ezra 7:1-5 ; Nehemiah 12:10-11 ), a new development in biblical literature. In the period before the Maccabean revolt the high priesthood became increasingly political. Jason, a Hellenistic sympathizer, ousted his more conservative brother Onias III (2Maccabees 4:7-10,2 Maccabees 4:18-20 ). Jason was, in turn, ousted by the more radically Hellenistic Menelaus who offered the Seleucid rulers an even larger bribe to secure the office (1618089958_72 ). With Menelaus the high priesthood passed out of the legitimate Zadokite line. The Maccabees combined the office of high priest with that of military commander or political leader. Alexander Balas, a contender for the Seleucid throne, appointed Jonathan Maccabee “high priest” and “king's friend” (1 Maccabees 10:20 ). Simon Maccabee was, likewise, confirmed in his high priesthood and made a “friend” of the Seleucid King Demetrius II (1 Maccabees 14:38 ). Temple and state were combined in the person of Simon who was both high priest and ethnarch (1 Maccabees 15:1-2 ). The Romans continued the practice of rewarding the high priesthood to political favorites. During the Roman period, Annas (high priest A.D. 6 to 15) was clearly the most powerful priestly figure. Even when deposed by the Romans, Annas succeeded in having five of his sons and a son-in-law, Joseph Caiaphas (high priest A.D. 18 to 36/37) appointed high priests. Some confusion has resulted from New Testament references to the joint high priesthood of Annas and Caiaphas (Luke 3:2 ). The passage is perhaps best understood as an acknowledgment of Annas as the power behind his immediate successors. Another possibility is that Annas retained the title of respect on the grounds that the high priesthood was for life. Ananias, one of Annas' sons, was the high priest to whom Paul was brought in Acts 23:2 ; Acts 24:1 . High Priest and Chief Priests The ordination rite for the high priest included the consecration of his sons as well (Exodus 29:8-9 ,Exodus 29:8-9,29:20-21 ). A number of terms refer to leading priests other than the high priest: anointed priests (2 Maccabees 1:10 ); chief priests (Ezra 8:29 ; Ezra 10:5 ; Nehemiah 12:7 ); senior priests (2 Kings 19:2 ; Isaiah 37:2 ; Jeremiah 19:1 ). More specific titles are also found. Zephaniah was described as the “second priest” (2 Kings 25:18 ; Jeremiah 52:24 ). Pashur was the “chief officer in the house of the Lord” (Jeremiah 20:1 ). Table of High

See Breastplate 1.

(a) Last of the Judges, judged the Israelites for forty years (931-891 BCE). High Priest in the Tabernacle in Shiloh. Samuel�s teacher. (b) Common Jewish name.

