to erect, to set up. (Comp. Dan. xi. 45; | without any meaning in such passages, as Isai. li. 16.) Very ancient groves were 2 Kings xxiii. 6, and even ni, vid. indeed most frequently fixed on for the Tromm's and Biel's Lexicon. 2 Chron. worship of idols, but to begin by making a xv. 16, only, they use T'Aστaρty for NÍ. grove round the altar of God, and conse- But when we are convinced that idol-statue quently round that of the temple at Jeru- is the true meaning, we are then not to salem, would of itself have been a strange deviate from the once established significaundertaking. tion, even in the passages, Deut. xvi. 21; Micah v. 13, although they admit of both interpretations. One part of these reasons has been already exhibited by Selden de diis Syris Synt. ii., cap. ii., p. m. 232-37 (ed. Elzevir, Lugd., 1629). He explains himself thus: that the word indeed signifies wood, grove, but was used of the statues of Astarte, to whose name it at the same time alludes. Simulacra igitur lignea Astarte, seu τy Astoreth dicata Asherim et Asheroth seu lucos sæpius dicta sentio, ut et ad nomen simul alluderetur, et tam impari Divinitati materia contumelia ipso vocabulo exprobraretur. Some suppose the Ashera to be a goddess of fortune (from, No. 2).

5. In speaking of the destroying of the D, words are used, which are peculiar to the overthrowing of the instruments of idolatry, as, 2 Chron. xxxiv. 4; 2, 2 Chron. xiv. 2; xxxi. 1; 7, Exod. xxxiv. 13; 2 Chron. xviii. 4; xxiii. 14; y, 2 Chron. xxxiv. 7. So also

, 2 Chron. xvii. 6; xix. 3; w, Mic. v. 13, signifies indeed, to pluck up, but also, to destroy, e.g., cities.

, אֲשֵׁרִים .pl, אֲשִׁירָה once, אֲשֵׁרָה .Prof. Lee

Of the foregoing collection of passages (there still remain, Isai. xvii. 8; xxvii. 9; Jer. xvii. 2), the context of which I recommend to the most attentive examination of the inquiring reader, No. 1, 2, 4, 5, refer most evidently to an idol-statue : No. 3, makes it very probable, that this idol and i lit. Set up, erected; an erection, is Astarte. To this may be added the &c. Gesenius, Winer, &c., consider this Syriac translation of Judg. vi. 25, 26, 28, word as equivalent to, pl. iązy; and signifying, generally, Any idol. It had 30, by Am, which indeed is at first renbeen shown by Kimchi, Procopius of Gaza, dered in Castellus agreeably to the Hebrew Castell, Spencer, Selden, Lette, and some signification by Lucus, but which certainly others, long ago, that it could not signify only differs from 20; Am, Venus ortho-a grove in many passages in which it was found. Gesenius, in his Comm. on Is. ch. graphically, as its signification is afterwards lxv. 11, and again, in his Thesaurus, p. 162, expressed by Stella Veneris. The Latin renews the inquiry, as if these his worthy version retains therefore more correctly predecessors had done nothing. And it may Ester. The Arabic also has here, inde-be doubted whether he has at all settled the pendently of the LXX,, Asira, to

which idolum fœmineum, is added in ver. 25. In the remaining passages, namely, throughout the books of Kings, the Syriac has s▲, idolum; only a few times, as Deut. xvi. 21; Micah v. 14, j, a plant. The Arabic has even several times as 2 Kings

