The Essene Quarter

[be(t)et lamed resh]

My comment had only to do with the Testimony of the Master and what he says and teaches about it and what is also written in Apocalypse Yakob, (which was one of the reasons I linked to it).

Matthew 23:34-35 KJV
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple [G3485 ναος, naos] and the altar.

To cut off the voice of another is to proverbially slit his throat, especially a Chief Kohen, just as Herod defrocked Matthias ben Theophilus, the Chief Kohen, right before Herod himself died.

Persecution with subtle threats

 

[be(t)et lamed resh]

My comment had only to do with the Testimony of the Master and what he says and teaches about it and what is also written in Apocalypse Yakob, (which was one of the reasons I linked to it).

Matthew 23:34-35 KJV
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple [G3485 ναος, naos] and the altar.

To cut off the voice of another is to proverbially slit his throat, especially a Chief Kohen, just as Herod defrocked Matthias ben Theophilus, the Chief Kohen, right before Herod himself died.

Are you claiming that the kohanim lineage was broken?

 

[daq]

Pharisees vs Sadducce in the essene quarter?
I wonder If paul was there during the first trial..?

Am I off topic?

According to the hypotheses presented in the links from the OP, Paul would have surely been in the Essene Quarter: for we know by his own testimony that after having immersed in the desert of Arabia, (Gal 1:17), a six month immersion into that which Hananyah had laid upon him at Damashek-Qumran, (hand = power), he returned to Damashek, (Qumran), where he preached the Word for three years at Dameshek, (Gal 1:18). Then he states that went up to Yerushalem to "historicize", (G2477 historeo, to visit someone for the purpose of learning a history or background information), and tarried at Yerushalem fifteen days with Kepha, seeing no one else except for Yakob, (the Tzaddik), the "brother of the Master", (Gal 1:18-19).

 

[be(t)et lamed resh]

According to the hypotheses presented in the links from the OP, Paul would have surely been in the Essene Quarter: for we know by his own testimony that after having immersed in the desert of Arabia, (Gal 1:17), a six month immersion into that which Hananyah had laid upon him at Damashek-Qumran, (hand = power), he returned to Damashek, (Qumran), where he preached the Word for three years at Dameshek, (Gal 1:18). Then he states that went up to Yerushalem to "historicize", (G2477 historeo, to visit someone for the purpose of learning a history or background information), and tarried at Yerushalem fifteen days with Kepha, seeing no one else except for Yakob, (the Tzaddik), the "brother of the Master", (Gal 1:18-19).

Yup, damask is a 6 month road.

 

[be(t)et lamed resh]

According to the hypotheses presented in the links from the OP, Paul would have surely been in the Essene Quarter: for we know by his own testimony that after having immersed in the desert of Arabia, (Gal 1:17), a six month immersion into that which Hananyah had laid upon him at Damashek-Qumran, (hand = power), he returned to Damashek, (Qumran), where he preached the Word for three years at Dameshek, (Gal 1:18). Then he states that went up to Yerushalem to "historicize", (G2477 historeo, to visit someone for the purpose of learning a history or background information), and tarried at Yerushalem fifteen days with Kepha, seeing no one else except for Yakob, (the Tzaddik), the "brother of the Master", (Gal 1:18-19).

[“Please test your servants for ten days.]
Minimum time of trial.

Halacha

 

[daq]

“Please test your servants for ten days.
Minimum time of trial

And in those ten days are seventy weeks, for they are ten years, a year for a day.

Daniel 1:5, (three years under Nebuchadnezzar).
Daniel 7:1, Daniel 8:1, (three years under Belshazzar).
Daniel 6:28, Daniel 9:1, (one year under Darius).
Daniel 10:1, (third year under Koresh-Cyrus).

These same ten days, which are ten years, are repeated in Revelation 2:10.

 

[be(t)et lamed resh]

My comment had only to do with the Testimony of the Master and what he says and teaches about it and what is also written in Apocalypse Yakob, (which was one of the reasons I linked to it).