Aaron was the first who was solemnly set apart to this office (Exodus 29:7 ; 30:23 ; Leviticus 8:12 ). He wore a peculiar dress, which on his death passed to his successor in office (Exodus 29:29,30 ). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest: The "robe" of the ephod, all of blue, of "woven work," worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Exodus 28 ). The "ephod" consisted of two parts, one of which covered the back and the other the breast, which were united by the "curious girdle." It was made of fine twined linen, and ornamented with gold and purple. Each of the shoulder-straps was adorned with a precious stone, on which the names of the twelve tribes were engraved. This was the high priest's distinctive vestment (1 Samuel 2:28 ; 14:3 ; 21:9 ; 23:6,9 ; 30:7 ). The "breastplate of judgment" (Exodus 28:6-12,25-28 ; 39:2-7 ) of "cunning work." It was a piece of cloth doubled, of one span square. It bore twelve precious stones, set in four rows of three in a row, which constituted the Urim and Thummim (q.v.). These stones had the names of the twelve tribes engraved on them. When the high priest, clothed with the ephod and the breastplate, inquired of the Lord, answers were given in some mysterious way by the Urim and Thummim (1 Samuel 14:3,18,19 ; 23:2,4,9,11,12 ; 28:6 ; 2 Samuel 5:23 ). The "mitre," or upper turban, a twisted band of eight yards of fine linen coiled into a cap, with a gold plate in front, engraved with "Holiness to the Lord," fastened to it by a ribbon of blue. To the high priest alone it was permitted to enter the holy of holies, which he did only once a year, on the great Day of Atonement, for "the way into the holiest of all was not yet made manifest" (Hebrews 9 ; 10 ). Wearing his gorgeous priestly vestments, he entered the temple before all the people, and then, laying them aside and assuming only his linen garments in secret, he entered the holy of holies alone, and made expiation, sprinkling the blood of the sin offering on the mercy seat, and offering up incense. Then resuming his splendid robes, he reappeared before the people (Leviticus 16 ). Thus the wearing of these robes came to be identified with the Day of Atonement. The office, dress, and ministration of the high priest were typical of the priesthood of our Lord (Hebrews 4:14 ; 7:25 ; 9:12 , etc.). It is supposed that there were in all eighty-three high priests, beginning with Aaron (B.C. 1657) and ending with Phannias (A.D. 70). At its first institution the office of high priest was held for life (but Compare 1 Kings 2:27 ), and was hereditary in the family of Aaron (Numbers 3:10 ). The office continued in the line of Eleazar, Aaron's eldest son, for two hundred and ninety-six years, when it passed to Eli, the first of the line of Ithamar, who was the fourth son of Aaron. In this line it continued to Abiathar, whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (1 Kings 2:35 ), in which it remained till the time of the Captivity. After the Return, Joshua, the son of Josedek, of the family of Eleazar, was appointed to this office. After him the succession was changed from time to time under priestly or political influences.

