(or dwelleth between) the cherubim' (1 Sam. iv. 4). At the ends of the Kapporeth were placed two cherubim of gold of beaten work, spreading out their wings so as to cover the mercy-seat and looking towards it.

The pattern of the Tabernacle was delivered by God to Moses. Bezaleel and Aholiab were the chief constructors, and it is said (Ex. xxxi. 3-6) that they and the other workmen were filled with the spirit of God, in wisdom and in understanding, to make all that God had commanded. The people so freely offered for the service of the work, that they had to be restrained from bringing. The stuff was sufficient for all the work to make it, and too much (Ex. xxxvi. 6, 7). The Tabernacle with all its furniture was brought to Moses when complete, and on the first day of the first month of the 2nd year (i.e. one year less fourteen days from the Exodus) he reared it up and finished the work. When the whole building was set in order, the cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle (Ex. xl. 34). The cloud, the token of the Divine Presence, had the appearance of a fire by night, and by its rising from or abiding on the Tent, determined the journeyings and encampments of the children of Israel (Num. ix. 17, 18). The Tabernacle accompanied the children of Israel during their wanderings in the desert, and in the different stages of the conquest of the land of Canaan. The conquest complete, it was fixed in Shiloh as the place which the Lord had chosen (Josh, xviii. 1). Here we find it in the earliest (Judg. xviii. 31) and latest days of the Judges (1 Sam. i. 3). At the time of the capture of the ark God forsook the Tabernacle of Shiloh (Ps. lxxviii. 60). The ark never returned to the Tabernacle, and the Tabernacle was removed from Shiloh. We find it some years later with its priests and its table of shewbread at Nob (1 Sam. xxi. 1), and in Solomon's reign with its altar of burnt-offering and ministered at by Zadok the high priest at Gibeon (1 Chron. xvi. 39, 40). After the building of the Temple it entirely disappears from the history.

·

Solomon's Temple. There is nothing distinctive in the Hebrew word for temple. Nearly equivalent to the English palace' it is used of the palaces of Ahab and the king of Babylon (1 Kings xxi. 1; 2 Kings xx. 18), &c., and also occasionally of the Mosaic Tabernacle (1 Sam. i. 9, iii. 3).

The Hill of Zion seems to have been chosen by God as His dwelling-place early in David's reign (2 Sam. vi. 17). The exact position of the Temple, viz. the threshing-floor of Araunah the Jebusite, was indicated by the Theophany at the time of the plague, and the command received through the prophet Gad to build an altar there (1 Chron. xxi. 15, 18, 28). This threshing-floor is placed on Mount Moriah in 2 Chron. iii. 1.

The Temple was built after the model of the Tabernacle, the dimensions of each part being exactly double. The Temple proper was (the measurements being interior) 60 cubits long, 20 cubits broad, 30 cubits high (15 cubits was the Tabernacle's height if its roof was right-angled). It had in addition a porch 10 cubits deep in front. The materials of the Temple, gold, silver, iron, copper, timber, and stone, had been collected by David (1 Chron. xxii. 14). He had also planned the house and its furniture to its details (1 Chron. xxviii. 11-20), had collected a number of skilled workmen capable of

executing the work (1 Chron. xxii. 15), and had bound over the princes and people of Israel to zealous co-operation and costly gifts. Still to Solomon belongs the credit of the actual accomplishment of the work.

The Temple walls were composed of hewn stone made ready at the quarry. The roof was of cedar and the walls were panelled with it. "All was cedar there, there was no stone seen." The cedar was carved with figures (cherubim, palm-trees, and flowers), and was overlaid with gold fitted to the carving. The floors were of fir or cypress wood, overlaid with gold. The communication between the Holy Place and Holy of Holies was by a doorway with two doors of olive-wood carved like the walls and overlaid with gold. From 2 Chron. iii. 14 we learn that a veil hung in front of the door. The door of the Temple was of cypress on posts of olive-wood, carved and overlaid as "elsewhere. It folded back in two pieces on each side. In front of the porch stood the two great figured pillars of hollow brass, called Jachin and Boaz. These with their capitals were 23 cubits high. Round about the house and inclosing it were three tiers of chambers. There were rebatements in the wall-i.e. the wall was broader at the base than it was higher up. In this way supports for the chamberposts were obtained without cutting into the wall of the house. In consequence the chambers increased by a cubit in width at each tier. The lowest chamber was five cubits wide. Above them all was a row of windows of narrow lights. From 1 Chron. xxviii. 11 we should gather that what may be called the outbuildings were of an extensive character. The small size of the Temple proper in comparison with modern churches is to be noticed. It is sufficiently accounted for by the fact that the worshippers remained outside, the priests only went within.

