doubt; because I find not any Author among the Ancients to speak of
_Herod_ the Great his Birth-day: It was another _Herod_, _Tetrarch
of Galilee_, otherwise called _Antipas_, whose Birth-day we read
celebrated, _Mark 6. 21._ The former point, that the _Herodians_
received _Herod_ as their _Messiah_, though it hath many grave
Authors[189] avouching it, yet others[190] justly question the truth
thereof; for if the _Herodians_ were _Jews_ (as most think) how then
could they imagine, that _Herod_, a stranger, could be the _Messiah_,
seeing that it was so commonly preached by the _Prophets_, and known
unto the People, that the _Messiah_, must be a _Jew_ born, of the Tribe
of _Judah_, and of the house of _David_?
[189] _Epiph. hæres. 10. & Theophyl. Mat. 22. 16. & alii plures._
[190] _Hieron. Mat. 22. 17._
Others say,[191] that the _Herodians_ were certain flatterers in
_Herod_ his Court, varying and changing many points of their Religion
with _Herod_ their King.
[191] _Theodor. Beza, Mat. 22. 16._
To omit many other conjectures utterly improbable, I incline to Saint
_Hierom_, whose Opinion is,[192] that the _Herodians_ were those who
stood stifly for tribute to be paid to _Cæsar_. It concerned _Herod_,
who at first received his Crown from _Cæsar_, to further _Cæsar_’s
tribute, not only in way of thankfulness, but also in way of policy,
to prevent a possible deposing or desceptring; for it was in _Cæsar_’s
power to take away the Crown again when pleased him. Now, in respect
that _Herod_ saught to kill _Christ_, and the _Herodians_ with the
_Pharisees_ took counsel against him; unto this our _Saviour_ might
have reference, saying, _Mar. 8. 15._ _Beware of the leaven of the
Pharisees, and of the leaven of ~Herod~._ Viz. _Of their contagious
Doctrine, and fox-like subtleties._
[192] _Hieron. Mat. 22. 17._
THE SECOND BOOK TREATETH OF PLACES.
CHAP. I.
_Their Temple._
When the _Israelites_ came out of _Ægypt_, _Moses_ was commanded
to build a _Tabernacle_ for the place of _Gods_ publick worship.
Afterward, when they were settled in the promised Land, then _Solomon_
was commanded to build a _Temple_.
These two shadowed the difference between the _Jews Synagogue_, and the
_Christian Church_. The _Tabernacle_ was moveable, and but for a time:
The _Temple_ fixed, and permanent: the state of the _Jews_ vanishing,
to continue in their generations; the state of _Christians_ durable,
to continue unto the worlds end. More principally it shadowed forth
the state of the _Church Militant_ here on earth, and _triumphant_
in heaven: Unto both the _Prophet David_ alludeth; _Lord, Who shall
sojourn in thy Tabernacle? who shall rest in thine holy Mountain?_
_Psal. 15. 1._
There were in the same tract of ground three hills, _Sion_, _Moria_,
and Mount _Calvary_. On _Sion_ was the City and Castle of _David_;
on _Moria_ was the _Temple_, and on Mount _Calvary_ _Christ_ was
crucified. But[193] all these three were generally called by the
name of _Sion_; whence it is, that though the _Temple_ were built on
_Moria_, yet the Scripture speaketh of it commonly, as if it were upon
Mount _Sion_.
[193] _Genebrard in Chron. lib. 1. Anno mundi 3146._
In their _Temple_ there are these three things considerable: First, the
_Sanctum Sanctorum_, the _Holy of Holies_; answerable to our _Quire_
in the _Cathedral Churches_. Secondly, the _Sanctum_, the _Sanctuary_;
answerable to the _Body_ of the _Church_. Thirdly, the _Atrium_, the
_Court_; answerable to the _Church-yard_.
