TEMPLE
The
real
depth
was
doubtless,
as
in
Solomon's
Temple
(5'3),
10
cubits
in
the
centre,
but
now
increased
to
20
cubits
at
the
wings
(so
Josephus).
As
the
plan
shows,
the
porch
outflanlced
the
main
body
of
the
Temple,
which
was
60
—
the
Mishna
has
70
—
cubits
in
breadth,
by
18
cubits
at
either
wing.
These
dimensions
show
that
Herod's
porch
resembled
the
pylons
of
an
Egyptian
temple.
It
probably
tapered
towards
the
top,
and
was
surmounted
by
an
Egyptian
cornice
with
thefamiliareavettomouIding(cf.
sketch
below).
The
entrance
to
the
porch
measured
40
cubits
by
20
{Mlddoth,
iii.
7),
corresponding
to
the
dimensions
of
'the
holy
place.'
There
was
no
door.
The
'great
door
of
the
house'
(20
cubits
by
10)
was
'all
over
covered
with
gold,'
in
front
of
which
hung
a
richly
embroidered
Babylonian
veil,
while
above
the
lintel
was
figured
a
huge
golden
vine
(Jos.
Ant.
xv.
xi.
3,
BJ
v.
V.
4).
The
Interior
area
of
Herod's
Temple
was,
for
obvious
reasons,
the
same
as
that
of
its
predecessors.
A
hall,
61
cubits
long
by
20
wide,
was
divided
between
the
holy
place
(40
by
20,
but
with
the
height
increased
to
40
cubits
[Middoth,
iv.
6])
and
the
most
holy
place
(20
by
20
by
20
high).
The
extra
cubit
was
occupied
by
a
double
curtain
embroidered
in
colours,
which
screened
off
'the
holy
of
holies'
(et.
Midd.
iv.
7
with
YBmS,
v.2).
This
is
the
veil
o£
the
Temple
referred
to
in
Mt
27"
and
||
(cf.
He
6'3
etc.).
DIAGRAMMATIC
SECTION
OF
TEMPLE
AND
PORCH.
As
in
Solomon's
Temple,
three
storeys
of
side-chambers,
prob.
30
cubits
in
height,
ran
round
three
sides
of
the
main
building.
But
by
the
provision
of
a
passage-way
giving
access
to
the
different
storeys,
and
making
a
third
outside
wall
necessary,
the
surface
covered
by
the
whole
was
now
96
cubits
in
length
by
60
in
breadth,
not
reckonuig
the
two
wings
of
the
porch.
Over
the
whole
length
of
the
two
holy
places
a
second
storey
was
raised,
entirely,
as
it
seems,
for
architectural
effect.
The
total
height
of
the
naos
is
uncertain.
Theentries
by
which
the
Mishna
makes
up
a
total
of
100
cubits
are
not
such
as
inspire
confidence;
the
laws
of
architectural
pro-portion
suggest
thatthelOO,although
also
given
byjosephus,
should
be
reduced
to
60
cubits
or
SSBeet,
equal
to
the
breadth
of
the
tiojos
and
lateral
chambers.
On
the
plan
the
lowest
side
chambers
are
intended
to
be
5
cubits
wide
and
their
wall
3
(both
as
in
§
3),
the
passage-way
3,
and
the
outside
wall
3,
giving
a
total
width
of
14
-I-
6
-I-
20
-I-
6
-H4=
60
cubits
(Jos.
v.
V.
4;
cf
.
DB
iv.
715
for
the
corresponding
figures
of
Midd.
iv.
7).
The
result
of
taking
the
principles
of
pro-portion
between
the
various
parts
as
the
decisive
factor
when
Josephus
and
the
Mishna
are
at
variance,
is
exhibited
TEMPLE
in
the
above
diagram,
which
combines
sections
through
the
porch
and
holy
place.
The
furniture
of
'
the
holy
place
'
remained
as
in
former
days.
Before
the
veil
stood
the
altar
of
incense;
against
the
south
wall
the
seven-branched
golden
lampstand,
and
opposite
to
it
the
table
of
shewbread
(Jos.
BJ
V.
V.
5).
A
special
interest
attaches
to
the
two
latter
from
the
fact,
known
to
every
one,
that
they
were
among
the
Temple
spoils
carried
to
Rome
by
Titus
to
adorn
his
triumph,
and
are
still
to
be
seen
among
the
sculptures
of
the
Arch
of
Titus.
