If we allow the tabernacle-cloth, according to this arrangement, to determine the length of the Tent as well as its width, we obtain an area for the structure of forty cubits by twenty. The tent-cloth would of course overhang this at the back and front by two cubits, that is, half a breadth1. The wooden structure being placed within the Tent, there would be a space all round it of five cubits in width. This is shown in this Plan, in which one half represents the ground-plan and the other half the extended tent-cloth.

surements which are not directly stated in the text, but are made out by inference from the theory. Each chief measurement of the Temple was just twice that of the Tabernacle, The Most Holy Place, a square of ten cubits in the Tabernacle, was one of twenty cubits in the Temple: the Holy Place, in each case, was a corresponding double square. The Porch, which was five cubits deep in the Tabernacle, was ten cubits in the Temple; the side spaces, taking account of the thickness of the walls of the Temple, were re

The five pillars, to reach across the front of the Tent, must have stood five cubits apart. Their heads were united by connecting rods ("fillets") overlaid with gold (Exod. xxxvi. 38). The space immediately within them, according to Mr Fergusson, formed a porch of five cubits in depth2. The spaces at the sides and back may have been wholly or in part covered in for the use of the officiating priests, like the small apartments which in after times skirted three sides of the Temple. It was probably here that those portions of the sacrifices were eaten which were not to be carried out of the sacred precinct 3.

The exact symmetrical relation which the dimensions of the Temple bore to those of the Tabernacle is not only striking in itself, but it bears a strong testimony to the correctness of Mr Fergusson's theory as regards those mea

10

20 30 40 So 60 70 75 Feet

spectively five cubits and ten cubits in width; the height of the ridge-pole of the Tabernacle was fifteen cubits, that of the roof of the Holy Place in the Temple thirty cubits.

of the Most Holy Place is not given in Exodus; It has already been observed that the length but ten cubits is universally accepted on the ground of inference. See § I.

5 I K. vi. 2. The analogy here pointed out seems to shew the fitness of the word tent (Heb. ohel, wrongly rendered "tabernacle") as applied to the Temple in the vision of Ezekiel xli. 1).

Whether we believe the statements of Josephus to contain any elements of genuine tradition or not, it is worth noticing that in certain particulars he strikingly countenances the views of Mr Fergusson. He speaks of the Tabernacle as consisting of three parts. The third part was the Most Holy Place, the second part the Holy Place; and he seems to intimate that the remaining, or first part, was the entrance with its five pillars. He also says that the tent-curtain was so arranged in the front as to be like a gable and a porch (ἀετώματι παραπλήσιον καὶ παστάδι).

It may perhaps be doubted whether there is, within the entire range of ancient literature (unless we should except the works of strictly technical writers), a description of any structure more clear and practical than that of the Tabernacle contained in the xxvith and

1 Ant.' III. 6. § 4.

xxxvith chapters of Exodus. Mr Fergusson's testimony on this head deserves to be quoted; "it seems to me clear that it must have been written by some one who had seen the Tabernacle standing. No one could have worked it out in such detail without ocular demonstration of the way in which the parts would fit together."

VI.

hibits the Tabernacle in its Court, with the The second Plan in the preceding page excords and tent-pins in their proper places, as determined by Mr Fergusson in accordIt will be seen that the width of the Tent ance with the practice of tent-architecture.

is the same as that of the entrance to the

Court, which is a coincidence connected with the harmony of the arrangement that well deserves to be noticed.

CHAP. XXVII.

The Altar of Burnt-offering.
1-8. (Cf. xxxviii, 1—7.)

The great Altar which stood in the Court immediately in front of the Tabernacle was commonly called the ALTAR OF Burnt-ofFERING, because on it were burnt the whole Burnt-offerings, and all those parts of the other animal sacrifices which were offered to the Lord. It was also called the BRAZEN ALTAR, because it was covered with bronze, in distinction from the Golden Altar, or Altar of Incense (Exod. xxxix. 38, 39, xl. 5, 6). 1. an altar] See Note at the end of ch. xl.

