of Semetic origin, from the root , to be are construed somewhat differently). white. . הָם, בְּהֵמוֹת, מֹשֶׁה .Comp brew etymology, from the verb w, to be dolphin, with which the ancients in common Ver. 5. ,It is taken for a preparation of leather וַעֲצֵי שְׁטִים : Kai dépμаTа кρiwv npv@podavwμéva, kaì namely, red morocco, by A. Th. Hartmann's δέρματα ὑακίνθινα, καὶ ξύλα ἄσηπτα. Au. Ver.-5 And rams' skins dyed red, and badgers' skins, and shittim wood. Bp. Patrick.-Rams' skins dyed red.] Or, red rams' skins; for such there were in the eastern countries, which were naturally of that colour. , עוֹת אֵילִם מְאָדָמִים .Rosen Pelles arietum Hebräerin (th. iii., p. 230). It occurs as a Shittim wood. Bp. Patrick.-Kimchi saith this was the best kind of cedar; but Aben Ezra takes it for the wood of a tree which grew in the wilderness, not far from Mount Sinai, in that place where the Israelites sometimes encamped (Numb. xxv. 1), called Shittim from this wood; unless the wood were so called from the place where it grew. And thus St. Jerome seems to have understood rubræ; ad verbum: pelles arietum rubro- vocant Ged., Booth.-Seals' skins. were great trees, which were not to be found , Tahash skin or leather, Numb. iv. 6, &c. Plur. Divi, Tahkas skins, Exod.celling all wood in firmness and brightness, &c. (see Menochius, lib. v. de Repub. Hebr., xxv. 5; xxvi. 14; xxxv. 23; xxxix. 34; and in the same signification occurs simply cap. 2). , Numb. iv. 25; Ezek. xvi. 18. It has therefore been considered either as the name of a beast, or of a colour (as, Gesen., fem., for, Arab. bi, acacia tree [so Lee], the Egyptian thorn, spina Egyptia of the ancients (Mimosa nilotica, Linn.). A large branching tree in Egypt and Arabia, the bark of which is covered with stiff black thorns, and which bears pods of a black colour, similar to those placed after the noun as genitive ( and of the lupin, whence the name pea-thorn. ), or of a preparation of leather, as morocco. In favour of the first, is the construction, especially the use of the plural, and Exod. xxxix. 34, in which is תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו | .From its sap is obtained the gum-arabic When the wood grows old, it is nearly as black and as hard as ebony. Isai. xli. 19. Celsii Hierobot., t. i., p. 499. Jabolonskii Opuscula ed. te Water., t. i., p. 260. καὶ ποιήσεις μοι κατά πάντα ὅσα σοι δεικνύω ἐν τῷ ὄρει, τὸ παράδειγμα τῆς σκηνῆς, Plur. p. 1. Acacia wood, Exod. xxv. 5. κаì тò пapádeiyμa návтwv tŵv okevŵv avtĤS. οὕτω ποιήσεις. Ver. 6. Au. Ver.-6 Oil for the light. Au. Ver.-9 According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, Ged., Booth., Gesen.-Oil for the chan- even so shall ye make it. Ver. 11. - καὶ ποιήσεις αὐτῇ κυμάτια χρυσᾶ στρεπτὰ Au. Ver.-11 And thou shalt overlay it with pure gold; within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. A crown. Rosen.-7 satis probabiliter sumitur esse onychem, aut sardonychem, ita dictum vel a striis, quæ ipsi sunt, vel a pallore, quo unguem humanum refert. Ob eam similitudinem et nomen Græcum vέ accepit, quod ipsum nomen LXX pro DT posuerunt Job. xxviii. 16. Cf. Plin. H. N., xxxvii. 6. Lapis ille vocatur etiam Sardonix, quomodo et Josephus, Hieron. et Vulgatus verterunt. Sed Bellermanno in libro: die Urim u. Thum-e. g., round a table, box. mim die ältesten Gemmen (Berol., 1824), p. 64, 24, 25; xxxvii. 2, 11, 26. est auctoribus Onkeloso, Jona-torques, collare, necklace. thane, Hierosolymitano, Syro, Arabe, beryl- lorum, quo cameli ligabantur. lus, lapis subviridis, pellucidus, striatus. sqq. Ver. 8. Au. Ver.-8 And let them make me a sanctuary; that I may dwell among them. Among them. Ged. A moulding. Gesen.-, m., a cornice, ledge, border, Exod. xxv. 11, (Syriac 11, made for me, that I may dwell among you [Sam., LXX]. * The Sept. has "Make thou," and the Sam. "Make ye." The second person singular is most probably the genuine reading. -Booth. Rosen. The words ping, for I will dwell among them, are in a parenthesis. ἐν τοῖς δακτυλίοις τῆς κιβωτοῦ ἔσονται οἱ avapopeîs ȧkívηtoi. Au. Ver.