• This appears from 2533, where the cujis are defined as each consisting of 'a knop and a flower'; hence in v. 31 "its knops and its flowers' are to be taken as in apposition to 'its cups' (see Dillm. in loc.), not, as alreaiiy in L.XX, as two additional ornaments («' xpa.r^.ptt k«; m c^xtptiryipu mi rit xp<\x ; cf. the similar misinterpretation retTirdinK the frames of the dwelling on the part of the L.X.X, } vii. (6) ahove).
t In the Mishna f<era J (• flower ') has on this account become the usual term for the plinth or tray of an ordinary lampstand (Ofaloth xi. 8, Kelim xi. 7). Cf. the i.emi. of the divert-ent defcriition In the Gr. text (STl'if ).
see Schurer, HJP II. i. 281 f. with full reff., and
295 f.).
The fate of the polden lampstand of the second temple, madt under the direction of Judos Maccab»us (1 Mac 4*9i') to replac* the earlier stand (tt* Ai/xv.kv tow t^ir^, ib. l-i, Ben Sira's Kux*im ccyicc, 261^ carried off by Antiochus iv., has been narrated under SuswBREAD (§ iii-X Onias in furnishing,' his temple at Leontopolis was content with a single golden lamp, suspended by a t^am of gold (Jos. A/ vu. X. 8).
(c) The Altar of Incense (Ex 30>-»=37»-" [tha latter absent in Gr.] ; .Jos. Ant. III. vi. 8 [§ 147 tt'.]). — No part of the furniture of the tabernacle has been the subject of so much controversy in recent years as the altar of incense, which in our present text of Exodus occupies the place of honour in front of the veil. The attitude of modern criticism to Ex 30. 31 has been already stated (§ iii.), and it must suffice here to indicate in a summary way the principal grounds on which recent critics, with one voice, have pronounced against the presence of this altar in the tabernacle as sketched by the original author of Ex 25-29 (cf. Exodus, vol. i. p. 810^ ; Incense, vol. ii. p. 467 f. ; Temple).
(1) The tabernacle and its furniture have been described in
detail, as also the dress and consecration of its ministrant priests, and the whole section broujrht to a solemn close with 2iH5f-. Advocates of the traditional view must therefore ex- plain the absence from its proper place in ch. 25 of an article ex hypothec so essential to the daily ritual (3n7f ) as the altar of incense. They have also to account for the fact that the position of Ex SO' w varies in the MT, the Samaritan-Hebrew, and Gr. texts (being altogether absent from the latter in the recapitulation in ch. 37). (2) Pg in the most unmistakable manner refers to the altar of burnt-offering as '^/i** altar' (so not less than 100 times, according to the Ox/. Hex. ii. 127), implying that he knew no other. Only in strata that bear other marks of a later origin does it receive a distinguishing epithet (§ vi. (a)). (3) The reference in 3010 jg clearly based on, and is therefore younger than, the ritual of the Day of -Atone- ment as described in Lv I612-14, But this chapter ignores the altar of incense, and, in harmony with Lv 10^ and Nu IC', requires the incense to be offered on censers. (4) Careful exa2\i- nation of the MT of 1 K 7 and Ezk 41 (see Seewbrsao, Templb) has disclosed the fact that an incense altar found a place neither in the real temple of Solomon nor in the ideal temple of Ezekiel. The references in 1 Ch 2S18, 2 Ch 4i9 etc., are too late in dat« to enter into the argument as to the contents of P. The first historical reference to the ' golden altar ' is found in the account of the sack of the temple b3' Antiochus iv. (1 Mac 121X On the other hand, the extreme scepticism of Wellhausen {Proleg., Eng. tr. 67) and others as to the existence of such an altar even in the second temple is unwarranted (see Delitzsch, ' Der Riiucheraltar ' in ZeUschr./. kirchl. Wissenacha/tf ISSO, 114-121)
Assuming, then, that we have to do with a later addition {novella) to the original code, we note that this second altar is named n^Dp ispp ngjo (30') or simply mfipn "a (30" etc. ), also the 'golden altar' (39^ etc., 1 Alac 1-') ; in the LXX ri evataa-Hipiow ToG Ovfiid/xaTOi, in Philo and Josephus ri dv^uarripiot — so Symm. and Theod. 30' ; for He 9* see end of section. Like the larger altar it is 'foursquare,' a cubit in length and breadth, and 2 cubits in height, and furnished with horns (for these sea § vi.). The material is acacia wood, overlaid with pure gold, the ornamentation a moulding of solid gold (T, see § viii. (a)), with the usual provision for ringsand staves (v.'").* Its position is to be in the Holy Place, in front of ' the veil that is by the ark of the testimony' (v.*). Aaron and his sons shall offer ' a perpetual incense ' upon it ni"ht and morning, when they enter tc dress and liglit the lamps of the golden stand (v.'"-). Once a year, on the Day of Atonement, its horns shall be brought into contact with the atoning blood (v.'"). Owing to the ambigtiity in the directions of v.« (cf. e"" with 6* in MT, Sam., and LXX; also Holzinger, in loc.) if taken by themselves, and t/i the influence of the late gloss (1 K 6^''), a tradition grew up, which finds expression in the famous pas.sage He 9*, that the incense nltar stood in the Most Holy Place, 'which haf" a golden altar * Differently expressed from Fx.