Ezekiel 40–48 as a Model for Bar Kokhba’s Title “Nasi Israel”?

At no point in Ezek 40-48 is reference made to any connection between the nasi and the figure of David.

“Remarkably, at no point in Ezek 40-48 is reference made to any connection between the nasi and the figure of David.”

The symbols and inscriptions on Bar Kosiba's coins clearly demonstrate that the conquest of Jerusalem, its reconstruction and that of the Temple were presented by official propaganda as the ultimate goals of the rebel Jewish government.

“The symbols and inscriptions on Bar Kosiba's coins clearly demonstrate that the conquest of Jerusalem, its reconstruction and that of the Temple were presented by official propaganda as the ultimate goals of the rebel Jewish government.”

The same phenomenon of giving different titles to the two figures can be found in the Targum of Ezekiel.

“Interestingly, the same phenomenon can be found in the Targum of Ezekiel”

These documents shed light on Bar Kosiba's personal involvement in the organization of worship.

“It is no less remarkable that these documents also shed light on Bar Kosiba's personal involvement in the organization of worship.”

These plots of land were leased out on Bar Kosiba's behalf through administrative officers (פרנסים) to Jewish tenant farmers.

“These plots of land were leased out on his behalf through administrative officers ‫)פרנסים(‬ to Jewish tenant farmers.”

The LXX applies the title άρχων to the promised Davidic leader in Ezek 34:22-24 and 37:21-25, not only when the Hebrew uses nasi but also when it employs melek (king) (37:22; 24).

“The LXX applies the title άρχων to the promised Davidic leader in Ezek 34:22-24 and 37:21-25, not only when the Hebrew uses the term ‫יא‬ ‫ׂשִ‬ ‫,נָ‬ but also when it employs the term ‫ְך‬ ‫לֶ‬ ‫מֶ‬ (king) (37:22; 24).”

In Ezek 40-48, the LXX never employs άρχων as a rendering of nasi, but instead uses ηγούμενος and αφηγούμενος.

“In contradistinction, in Ezek 40-48, the LXX never employs the term άρχων as a rendering of nasi, but alternatively the words ηγούμενος and αφηγούμενος.”

Four of the published weights from the second revolt are inscribed only with Bar Kosiba's name and his title nasi Israel, with no mention of an administrator equivalent to the agoranomos.

“Strikingly, four of the published weights from the second revolt are inscribed only with Bar Kosiba's name and his title nasi Israel, with no mention of an administrator equivalent to the role of agoranomos, which as mentioned above was most uncommon.”

• cites [132]Not matched

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In P.Yadin 57, Bar Kosiba gives detailed instructions to Yehuda, son of Menashe, so that the four species of plants required for the feast of Sukkot are delivered to his camp.

“In a famous letter (P.Yadin 57), he himself gives detailed instructions to a certain Yehuda, son of Menashe, so that the four species of plants required for the feast of Sukkot are delivered to his camp.”

• cites P.Yadin 57Not matched

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The formulation of the lease contracts supposes that the land was leased by Bar Kosiba in his capacity as nasi Israel, and not as a private person.

“In this respect, the fact that the formulation of the lease contracts suppose that the land was leased by Bar Kosiba in his capacity as nasi Israel, and not as a private person is noteworthy.”

• cites [124]Not matched

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Land lease contracts found in Wadi Muraba'at and Naḥal Ḥever indicate that Bar Kosiba owned parcels of land in Ein Gedi and in 'Ir Nahas.

“Land lease contracts found in Wadi Muraba'at and Naḥal Ḥever indicate that Bar Kosiba owned parcels of land in Ein Gedi117 and in 'Ir Nahas.118”

• cites [117]Not matched

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• cites [118]Not matched

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The inscriptions on Bar Kosiba's coins, such as 'For the Freedom of Jerusalem' or simply 'Jerusalem', place a strong emphasis on the holy city.