-15 The staves shall be in the rings of the ark: they shall not be taken from it. Dr. A. Clarke.-Shall not be taken from it.] Because it should ever be considered as in readiness to be removed, God not having told them at what hour he should God and them. Rosen.- est constitutio, præceptum, a constituit. Intelliguntur hic tabulæ legis. command them to strike their tents. If the [struments, attesting the covenant between staves were never to be taken out, how can it be said, as in Numb. iv. 6 [And shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof.], that when the camp should set forward, they should put in the staves thereof, which intimates that when they encamped they took out the staves, which appears to be contrary to what is here said? To reconcile these two places, it has been supposed, with great show of probability, that besides the staves which passed through the rings of the ark, and by which it was carried, there were two other staves or poles in the form of a bier or hand-barrow, on which the ark was laid in order to be transported in their journeyings, when it and its own staves, still in their rings, had been wrapped up in the covering of what is called badgers' skins and blue cloth. The staves of the ark itself, which might be considered as its handles simply to lift it by, were never taken out of their rings; but the staves or poles which served as a bier were taken from under it when they encamped. Ver. 17. καὶ ποιήσεις ἱλαστήριον ἐπίθεμα χρυσίου κa@apov, K.T.λ. Au. Ver.-17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. The Bishop Patrick.-A mercy seat.] Hebrew word capporet literally signifies a covering of anything; and that is the proper signification of this mercy seat (as we translate it), which was the covering of the ark. For it had no door, but was open at the top, so that they might put the tables of the covenant into it, and then it was to be fastened above by this cover, which any one may discern by its dimensions was exactly fit for it. Others will have it called capporet, not from capar, to cover, but from cipper, to expiate, and render propitious. And so, indeed, the Rosen., Non recedent vectes apostle calls it iλaorηptov, "the propitiatory;" ex ea, arca. Huic præcepto refragari because God here showed himself to be providetur, quod Num. iv. 6, vectes, cum castra pitious, and appeased by the blood of the moverentur, poni dicantur (). Sed sacrifices, which was sprinkled before this Aben-Esra ait his verbis vectes non esse place. But the reason of this translation annulis inditos dici, sed humeris Caha- may be, because when sins are pardoned thitarum impositos, quo arcam portarent. they are said in Scripture to be covered. Nescio tamen annon præferenda sit sententia The LXX put both these together in their auctoris Commentarii Chascuni (17) dicti, translation, which is iλaσrýρiov éπídeμa. in vectibus fuisse incisuras, quibus annuli Dr. A. Clarke.-A mercy seat.], firmiter inhærerent, ne arca alioquin huc capporeth, from, caphar, to cover or illuc inter portandum ac deponendum in- overspread; because by an act of pardon clinaret. Cum igitur hic dicantur vectes sins are represented as being covered, so numquam amovendi, sensum esse, nunquam that they no longer appear in the eye of ex annulis eximi debere; at Num. iv. 6, Divine justice to displease, irritate, and call per positionem vectium innui, annulos iis for punishment; and the person of the incisuris fuisse aptandos. offender is covered or protected from the stroke of the broken law. In the Greek version of the Septuagint the word ἱλαστηpiov, hilasterion, is used, which signifies a propitiatory, and is the name used by the apostle, Heb. ix. 5. On and before this, Bp. Patrick.