cleansing the altar and preparing it; the second, for those who were to offer the sacrifice,

and for those who were to cleanse the candlestick and the altar of incense in the Holy

Place. The third lot was the most important. It determined who was to offer the incense.

If possible, none was to take part in it who had at any previous time officiated in the

same capacity. The fourth lot, which followed close on the third, fixed those who were to

burn the pieces of the sacrifice on the altar, and to perform the concluding portions of

the service. The morning lot held good also for the same offices at the evening sacrifice,

save that the lot was cast anew for the burning of the incense.

When the priests were gathered for 'the first lot' in the 'Hall of Polished Stones,' as yet

only the earliest glow of morning light streaked the Eastern sky. Much had to be done

before the lamb itself could be slain. It was a law that, as no sacrifice might be brought

after that of the evening, nor after the sun had set, so, on the other hand, the morning

sacrifice was only to be slain after the morning light had lit up 'the whole sky as far as

Hebron,' yet before the sun had actually risen upon the horizon. The only exception was

on the great festivals, when the altar was cleansed much earlier, 79 to afford time for

examining before actual sunrise the very numerous sacrifices which were to be brought

during the day.

Perhaps it was on this ground that, on the morning of the Passover, they who led Jesus

from Caiaphas thronged so 'early' 'the judgment-hall of Pilate.' Thus, while some of them

would be preparing in the Temple to offer the morning sacrifice, others were at the same

moment unwittingly fulfilling the meaning of that very type, when He on whom was 'laid

the iniquity of us all' was 'brought as a lamb to the slaughter' (Isa 53:7).