In the _Holy of Holies_ there were the Golden Censer, and the _Ark_ of
the _Testament_, _Heb. 9. 4._
In[194] the _Ark_ there were three things: First, the _pot of Manna_;
secondly, _Aaron_’s _rod that budded_; thirdly, the _Tables of the
Testament_, _Heb. 9. 4._ Thus they were in _Moses_ his time; but
afterwards in the days of _Solomon_, onely the Tables of the Law were
found in the _Ark_, _1 King. 8. 9._
[194] _Sunt qui illud ἐν ᾗ apud Apostolum, Heb. 9. 4. referunt
ad τὴν σκηνὴν ut dicunt in Tabernaculo secundo, quod appellent
Sanctum Sanctorum, fuisse urnam mannæ & virgam Aaronis, tabulam
fæderis videl. urnam, & virgam ante arcam: (ita Moses Kotsensis
210. 1.) tabulam autem in Arca._
The cover of this _Ark_ was called ἱλαστήριον, the _Propitiatory_, or
_Mercy-seat_, because it _covered_ and hid the Law, that it appeared
not before God to plead against man. It was a type of _Christ_, who
likewise is termed ἱλαστήριον, our _Propitiation_, _Rom. 3. 25._ and
ἵλασμος, _a Propitiatory_, _John 2. 2._ At each end of the _Mercy-seat_
stood a golden _Cherub_, each _Cherub_ stretched forth his wings; and
from between them, as from an _Oracle_, God gave his answer, _Exod.
25. 22._ Hence it is, that the _Lord_ is said to sit between the
_Cherubims_, _Ps. 99. 1._ The positure of the _Cherubims_ was such,
that their faces were each towards the other, but both looking down
towards the _Mercy-seat_; they fitly shadowed out the people of the
_Jews_ and _Christians_, both looking toward each other, but both
expecting salvation in _Christ_ only.
In the _Sanctuary_, there was the _Incense-altar_ in the middle, and
the Table, with the twelve Loaves of Shew-bread on it on the one side,
and the Candlestick on the other. The incense-altar was a type of our
prayers, _Psal. 141. 2._ And that this altar must be once every year
sprinkled with the blood of the Sacrifice by the _High-priest_, _Exod.
30. 10._ It teacheth that our very prayers, except they be purified
by the blood of _Christ_ they are unavailable before _God_. The
twelve loaves were a type of the twelve _Tribes_, and the Candlestick
a type of the Word of God. In them all, we may see the necessity of
both Ordinances required, _Prayer_ and _Preaching_, if we would be
presented acceptable unto the _Lord_: The _Candlestick_ was a type of
_Preaching_; _Incense_, of _Prayer_.
In _Moses_ his _Tabernacle_ there was but one _Table_, and one
_Candlestick_: In _Solomon_’s _Temple_ there were ten _Tables_, and
ten _Candlesticks_; as likewise in the _Court_ of the _Tabernacle_,
there was but one brazen Laver, in the _Court_ of the _Temple_ there
were ten, and another great Vessel wherein the _Priests_ washed: in
the _Tabernacle_ there were but _two silver Trumpets_; in the _Temple_
there were an _hundred and twenty Priests sounding Trumpets_.
The _Courts_ of the _Temple_ at the first were but two, _Atrium
Sacerdotum_, the _Priests Court_; and _Atrium populi_, the _Peoples
Court_.
In the _Priests Court_ were the brazen Altar for Sacrifices, and the
Laver for the washing, both of the _Priests_ and the _Sacrifices_. The
_Laver_, and the _Altar_ scituated in the same Court, signified the
same as the _water_ and _blood_ issued out of _Christ_’s side; namely,
the necessary concurrence of these two Graces in all that shall be
saved, _sanctification_, _justification_; _sanctification_ intimated by
the _Laver_ and _blood_: _justification_ by the _Altar_ and _blood_.
The Court for the _Priests_, and the Court for the _people_ were
separated[195] each from other; by a wall of three Cubits high.
[195] _Joseph. l. 8. c. 13._
The Court for the _people_ was sometimes called the _outward Court_,
sometimes the _Temple_, sometimes _Solomon_’s _Porch_, because it
was built about with Porches, into which the people retired in rainy
weather: It had _Solomon_’s name, either to continue his memory, or
because the Porches had some resemblance of that Porch which _Solomon_
built before the _Temple_, _1 King. 6. 3._ _Jesus walked in the Temple,
in ~Solomon~’s Porch_, _John 10. 23._ _All the people ran unto the
Porch which was called ~Solomon~’s_, _Acts 3. 11._ That is, this
_outward Court_.