“The inscriptions on Bar Kosiba's coins, such as”

• cites [86] Saldarini, Anthony J. The Fathers According to Rabbi Nathan (Abot de Rabbi Nathan) Version B: A Translation and Commentary. Studies in Judaism in Late Antiquity 11. Leiden: Brill, 1975.Not matched

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The leasehold agreements found in Wadi Muraba'at (Mur 24) mention that the rents in form of wheat paid by the lessees were to be tithed and measured out annually on the roof of the treasury at Herodium.

“The leasehold agreements found in Wadi Muraba'at (Mur 24) mention that the rents in form of wheat paid by the lessees were to be tithed and measured out annually on the roof of the treasury at Herodium.”

• cites Mur 24Not matched

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Numerous scholars have noted that Bar Kosiba apparently never laid claim to Davidic lineage.

“Although lack of data does not allow us to draw solid conclusions on Bar Kosiba's descent, numerous scholars have noted that he apparently never laid claim to Davidic lineage, which in itself is most significant.”

• cites [95] Smith, Julien. Christ the Ideal King: Cultural Context, Rhetorical Strategy, and the Power of Divine Monarchy in Ephesians. WUNT II 313. Tübingen: Mohr-Siebeck, 2011.Not checked — no full text of the source

• AssumptionThe authors state this as an assumption: Had Bar Kosiba made a claim to Davidic lineage, it would have been echoed in his official propaganda.

Unlike the title parnas, the denomination nasi Israel appears on all the deciphered weights of Bar Kosiba, in the place where the names and titles of the agoranomos usually appear on contemporary weights.

“It is no less remarkable that, unlike the title parnas, the denomination of nasi Israel appears on all the deciphered weights of Bar Kosiba, in the place where the names and titles of the agoranomos usually appear on contemporary weights.”

In the coins, letters and official documents from the second revolt, Bar Kosiba's title never appears as nasi alone, but always as nasi Israel.

“In this regard, it should be stressed that, to the best of my knowledge, in the coins, letters and official documents from the second revolt, Bar Kosiba's title never appears as nasi alone, but always as nasi Israel.”

In Qumran literature, the nasi of the congregation is depicted as a Davidic eschatological figure whose chief function is to fight Israel's foes in the eschatological battle.

“Taken as a whole, the Qumran references to the nasi of the congregation depict the latter as a Davidic eschatological figure,27 whose chief function is to fight Israel's foes in the eschatological battle.”

This title functioned as a programmatic declaration signaling Bar Kosiba's main objective to rebuild the Temple and renew the sacrificial worship.

“This title functioned as a programmatic declaration signaling Bar Kosiba's main objective to rebuild the Temple and renew the sacrificial worship.”

• AssumptionRests on an assumption: The title a leader uses reflects his self-perception and programmatic objectives.

It is very unlikely that the plural nesi'im Israel in Numbers is the biblical model from which Bar Kosiba derived his title.

“It is, however, very unlikely that this is the biblical model from which Bar Kosiba derived his title.”

Bar Kosiba's supreme leadership as nasi Israel (in the singular form) did not lend itself to the sharing of sovereignty with other nesi'im.

“In contradistinction, it is obvious that Bar Kosiba's supreme leadership as nasi Israel (in the singular form) did not lend itself to the sharing of sovereignty with other nesi'im.”

The pairing of lay nasi and (high) priest adopted by Qumran and Bar Kosiba's regime may derive from a similar interpretation of Ezekiel.

“In this respect, the pairing of lay nasi and (high) priest adopted by Qumran and Bar Kosiba's regime may derive from a similar interpretation of Ezekiel.”

Bar Kosiba's title nasi Israel is derived more specifically from the model of the nasi in Ezek 40-48, understood as a distinct figure from the Davidic nasi announced in Ezek 34:23-24 and 37:24-25.

“It proposes that nasi Israel refers to a figure distinct from the Davidic nasi, which is derived from an interpretation of Ezekiel's vision of the restored Temple (Ezek 40-48).”

• Also stated in: § 1.4 · plain

  “it will be argued that his title is derived more specifically from the model of the nasi in Ezek 40-48 understood as a distinct figure from the Davidic nasi announced in Ezek 34:23-24 and 37:24-25.”

