upon a youth, and he became a member of the congregation. But the legal age for this

was not twelve, but thirteen (Ab. v. 21). On the other hand, the Rabbinical law enjoined

(Yoma, 82 a) that even before that--two years, or at least one year--lads should be

brought up to the Temple, and made to observe the festive rites. Unquestionably, it was

in conformity with this universal custom that Jesus went on the occasion named to the

Temple. Again, we know that it was the practice of the members of the various

Sanhedrims --who on ordinary days sat as judicatories, from the close of the morning to

the time of the evening sacrifice (Sanh. 88 b)--to come out upon the Sabbaths and

feast-days on "the terrace of the Temple," and there publicly to teach and expound, the

utmost liberty being given of asking questions, discussing, objecting, and otherwise

taking intelligent part in these lectures. On the occasion of Christ's presence, these

discussions would, as usual, be carried on during the "Moed Katon," or minor festive

days, intervening between the second and the last day of the Paschal week. Joseph and

Mary, on the other hand, had, as allowed by the law, returned towards Nazareth on the

third day of the Paschal week, while Jesus remained behind. These circumstances also

explain why His appearance in the midst of the doctors, although very remarkable

considering His age, did not at once command universal attention. In point of fact, the

only qualification requisite, so far as learning was concerned, would be a thorough

knowledge of the Scriptures in the Hebrew, and a proper understanding of them.

What we have hitherto described will have conveyed to the reader that the one branch

of instruction aimed after or desired by the Jews at the time of Christ was religious

knowledge. What was understood by this, and how it was imparted--whether in the

family or in the public schools --must form the subject of special investigation.