Matthew 23:34-35 KJV
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple [G3485 ναος, naos] and the altar.

To cut off the voice of another is to proverbially slit his throat, especially a Chief Kohen, just as Herod defrocked Matthias ben Theophilus, the Chief Kohen, right before Herod himself died.

I'm a bit rusty on the history of "Herod defrocked Matthias ben Theophilus".
Would you please elaborate.?


Interesting bit of history related to the priesthood and countering views.
[ The Mishnah, as well as the Baraita, mentions the Boethusians as saying that the omer offering must be offered on the Sunday of Passover (in opposition to the Pharisees who offered it on the second day of Passover), resulting in different dates for the Shavuot holiday ]
Sunday? I wonder if that's a greco/roman influence that survived till now.

I agree with yhdm's comment on zadok remaining in the priesthood during the 1st century

 

[be(t)et lamed resh]

Memory just kicked in. I saw it on one of the Zadokim Calendar websites but I didn't bookmark it. (The sound of more rummaging around in the attic )

THE SILENT YEARS: Sadducees/Herodians

So the Hasidim moved up north to walk the path of God as faithfully as possible. But what happened to everyone they left behind in the sout...

makingtalmidim.blogspot.com

Family known by disciple of John the Tzadok.

 

[daq]

I'm a bit rusty on the history of "Herod defrocked Matthias ben Theophilus".
Would you please elaborate.?


Interesting bit of history related to the priesthood and countering views.
[ The Mishnah, as well as the Baraita, mentions the Boethusians as saying that the omer offering must be offered on the Sunday of Passover (in opposition to the Pharisees who offered it on the second day of Passover), resulting in different dates for the Shavuot holiday ]
Sunday? I wonder if that's a greco/roman influence that survived till now.

I agree with yhdm's comment on zadok remaining in the priesthood during the 1st century

MATTHIAS BEN THEOPHILUS:​

Name of two high priests.
1. The successor of Simon ben Boethus, and, unlike the other high priests appointed by Herod, who were foreigners, a native of Jerusalem (Josephus, "Ant." xvii. 4, § 2). On the eve of a Day of Atonement—for the priest the most important time in the year—he had become ritually unclean, and consequently was unable to perform the duties of his office, which were discharged instead by his kinsman Joseph ben Ellem ("Ant." xvii. 6, § 4). This occurrence is mentioned in the Talmud (Tosef., Yoma, i. 4; Yoma 12b; Yer. Yoma 38d), although the name of Matthias ben Theophilus is omitted. His deposition, however, was not due to this cause, but to the fact that he was supposedto have been implicated in the insurrection when the golden eagle was pulled down from the gate of the Temple (see Judah ben Zippori). His tenure of office lasted only one or two years (5-4 B.C.).

MATTHIAS BEN THEOPHILUS - JewishEncyclopedia.com

Complete contents the 1906 Jewish Encyclopedia.

www.jewishencyclopedia.com

Concerning Herod: when his wings of an eagle were plucked, (with axes).

Josephus, Ant. XVII, 6:3-4
3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men's persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. And now the king's captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; so he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, "Yes, (said they), what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion." And thus they all said, and their courage was still equal to their profession, and equal to that with which they readily set about this undertaking. And when the king had ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein.