All the materials for the house were prepared before they were brought to the site. The building was completed in seven years. There were two Temple courts. The inner court was surrounded by a wall consisting of three rows of hewn stone and a row of cedar beams (1 Kings vi. 36). This was called the court of the priests, and from its elevation the upper court (2 Chron. iv. 9; Jer. xxxvi. 10). The outer or the great court was for the use of the people. Nothing is said about its walls, but it was entered by doors of brass.

The Furniture of the Temple was similar to but not identical with that of the Tabernacle. In the Holy of Holies stood the old Mosaic ark with the mercy-seat; but the figures of the cherubim overshadowing the mercy-seat were new. They were larger in size, their wings touched in the middle and reached each wall of the Holy of Holies. They were also different in posture. In the Holy Place all was new. The altar of incense was made of cedar wood overlaid with gold. Instead of one golden candlestick and one table of shewbread there were ten, five on each side. In the outer court stood the brazen altar of the same pattern as that of the Tabernacle, but enormously larger (2 Chron. iv. 1). Ahaz superseded it with an altar of Damascus pattern (2 Kings xvi. 11—16). Between the altar and the porch was the brazen sea for the purification of the priests. It had a brim like the flower of a lily, and it stood upon 12 oxen, three looking N., S., E., W. These were given to Tiglath-Pileser by

The cloisters (the speciality of Herod's Temple) and outer inclosures were built in 8 years (ibid. $5). Other buildings were added from time to time. The work was proceeding all through our Lord's earthly life, and the design was not complete till the year 64 A.D., only six years before the Temple's final destruction. The discharge of the large staff of workmen (18,000 men, Jos. Ant. xx. ix. 7), which had been employed upon it by Agrippa II., aggravated the troubles of those disturbed times.

Character of the Buildings (Jos. Ant. XV. xi.

3-5).

The special feature to be noted in the Temple buildings was the gradual rise in elevation from the area boundaries till at length the shrine itself was reached. The Temple area was divided into courts, and the outer courts stood on the lowest ground. Ascents were made by steps successively from the court of the Gentiles to the court of the women, the courts of the men of Israel and of the priests, and the Temple itself. In the midst, not in the centre of the site (but somewhat to the N. and W. of it), on the exact site of the Temple of Solomon, with its porch facing the east, and its Holy of Holies to the west, was placed the Temple itself. It was thus visible from every part of the city. The Temple area was surrounded on all sides by a high wall. Josephus mentions four gates on the west side only; but the Talmud speaks of a gate Huldah on the south side, in a line with the altar and the Water Gate (inner inclosure); a gate Tadi or Teri on the north side; and a gate Shushan on the east side. Cloisters ran all round the wall. Those on the south side called the royal cloisters were particularly remarkable. They were supported on 162 white marble pillars with Corinthian capitals placed in four rows forming three walks. The effect of this magnificent cloister was enhanced by the precipice which bounded the southern side of the Temple area. The other cloisters had only two walks. Those on the eastern side were called Solomon's Porch, and were rebuilt by Herod. The cloisters, with the open space, about 30 cubits wide, adjoining them on the inside, formed the court of the Gentiles. 14 steps led from the court of the Gentiles to a rampart or platform called the Chel, 10 cubits wide, which surrounded the inner Temple. On it stood pillars at equal distances bearing inscriptions, some in Greek and some in Roman letters, that no foreigner should go within the Sanctuary [one of these pillars with the Greek inscription was found (1870) by M. Ganneau built into the wall of a house in modern Jerusalem]. The court of the women comprised the easternmost portion of the inner Temple. It was entered on the east by Nicanor's Gate (some place this gate between the court of the women and that of the men of Israel), a gate of Corinthian brass, reckoned to be the principal gate (De Bell. Jud. v. v. 3). This is without doubt the gate called Beautiful' of Acts iii. 2. A wall separated the more sacred portions of the Temple towards the west from the court of the women. From the latter the court of the men of Israel was reached by an ascent of 15 steps. A partition 1 cubit high compassed the holy house and altar, and kept the people from the priests. The eastern part of this inclosure was called the court of the priests, and in it stood the huge altar of burnt-offering, and the

laver for the priestly purifications. Twelve steps led from the court of the priests to the Temple itself. This was renewed by Herod to its foundations, priests being the workmen (Jos. Ant. xv. xi. 3). It was built of stones that were white and strong, and of immense size. The Temple was 100 cubits long, 100 or 120 cubits high, the centre being higher than the wings; 100 cubits broad at the porch, 60 cubits behind. The Holy Place and Holy of Holies were the same size as in Solomon's or

Zerubbabel's Temple. In front of the Temple was a remarkable gateway without doors, with lintels above, adorned with coloured and embroidered curtains. It was covered with gold, and a golden vine was spread upon it. Thirtyeight little chambers in three stories surrounded the Temple, 15 on the north, 15 on the south, and 8 on the west. On the top of the roof were spikes with sharp points to prevent any pollution by birds sitting upon it.