the “high priest,” or chief of the Kohanim; only he may enter the Holy of Holies

In Hebrew "THE priest," and in books after the Pentateuch "the great priest," "the head priest," or "chief priest" (2 Kings 25:18). In Leviticus 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" Leviticus 21:12), i.e. the holy oil was poured on his head like a crown (Exodus 29:7), a uniquely-compounded ointment (Exodus 30:22-33) which it was death to imitate or to put upon a stranger. Certain priests, "apothecaries ", manufactured it (Nehemiah 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 (Exodus 28:41 ff; Hebrews 5:4-52; Leviticus 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" (Leviticus 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 (Psalms 132:2). Christ, the antitypical High Priest, was anointed with the fullness of the Spirit (Daniel 9:24; Acts 10:38; Jeremiah 21:1-251); from Him the Spirit in measure streams on His members who touch by faith the hem of His garment (Matthew 9:20; John 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" (Exodus 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 Numbers 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 (1 Peter 2:9; Revelation 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 (Isaiah 61:6; Isaiah 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 (Hebrews 10:19-20). He alone consulted God by the mysterious Urim and Thummim; we have truly our fellowship with the Father of lights (1 John 1:3; 1 John 2:20; James 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 (Numbers 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 Exodus 27:21; Exodus 27:29:9; Exodus 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 (John 11:51) while wearing them and the ephod (1 Samuel 14:3; 1 Samuel 14:18-19; 1 Samuel 23:2; 1 Samuel 23:11-12; 1 Samuel 23:9; 1 Samuel 23:4; 1 Samuel 28:6; 2 Samuel 5:23; Judges 20:28). "Judgment" was the breast-plate's chief significance (Exodus 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 (Isaiah 61:10; Isaiah 62:8). So the white linen robe expresses the righteousness or justification of the saints (Revelation 3:4-5; Revelation 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 (Numbers 23:21). Thummim expresses perfections, Urim lights. Israel's perfect justification in "the Lord her righteousness" and her consequent ultimate prosperity are thus symbolized (Isaiah 60:1; Isaiah 62:1-2). Levi the priest tribe is called "God's holy one," privileged to bear the Urim and Thummim because of proved faithfulness (Deuteronomy 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" (Isaiah 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: Exodus 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 (1 Samuel 2:28; 1 Samuel 14:3; 1 Samuel 21:9; 1 Samuel 23:6; 1 Samuel 23:9; 1 Samuel 30:7) to which "the breast-plate of judgment" was attached (Exodus 28:6-12; Exodus 28:25-28; Exodus 39:2-7). It consisted of a back piece and a front piece joined by shoulder straps; Exodus 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" (Exodus 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 (1 Samuel 22:18); by Samuel, only a Levite (2 Samuel 2:18); and by David (2 Samuel 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 Exodus 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 (Exodus 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 (Exodus 28:39; Exodus 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 (Leviticus 16:4; Leviticus 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" (2 Kings 23:4; 2 Kings 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 (John 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 (Hebrews 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" (Hebrews 3:1-2; 1618089958_82), "after the order of Melchizedek," (Hebrews 5:6; Hebrews 6:20; Hebrews 7:15; Hebrews 7:17; Psalms 110:4). Superior to the Aaronic priests (Hebrews 7:11; Hebrews 7:16; Hebrews 7:22; Hebrews 8:1-2; Hebrews 8:6) in that He was "consecrated with an oath" (Hebrews 7:20-21), has an intransmissible priesthood (margin of Hebrews 7:23; Hebrews 7:28), was "holy, harmless, and undefiled," and without "infirmity" (Hebrews 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 (Hebrews 7:27); Himself the sacrifice, purifying "the heavenly things" (Hebrews 9:14; Hebrews 9:26), "better" than the sacrifices which "purified the patterns of things in the heavens" (Hebrews 7:23); not often, but offered once for all (Hebrews 7:27; Hebrews 9:25-26; Hebrews 9:28; Hebrews 10:1-2; Hebrews 10:12; Hebrews 10:9-10; Hebrews 10:14; Hebrews 10:17-18); "making him that did the service perfect, as pertaining to the conscience," which the law sacrifices could not (Hebrews 9:9; Hebrews 10:1-2; Hebrews 10:16-22). "A merciful and faithful high priest, to make reconciliation for the sins of the people" (Hebrews 2:17). "Obtained eternal redemption for us "(Hebrews 9:12). "Passed into the heavens" (Hebrews 4:14) "to appear in the presence of God for us," as our advocating high priest within the heavenly veil (Hebrews 9:24; Hebrews 7:25). "Tempted Himself in all points like as we are, yet without sin," He is able to succour the tempted (Hebrews 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" (Hebrews 4:15; Hebrews 5:2). "Blesses in turning men from their iniquities" (Acts 3:26; Numbers 6:23-26). At once the King and the Priest upon His throne (Zechariah 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 (Hebrews 7:26). The high priest's obligation to marry a wife in her virginity answers to the bride of the Lamb (2 Corinthians 11:2; Revelation 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 (Malachi 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 (Hebrews 10:5; Psalms 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" (Hebrews 4:14; Hebrews 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" (Hebrews 8:4; Hebrews 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 (Revelation 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 (Isaiah 28:5; Isaiah 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 (Song of Solomon 8:6), not one name is wanting (Isaiah 49:16; John 10:3; Revelation 2:17; Revelation 3:12). His are the Urim and Thummim, "lights and perfections," while He bears the judgment of His Israel before the Lord continually (Psalms 72:1). The curious girdle typifies His alacrity in ministering as our High Priest, as one girding up the loins for action (Hebrews 10:7; Luke 9:51). Faithfulness and righteousness were His girdle (Isaiah 11:5). The bells on the hem sweetly sounding from within the veil typify the gospel joyful sound (Psalms 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" (1 Corinthians 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 (Acts 10:38; John 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" (Revelation 14:4; 2 Corinthians 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 (Revelation 21:4; Isaiah 35:10; Isaiah 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 (Judges 20:28). Eli in 1 Samuel 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 (Judges 20:27-28; 1 Chronicles 13:3; 1 Samuel 7:2; 1 Samuel 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 (1 Kings 4:2; 1 Chronicles 6:9-10); the notice that he executed the priest's office in Solomon's temple must refer to the Azariah of 1 Chronicles 6:9, not of 1 Chronicles 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 1 Chronicles 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 (2 Kings 25:18). Seraiah's son, Jehozadak or Josedech, was carried captive (1 Chronicles 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 (2 Kings 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; 2 Chronicles 20:14; 2 Kings 19:2; 2 Kings 22:12-14; 1618089958_7). Yet Nehemiah seems to have expected the return of a "priest with Urim and Thummim" (Nehemiah 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.) (Nehemiah 13:4-7; Nehemiah 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 t

