‘The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away.’ The exact nature of the ‘high day’ will depend upon the day of the month, which is disputed. I have little doubt that on St. John’s reckoning it would be Nisan 15, the first day of the feast of unleavened bread, which was to be marked by an ‘holy convocation’ (Lev. xxiii. 7), and which, coinciding with the sabbath, would make it a double sabbath. It would also be the day for the offering of the peace-offering or Chagigah. This would be on the Saturday morning: when the Jewish day began (at sunset on Friday) the Jews would be engaged on the paschal meal. iii. The Temple. The references to the Temple in the Fourth Gospel are marked by the same minute accuracy. There is a remarkable allusion in ii. 20, where we might paraphrase the force of the aorist by saying in our own idiom, ‘it took forty-six years to build this temple.’ The calculation is exact, though we must suppose the word for temple (ναός, ‘the holy place’) to be used somewhat loosely. The building of the Temple appears to have been begun about 20-19 B.C. The holy place or sanctuary proper is said to have been finished in eighteen months; but the whole complex of buildings was not finished till the reign of Nero. Reckoning forty-six years from 19 B.C. we should come to 27 A.D., which suits the chronology of the Life of Christ as well as any date could do. It seems, however, very improbable that the date was arrived at by any elaborate process of calculation. We are in the midst of a multitude of examples of the precise and accurate detail which is characteristic of the Gospel; and the most natural explanation seems to be that the actual words used stuck in the memory of the Apostle, and were reproduced by him just as they were spoken. There are two other close specifications of locality in connexion with the Temple. One is the mention of ‘the treasury’ in viii. 20. The name ‘treasury’ (γαζοφυλάκιον) was given to the thirteen boxes with funnel-shaped openings which stood round the women’s court. This court was not confined to women, and was used indifferently by both sexes; but it was the point beyond which women were not allowed to pass. The other part of the Temple mentioned is ‘Solomon’s porch’ in x. 23. It is explained that Jesus was walking here because of the season of the year. The time was the Feast of the Dedication, which was held late in December, when those who walked in the open court would be exposed to snow or rain.