The Temple, like that of Zerubbabel, had no ark. A stone was set in its place, on which the high priest placed the censer on the Day of Atonement. It followed the Tabernacle (not) Solomon's Temple) in having only one candlestick and one table of shewbread.

Along the walls of the inner Temple were placed chambers for various purposes connected with the Temple services. At the north end of the court of the women stood the Treasury, at its south end the Gazith or chamber of hewn stone in which the Sanhedrin sat. At the north-west corner of the Temple, and on the site of an ancient tower called Baris, Herod erected the fortress of Antonia. From its south-east tower, 70 cubits high, the whole Temple could be viewed. A Roman legion formed its garrison. Subterranean passages connected it with the Temple cloisters, and through these the Roman soldiers poured down to repress the constantly occurring disturbances in the Temple courts.

Of the places above mentioned, the Court of the Women was the scene of our Lord's Temple teachings. In the Treasury, at its northern end, He taught (John viii. 20); over against the Treasury, He sat and watched the people casting in their alms (Mark xii. 41). It was the Court of the Gentiles He purified from the moneychangers; and in Solomon's Porch, at its east end, He walked in the winter (John x. 22). To the same porch gathered all the people greatly wondering (Acts iii. 11), after Peter and John had healed the lame beggar who sat at the Beautiful Gate (the gate between the courts of the Gentiles and the women). Inside the Chel, and in the Court of the Women, the Jews from Asia laid hands on Paul. They dragged him down the 14 steps into the Court of the Gentiles (the Temple gates being shut behind), and then from the Tower of Antonia through the cloisters the chief captain of the band ran down to rescue him (Acts xxi.). Our Lord in the Court of the Men of Israel at the Feast of Tabernacles watched the priest bring the water from the Pool of Siloam through the water-gate and pour it upon the altar of burnt-offering (John vii.). The veil which was rent at Christ's Crucifixion hung between the Holy Place and the Holy of Holies.

In A.D. 70, on the evening of the anniversary of the destruction of the first Temple, Herod's Temple was taken and destroyed by the army of Titus. A temple to Jupiter Capitolinus was erected on the site by Hadrian. Julian at

the Sabbath between the morning and evening sacrifices. All the courses officiated together at the great festivals. In later times the priests next in rank to the high priest were, the Sagan (perhaps the Captain of the Temple, Acts iv. 1), the chiefs of the different courses, and the treasurers (the administrators of the Temple property). The chief priests, i.e. the members of the high-priestly families, were also persons of the greatest consequence in the Sanhedrin and in all national affairs. The high priest's function was to bear the iniquity of the holy things offered by the people as sacrifices for the covering of their sin and uncleanness (Ex. xxviii. 38). The atonement of Israel thus rested ultimately on the shoulders of the high priest. Plainly they were unable to bear the burden (Heb. vii. 26-28).

His main duties were, (1) to perform the service of the Day of Atonement, and (2) to inquire God's will by the Urim and Thummim in the breastplate of his office. Besides these he had the duties of an ordinary priest, and it was the custom for him to offer the sacrifices on Sabbaths, new moons, and yearly festivals (Jos. De Bell. Jud. v. v. 7). He had also to offer a meal-offering twice daily for himself (Lev. vi. 19-23).

His consecration differed from that of ordinary priests in the two particulars of anointing and robing. On the high priest's head alone was the anointing oil poured (Lev. xxi. 10; Ps. cxxxiii. 2); and his garments were of special significance and magnificence.