In the midst of the _peoples Court_, _Solomon_ made a brazen Scaffold
for the _King_, _2 Chron. 6. 13._
This _Court of the people_ went round about the _Temple_, and though
it was one entire Court in the days of _Solomon_, yet afterward it was
divided by a low wall, so that the men stood in the inward part of it,
and the women in the outward. This division is thought to have been
made in _Jehosaphat_’s time, of whom we read, that he stood in the
House of the _Lord_, before the _new Court_, _2 Chron. 20. 5._ that is,
before the _Womens Court_.
There was an ascent of fifteen steps or stairs between the _womens
Court_ and the _mens_,[196] upon these steps the _Levites_ sung those
fifteen Psalms immediately following the one hundredth nineteenth,
upon each step one Psalm, whence those Psalms are entituled, _Psalmi
graduales_, _Songs of degrees_.
[196] _R. David Kimchi. Psal. 120._
In the _Womens Court_ stood their _Treasuries_, or _Alms-box_, as
appeareth by the poor Widows casting her two Mites into it, _Luk. 21.
1._ In _Hebrew_ it is termed קרבן _Korban_, the _Chest of Oblation_;
the word signifieth barely, an _Oblation_, or _Offering_, and
accordingly S. _Luk. 21. 4._ saith, they all of their superfluities
cast _into the offerings_; that is into, the _Korban_, or _Chest of
offerings_. In Greek it is termed γαζοφυλακεῖον whence cometh the
Latine word, _Gazophylacium_, a _Treasury_. That set up by _Jehoiada_,
_2 King. 12. 19._ seemeth to have been different from this, and to have
been extraordinary, only for the repairing of the _Temple_; for that
stood beside the _Altar_ in the _Priests Court_; and the _Priests_, not
the parties that brought the gifts, put it into the _Chest_. Sometimes
the whole _Court_ was termed _Gazophylacium_, a _Treasury_. These words
speak _Jesus_ in the _Treasury_, _John 8. 20._ It is worth our noting,
that the _Hebrew_ word צדקה _Tsedaka_, signifying _Alms_, signifieth
properly _Justice_; and thereby is intimated, that the matter of our
alms should be goods justly gotten: And to this purpose they called
their _Alms-box_ קופה של צדקה _Kupha-Sehel-Tsedaka_, the _Chest of
Justice_; and upon their _Alms-box_ they wrote[197] this abreviature
מביא, _A gift in secret pacifieth anger_, _Prov. 21. 14._
[197] _Buxtorf. de abbrev. in מביא_
In _Herod_’s _Temple_ there were[198] four _Porches_; the meaning is,
four _Courts_, one for the _Priests_, another for _men_, another for
_women_, and a fourth _for such as were unclean by legal pollutions,
and strangers_. This outmost _Court_ for the unclean and strangers, was
separated from the _womens Court_, with a stone wall of three Cubits
high, which wall was adorned with certain pillars of equal distance,
bearing this Inscription:[199] _Let no stranger enter into the holy
place_.
[198] _Iosep. l. 2. contra Apion. 1066._
[199] _Μὴ δεῖ ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι. In locum
sanctum transire alienigena non debet. Joseph. de bel. Jud.
lib. 6. c. 6._
The _Temple_ at _Jerusalem_ was thrice built. First, by _Solomon_:
Secondly, by _Zorobabel_: Thirdly, by _Herod_. The first was built in
seven years, _1 King. 6. 37._ The second in forty six years: It was
begun in the second year of King _Cyrus_, _Ezra 3. 8._ It was finished
in the ninth year of _Darius Hystaspis_.[200] The years rise thus;
_Cyrus reigned_ 30 }
_Cambyses_ 08 } Years.
_It was finished in the year of Darius Hystaspis_ 09 }
One year deducted from _Cyrus_ his Reign, there remains 46.
[200] _Joseph. Antiq. lib. 11. c. 4._
_Herod_’s _Temple_ was finished in eight years.[201] It is greatly
questioned among _Divines_, of which _Temple_ that speech of the _Jews_
is to be understood, _John 2. 20._ _Forty and six years was this Temple
in building_. Many interpret it of the second _Temple_, saying, that
_Herod_ did only repair that, not build a new: but these disagree among
themselves in the computation; and the Scripture speaketh peremptorily,
that the house was finished in the sixth year of the Reign of King
_Darius_, _Ezra 6. 15._ and _Josephus_ speaketh of _Herod_’s _building
a new Temple, plucking down the old_.[202] It seemeth therefore
more probable, that the speech is to be understood of _Herod_’s
_Temple_, which, though it were but eight years in building, yet, at
that time, when this speech was used, it had stood precisely _forty
six years_,[203] for so many years there are precisely between the
eighteenth year of _Herod_’s Reign, (at which time the _Temple_ begun
to be built) and the year of _Christ his baptisme_, when it is thought
that this was spoken; all which time the _Temple_ was more and more
adorned, beautified, and perfected, in which respect it may be said to
be so long building.