-The testimony.] The two the high-priest was to sprinkle the blood of tables of stone, containing the Ten Com- the expiatory sacrifices on the great day of mandments, which are called the testimony, atonement and it was in this place that and the two tables of testimony (xxxi. 18), God promised to meet the people (see v. 22); because they testified what the will of God for there he dwelt, and there was the symbol was, which they had consented to observe; of the Divine presence. At each end of this and were therefore public, authentic in- propitiatory was a cherub, between whom Ver. 16. Au. Ver.-16 And thou shalt put into the ark the testimony which I shall give thee. this glory was manifested; hence in Scripture | cherubims of gold, of beaten work shalt it is so often said that he dwelleth between thou make them, in the two ends of the the cherubim. As the word aσrnpiov, pro- mercy seat. pitiatory or mercy seat, is applied to Christ, a Cherubims. Rom. iii. 25, whom God hath set forth to be Dr. A. Clarke on Gen. iii. 24.-777, PROPITIATION (Maorηpiov) through faith the cherubim. Hebrew plurals in the masin his blood-for the remission of sins that culine end in general in im: to add an s to are past; hence we learn that Christ was this when we introduce such words into the true mercy seat, the thing signified by English, is very improper; therefore the the capporeth, to the ancient believers. And word should be written cherubim, not cheruwe learn, further, that it was by his blood bims. But what were these? They are that an atonement was to be made for the utterly unknown. Conjectures and guesses sins of the world. And as God showed relative to their nature and properties are himself between the cherubim over this endless. Several think them to have been propitiatory or mercy seat, so it is said, God emblematical representations of the sacred was in Christ reconciling the world unto himself; 2 Cor. v. 19, &c. See on Lev. vii. Gesen.-, fem. A cover, lid of the ark of the covenant, Exod. xxv. 17, &c.; xxx. 6; xxxi. 7; e, the most holy place, where the ark of the covenant was placed, 1 Chron. xxviii. 11. (The Targ. on 1 Kings vi. 5, has for the Hebrew , adytum; comp. also the Targum on Levit. xvi. 2, and Targ. Jonath.) LXX, incorrectly, aorηpiov from the signification, to atone. Vulg., propitiatorium. Luth., Gnadenstuhl. Prof. Lee.-, f. Lit. covering, i.e., of the ark of the covenant; a plate of pure gold laid flat on the top of it; and usually termed the mercy seat. LXX, iaσrpiov, and κаTaжéтaσμа. Others, Bua. Exod. xxv. 17, seq.; xxvi. 34; xxx. 6; xxxi. 7, &c. Phr., house of the propitiatory, i.e., the Holy of holies, 1 Chron. xxviii. 11. Rosen. significare tectum, operimentum, operculum, a tegendi, operiendi significatu, quem apud Hebræos et Arabes obtinet, non est dubium. Sed quum idem verbum et crimen expiare denotet, item placare, propitium reddere, LXX utramque nominis érvμoλoyíav conjunctim exprimentes, hic verterunt aσrýρiov éñibeμa, propitiatorium operculum, quod Deus illic se propitium et placatum populo suo ostenderet. Alias fere aorηpiov solum ponere solent. Ver. 18. Trinity, and bring reasons and Scriptures in support of their opinion; but as I am not satisfied that this opinion is correct, I will not trouble the reader with it. From the description in Exod. xxvi. 1, 31; 1 Kings vi. 29, 32; 2 Chron. iii. 14, it appears that the cherubs were sometimes represented with two faces, namely, those of a lion and of a man; but from Ezek. i. 5, &c.; x. 20, 21, we find that they had four faces and four wings; the faces were those of a man, a lion, an ox, and an eagle; but it seems there was but one body to these heads. The two-faced cherubs were such as were represented on the curtains and veil of the tabernacle, and on the wall, doors, and veil of the temple; those with four faces appeared only in the Holy of holies. The word 7 or 1, kerub, never appears as a verb in the Hebrew Bible, and therefore is justly supposed to be a word compounded of, ke, a particle of resemblance, like to, like as, and 17, rab, he was great, powerful, &c. Hence it is very likely that the cherubs, to whatever order of being they belonged, were emblems of the ALMIGHTY, and were those creatures by whom he produced the great effects of his power. The word 2, rab, is a character of the Most High, Prov. xxvi. 10: The great God who formed all; and again in Psal. xlviii. 