صدم in the book of Kings

question, or, indeed, added any thing to their lucubrations on the subject. If, for example,, and y, really mean the same thing, Why are they completely different words? From the various passages and combinations in which is found, we are sure that it was something that could

be made, set up, placed in a building, cut down, put away, burnt, reduced to powder. Hence, as Selden, and after him Gesenius, has well remarked, it could not possibly be a grove. Again, from its occurring with xvii. 16,; xxi. 16; and ...), statues of hop,,, me, be, be, w, idols, where it otherwise follows the LXX. De, it should seem to be something differKimchi, in his Lexicon of roots, renders ing from either of them, if, at least, there is by omne lignum, quod colitur. Under any precision in the language. Now, what the circumstances of the case, the aλoos of could this be? Among the important, and the LXX can scarcely serve as an argument almost necessary, parts of an idol was its against it, since they make use of it almost Shrine, or chapel; and this, I think it pro

τῆς γῆς, καὶ ἐκπορνεύσωσιν ὀπίσω τῶν θεῶν αὐτῶν, κ.τ.λ.

Au. Ver.-15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and

thou eat of his sacrifice.

Ged., Booth.-Make then no covenant with the inhabitants of the land, lest, &c. Ver. 19.

See notes on xiii. 2.

Ver. 24.

Au. Ver.-Brass.

See notes on xxv. 3.

Ver. 25.

Au. Ver.-Neither shall the sacrifice of the feast of the passover be left unto the morning.

Ged., Booth.-Nor shall any part of the

sacrifice, &c.

Ver. 28.

Au. Ver.-28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments [Heb., words].

And he was there.

καὶ ἐπειδὴ κατέπαυσε λαλῶν πρὸς αὐτοὺς, ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα. Au. Ver.-33 And till Moses had done speaking with them, he put a vail on his

face.

Rosen., Ged., Booth.-And when he had done speaking with them, he put a veil on his face.

33 And when he had done speaking, &c.] Some modern interpreters imagine that there is here a hysteron-proteron, and that the words should be rendered, as in our common version, "And till Moses had done speaking with them, he put a veil on his face;" or, as Dathe, Quando Moses ad eos loquebatur, velamen faciei suæ imposuit. They ground this mode of rendering chiefly on the authority of St. Paul, 2 Cor. iii. 13, who says: και ου καθαπερ Μωυσης ετίθει καλυμμα επι το προσωπον ἑαυτου προς το μη ατενίσαι τους υἱους Ισραηλ εις το τέλος του καταργούμενου. But Paul is here acting not the part of an interpreter or of an historian, but that of a mere allegorist. It was enough for his purpose that it is said in Exod. xxxiv. 30, that when the children of Israel saw the splendour of Moses's countenance, they were afraid to approach him. Approach him,

Ged., Booth.-And Moses [LXX] was however, they did, at his own desire and

there.

And he wrote.

Pool. He wrote, not Moses, but the Lord, as appears from ver. 1, and from Deut. x., the relative pronoun being here referred to the remoter antecedent, of which there are many instances, as Gen. x. 12; 1 Sam. xxi. 14; xxvii. 8; Psal. xcix. 6. So Patrick, &c.

But

Moses talked with them; during which talk it is not said that he veiled his face. verses 34 and 35 (say Dathe and others) explain this, and put it beyond all doubt that Moses put on his veil as often as he spoke to the people. I am of a very different opinion, and think that it is clear from these very verses, as well as from ver. 33, that his face remained unveiled all the time in which he delivered to the people his Divine oracles, and that it was covered only in common conversation. Not one of the antient interpreters thought of rendering ver. 33 in any other sense. Vulg., Impletisque sermonibus, posuit velamen super faciem Ged., Booth. From his having talked suam. So equivalently all the other versions.

Ver. 29.

Testimony. See notes on xvi. 34.

Au. Ver.-Moses wist not that the skin of his face shone while he talked with him.

with God.