4. But the people, on account of Herod's barbarous temper, and for fear he should be so cruel and to inflict punishment on them, said what was done was done without their approbation, and that it seemed to them that the actors might well be punished for what they had done. But as for Herod, he dealt more mildly with others [of the assembly] but he deprived Matthias of the high priesthood, as in part an occasion of this action, and made Joazar, who was Matthias's wife's brother, high priest in his stead. Now it happened, that during the time of the high priesthood of this Matthias, there was another person made high priest for a single day, that very day which the Jews observed as a fast. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, (7) to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. But Herod deprived this Matthias of the high priesthood, and burnt the other Matthias, who had raised the sedition, with his companions, alive. And that very night there was an eclipse of the moon. (8)

https://ccel.org/j/josephus/works/ant-17.htm

 

[be(t)et lamed resh]

MATTHIAS BEN THEOPHILUS:​

Name of two high priests.
1. The successor of Simon ben Boethus, and, unlike the other high priests appointed by Herod, who were foreigners, a native of Jerusalem (Josephus, "Ant." xvii. 4, § 2). On the eve of a Day of Atonement—for the priest the most important time in the year—he had become ritually unclean, and consequently was unable to perform the duties of his office, which were discharged instead by his kinsman Joseph ben Ellem ("Ant." xvii. 6, § 4). This occurrence is mentioned in the Talmud (Tosef., Yoma, i. 4; Yoma 12b; Yer. Yoma 38d), although the name of Matthias ben Theophilus is omitted. His deposition, however, was not due to this cause, but to the fact that he was supposedto have been implicated in the insurrection when the golden eagle was pulled down from the gate of the Temple (see Judah ben Zippori). His tenure of office lasted only one or two years (5-4 B.C.).

MATTHIAS BEN THEOPHILUS - JewishEncyclopedia.com

Complete contents the 1906 Jewish Encyclopedia.

www.jewishencyclopedia.com

Concerning Herod: when his wings of an eagle were plucked, (with axes).

Josephus, Ant. XVII, 6:3-4
3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men's persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. And now the king's captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; so he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, "Yes, (said they), what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion." And thus they all said, and their courage was still equal to their profession, and equal to that with which they readily set about this undertaking. And when the king had ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein.

4. But the people, on account of Herod's barbarous temper, and for fear he should be so cruel and to inflict punishment on them, said what was done was done without their approbation, and that it seemed to them that the actors might well be punished for what they had done. But as for Herod, he dealt more mildly with others [of the assembly] but he deprived Matthias of the high priesthood, as in part an occasion of this action, and made Joazar, who was Matthias's wife's brother, high priest in his stead. Now it happened, that during the time of the high priesthood of this Matthias, there was another person made high priest for a single day, that very day which the Jews observed as a fast. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, (7) to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. But Herod deprived this Matthias of the high priesthood, and burnt the other Matthias, who had raised the sedition, with his companions, alive. And that very night there was an eclipse of the moon. (8)

https://ccel.org/j/josephus/works/ant-17.htm

I see now that you were speaking of herod disposing of a Maccabee/hasmonean from the priesthood with a roman eagle tantillation.
That's at least 2 to 3 centuries of history that I doubt most readers hear have caught up with.

May i have your permission to give my own personal summary from then till the sadduccee sect under roman/eagle rule?

Mattathias | Maccabean Revolt, Hasmonean Dynasty & Judas Maccabeus | Britannica

Mattathias was a Jewish priest and landowner of Modein, near Jerusalem, who in 167 defied the decree of Antiochus IV Epiphanes of Syria to Hellenize the Jews; he fled to the Judaean hills with his five sons and waged a guerrilla war against the Syrians, being succeeded by his son Judas Maccabeus.

www.britannica.com

Citation from above link.

"Mattathias’ great-great-grandfather was called Hasmoneus, the family is often designated Hasmonean rather than Maccabee."

Hasmonean, likely being a greek slur in response to the, Family responsible for countering hellenistic rule.