See Priest, Priesthood ; Priest, Christ as

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 (Hebrews 2:17); He was faithful, the recipient of a greater glory than Moses (Hebrews 3:1-6); sought not the office, but was chosen as was Aaron (Hebrews 5:4); He was of the order of Melchizedek (Hebrews 5:10, Hebrews 6:20); was competent to sympathize with men (Hebrews 2:18, Hebrews 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 (Hebrews 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, GJV ^[1] 3 ^[2] §§ 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.

See Priest.

A chief priest; esp., the head of the Jewish priesthood.

It is remarkable that this title occurs but seldom in the O.T. Leviticus 21:10 ; Numbers 35:25 ; Joshua 20:6 ; 2 Kings 12:10 ; 2 Chronicles 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 (Leviticus 9 ), also those on the day of atonement (Leviticus 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. Hebrews 5:1,2 . Aaron did not take the honour upon himself, nor did Christ. Hebrews 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. Hebrews 4:14,15 ; Hebrews 8:1 , etc. See AARON, AARONIC PRIESTHOOD, MELCHISEDEC.

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.

High Priest. The head of the Jewish priesthood. Leviticus 21:10. Aaron was the first to hold the office, Exodus 28:1, and his descendants filled it after him. Eleazar was his immediate successor, Numbers 3:32; Numbers 20:28; Deuteronomy 10:6, and the priesthood remained in his family till Eli, 1 Chronicles 24:3; 1 Chronicles 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, 1 Kings 2:35, because he had espoused the cause of Adonijah. 1 Kings 1:7; 1 Kings 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. Luke 3:2. The services of consecration were prolonged, lasting seven days, Exodus 29:35, and elaborate. They consisted of sacrifices, Exodus 29:1-46; of anointing with oil, Exodus 29:7; Exodus 30:22-33; Leviticus 21:10, and of putting on of garments. Exodus 29:5-6; Exodus 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 Exodus 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. Hebrews 9:7; Hebrews 9:25. See Atonement, Day of. In Leviticus 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, 2 Kings 12:10, and at the time of our Lord presided over the Sanhedrin. Acts 5:17; John 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. Hebrews 4:14; Hebrews 7:25; Hebrews 9:12, etc.

The first distinct separation of Aaron to the office of the priesthood, which previously belonged to the first-born was that recorded (Exodus 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, (Leviticus 8:12 ) whence one of the distinctive epithets of the high priest was "the anointed priest." (Leviticus 4:3,5,16 ; 21:10 ) see (Numbers 35:25 ) The anointing of the sons of Aaron, i.e. the common priests seems to have been confined to sprinkling their garments with the anointing oil. (Exodus 29:21 ; 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. ( Exodus 28:15,29,30 ) 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, i.e. 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. ^[1] (C) The robe of the ephod. This was of inferior material to the ephod itself being all of blue, ver. 31, which implied its being only of "woven work." ch. ( Exodus 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 ( Leviticus 16:1 ) ... The 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, (1 Kings 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. (Luke 3:2 ) The usual are for entering upon the functions of the priesthood, according to (2 Chronicles 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 (Leviticus 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.