Miracles After Jesus Resurrection

תָּנוּ רַבָּנַן: אַרְבָּעִים שָׁנָה קוֹדֶם חוּרְבַּן הַבַּיִת לֹא הָיָה גּוֹרָל עוֹלֶה בְּיָמִין, וְלֹא הָיָה לָשׁוֹן שֶׁל זְהוֹרִית מַלְבִּין, וְלֹא הָיָה נֵר מַעֲרָבִי דּוֹלֵק.

The Sages taught: During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the forty years prior to the destruction of the Second Temple, the lot for God did not arise in the High Priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candelabrum did not burn continually.

תָּנוּ רַבָּנַן: אַרְבָּעִים שָׁנָה קוֹדֶם חוּרְבַּן הַבַּיִת לֹא הָיָה גּוֹרָל עוֹלֶה בְּיָמִין, וְלֹא הָיָה לָשׁוֹן שֶׁל זְהוֹרִית מַלְבִּין, וְלֹא הָיָה נֵר מַעֲרָבִי דּוֹלֵק.

The Sages taught: During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the forty years prior to the destruction of the Second Temple, the lot for God did not arise in the High Priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candelabrum did not burn continually.

תָּנוּ רַבָּנַן: אַרְבָּעִים שָׁנָה קוֹדֶם חוּרְבַּן הַבַּיִת לֹא הָיָה גּוֹרָל עוֹלֶה בְּיָמִין, וְלֹא הָיָה לָשׁוֹן שֶׁל זְהוֹרִית מַלְבִּין, וְלֹא הָיָה נֵר מַעֲרָבִי דּוֹלֵק.

The Sages taught: During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the forty years prior to the destruction of the Second Temple, the lot for God did not arise in the High Priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candelabrum did not burn continually.

The passage you quoted is from Flavius Josephus’ “The Jewish War” (also known as “The Wars of the Jews”), specifically from Book 6, Chapter 5, Section 3. Here’s a breakdown and interpretation of this passage:

1. Context:
   Josephus, a first-century Jewish historian, wrote “The Jewish War” to document the events leading up to the Jewish revolt against the Romans (66-70 CE) and the subsequent destruction of the Second Temple. The passage refers to signs and omens that were observed before the outbreak of the revolt and the destruction of Jerusalem.
2. Interpretation of the Passage:

• “Before the Jewish rebellion”: Refers to the time before the Jewish revolt against Rome, which began in 66 CE.
• “Before those commotions which preceded the war”: Indicates that the event occurred before the political unrest and disturbances that directly preceded the revolt.
• The Eastern Gate:
  • Inner Eastern Gate: Likely refers to the Nicanor Gate or a similar gate within the Temple compound.
  • Brass: Suggests it was made of a heavy material.
  • Difficult to Shut by Twenty Men: Implies it was large and heavy, requiring many people to close it.
  • Opened of Its Own Accord: This phenomenon of the gate opening by itself, supposedly around the sixth hour of the night, was considered an ominous sign.

1. Meaning and Interpretation:

• Omen: The self-opening of the Temple gate was interpreted by many as a sign or omen of impending disaster. Josephus mentions that the gate’s opening was interpreted by some of the Temple’s guards as a sign that the divine presence was leaving the Temple, which was considered a bad omen for the city and the Jewish people.
• Symbol of Security: The Eastern Gate was a symbol of security and strength. Its spontaneous opening suggested vulnerability and impending doom.
• Talmud Parallel:
  • This event is also reflected in the Babylonian Talmud (Yoma 39b), which mentions that the Temple doors opened by themselves 40 years before the destruction of the Temple, symbolizing the imminent destruction of the Temple.

In summary, this passage from Josephus emphasizes the anxiety and anticipation among the Jewish people before the revolt, with supernatural signs (like the opening of the Eastern Gate) foreshadowing the destruction of the Temple and the calamity that was about to befall Jerusalem.