[201] _Ioseph. Antiq. lib. 15 cap. ult._
[202] _Vide Hospini. de Orig. Templ. c. 3._
[203] _Vide supputationem Funccianam. an. 3747._
The ancient men are said to weep, when they beheld the second, because
the glory thereof was far short of _Solomon_’s, _Ez. 3. 12._ It was
inferiour to _Solomon_’s _Temple_: First, in respect of the building,
because it was lower and meaner.[204] Secondly, in respect of the
Vessels, being now of brass, which before were of pure gold. Thirdly,
in respect of five things, lost and wanting in the second _Temple_,
all which were in the first. First, there was wanting the _Ark of
God_.[205] Secondly, _Urim and Thummim_; _God_ gave no answer by these
two, as in former times. Thirdly, _Fire_, which in the second _Temple_
never descended from heaven to consume their burnt offerings, as it
did in the first. Fourthly, the _Glory of God_ appearing between the
_Cherubims_, this they termed שכינה _Schecina_, the _habitation_,
or _dwelling of God_, and hereunto the _Apostle_ alludeth, _In him
dwelleth the Fulness of the Godhead bodily_, _Coloss. 2. 9._ _Bodily_;
that is, not in Clouds and Ceremonies, as between the _Cherubims_, but
_essentially_. Lastly, the _Holy Ghost_; namely, enabling them for
the gift of _Prophecy_; for between _Malachy_ and _John the Baptist_,
there stood up no _Prophet_, but only they were instructed _per filiam
vocis_, which they termed בת קול _Bath Kol_, an _Eccho from heaven_;
and this was the reason why those Disciples, _Act. 19. 2._ said, _We
have not so much as heard whether there be an Holy Ghost_.
[204] _Hospinian. ex Talmudistis, de Orig. Templ. c. 3._
[205] _D. Kimchi in Hagg. 1. 8. Eadem scribit Rabbi Solomon ibid._
Here it may be demanded, How that of the _Prophet Haggai_ is true;
_The glory of this last house shall be greater then the first_, _Hag.
2. 10._ I answer, _Herod_’s _Temple_ which was built in the place of
this, was of statelier building than _Solomon_’s, and it was of greater
glory, because of _Christ_ his Preaching in it.
_Herod_’s _Temple_ was afterwards so set on fire by _Titus_ his
souldiers,[206] that it could not be quenched by the industry of man:
at the same time[207] the _Temple_ at _Delphos_, being in chief request
among the Heathen people, was utterly overthrown by earth-quakes and
thunder-bolts from Heaven, and neither of them could ever since be
repaired. The concurrence of which two Miracles evidently sheweth,
that the time was then come, that God would put an end both to _Jewish
Ceremonies_, and _Heathenish Idolatry_; that the Kingdom of his son
might be the better established.
[206] _Genebrard. Chro. l. 2. anno Christi 69._
[207] _Theodoret. l. 3. c. 11. Sozomenus, l. 5. c. 19. 20, 21._
CHAP. II.
_Their Synagogues, Schools, and Houses of Prayer._
The word _Synagogue_ is from the Greek, συνάγω to _gather-together_;
and it is applyed to all things whereof there may be a _collection_, as
συναγωγὴ γάλακτος, _copia lactis_, συναγωγὴ πολέμοιο; _collectio quæ
sunt ad bellum necessaria_. God standeth in _Synagoga Deorum_, _the
Assembly of Judges_: but _Synagogues_ are commonly taken for houses
dedicated to the worship of God, wherein it was lawful to _pray_,
_preach_, and _dispute_, but _not to sacrifice_. In _Hebrew_ it was
called, בית הכנסת _Beth Hacneseth_, the _House of Assembly_. The
_Temple at Jerusalem_ was the _Cathedral Church_; the _Synagogues_, as
petty _Parish Churches_ belonging thereunto.
