carrying the vessels of their ministry; while the rest of the priests grouped themselves

on the steps beneath. Meanwhile he on whom the fourth lot had fallen had ascended to

the altar. They whose duty it was handed to him, one by one, the pieces of the sacrifice.

Upon each he pressed his hands, and next flung them confusedly upon the fire, that so

the flesh of the sacrifice might be scattered as well as its blood sprinkled. After that he

ranged them in order, to imitate as nearly as possible the natural shape of the animal.

This part of the service was not unfrequently performed by the high-priest himself.

The priests, who were ranged on the steps to the Holy Place, now lifted their hands

above their heads, spreading and joining their fingers in a peculiar mystical manner. 95

One of their number, probably the incensing priest, repeated in audible voice, followed

by the others, the blessing in Numbers 6:24-26: 'Jehovah bless thee, and keep thee:

Jehovah make His face shine upon thee, and be gracious unto thee: Jehovah lift up His

countenance upon thee, and give thee peace.' To this the people responded, 'Blessed be

the Lord God, the God of Israel, from everlasting to everlasting.' In the modern

synagogues the priestly blessing is divided into three parts; it is pronounced with a

disguised voice and veiled faces, while the word 'Lord' is substituted for the name of

'Jehovah.' 96

Of course all this was not the case in the Temple. But if it had been the duty of

Zacharias, as incensing priest for the day, to lead in the priestly blessing, we can all the

better understand the wonder of the people as 'he beckoned unto them, and remained

speechless' (Luke 1:22) while they waited for his benediction.

After the priestly blessing the meat-offering was brought, and, as prescribed in the law,

oil added to it. Having been salted, it was laid on the fire. Next the high-priest's daily

meat-offering was presented, consisting of twelve cakes broken in halves --twelve half-

cakes being presented in the morning, and the other twelve in the evening. Finally, the

appropriate drink-offering was poured out upon the foundation of the altar (perhaps

there may be an allusion to this in Revelation 6:9, 10).

Upon this the Temple music began. It was the duty of the priests, who stood on the

right and the left of the marble table on which the fat of the sacrifices was laid, at the

proper time to blow the blasts on their silver trumpets. There might not be less than two

nor more than 120 in this service; the former in accordance with the original institution

(Num 10:2), the latter not to exceed the number at the dedication of the first Temple (2

Chron 5:12). The priests faced the people, looking eastwards, while the Levites, who

crowded the fifteen steps which led from the Court of Israel to that of the Priests, turned

westwards to the sanctuary. On a signal given by the president, the priests moved

forward to each side of him who struck the cymbals. Immediately the choir of the

Levites, accompanied by instrumental music, began the Psalm of the day. It was

sustained by not less than twelve voices, with which mingled the delicious treble from

selected voices of young sons of the Levites, who, standing by their fathers, might take

part in this service alone. The number of instrumental performers was not limited, nor yet

confined to the Levites, some of the distinguished families which had intermarried with

the priests being admitted to this service. 97

The Psalm of the day was always sung in three sections. At the close of each the priests

drew three blasts from their silver trumpets, and the people bowed down and

worshipped. This closed the morning service. It was immediately followed by the