§ I.

2. bis borns shall be of the same] These horns were projections pointing upwards in the form either of a small obelisk, or of the horn of an ox. They were to be actually parts of the Altar, not merely superadded to it. On them the blood of the Sin-offering was smeared (Exod. xxix. 12; Lev. iv. 7, viii. 15, ix. 9, xvi. 18). To take hold of them appears to have been regarded as an emphatic mode of laying claim to the right of Sanctuary (Exod. xxi. 14; 1 K. i. 50),

2 And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass.

3 And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass.

4 And thou shalt make for it a

3. pans to receive his ashes] Rather pots as in xxxviii. 3; 1 K. vii. 45. On the use to which these pots were put in disposing of the ashes of the Altar, see Lev. i. 16.-The Heb. word here rendered to receive his ashes, is remarkable. In its derivation it is connected with fat, and it is never used in reference to any ashes except those of the Altar. It occurs Num. iv. 13, and Ps. xx. 3; where see margin. But all authorities are agreed as to what it denotes in these places.

bis basons] According to the etymology of the name (from zārak, to scatter) it is inferred that these vessels were used for receiving the blood of the victims and casting it upon the Altar [see xxiv. 6, Lev. i. 5, &c.].

bis fleshbooks] These were for adjusting the pieces of the victim upon the Altar [cf. I S. ii. 13].

bis firepans] The same word is rendered snuffdishes, xxv. 38, xxxvii. 23: censers, Lev. x. 1, xvi. 12, Num. iv. 14, xvi. 6, &c. These utensils appear to have been shallow metal vessels which served either to catch the snuff of the lamps when they were trimmed, or to burn small quantities of incense, No

grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof.

5 And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar.

6 And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass.

7 And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.

thing however is said of the burning of incense in immediate connection with the Brazen Altar, and it has been supposed that the firepans were employed merely to carry burning embers from the Brazen Altar to the Altar of Incense, and that this use furnishes their only claim to the name of censers. See on Num. xvi. 6.

5. the compass of the altar] This appears to have been a shelf, or projecting ledge, of convenient width, carried round the Altar half way between the top and the base, on which the priests probably stood when they tended the fire or arranged the parts of the victims. It was supported all round its outer edge by a vertical net-like grating of bronze that rested on the ground. The name is a peculiar one, occurring only in this application and only in one other place, xxxviii. 4. But there appears to be scarcely a doubt as to its meaning.

8. Hollow with boards] Slabs, or planks, rather than boards. The word is that which is used for the stone tables of the Law (xxiv. 12, xxxi. 18), not that applied to the boards of the Tabernacle (xxvi. 15).

There has been considerable difference of opinion regarding some points in the description of the Brazen Altar, but the most probable account of it seems to be this. It was a hollow casing, formed of stout acacia planks covered with plates of bronze, seven feet six in length and width and four feet six in height. Jewish as well as Christian authorities have supposed that, when it was fixed for use, it was filled up with earth or rough stones. If we connect this suggestion with the old rule regarding the Altar of earth and the Altar of stone given in chap. xx. 24, 25, the woodwork might in fact be regarded

merely as the case of the Altar on which the victims were actually burned. The shelf round the sides (v. 5) was required as a stage for the priests to enable them to carry on their work conveniently on the top of the Altar. Hence it is said of Aaron that he

8 Hollow with boards shalt thou make it: as it was shewed thee in the Heb mount, so shall they make it.

9 ¶ And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side:

10 And the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver.

II And likewise for the north side

came down from the Altar (Lev. ix. 22). According to rabbinical tradition, there was a slope of earth banked up for the priest to ascend to the stage (cf. Ex. xx. 26). Such a slope could only have been at the south side, as the place of ashes was on the east (Lev. i. 16), the west side was opposite the Tabernacle, and on the north the victims appear to have been slain close to the Altar [see on Lev. i. 11]. The rings for the staves for carrying the Altar were attached to the corners of the grating (v. 4), which must have been proportionally strong.