• cites Ezek 40-48Not matched

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• cites Ezek 34:23-24Not matched

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• cites Ezek 37:24-25Not matched

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• AssumptionRests on an assumption: The title a leader uses reflects his self-perception and programmatic objectives.

Nasi Israel was the official title of Shimon Bar Kosiba (Bar Kokhba), the leader of the second Jewish revolt against Rome (132-135/6 CE).

“Nasi Israel was the official title of Shimon Bar Kosiba (Bar Kokhba), the leader of the second Jewish revolt against Rome (132-135/6 CE).”

• Also stated in: § Introduction · boosted

  “According to numerous testimonies, nasi Israel was the official title of Shimon Bar Kosiba (Bar Kokhba), the leader of the second Jewish revolt against Rome (132-135/6 CE).”

In Ezek 34:23-24, the title nasi is ascribed to God's servant David, who is expected to come to replace Israel's wicked past shepherds.

“Of particular importance are the verses Ezek 34:23-24, where the title nasi is ascribed to God's servant David”

• cites Ezek 34:23-24Not matched

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Bar Kosiba did not stress any connection to David as a symbol of legitimacy.

“the latter did not claim to be of Davidic descent, and he did not stress any connection to David as a symbol of legitimacy.”

Bar Kosiba's exact title nasi Israel appears nowhere in the Qumran literature.

“In the first place, Bar Kosiba's exact title nasi Israel appears nowhere in the Qumran literature.”

This rendering strengthens the impression that chapters 40-48 describe an interim period pending the fulfillment of the final restoration depicted in chapters 33-39.

“Moreover, it strengthens the impression that chapters 40-48 describe an interim period pending the fulfillment of the final restoration depicted in chapters 33-39.”

It is not unlikely that this letter reflects Bar Kosiba's understanding of his functions as nasi Israel.

“The personal concern and involvement of Bar Kosiba, the leader of the rebel state and the supreme commander of the revolt, in such issues may be surprising and it is not unlikely that this letter reflects Bar Kosiba's understanding of his functions as nasi Israel.”

Passages in the Babylonian Talmud that more clearly suggest that R. Gamaliel II was a nasi are likely to be retrojections of a later reality, due to typical Babylonian editorial revision.

“Likewise, the passages in the Babylonian Talmud that more clearly suggest that R. Gamaliel II was a nasi are likely to be retrojections of a later reality, due to typical Babylonian editorial revision.”

Bar Kosiba's title takes its cue from the model of the nasi Israel in Ezek 40-48.

“If, as we propose, his title takes its cue from the model of the nasi Israel in Ezek 40-48, it should then be asked what reasons could be pointed out to account for this choice.”

It is very unlikely that t.Hor 2:2 refers to the נשיאי ישראל mentioned in Numbers, who are chiefs of tribes.

“Likewise, it is very unlikely that it refers to the ‫ישראל‬ ‫נשיאי‬ mentioned in the book of Numbers who are, as seen above, chiefs of tribes (the nasi Israel discussed in t.Hor 2:2 is explicitly said to be distinct from the chiefs of tribes).”

The fact that, to date, only four coins from the second revolt have been unearthed in Jerusalem tends to indicate that the city was never captured by Bar Kosiba.

“Rather, the fact that, to date, only four coins from the second revolt have been unearthed in Jerusalem tends to indicate that the city was never captured by him.”

• cites [107] Yardeni, Ada. Textbook of Aramaic, Hebrew and Nabataean Documentary Texts from the Judaean Desert and Related Material A. Jerusalem: Hebrew University, 2000.Not matched

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In the vision of Ezek 40-48, the depicted celestial Temple would be used as a model for the construction of the Sanctuary and Jerusalem on earth.

“Furthermore, as F. García Martínez has shown, in the vision of Ezek 40-48 is the idea that the depicted celestial Temple would be used as a model for the construction of the Sanctuary and Jerusalem on earth.”

