Before setting out, he quelled with the utmost cruelty a sedition of the Pharisees, slaying nearly 3000 of them.
The Pharisees were troublesome counsellors and doubtful allies for an ambitious prince.
But Salome Alexandra, his brother's widow, who released him from prison on the death of her husband and married him, was connected with the Pharisees through her brother Simon ben Shetach.
Eight hundred Jews who had held a fortress against him were crucified; 8000 Pharisees fled to Egypt and remained there.
According to the Talmud, he warned her " to fear neither the Pharisees nor their opponents but the hypocrites who do the deed of Zimri and claim the reward of Phinehas: " the warning indicates his justification of his policy in the matter of the crucifixions.
In any case the Pharisees were predominant under Alexandra, who became queen (78-69) under her husband's will.
Hyrcanus her elder son was only high priest, as the stricter Pharisees required.
Against their natural desire for revenge may be set the fact that the Pharisees did much to improve the status of women among the Jews.
In the midst of all this civil strife the Pharisees and all who were preoccupied with religion found it almost impossible to discern what they should do to please God.
The Pharisees, who regarded his rule as an inevitable penalty for the sins of the people, he encouraged.
How well their teaching served his purpose is shown by the sayings of two rabbis who, if not identical with these Pharisees, belong to their period and their party.
When all the Jewish people swore to be loyal to Caesar and the king's policy, the Pharisees - above 6000 - refused to swear.
When it came to the ears of the king he slew the most responsible of the Pharisees and every member of his household who accepted what the Pharisee said.
So far as this influence extended, the Jewish community was threatened with the danger of suicide, and the distinction drawn by Josephus between the Pharisees and the Zealots is a valid one.
So there was once more a king of Judaea, and a king who observed the tradition of the Pharisees and protected the Jewish religion.
Thenceforward the remnant of the Jews who survived the fiery ordeal formed a church rather than a nation or a state, and the Pharisees exercised an unchallenged supremacy.
With the Temple and its Sadducean high priests perished the Sanhedrin in which the Sadducees had competed with the Pharisees for predominance.
Under Johanan ben Zaccai the Pharisees established themselves at Jamnia.
16-18, be not over-righteous (over-attentive to details of ritual and convention) or over-wicked (flagrantly neglectful of established beliefs and customs); here "righteous" and "wicked" appear to be technical terms designating two parties in the Jewish world of the 2nd and 1st centuries B.C., the observers and the non-observers of the Jewish ritual law; these parties represent in a general way the Pharisees and the Sadducees; viii.
They " were written in Hebrew in the later years of John Hyrcanus - in all probability after his final victory over the Syrian power and before his breach with the Pharisees - in other words, between 109 and 106.
Our book had hardly been published, when Hyrcanus, owing to an injury done him by the Pharisees, broke with their party, and, joining the Sadducees, died a year or two later.
As it was written by a Pharisee, it could not have been composed after the breach arose between John Hyrcanus and the Pharisees towards the close of the 2nd century B.C. Thus the period of composition lies between 153, when Jonathan the Maccabee assumed the high-priesthood, and the year of the breach of John Hyrcanus with the Pharisees; some time, therefore, between 153 and 107.
There appears to have been a difference of practice between the Sadducees and the Pharisees on such occasions, the former keeping to the strict rules of the Law and sacrificing on the Friday, whereas the Pharisees did so on the Thursday.
Protestants have condemned these formulae as so much magic, and in this modern science tends to agree with them; but to orthodox Protestants at least Catholics have a perfect right to reply that, in taking this line, they are but repeating the accusation brought by the Pharisees against Christ, viz.
15 supports the view that proselytes were actively sought by the Pharisees, and the famous Didache was probably in the first instance a manual for instructing proselytes in the principles of Judaism.
But such literature was not confined to the members of these communities, but had been current among the Chasids and their successors the Pharisees.'
The Book of Jubilees was written in Hebrew by a Pharisee between the year of the accession of Hyrcanus to the high-priesthood in 135 and his breach with the Pharisees some years before his death in 105 B.C. Jubilees was translated into Greek and from Greek into Ethiopic and Latin.
A precocious student of the Law, he made trial of the three sects of Judaism - Pharisees, Sadducees and Essenes - before he reached the age of nineteen.
II, &c. The former are the Pharisees; the latter the Sadducees.
HERESY, the English equivalent of the Greek word aipEVCs which is used in the Septuagint for "free choice," in later classical literature for a philosophical school or sect as "chosen" by those who belong to it, in Philo for religion, in Josephus for a religious party (the Sadducees, the Pharisees and the Essenes).
As the haggada is the poetic, so the halakha is the legal element of the Talmud (q.v.), and arose out of the faction between the Sadducees, who disputed the traditions, and the Pharisees, who strove to prove their derivation from scripture.
Some who saw it report the act to the Pharisees; the Sanhedrim meets, Caiaphas declares that one man must die for the people, and henceforward they ceaselessly plan His death.