His garments were, (1) linen breeches or drawers (Ex. xxviii. 42), reaching from the loins unto the thighs. (2) Tunic or shirt of fine linen with a girdle (Ex. xxviii. 39). (3) The Robe of the Ephod (Ex. xxviii. 31), all of blue. It had a hole at the top for the neck, and the hem at the lower extremity was ornamented with pomegranates and golden bells alternately. By the bells the children of Israel were able to follow their representative in sound though not in sight when he went to the holy place (Ex. xxviii. 35). (4) The Ephod (Ex. xxviii. 6, &c.). A sort of waistcoat with two shoulder-pieces of divers colours, and a girdle of the same materials. On the shoulderpieces were two onyx stones on which were engraved the names of the twelve tribes, so that Aaron might bear their names on his shoulders for a memorial before the Lord. N.B. An ephod of linen seems to have become the dress of all priests (1 Sam. xxii. 18). It was also worn by Samuel (1 Sam. ii. 18) when ministering before the Lord, and by David (2 Sam. vi. 14) when he brought up the ark. (5) The Breastplate of Judgement, which was fastened upon the ephod by means of clasps and rings of gold, and was of similar work and texture to it (Ex. xxviii. 15). Upon it were placed the stones containing the names of the twelve tribes, so that Aaron might bear the names of the children of Israel on his heart when he went into the holy place. Within the breastplate were placed the Urim and Thummim-the mysterious means by which God was consulted and His will ascertained (Num. xxvii. 21). We find it used in Saul and David's time, but not afterwards. It was missing, but its restoration was hoped for, in the second Temple (Ezra ii. 63). (6) The Mitre. On the high priest's head was the mitre or turban, made of fine linen (Ex. xxxix. 28). Upon the forefront and attached

to it by a blue lace was a plate or crown of pure gold (Ex. xxviii. 36, xxix. 6). On the plate was engraved the legend, "Holiness to the Lord."

The Levites were given to the priests to do the service of the children of Israel in the Tent of Meeting and to make an atonement for the children of Israel (Num. viii. 19). They might be regarded in two ways: (1) as forming with the priests the sacerdotal caste, or (2) as the distinct inferior order of the clergy. So we find that the Levites have not the priesthood (Num. xvi. 10, xviii. 1-7), though they minister to the priests (Num. xviii. 2). They have the charge of the Tent, but they are not to come nigh unto the vessels of the Sanctuary and unto the altar (Num. xviii. 3—5). They stand in a middle place between priests and people (Num. iii. 5-10, viii. 19). To them was committed the charge of taking down, carrying and setting up the Tabernacle (Num. i. 50, 51), and also of carrying the sacred vessels and the ark (Deut. x. 8, xxxi. 25). In later times the Levites were the musicians (1 Chron. vi. 16, 31, xv. 16; Neh. xi. 17, 22), and doorkeepers (Neh. xi. 19) of the Temple; they slaughtered the sacrifices (2 Chron. xxix. 34, xxxv. 11; Ezra vi. 20), and had the oversight of the outward business of the house of God (Neh. xi. 16).

The Levites were not consecrated but cleansed for their office (Num. viik, 7). (1) They were sprinkled with water of expiation. (2) They were shaved over the whole flesh. (3) Their clothes were washed (N.B. there were no special Levitical clothes). (4) The hands of the people were laid upon them. (5) Sacrifices were offered. (a) The Levites themselves were offered as a wave-offering on behalf of the children of Israel (Num. viii. 11, 15). (b) Two bullocks were offered as burnt-offerings (ibid. ver. 12). They became thus God's peculiar property, wholly given unto Him in place of the firstborn (Num. viii. 16).

The Levites had no portion or inheritance (Num. xviii. 23, 24): but they had (1) all the tithe in Israel (Num. xviii. 21), (2) certain cities, 48 in number, with their suburbs (Num. xxxv. 6), (3) a claim on the alms and kindly feeling of the people at the times of feasting (Deut. xii. 18, 19, xiv. 27, 29).

As the Levites were given to the priests to be their ministers, so certain persons of foreign extraction were given to the Levites to performi the menial work of the services and sacrifices. These were the Nethinim (i.e. given ones). Amongst them may be reckoned the one-fiftieth part of the Midianite captives (Num. xxxi. 46, 47); the Gibeonites (Josh. ix. 27); and the men whom David and the princes appointed (i.e. gave) (Ezra viii. 20). Solomon's servants (Ezra ii. 55; cf. 1 Kings ix, 21) were a similar but distinct class. The Nethinim and the children of Solomon's servants returned as organized bodies after the Exile. The Nethinim with the other ministers of the Temple were made free of taxes by the edict of Artaxerxes (Ezra vii. 24). They had their own particular task in rebuilding the wall of Jerusalem, and their own particular residence, the tower of Ophel (Neh. iii. 26).

Offerings. In all the animal sacrifices of the Mosaic Law there were six important acts. (1) The presentation of the sacrifice at the Sanctuary door. This must be done by the sacrificer himself, as his personal act. (2) The laying on of hands. The sacrificer leaned or pressed