• cites [88] Schäfer, Peter, “Bar Kokhba and the Rabbis.” Pages 1–22 in The Bar Kokhba War Reconsidered: New Perspectives on the Second Jewish Revolt. Edited by Peter Schäfer. Tübingen: Mohr-Siebeck, 2003.Not checked yet

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It seems doubtful that t.Hor 2:2 refers to past biblical kings.

“Therefore, it seems doubtful that t.Hor 2:2 refers to past biblical kings.”

In Ezekiel's Temple vision, the establishment and use of proper weights and measures is one of the main duties of the nasi (Ezek 45:10-14).

“Notably, in the Temple vision of Ezekiel, the establishment and use of proper weights and measures is one of the main duties of the nasi (45:10-14).”

• cites 45:10-14Not matched

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It is most probable that Bar Kosiba and his entourage explored and considered hopes for restoration through reflection on the sacred scriptures associated with the fall of the First Temple.

“Likewise, it is most probable that Bar Kosiba and his entourage explored and considered hopes for restoration through reflection on the sacred scriptures associated with the fall of the First Temple.”

Probably inspired by Ezekiel (45:17-25), Bar Kosiba deemed it his responsibility to supply the materials required for worship (even in the absence of the Temple).

“Probably inspired by Ezekiel (45:17-25), he deemed it was his responsibility to supply the materials required for worship (even in the absence of the Temple).”

In theory at least, Simon the Hasmonean's adoption of the title of nasi in addition to that of high priest would have put him in an impossible situation.

“I would like to stress another difficulty: in theory at least, Simon the Hasmonean's adoption of the title of nasi in addition to that of high priest would have put him in an impossible situation.”

In the decades following the devastation of Jerusalem in 70 CE, many turned back to biblical scriptures associated with the fall of the First Temple and its rebuilding to explain the destruction of the Second Temple and represent hopes for restoration.

“In the decades following the devastation of Jerusalem in 70 CE, many turned back to those biblical scriptures which preserved the memory of the fall of the first Temple to the Babylonians (586 BCE), and its rebuilding during the Persian period, to explain the destruction of the Second Temple and represent their hopes for restoration.”

• cites [77] Oppenheimer, Aharon. “The Ban on Circumcision as a Cause of the Revolt: A Reconsideration.” Pages 55–69 in The Bar Kokhba War Reconsidered: New Perspe‑c tives on the Second Jewish Revolt. Edited by Peter Schäfer. Tübingen: Mohr-Siebeck, 2003.Not checked yet

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One of the nasi's prominent tasks in Ezekiel is the maintenance of worship.

“In fact, one of his prominent tasks is the maintenance of worship.”

The Peshitta reads 'the nasi of Israel' for MT-Ezek 45:16.

“Likewise, the peshitta reads”

It is not unlikely that Bar Kosiba owned portions of land in other parts of the territory under his rule.

“It is not unlikely that Bar Kosiba owned portions of land in other parts of the territory under his rule.”

The title nasi Israel functioned as a programmatic declaration signaling Bar Kosiba's main objective to rebuild the Temple and renew sacrificial worship.

“This title functioned as a programmatic declaration signaling Bar Kosiba's main objective to rebuild the Temple and renew sacrificial worship.”

Adopting the designation nasi Israel was meant to connect Bar Kosiba with the prophetic restoration envisioned in Ezek 40-48.

“First, adopting the designation nasi Israel was meant to connect Bar Kosiba with the prophetic restoration envisioned in Ezek 40-48.”

Bar Kosiba's title nasi Israel harks back to an interpretation of the prophecies of Ezekiel according to which the Davidic nasi announced in Ezek 34:23-24 and Ezek 37:24-25 is to be distinguished from the nasi associated with the restored Temple (Ezek 40-48), who was identified as nasi Israel.

“It was then proposed that this title harks back to an interpretation of the prophecies of Ezekiel according to which the Davidic nasi announced in Ezek 34:23-24 and Ezek 37:24-25 is to be distinguished from the nasi associated with the restored Temple (Ezek 40-48), who was identified as nasi Israel.”

• cites Ezek 34:23-24Not matched

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• cites Ezek 37:24-25Not matched

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• cites Ezek 40-48Not matched

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More generally, the nasi as a supreme leader was understood as being a non-priestly figure.