The Altar of Solomon's Temple is described 2 Chro. iv. 1. It was twenty cubits in length and breadth and ten cubits in height; so that it was unlike the Altar of the Tabernacle, not only in its magnitude but in its proportions. The Altar erected by Herod is said by Josephus to have been fifty cubits square and fifteen cubits high ('Bell. Jud.' v. 5. § 6).

as it was shewed thee in the mount] See

on xxv. 40.

The Court of the Tabernacle. 9—19. (Cf. xxxviii. 9—20.)

9. the south side southward] the south side on the right. See on xxvi, 18. fine twined linen] See on xxvi. 1.

10. sockets] bases. See on xxvi. 19. fillets] Rather, connecting rods. So the Targums. The Hebrew word is peculiar, and may mean any sort of bonds or fastenings. What are spoken of in this place appear to have been curtain-rods of silver connecting the heads of the pillars. The hangings were attached to the pillars by the silver hooks; but the length of the space between the pillars would render it most probable that they were also in some way fastened to these rods. The capitals of the pillars were overlaid with silver, as we learn from chap. xxxviii. 17. 11. sockets] bases, fillets] connecting rods.

he showed

in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver.

12 ¶ And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten.

13 And the breadth of the court on the east side eastward shall be fifty cubits. 14 The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three.

15 And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three.

13. the east side eastward] on the front side eastward. The front [see on xxvi.

18, cf. v. v. 9].

14, 15, 16. See on v. 18, note (c). 16. an hanging] The Hebrew word is not the same as that rendered hanging in vv. 11, 12, 14, 15, and it would be better represented by curtain. It strictly denotes an entrance curtain, which, unlike the hangings at the sides and back of the Court, could be drawn up, or aside, at pleasure. The words are rightly distinguished in our Bible in Num. iii. 26.

wrought with needlework] the work of the embroiderer. See on xxvi. 36, xxxv. 35- On the materials, see xxv. 4.

sockets] bases.

17. filleted with silver] connected with silver rods. See on v. 10.

18. (a) The size and general construction of the Court of the Tabernacle are described in such a way as to leave no important doubt. Its area was one hundred and fifty feet (taking the cubit at eighteen inches) in length, and seventy-five feet in width. It was enclosed by hangings of fine linen suspended from pillars seven feet six inches in height, and standing seven feet six inches apart. These pillars were connected at their heads by silver rods [see on v. 10]; they had silver hooks for the attachment of the hangings, and their capitals were overlaid with silver; they stood on bases of bronze. At the east end of the enclosure the linen hangings on each side were continued for twenty-two feet six inches, and the intermediate space of thirty feet was the entrance, which was closed by an embroidered curtain (vv. 14, 15, 16). The pillars were kept firm by cords and tent-pins of bronze [see v. 19, cf. Num. iii, 26].

(b) The position of the Tabernacle in the Court could hardly have been in the middle, as Josephus imagined (‘Ant.' III. 6. § 3). It is most probable that its place was, as Philo conceived (Vit. Mos.' 111.7), equidistant from the west, the north and the south walls of the Court, so as to leave between it and the entrance of the Court a suitable space for the Brazen Altar and the Laver. See Note at the end of ch. xxvi. with the plan of the Court, according to Fergusson, in which the feasibility of this arrangement is strikingly apparent.