'
The
itiost
holy
place
'
was
empty
as
before
(Jos.
ib.),
save
for
a
stone
on
which
the
high
priest,
who
alone
had
access
to
this
innermost
shrine,
deposited
the
censer
of
Incense
on
the
Day
of
Atonement
(
YBmS,
v.
2).
All
in
all,
Herod's
Temple
was
well
worthy
of
a
place
among
the
architectural
wonders
of
the
world.
One
has
but
to
think
of
the
extraordinary
height
and
strength
of
the
outer
retaining
walls,
parts
of
which
still
claim
our
admiration,
and
of
the
wealth
of
art
and
ornament
lavished
upon
the
porticoes
and
buildings.
The
artistic
effect
was
further
heightened
by
the
succession
of
marble-paved
terraces
and
courts,
rising
each
above
and
within
the
other,
from
the
outer
court
to
the
Temple
floor.
For
once
we
may
entirely
credit
the
Jewish
historian
when
he
tells
us
that
from
a
distance
the
whole
resembled
a
snow-covered
mountain,
and
that
the
light
reflected
from
the
gilded
porch
dazzled
the
spectator
like
'the
sun's
own
rays'
(Jos.
BJ
v.
v.
6).
13.
The
daily
Temple
service
in
NT
times.
—
This
article
may
fitly
close
with
a
brief
account
of
the
principal
act
of
Jewish
worship
in
the
days
of
our
Lord,
which
centred
round
the
daily
or
'continual'
(Heb.
iamld.
Ex
29«)
burnt-offering,
presented
every
morning
and
every
evening,
or
rather
mid-afternoon,
throughout
the
year,
in
the
name,
and
on
behalf,
of
the
whole
com-munity
of
Israel
(see
Ex
2938-«,
Nu
28'-»).
A
detailed
account
of
this
service,
evidently
based
on
reliable
tradition,
is
given
in
the
Mishna
treatise
Tamtd,
of
which
English
translations
will
be
found
in
Barclay's
Talmud,
and
in
PEFSt
1885,
119
ff.
(cf.
also
the
full
exposition
given
by
SchUrer,
GJV>
ii.
288-299
='345-357
IHJP
II.
i.
273-299]).
The
detachment
of
priests
on
duty
In
the
rotation
of
their
'courses'
(Lk
1')
slept
in
the
'house
Moked'
(K
on
plan).
About
cock-crow
the
priests
who
wished
to
be
drawn
for
the
morning
service
bathed
and
robed,
and
thereafter
repaired
to
the
chamber
Gazith
(M)
in
order
to
determine
by
lot
those
of
their
number
who
should
'officiate.'
By
the
first
lot
a
priest
was
selected
to
remove
the
ashes
from
the
altar
of
burnt-oflering,
and
prepare
the
wood,
etc.,
for
the
morning
sacrifice.
This
done,
'the
presiding
official
said
to
them.
Come
and
draw
(to
decide)
(1)
who
shall
slay,
(2)
who
shall
toss
(the
blood
against
the
altar),
(3)
who
shall
remove
the
ashes
from
the
incense
altar,
(4)
who
shall
clean
the
lampstand,
(5)-(10)
who
shall
carry
the
parts
of
the
victim
to
the
foot
of
the
altar
[six
parts
are
specified],
(11)
who
shall
prepare
the
(meal-offering)
of
fine
flour,
(12)
the
baked
offering
(of
the
high
priest),
and
(13)
the
wine
of
the
drink-offering'
(Mishna,
Tamld,
iii.
1).
At
the
hour
of
dawn
the
preparations
here
set
forth
were
begun,
and
the
Temple
gates
thrown
open.
After
the
victim,
a
yearling
lamb,
had
been
slain,
the
incense
altar
prepared
and
the
lamps
trimmed,
the
officiating
priests
assembled
in
the
chamber
Gazith
for
a
short
religious
service,
after
which
there
commenced
the
solemn
acts
of
worship
in
which
the
tamid
culminated
—
the
offering
of
incense
and
the
burning
of
the
sacrificial
victim.
The
priest,
chosen
as
before
by
lot
(Lk
1'),
entered
the
Temple
with
a
censer
of
incense,
and,
while
the
smoke
was
ascending
from
the
altar
within
the
Holy
Place,
the
worshippers
without
prostrated
them-selves
in
adoration
and
silent
prayer.
After
the
priestly
benediction
had
been
pronounced
from
the
steps
of
the
porch
(.Tamld,
vii.
2),
the
several
parts
of
the