Concerning the time when _Synagogues_ began, it is hard to determine.
It is probable that they began when the Tribes were settled in the
promised Land. The _Temple_ being then too far distant from those which
dwelt in remote places, it is likely that they repaired unto certain
_Synagogues_ instead of the _Temple_. That they were in _David_’s time
appeareth; _They have burnt all the Synagogues of God in the land_,
_Psal. 74. 8._ And _Moses_ of old time had in every City, them that
preached him, being read in the _Synagogues_ every Sabbath day, _Act.
15. 21._
In _Jerusalem_ there were[208] four hundred eighty _Synagogues_,
besides the _Temple_; partly for _Jews_, partly for _strangers_: one
for strangers was called the _Synagogue of the Libertines_, _Act. 6.
9._ Whence it had that name, whether from the _Roman Libertines_, such
as had served for their freedom, being opposite to the _Ingenui_,
those that were free-born; (for many of those _Libertines_ became
_Proselites_, and had their _Synagogues_[209]) or whether it were from
_Lubar_,[210] signifying an _high-place_; (for as their _Temple_,
so their _Synagogues_ and _Schools_ were built on _hills_ and
_high-places_) because it is said, _Prov. 1. 21._ _Wisdome calleth in
high-places_: I leave to the judgment of the Reader.
[208] _Sigonius de rep. Hebr. l. 2. cap. 8._
[209] _Philo in legat. ad Caium._
Out of _Jerusalem_, in other Cities and Provinces, were many
_Synagogues_: there were _Synagogues_ in _Galilee_, _Mat. 4. 23._
_Synagogues_ in _Damascus_, _Acts 9. 2._ _Synagogues_ at _Salamis_,
_Act. 13. 5._ _Synagogues_ at _Antiochia_, _Acts 13. 14._ Yea, their
tradition is that[211] _Wheresoever ten men of ~Israel~ were, there
ought to be built a Synagogue_.
[210] _Vide Tremel. Acts 6. 9._
[211] _Maimon. in Tephilla. c. 11. Sect. 1._
Their _Synagogues_ had[212] many Inscriptions; _over the gate_ was
written that of the _Psal. 118. 20._ _This is the gate of the Lord, the
righteous shall enter into it._ In the _walls_, these and the like
sentences; _Remember thy Creator, & enter into the house of the Lord
thy God in humility_. And _prayer without attention is like a body is
like a body without a soul_. And _silence is commendable in time of
prayer_.
[212] _Buxtorf. de abbreviatur. pag. 23. 81. 174._
As the _Courts_ of the people before the _Temple_ were distinguished
by a wall into two rooms, the one for men, the other for women: so in
the _Synagogues_, the women were separated from the men,[213] by a
partition of Lattice, or wire-work.
[213] _Talmud in tract. Suta cap. ult. vi. Buxtorf. Synag. c.
9. p. 240._
In the _Synagogues_ the Scribes ordinarily taught, but not only they,
for _Christ_ himself taught in them, _&c._ He that gave liberty to
preach there, was termed ἀρχισυναγώγος. _The Ruler of the Synagogue._
There was also a _Minister_ who gave the book unto the _Preacher_,
and received it again, after the Text had been read. _Christ closed
the book, and gave it again unto the Minister_, _Luke 4. 20._ This
is probably he, whom they called שליח צבור _Sheliach Tsibbur_, the
_Minister_ or _Clerk_ of the _Synagogue_.
Their _Schools_ were different from their _Synagogues_. _Paul_ having
disputed for the space of three months in the _Synagogue_, because
divers believed not, but spake evil of that way, he departed from them,
and separated his Disciples, disputing daily in the _School_ of one
_Tyrannus_; _Act. 19. 8, 9, 10._
Their School sometimes is called בית _Beth_, an _house_, simply, as
appeareth by that saying;[214] _Octodecim res de quibus contentio fuit
inter domum Sammai, & domum Hillel, ne Elias quidem abolere posset_.