 

[be(t)et lamed resh]

There are several articles I just read over the last few days, by an archaeologist named Bargil Pixner which I thought I would post here. The first article is mainly archaeology, the discovery of the southwestern wall which enclosed that corner and gate of the Essene Quarter of Yerushalem. The findings are laid out fairly straightforwardly and are undisputed, and most everyone now understands this area to have been the location of the Essene Quarter. What I think less people realize is that the Upper Room was located in this same area, and below that was a very ancient Jewish-Christian Synagogue. That is where the second article comes in, written by the same author and archaeologist, and that article is much more from a standpoint of historical records with a background knowledge of the archaeology of the area. I found nothing in either of these articles that sounds outlandish or like wishful thinking, (and I am generally pretty skeptical about such claims as those made herein). The second article appears to be laid out quite well, at least to me anyway, being methodical, well researched, and well thought out, as well as reasonable and full of common sense. The following map is not from either of the articles but I include it just to show the location of the Essene Quarter and the very ancient traditional location of the Upper Room which he speaks about in the second article.

View attachment 348327

Both of these articles first appeared in Biblical Archaeological Review, but this is apparently a website for a Foundation called Century One, where the author also apparently posts some of his articles. The point is, this author is the real deal, a legitimate archaeologist.

Jerusalem's Essene Gateway

Church of the Apostles Found on Mt. Zion - Pixner - BAR and CenturyOne Foundation

Church of the Apostles Found on Mt. Zion - Pixner - BAR and CenturyOne Foundation

www.centuryone.org

After reading the link about the essene gate along with study of topography. The water channel and meaning of quarter became very interesting to my curiosity.

: How many irrigation channels were there on the mount?

: Did they coincide with the gates?

:Were there 4 till 1 dried up?

 

[daq]

There is a more complete history of Zekaryah the Kohen to be found in Apocalypse Yakob, (a.k.a. the Protoevangelium of James). They slew Zekaryah the Kohen, (ben Berekyah, son of the Blessing of Yah), between the altar and the naos, meaning that they slit his throat, (the altar is the adamah-soil of the heart and the naos is the mind or house of the Most High).

MATTHIAS BEN THEOPHILUS:​

Name of two high priests.
1. The successor of Simon ben Boethus, and, unlike the other high priests appointed by Herod, who were foreigners, a native of Jerusalem (Josephus, "Ant." xvii. 4, § 2). On the eve of a Day of Atonement—for the priest the most important time in the year—he had become ritually unclean, and consequently was unable to perform the duties of his office, which were discharged instead by his kinsman Joseph ben Ellem ("Ant." xvii. 6, § 4). This occurrence is mentioned in the Talmud (Tosef., Yoma, i. 4; Yoma 12b; Yer. Yoma 38d), although the name of Matthias ben Theophilus is omitted. His deposition, however, was not due to this cause, but to the fact that he was supposedto have been implicated in the insurrection when the golden eagle was pulled down from the gate of the Temple (see Judah ben Zippori). His tenure of office lasted only one or two years (5-4 B.C.).

MATTHIAS BEN THEOPHILUS - JewishEncyclopedia.com

Complete contents the 1906 Jewish Encyclopedia.

www.jewishencyclopedia.com

Concerning Herod: when his wings of an eagle were plucked, (with axes).

Josephus, Ant. XVII, 6:3-4
3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men's persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. And now the king's captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; so he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, "Yes, (said they), what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion." And thus they all said, and their courage was still equal to their profession, and equal to that with which they readily set about this undertaking. And when the king had ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein.

4. But the people, on account of Herod's barbarous temper, and for fear he should be so cruel and to inflict punishment on them, said what was done was done without their approbation, and that it seemed to them that the actors might well be punished for what they had done. But as for Herod, he dealt more mildly with others [of the assembly] but he deprived Matthias of the high priesthood, as in part an occasion of this action, and made Joazar, who was Matthias's wife's brother, high priest in his stead. Now it happened, that during the time of the high priesthood of this Matthias, there was another person made high priest for a single day, that very day which the Jews observed as a fast. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, (7) to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. But Herod deprived this Matthias of the high priesthood, and burnt the other Matthias, who had raised the sedition, with his companions, alive. And that very night there was an eclipse of the moon. (8)

https://ccel.org/j/josephus/works/ant-17.htm

In my current ongoing study and investigation into the Gabriel Stone, now more commonly referred to as Hazon Gabriel, (A Vision of Gabriel), in the past few days I came to a section of the text, lines 25-27, which appear to have a correlation to the things mentioned in the above quoted posts. The Gabriel Stone was reportedly found on the northeastern, (Jordanian), side of the Salt Sea, (a.k.a, the Dead Sea, which is actually a misnomer because nowhere in scripture is it called dead). The script is extremely similar to several DSS scripts and the same time frame, (the so-called Herodian script meaning that era, but unfortunately the piece is unprovenanced).