“More generally, it appears that the nasi as a supreme leader was understood as being a non-priestly figure.”

In t.Hor 2:2, nasi Israel designates a supreme ruler whose most immediate feature is his non-Davidic descent.

“In any case, it is remarkable that in this passage, nasi Israel designates a supreme ruler whose most immediate feature is his non-Davidic descent.”

In Ezekiel's vision, the granting of extensive lands to the nasi is directly linked to his role as 'temple patron.'

“In Ezekiel's vision, the granting of extensive lands to the nasi is directly linked to his role as”

• cites [106] Yadin, Yigael, et al. “Appendix A: Bar Kokhba’s Title נשיא ישראל ‘Premier of Israel.’” Pages 369–372 in The Documents from the Bar Kokhba Period in the Cave of Letters: Hebrew, Aramaic and Nabatean-Aramaic Papyri. Edited by Yigael Yadin et al. Jerusalem: Israel Exploration Society; Hebrew University of Jerusalem: Shrine of the Book, 2002.Not checked yet

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Bar Kosiba's claim to own portions of the land of Israel was grounded in Ezekiel's depiction of the privileges of the nasi.

“It is therefore not unlikely that Bar Kosiba's claim to own portions of the land of Israel was grounded in Ezekiel's depiction of the privileges of the nasi.”

In the atmosphere of expectation of the imminent reconstruction of the Jerusalem Temple, the biblical model of the nasi of Ezek 40-48 allowed Bar Kosiba to situate his action as supreme lay leader within the global framework of the restoration program.

“Accordingly, in this atmosphere of expectation, excitement and anticipation of the imminent reconstruction of the Jerusalem Temple and the reestablishment of its worship, the biblical model of the nasi of Ezek 40-48 allowed Bar Kosiba to situate his action as supreme lay leader within the global framework of the restoration program.”

The maintenance of a just system of measurement is understood as deriving from the injunction to the nesi'im of Israel to practice justice and righteousness (Ezek 45:9).

“The maintenance of a just system of measurement is understood as deriving from the injunction addressed to the nesi'im of Israel to practice”

• cites 45:9Not matched

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The fact that Tg. Ezek. gave the two figures different titles results in a complete disconnection between them.

“In any event, as is the case in the LXX, the fact that Tg. Ezek. gave these two figures different titles results in a complete disconnection between them.”

Bar Kosiba's issuing of weights stamped with his name and his title nasi Israel was probably intended to further identify him, in the eyes of his countrymen, with the nasi Israel derived from Ezek 40-48.

“As such, it was probably intended to further identify Bar Kosiba, in the eyes of his countrymen, with the nasi Israel derived from Ezek 40-48.”

The adoption of the title nasi Israel may be better explained in relation to the main goal of the rebels-reconstruction of Jerusalem and its Temple and restoration of its worship-rather than to warfare itself.

“the adoption of this title may be better explained in relation not to the warfare itself, but rather to the main goal the rebels sought to achieve, namely the reconstruction of Jerusalem and its Temple and the restoration of its worship.”

In later Jewish sources, Ezek 34:23-24 and 37:24-25 have been interpreted as recalling the notion of eternal Davidic dynasty.

“No less remarkable is the fact that in later Jewish sources Ezek 34:23-24 and 37:24-25 have been interpreted as recalling the notion of eternal Davidic dynasty.”

• cites Ezek 34:23-24Not matched

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• cites Ezek 37:24-25Not matched

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In chapters 40-48, Tg.Ezek translates the word נשיא by רב.

“In contradistinction, in chapters 40-48, Tg.Ezek translates the word ‫יא‬ ‫ׂשִ‬ ‫נָ‬ by ‫א‬ ‫ּבָ‬ ַ ‫.ר‬”

• cites Tg.EzekNot matched

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t.Hor 2:2 regards the nasi under discussion as a supreme leader (not a nasi of the tribes).

“To be sure, t.Hor 2:2 regards the nasi under discussion as a supreme leader (he is not a nasi of the tribes).”