(c) There has been a difficulty raised regarding the number and distribution of the pillars of the Court. Knobel, taking up the notion of Philo and some other interpreters, supposes that the number was fifty-six, each corner pillar being reckoned both as one for the side and as one for the end. Keil, who contends for sixty as the number, has not made the matter much clearer by his mode of explanation. The mode of stating the numbers involved in the arrangement in vv. 10, 11, 12, 14, 15, 16 is perhaps a technical one. Taking it for granted that the number sixty, as given in those verses, is the true one, and that the Court measured precisely one hundred cubits by fifty, the pillars must have stood five cubits apart, which is in accordance with the general symmetry of the Sanctuary [see Note at the end of ch. xxvi. § V.]. If we may suppose the numbers, referring to each side of the enclosure, to have belonged to the spaces between the pillars rather than to the pillars themselves, the statements become clear, in reference both to the sides with their continuous hangings, and to the front where there was the entrance. See Mr Fergusson's plan, p. 378.

19. All the vessels, &c.] Our version here follows the Vulgate, and is obviously wrong.

+ Heb. to ascend

up.

pins thereof, and all the pins of the court, shall be of brass.

20 ¶ And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always.

21 In the tabernacle of the congregation without the vail, which is before the testimony, Aaron and his sons

CHAPTER XXVIII.

1 Aaron and his sons are set apart for the priest's office. 2 Holy garments are appointed. 6 The ephod. 15 The breastplate with twelve precious stones. 30 The Urim and Thummim. 31 The robe of the ephod, with pome granates and bells. 36 The plate of the mitre. 39 The embroidered coat. 40 The garments for Aaron's sons.

take thou unto thee

before the LORD: it shall be a statute for ever unto their generations on the behalf of the children of Israel.

We know that the vessels of the Tabernacle were of gold, xxv. 29, 39. The Hebrew word rendered vessels means in the broadest sense utensils: it is in different places rendered furniture, stuff, sacks, jewels, weapons, &c. In the same connection as in this place, it is not incorrectly represented by instruments, Num, iii. 8. The verse might be thus translated; All the tools of the Tabernacle used in all its workmanship, and all its tent-pins, and all the tent-pins of the court, shall be of bronze.-The working tools of the Sanctuary were most probably such things as axes, knives, hammers, &c. that were employed in making, repairing, setting up and taking down the structure. Cf. Num. iii. 36.

the tabernacle] Heb. hammishkān. The word is here to be taken as including both the Mishkan and the Tent, as in Num. i. 51, 53, &c. [see on xxvi. 1].

the pins thereof...the pins of the court] The Hebrew word is the regular name for tent-pins.

20. pure oil olive beaten] The oil was to be of the best kind. It is called beaten, because it was obtained by merely bruising the olives in a mortar or mill, without the application of heat. The finest oil is now thus obtained from young fruit freshly gathered, and hence it is sometimes distinguished as "cold drawn." The inferior kind is expressed from unselected fruit, under stronger pressure, with the application of heat.

the lamp] i.e. the lamps of the Golden Candlestick. [See xxv. 37.]

him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and

to burn] The word is literally rendered in It should be obthe margin to ascend up. served that it does not properly mean to burn in the sense of to consume, and that it is the word regularly used to express the action of fire upon what was offered to Jehovah [see on Lev. i. 9].

always] i.e. every night "from evening till morning.' Cf. xxx. 8.

21. the tabernacle of the congregation] More literally, the Tent of meeting [see Note at the end of ch. xl. § II.]. This is the first occurrence of this designation of the Tabernacle.

without the vail, which is before the testi mony] i.e. the Holy Place [see on xxv. 16]. CHAP. XXVIII.

THE INVESTITURE OF AARON AND HIS
SONS.

1—43 (Cf. xxxix. 1—31).

Moses is now commanded to commit all that pertains to the Offerings made to the Lord in the Sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn (Ex. xiii. 2; Num. iii. 12, 13). Moses, as the divinely appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people (xxiv. 5, 6, 8). On the completion of the Tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the Sanctuary (xl. 23-29, 31, 32) until the consecration of the family of Aaron, on which occasion he appears to have exercised the priest's office for the last time (Lev. viii. 14-29; cf. Ex. xxix. 10—26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Num. iii. 5—13, viii. 5-26, xviii. 1—32.