2, where he is called the Great King, ♫ †, melech rab. But though this is rarely applied as a character of the Supreme Being in the Hebrew Bible, yet it is a common וְעָשִׂיתָ שְׁנַיִם כְּרָבִים זָהָב מִקְשָׁה appellative of the Deity in the Arabic תַּעֲשֶׂה אֹתָם מִשְׁנֵי קְצוֹת הַכַּפְּרֶת: رب العالمين ποιήσεις δύο Χερουβὶμ χρυσοτορευτὰ, Kai Toinσels duo Xepovßip Xpvooropeurà, language., rab, and, καὶ ἐπιθήσεις αὐτὰ ἐξ ἀμφοτέρων τῶν κλιτῶν rabulalameen, Lord of both worlds, or, τοῦ ἱλαστηρίου. Lord of the universe, are expressions reAu. Ver.-18 And thou shalt make two peatedly used to point out the almighty energy and supremacy of God. On this ground, I suppose, the cherubim were emblematical representations of the eternal power and Godhead of the Almighty. r., plur. non occ.} masc. once, Isai. iii. 24, opp. Tô, .... Wreathing, platting, of the hair. Arab. L, opere tornatili elaboravit. Fem. (a) Embossing; working in relief, a sort of chequered work, apparently, having the appearance of platted hair: so Jer. x. 5. Prof. Lee.-Cherub, plural, Cherubim. Certain symbolical figures, described, Ezek. i. 6, seq., and apparently intended to represent the Deity. Each figure had four faces, that of a man, of a lion, of an ox, and of an eagle; symbolizing, perhaps, the wisdom, php, as the palm-tree (are) they fearlessness, power, and ubiquity, of God. Of this sort are many of the symbols given in the Revelation, and particularly the réσσapa (wa, mentioned in the fourth chapter. Such also are the horses of Zechariah (chap. vi.). See my Exposition of the Rev. 1. c. It would be idle to offer anything on the etymology; nothing satisfactory having yet been discovered. Castell, Simonis, Gesenius, &c., may be consulted by those who wish to see what has been said on this subject. Gesen.-Among the many attempted etymologies of this word, that from the Syriac , potens, magnus, fortis, appears to deserve the preference. Beaten work. a chequered work, i.e., so carved as to appear like the bark of the palm. Of the candlestick, cherubim, &c., Exod. xxv. 18, 31; xxxvii. 17, 22; Num. viii. 4; x. 2. Phr. n, one (sort of) wreathed work, Exod. xxv. 36. Aquila, ἐξημυγδαλωμένη. Symm. ἐκτετορνευμένη. LXX, τορευτή. How lathe-work could be applied to several of these things it is not very easy to see. Rosen. LXX bene verterunt Topeurà, cælata, torno dolata. Ver. 19. Au. Ver.-19 And make one cherub on the one end, and the other cherub on the other end even of the mercy seat [or, of the matter of the mercy seat] shall ye make the cherubims on the two ends thereof. Even of the mercy seat, &c. Ged., Booth.-Rising up from the mercyseat [Ged., lid], at its two ends, shalt thou [Sam., MSS. versions] make the cherubs. Mercy seat.] See note on verse 17. Ver. 21. καὶ γνωσθήσομαί σοι ἐκεῖθεν, κ.τ.λ. Au. Ver.-22 And there I will meet with &c. Bp. Patrick.-Of beaten work shalt thou make them.] The Hebrew word miksheh, which we translate beaten work, signifies thee, that both of them should be made out of Ged. There will I manifest myself to the same piece of gold that made the cover thee. I have followed Sept. who render of the ark; so as to be one continued work with that, not separate from it. appears to be true from the next verse, min hacapporet; "out of the mercy-seat shall ye make the cherubims," &c., or, from the mercy-seat shall they proceed on the two ends of it. This Gesenius., properly, turned work, from Arab., which has, among others, the signification, opere tornatili elaboravit lignum. by yvwolnooμai. The rest vary. Aq., Symm., Th., ovvragoμai from whom Vulg., præcipiam: but Syr. has TN, I will meet with thee; and so equivalently both Arabs., Pers., and Gr. Ven.: and this rendering was followed by our last English translators, There will I meet with thee. The question is, whether the root of the word here used be or . The Sept. certainly read in their copies from . But besides their authority, which is great, I |