The association of the festival of Sukkot with the founding of temples and altars is a recurring motif in biblical tradition and Second Temple literature.

“Indeed, the association of the festival of Sukkot with the founding of temples and altars is a recurring motif in biblical tradition and Second Temple literature.”

• cites [82] Procksch, Otto “Fürst und Priester bei Hesekiel.” ZAW 58 (1940): 99–133. sourceNot checked — no full text of the source

To date, at least six lead weights issued by Bar Kosiba's administration have been discovered and published.

“To date, at least six lead weights issued by Bar Kosiba's administration have been discovered and published.”

• cites [128]Not matched

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It is much more likely that the tithes collected were to be divided among priests and Levites, as part of the restoration program of the Temple and its worship promoted under Bar Kosiba's leadership.

“I find it much more likely that the tithes collected were to be divided among priests and Levites, as part of the restoration program of the Temple and its worship promoted under Bar Kosiba's leadership.”

As in LXX, this rendering creates a clear distinction between the eschatological Davidic servant and the nasi of the restored Temple.

“As in LXX, this rendering creates a clear distinction between the eschatological Davidic servant and the nasi of the restored Temple.”

It seems more likely that the name Shimon on the reverse side of the Horvat Alim weight refers to Bar Kosiba.

“It therefore seems more likely that the name Shimon on the reverse side of the weight under consideration actually refers to Bar Kosiba.”

• AssumptionRests on an assumption: In the coins, letters and official documents from the second revolt, Bar Kosiba is never referred to only by his patronymic; his first name Shimon always appears.

The influence of Ezekiel on Bar Kosiba's understanding of his role as nasi Israel may be reflected in the scale weights from the second revolt.

“A further illustration of the influence of Ezekiel on Bar Kosiba's understanding of his role as a nasi Israel may be reflected in the scale weights from the second revolt.”

In Ezek 45:9, the title appears in plural form as a reference to the past wicked rulers of Judah.

“Likewise, in Ezek 45:9, the title appears in plural form as a reference to the past wicked rulers of Judah.”

According to Ezek 46:2, the nasi is not allowed to enter the inner parts of the Temple itself, which are reserved for priests.

“Indeed, according to Ezek 46:2, the nasi is not allowed to enter the inner parts of the Temple itself, which are reserved for priests.”

• cites Ezek 46:2Not matched

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It was probably inferred that the nasi Israel, as representative of the people, was to play a major role in the construction of the restored Temple and city.

“Thus, inasmuch as the restored Temple and city were to be built by the House of Israel (Ezek 43:11), it was probably inferred that the nasi Israel, as the representative of the people, was to play a major role in its in construction.”

In Qumran literature, the nasi of the congregation, whose biblical background is likely to be found in Ezek 34:23-24 and 37:24-25, is associated with the branch of David.

“Thus, as seen above, in Qumran literature the nasi of the congregation whose biblical background is likely to be found in Ezek 34:23-24 and 37:24-25 is associated with the branch of David.”

• cites Ezek 34:23-24Not matched

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• cites Ezek 37:24-25Not matched

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It would have been difficult to attain the roles of nasi and high priest without committing certain religious violations and thus running the risk of arousing criticism.

“Accordingly, it would have been difficult to attain these two roles (the nesi'iut and the high priesthood) without committing certain religious violations and thus, running the risk of arousing criticism.”

Ezek 34:23-24 and 37:24-25 were seen as having a strong Davidic emphasis.

“It is obvious thus that Ezek 34:23-24 and 37:24-25 were seen as having a strong Davidic emphasis.”

In y.Taʿan.4.8.68d, Bar Kosiba's identification as the star of Num 24:17 is based not on his title of nasi, but on his name.

“In y.Taʿan.4.8.68d,Bar Kosiba's identification as the star of Num 24:27 is based not on his title of nasi, but on his name.”

• cites y.Taʿan.4.8.68dNot matched

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In Abot deRabbi Natan (A 41), Ezek 37:25 supplies a proof text for the eternal covenant with the Davidic dynasty.

