[627] Yoma 25 a.
[628] Tamid v. 2.
[629] Yoma 26 a. The designation rich' is derived from the promise which, in Deut. xxxiii. 11, follows on the service referred to in verse 10. But probably a spiritual application was also intended.
[630] The so-called Shema, consisting of Deut. vi. 4-9; xi. 13-21; Num. xv. 37-41.
[631] The question of this date is, of course, intimately connected with that of the Nativity of Christ, and could therefore not be treated in the text. It is discussed in Appendix VII.: On the Date of the Nativity of our Lord.'
[632] This was the eighth course in the original arrangement (1 Chr. xxiv. 10).
[633] According to St. Luke i. 7, they were both well stricken in years.' But from Aboth v. 21 we learn, that sixty years was considered the commencement of agedness.'
[634] According to tradition, about one-fourth of the priesthood was resident in Jericho. But, even limiting this to those who were in the habit of officiating, the statement seems greatly exaggerated.
[635] Comp. Ber. 44 a; Pes. 49 a; Vayyikra R. 4.
[636] dkaios - of course not in the strict sense in which the word is sometimes used, especially by St. Paul, but as pius et bonus. See Vorstius (De Hebraism. N.T. pp. 55 &c.). As the account of the Evangelist seems derived from an original Hebrew source, the word must have corresponded to that of Tsaddiq in the then popular signification.
[637] dkaios - of course not in the strict sense in which the word is sometimes used, especially by St. Paul, but as pius et bonus. See Vorstius (De Hebraism. N.T. pp. 55 &c.). As the account of the Evangelist seems derived from an original Hebrew source, the word must have corresponded to that of Tsaddiq in the then popular signification.
[638] ntola and dikaimata evidently mark an essential division of the Law at the time. But it is almost impossible to determine their exact Hebrew equivalents. The LXX. render by these two terms not always the same Hebrew words. Comp. Gen. xxvi. 5 with Deut. iv. 40. They cannot refer to the division of the law into affirmative (248) and prohibitive (365) commandments.
[639] There is, perhaps, no point on which the Rabbinic Law is more explicit or stringent than on that of tenderest regard for the feelings of others, especially of the poor.
[640] Mal. ii. 13-16.
[641] Gitt. 90 b.
[642] Yeb. 64 a.
[643] For the prayers offered by the people during the incensing, see The Temple,' pp. 139, 140.
[644] Rev. v. 8; viii. 1, 3, 4.
[645] Tamid vi. 3.
[646] The following extract from Yalkut (vol. i. p. 113 d, close) affords a curious illustration of this Divine communication from beside the altar of incense: From what place did the Shekhinah speak to Moses? R. Nathan said: From the altar of incense, according to Ex. xxx. 6. Simeon ben Asai said: From the side of the altar of incense.'
[647] Ber. 7 a.
[648] According to the Talmud, Ishmael once went into the innermost Sanctuary, when he had a vision of God, Who called upon the priest to pronounce a benediction. The token of God's acceptance had better not be quoted.
[649] Jer. Yoma 42 c.
[650] Instances of an analogous kind frequently occur in the Apocryphal Gospels.
[651] On the different classes of Nazarites, see The Temple, &c.,' pp. 322-331.
[652] Mal. iii. 1.
[653] 1 Kings xviii. 37.
[654] Mal. iv. 5, 6.
[655] St. Luke i. 17; comp. St. Matt. xi. 19.
[656] Gen. xvii. 17, 18.
[657] Judg. xiii 2-21.
[658] Numb. vi. 24-26.
[659] The word {hebrew} or idiot,' when conjoined with priest' ordinarily means a common priest, in distinction to the High priest. But the word unquestionably also signifies vulgar, ignorant, and illiterate. See Jer. Sot. 21 b, line 3 from bottom; Sanh. 21 b. Comp. also Meg. 12 b; Ber. R. 96.