Those 18 matters controverted between the _house_ of _Sammai_, and
the _house_ of _Hillel_, _Elias_ himself could not decide; that is,
between their two _Schools_. Sometime it is called בית המדרש _Beth
Hammidrasch_, an house of subtle and acute exposition. Here points
were more exactly and punctually discussed, than in the _Synagogue_, or
_Temple_; whence they held it a profounder place for exposition, than
the Temple: To this purpose tend those sayings,[215] _They might turn
a Synagogue into a School, but not a School into a Synagogue, for the
sanctity of a School is beyond the sanctity of a Synagogue_. And that
groweth from _Vertue to vertue_, _Psa. 84. 7._ they interpret[216] a
kind of _promotion_, or _degree_, in removing _from their Temple to
their School_. In their _Temple_, their Sermons were, as it were, _Ad
populum_; in their Schools, _Ad Clerum_.
[214] _Drusius de tribus sect. l. 2. c. 10._
[215] _Maimon. Tephilla. c. 11. Sect. 14._
[216] _Paraphrast. Chal. in hunc locum._
As they had _Synagogues_, so likewise _Schools_, in every City and
Province; and these were built also upon hills. There is mention of the
hill _Moreb_, _Judg. 7. 1._ that is, _the hill of the Teacher_.
The _Masters_ when they taught their Scholars, were said to _give_:
_Give unto the wise, and he will be wiser_, _Prov. 9. 9._
The _Scholars_ when they learned any thing, were said to _receive it_:
_Hear my Son, and receive my words_, _Prov. 4. 10._ Hence is that of
the Apostle: _This is a true saying, and by all means worthy to be
received_, _1 Tim. 1. 15._ that is, _learned_. The like phrase of
speech are in use among the _Latines_.[217]
[217] _Da, si grave non est. Hor. l. 2. Satyr. 8. Sed tamen
iste Deus qui sit, da Tytere nobis Virg. Bucol. Accipe nunc
Danaum insidias. Virg. Æneid l. 2._
Whether their _Oratories_ or places of prayer called _Proseuchæ_, were
different places from their _Schools_, or _Synagogues_, I have not
yet learned. That some of these were without the City, that proveth
nothing, for so might _Synagogues_ and _Schools_ too. _Epiphanius_
treateth of those _Oratories_,[218] but there he speaketh not one word
to shew the lawfulness of civil businesses to be done in them: could
that be proved, a difference would easily be shewn. Some say[219] they
were _Synagogues_, others[220] _Schools_. Of this _house of prayer_,
mention is made, _Acts 16. 13._ in which S. _Paul_ sate down and spake
unto the woman: which gesture intimateth rather preaching than praying:
true, all gesture was in use for prayer; standing, kneeling, sitting:
_Abraham stood before the Lord_, _Gen. 18. 22._ that is, _he prayed_.
_The Publican stood afar off and prayed_, _Luke 18. 13._ Whence by way
of Proverb they say,[221] _Sine stationibus non subsisteret mundus_;
Were it not for standing, the World could not stand, _Stephen kneeled_,
_Acts 7. 60._ _David_ sate before the _Lord_, and said, _2 Sam. 7. 18._
Yet _sitting_, when the _speech_ is to the _people_, not to the _Lord_,
implieth _preaching_, not _prayer_. It is probable, that as at the
gate of the _Temple_, so at the gate of these _Oratories_, the poorer
sort of people assembled to expect alms: Whence some use the word[222]
_Proseucha_, to signifie an _Hospital_.
[218] _Epiphan. Tom. 2. l. 3. c. 80._
[219] _Beza. Act. 16. 13._
[220] _Philo Jud. de vita Mosis, p. 530._
[221] _R. Juda. in lib. Musar. vide Drus. præs. Matth. 6. 5._
[222] _Qua te quæro Proseucha? Juven. Sat. 3._
The[223] _Talmudists_ taxed the peoples negligence in prayer, saying
they used three sorts of _Amen_, and all faulty. _A faint Amen_, when
they prayed without fervency. _A hasty Amen_, when they said _Amen_,
before the prayer was done. _A lazy Amen_, when they pronounced it at
length, as if they were asleep, dividing the word _A-men_. The first
they termed יתומה _Jethoma_, _pupillum_. The second חטופה
_Chetupah_, _Surreptitium_. The third, קטועה _Ketugna_, _Sectile_,
_quasi in duas partes sectum per oscitantiam_.
[223] _Caninius de locis N. Testam. cap. 5. p. 38._
CHAP. III.
_Of the Gates of Jerusalem._