“Likewise, in Abot deRabbi Natan (A 41), Ezek 37:25 supplies a proof text for the eternal covenant with the Davidic dynasty.”

• cites Abot deRabbi Natan (A 41)Not matched

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• cites Ezek 37:25Not matched

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There is reason to think that the nasi of Ezek 40-48 was singled out by the title נשיא ישראל (Bar Kosiba's title).

“Another important observation to be noted is that there is reason to think that the nasi of Ezek 40-48 was singled out by the title ‫ישראל‬ ‫נשיא‬ (Bar Kosiba's title).”

By adopting the title nasi Israel, Bar Kosiba avoided exposing himself to potential contestation regarding his legitimacy in governing the Jews.

“Thus, by adopting this title, Bar Kosiba avoided exposing himself to potential contestation regarding his legitimacy in governing the Jews.”

Bar Kosiba wanted only his name and his title to appear on his weights.

“The impression that emerges is that Bar Kosiba wanted only his name and his title to appear on his weights.”

Bar Kosiba sought to act in ways reminiscent of the biblical model of nasi Israel, in order to further establish its legitimacy and justify the privileges bestowed upon him.

“The article has also suggested that Bar Kosiba sought to act in ways reminiscent of the biblical model of nasi Israel, in order to further establish its legitimacy and justify the privileges bestowed upon him.”

Of all occurrences of נשיא ישראל in biblical literature, Ezek 45:16 is the most likely to have inspired Bar Kosiba.

“Accordingly, of all the occurrences of ‫ישראל‬ ‫נשיא‬ in the biblical literature, Ezek 45:16 which refers to the supreme future lay ruler in the context of the restoration of the Temple is the most likely to have inspired Bar Kosiba.”

Ezek 37:25 is quoted in b.Sanh.98b in association with the idea of the coming of an eschatological David redivivus.

“Furthermore, this verse is quoted in b.Sanh.98b in association with the idea of the coming of an eschatological David redividus.”

• cites b.Sanh.98bNot matched

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The author prefers, along with Steven D. Fraade, the second of Kloner's three possibilities, according to which Bar Kosiba is depicted as both nasi and parnas of Israel in the Horvat Alim inscription.

“Accordingly, I am inclined to prefer, along with Steven D. Fraade, the second of the three possibilities proposed by Kloner, according to which Bar Kosiba is depicted as both nasi and parnas of Israel in this inscription.”

• cites FraadeNot matched

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It seems unnecessary to see a Qumranic background of any sort in the application of Num 24:17 to Bar Kosiba.

“Accordingly, it seems unnecessary to see a Qumranic background of any sort in the application of Num 24:17 to Bar Kosiba.”

In Ezek 1-39, the title appears in singular and plural forms to designate the past wicked rulers of Juda/Israel.

“In Ezek 1-39, it appears in singular and plural forms to designate the past wicked rulers of Juda/Israel.”

Giving two different titles to the Davidic nasi (ἄρχων) and the nasi in Ezekiel's vision of the future Temple (αφηγούμενος/ηγούμενος) results in drawing a clear distinction between them.

“In any event, regardless of whether this was the intent of the translator(s) of the LXX or not, giving two different titles to the figure of the Davidic nasi (ἄρχων) and the nasi in Ezekiel's vision of the future Temple (αφηγούμενος/ηγούμενος) results in drawing a clear distinction between them.”

In the two instances where Ezekiel calls the future Davidic leader a נשיא (Ezek 34:24; 37:25), the Targum translates this title as מלכא (king) rather than רב (the usual Aramaic rendering for נשיא).

“In the two instances where Ezekiel calls the future Davidic leader a ‫יא‬ ‫ׂשִ‬ ‫,נָ‬ (Ezek.34:24; 37:25), the Targum translates this title as ‫א‬ ‫ּכָ‬ ‫לְ‬ ‫מַ‬ (king) rather than ‫א‬ ‫ּבָ‬ ַ ‫ר‬ (the usual Aramaic rendering for ‫יא‬ ‫ׂשִ‬ ‫.)נָ‬”

• cites Ezek.34:24Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Ezek.37:25Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.