-- Footnote 2. See Kuenen, Godsdietzst van Israel, ii. 271. According to 2Kings xvi. 15, an (LH in the morning and a MNXH in the evening were daily offered in the temple of Jerusalem, in the time of Ahaz. Ezekiel also (xlvi. 13-15) speaks only of the morning (LH. Compare also Ezra ix. 4; Nehemiah x. 33. In the Priestly Code the evening _minhah_ has risen to the dignity of a second _`olah_; but at the same time survives in the daily _minhah_ of the high priest, and is now offered in the morning also (Leviticus vi. 12-16). The daily _minhah_ appears to be older than the daily _`olah_. For while it was a natural thing to prepare a meal regularly for the Deity, the expense of a daily `olah was too great for an ordinary place of worship, and, besides, it was not in accordance with the custom of men to eat flesh every day. The offering of the daily _minhah_ is already employed in 1Kings xviii. 29, 36, as a mark of time to denote the afternoon, and this use is continued down to the latest period, while the tamid, ie., the `olah, is never so utilised. The oddest custom of all, however, was doubtless not the daily _minhah_, but the offering of the shewbread, which served the same purpose, but was not laid out fresh every day. -- Footnote Even in the pre-exilian period, but alongside of it at that time, the freewill private offerings had a much more important place, and bulked much more largely. In the law the _tamid_ is in point of fact the fundamental element of the worship, for even the sacrifices of Sabbaths and feast days consist only of its numerical increase (compare Numbers xxviii., xxix.). Still later, when it is said in the Book of Daniel that the _tamid_ was done away, this is equivalent to saying that the worship was abolished (viii. 11-13, xi. 31, xii. 11). But now the dominant position of the daily, Sabbath day, and festival _tamid_ means that the sacrificial worship had assumed a perfectly firm shape, which was independent of every special motive and of all spontaneity; and further (what is closely connected with this), that it took place for the sake of the congregation,--the "congregation" in the technical sense attached to that word in the Law. Hence the necessity for the general temple-tax, the prototype of which is found in the poll-tax of half a shekel for the service of the tabernacle in Exodus xxx. 11 seq. Prior to the exile, the regular sacrifice was paid for by the Kings of Judah, and in Ezekiel the monarch still continues to defray the expenses not only of the Sabbath day and festival sacrifices (xiv. 17 seq.), but also of the _tamid_ (xlvi. 13-15). /1/ -- Footnote 1. Compare LXX*. The Massoretic text has corrected the third person (referring to the princes) into the second, making it an address to the priests, which, however, is quite impossible in Ezekiel. -- Footnote