The image files I have been using to transcribe the text, (now that I have completed the font), are graciously provided online, free for download, at the University of Southern California digital library. I will post the original file with a link to the page where it may be viewed and downloaded and offer my transcription and reading below, (there are also image files at the site of the current owner of the piece here: Jeselsohn Epigraphic Center).

University of Southern California - Gabriel Stone ll. 23-32

- UC15279086 [Digital Object Type Note:] Digital Image ❧ [Photograph Description:] Gabriel Stone (Jeselsohn Stone) lines 23-32 ❧ [Ancient Text Represented:] ISF_TXT_01095 ❧ [ISF Assigned Text Number:] ISF_TXT_01095 ❧ [Script Note:] Jewish

digitallibrary.usc.edu

In the next file, which is a clip from the above image file, (slightly turned about a degree and a half to make the text horizontal), I have highlighted the specific text I would like to address, which begins at about the middle of line 25. The full transcription for all of the lines shown, (24-28) is included at the bottom of the same image file.

The text likely reads as follows:

Hazon Gabriel 24-28
[24] His place! Yet a little abbreviated time it is, and I will shake
[25] the heavens and the earth. Behold, the glory of YHWH Elohim
[26] Tzabaoth, Elohei Yisrael: these are the seven chariots
[27] over the gates of Yerushalem and the gates of Yhudah, and they were appointed for the sake of
[28] the city, the workmanship of Mikael, and for all the loving ones who seek him.

This is the portion which appears to be related to this thread:

[25b] .......Behold, the glory of YHWH Elohim [26] Tzabaoth, Elohei Yisrael: these are the seven chariots [27] over the gates of Yerushalem and the gates of Yhudah.......

There is little doubt that this work originated at Dameshek, which is now better known by its modern Arabic name, Khirbet Qumran. If it was created before the events concerning the golden eagle, at the end of Herod's life, it condemns his actions before the fact: for the author, and thus the Tzadokim at Dameshek, clearly understood the gates of Yerushalem to have the glory of the Most High abiding over them in the form of the seven chariots mentioned in the passage above.

Moreover the author includes "the gates of Yhudah", and what might these be? For those who may not know Yerushalem was divided between tribe Benyamin and tribe Yhudah according to the scripture, and Benyamin is to the north of Yhudah: thus the gates of Yhudah in respect to the gates of Yerushalem would be the gates of the city facing the south because Yhudah is to the south of Benyamin. The author of this text therefore seemingly makes it a point to include the gate on the south which Josephus calls the gate of the Essenes, the same as in the OP topic, archeologically now located and proven, and it was discovered on the southwest side of the city facing Yhudah, no doubt being one of the gates of Yhudah.

Moreover, if the Gabriel Stone was created in the early first century, after the death of Herod and the golden eagle episode, then it appears that the author may have a beef with Herod and his actions, and the Malak Gabriel utterly rebukes the deeds of Herod on this account. The golden eagle would have been considered blasphemy and a direct affront to the Most High who set His Glory over the gates of the city of Yerushalem in the form of seven chariots according to the passage above: and yet the golden eagle which Herod had dedicated, he had it placed over one of the gates, displacing the Glory of the Most High with an idol image of gold over one of the gates of the city of Yerushalem.

Lastly, why would the author of this text have a personal beef with Herod over these events?
This too is explained in Apocalypse Yakob, (linked in the first quote box above).