The golden altar in the sanctuary is originally simply the golden table; the variation of the expression has led to a doubling of the thing. Ezekiel does not distinguish between the table and the altar in the temple, but uses either expression indifferently. For he says (xii.21 seq. ): "Before the adytum stood what looked like an altar of wood, three cubits in height, two cubits in length and breadth, and it had projecting corners, and its frame and its walls were of wood; this is the table which is before the Lord." In like manner he designates the service of the priests in the inner sanctuary as table-service (xliv.16); table is the name, altar the function. /1/ -- Footnote 1. Malachi, on the other hand, designates the so-called altar of burnt-offering as a table. -- Footnote In 1Kings vii. 48, it is true that the golden altar and the golden table are mentioned together. It seems strange, however, that in this case the concluding summary mentions one piece of furniture more-- and that piece one of so great importance--than the preceding detailed description; for in the latter only the preparation of the golden altar is spoken of, and nothing is said of the golden table (vi. 20-22). As matters stand, nothing is less improbable than that some later transcriber should have interpolated the golden table in vii. 48, regarding it, in accordance with the Pentateuch, as distinct from the golden altar, and therefore considering its absence as an omission. From other considerations also, it is clear that the text of the whole chapter is in many ways corrupt and interpolated. It is not to be wondered at if in the post-exilian temple there existed both a golden altar and a golden table. We learn from 1Maccabees i. 21 seq., iv. 49, that both were carried off by Antiochus Epiphanes, and renewed at the Feast of the Dedication. But it causes no small surprise to find that at the destruction of Jerusalem the Romans found and carried off table and candlestick only. What can have become, in the meantime, of the golden altar of incense? And it is further worth remarking that in the LXX the passage Exodus xxxvii.25-29 is absent; that is to say, the altar of incense is indeed commanded, but there is no word of its execution. In these circumstances, finally, the vacillating statement as to its position in Exodus xxx. 6, and the supposed mistake of the author of the Epistle to the Hebrews, are important and intelligible. Compare also 2Maccabees ii.5, where only the table, but not the altar, is hidden by Jeremiah.