38-41); Jesus' opposition is everywhere restricted to the Pharisees and the worldly Sadducees; He ever longs for the conversion of Jerusalem; the great double commandment of love is proclaimed as already formulated in the Mosaic law (Mark xii.
The struggle between the Pharisees and Sadducees, between the party of the scribes and the aristocracy, was a struggle for mastery between a secularized hierarchy whose whole interests were those of their own selfish politics, and a party to which God and the exact fulfilment of the law according to the scribes were all in all.
The Pharisees themselves could not but see that their principles were politically impotent; the most scrupulous observance of the Sabbath, for example - and this was the culminating point of legality - could not thrust back the heathen.
The nation threw itself on the side of the Pharisees; not in the spirit, of punctilious legalism, but with the ardour of a national enthusiasm deceived in its dearest hopes, and turning for help from the delusive kingship of the Hasmonaeans to the true kingship of Yahweh, and to His vicegerent the king of David's house.
Between the Messiah of the Jews and the Son of Man who came to give His life a ransom for many there was on the surface little resemblance; and from their standpoint the Pharisees reasoned that the marks of the Messiah were conspicuously absent from this Christ.
For the Messianic hopes of the Pharisees and the Psalter of Solomon see especially Wellhausen, Phariseer and Sadduccer (Greifswald, 1874).
During its later years his reign was much distrubed, however, by the contentions for ascendancy which arose between the Pharisees and Sadducees, the two rival sects or parties which then for the first time (under those names at least) came into prominence.
But if the Pharisees abstained from good works on the Sabbath, the Essenes abstained even from natural necessities (Jos.
8, § 9); if the Pharisees washed, the Essenes bathed before dinner; if the Pharisees ascribed some things to Fate, the Essenes ascribed all (Jos.
But on the other hand the Essenes avoided marriage, which the Pharisees held in honour; they offered no animal-sacrifices in the Temple; they refrained from the use of oil, which was customary among the Pharisees (Luke vii.
The fact that the Pharisees and Sadducees so often figure in the pages of the New Testament, while the Essenes are never mentioned, might plausibly be interpreted to show that the New Testament emanated from the side of the Essenes.
But we are also told that " the Pharisees characterized the Essene as ` a fool who destroyed the world.'
This judgment presupposes the resurrection, belief in which was rejected by the Sadducees, but accepted by the Pharisees and the majority of the Jewish people, and confirmed by Christ, not only as an individual spiritual renovation (John v.
By the subdeacon; then the Gradual, reciting antiphonally the conspiracy of the chief priests and Pharisees, and concluding with Christ's prayer on Mt Olivet; then the Gospel, sung by the deacon in the ordinary way, followed by a "continuation of the Holy Gospel" (Matt.
The tendency of the Pharisees was to pay tithe on everything, and to make a self-righteous boast of this (Matt.
PHARISEES, a sect of the Jews first mentioned by Josephus, in his account (Ant.
Consequently the Pharisees, who seem to have been an order of religious teachers, were concerned to make converts (proselytes), and some of their greatest teachers were of non-Jewish parentage.
This action of the Ilasidaeans is clearly the practical outcome of the principle which Josephus describes in the language of p.iilosophy as the characteristic of the Pharisees - "some things and not all are the work of Fate" (Ant.
Fate is the Stoic term for God; and these forerunners of the Pharisees judged that the time had come for them to take action rather than to wait passively on God.
But then and always the prime concern of the Pharisees was the extension of God's sovereignty (the Kingdom of God) throughout the world.
When Judas reconquered Jerusalem and re-dedicated the desecrated Temple, his work, from the Pharisees' point of view, was done.
When Alexandra came to the throne the Pharisees were the real rulers and imposed upon the people the deductions from the written Law which formed the growing body of their oral tradition.
70 - goes to show that the Pharisees moulded the religion of the people.
Attempts have been made in modern times to represent the Apocalyptists as opposed to the Pharisees and as occupying the position in popular estimation which Josephus ascribes to the Pharisees.
The Pharisees were occupied with the piecemeal realization of the dreams of their supposed opponents, which gain a vague glory from their being far off.
It is to be remembered that the Pharisees were the only sect of the Jews who survived in Christian times and that the Pharisees were never a homogeneous body possessed of a definite policy or body of doctrine.
Moreover it is clear that our Lord denounced not all the Pharisees but the hypocrites only, as did the rabbis whose sayings are reported in the Talmud and other Jewish books.
Again the third gospel in particular betrays relations between the Pharisees and Jesus very different from those of the common Christian view, which conjures up an impossible picture of an absolute breach between the Prophet of Nazareth and the whole corporation of the Pharisees as a result of a quarrel with certain members of that dissident sect of independent thinkers.
Indeed they are corroborative evidence for the reverence with which the Pharisees were regarded by the people generally, and for the zeal with which they strove to fulfil God's will as contained in the Law and elucidated by the Tradition.
Not a rough prophet in the desert like John, not a leader striking for political freedom, not a pretender aiming at the petty throne of the Herods, not even a great rabbi, building on the patriotic foundation of the Pharisees who had secured the national life by a new devotion to the ancient law.