With these agree the most learned Jewish

interpreters, whose opinion is well represented referret. Cf. vs. 35. Quod vero Moses,

nisi illorum alterutrum fieret, semper capitis involucro tectus suis se conspiciendum præbuit, forsan minus insoliti quid fuerit, quum et multis post Mosen seculis primæ dignitatis in Oriente viros vultu velato prodire et conspici solitos esse, discimus e libro Arabico, qui Rihhan olalbabi, i.e., ocimum cordium

by Delgado.* The objections from ver. 34
and 35 are perfectly removed in my version.
[Whatever objections Dr. Geddes may have
removed, it appears to me, that he has
translated verse 34 in a way which the
Hebrew will not admit of.] It is but doing
justice to Houbigant to say that he had well
rendered the whole passage before me. "Et inscribitur.
cum Moses finem faciebat loquendi, ponebat
velamen super vultum suum. Sed cum

Ver. 34, 35.

Moses Dominum adibat, ut cum eo loque-ins na hing cph nựu Nàạn

יָסִיר אֶת־הַמַּסְיֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר -retur, auferebat velamen, donec ab eo de

ἡνίκα δ ̓ ἂν εἰσεπορεύετο Μωυσῆς ἔναντι

Au. Ver.-34 But when Moses went in

before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

grederetur; deinde, egressus, filius Israel, referebat ea quæ sibi Dominus mandârat filiis Israel, faciem ejus rutilantem videntibus: qui postea velamen in vultum referebat, donec κυρίου λαλεῖν αὐτῷ, περιῃρεῖτο τὸ κάλυμμα ἕως iret, ut cum Domino loqueretur.” Το the τοῦ ἐκπορεύεσθαι. καὶ ἐξελθὼν ἐλάλει πᾶσι same purport Michaëlis and Hezel. Geddes. τοῖς υἱοῖς Ἰσραὴλ, ὅσα ἐνετείλατο αὐτῷ Delgado.-By the addition of the word kúptos. till in the beginning of this verse, the English translator plainly discovers that he did not understand the meaning of this passage. The use of this veil was to cover from the people the schechina, or glory, that was on Moses's face: but that he did not dare to do while he was rehearsing the Lord's words to them; for that glory was his credentials, as if the Lord was speaking to them through his mouth: so that Moses could not put on the veil till he had done speaking to them, which is quite opposite to the meaning which the English translator gives to this passage, and which is certainly erroneous. And here Moses, to remove children of Israel whatsoever had been given their fears, accosted them by degrees; first Aaron, then the princes, and then the people; and delivered to them the Lord's word, without any veil.

35 And the children of Israel saw the face of Moses, that the skin of Moses's face shone: and Moses put the vail upon his face again, until he went in to speak with him.

Ged. 34, 35 As often as he went into the presence of the Lord to converse with him, he took off the vail until he came out; and until on coming out, he announced to the

him in command; while they, all the time, saw that the skin of his face was resplendent. He then put on the vail again, until he went to converse with the Lord.

Rosen. Quum autem absolvisset Moses Booth. But when Moses went in before cum iis loqui, posuit super faciem suam Jehovah to speak with him, he took off the velamen. Nonnulli hunc locum male sic veil, until he had come out; and when he reddiderunt: quando Moses ad eos loque- had come out, until he had spoken to the batur, velamen faciei suæ imposuit: quum Israelites whatsoever he had commanded tamen ex hac narratione manifestum sit, him. And the Israelites saw that the skin Mosen dum cum Israelitis loqueretur, of Moses' face shone; and Moses put the velamen deposuisse, quod utique necesse veil upon his face again, until he went in to erat, ut loquentis verba percipere possent. speak with Jehovah. Neque, quod illi putarunt, in loco Paulino 2 Cor. iii. 13, dicitur, Mosen, dum loqueretur cum Israelitis, vultum velasse, sed in universum, faciei suæ velamen impositum habuisse, quod, uti e nostro loco liquet, non removit nisi tum, cum vel tabernaculum ingrederetur, cum Deo colloquuturus, vel quæ ab eo mandata accepisset ad populum

CHAP. XXXV. 4.

Au. Ver. And Moses, &c.
Ged., Booth.-Again Moses, &c.
Au. Ver.-Commanded.
Ged., Booth.-Hath commanded.

Ver. 5.

Brass. See notes on xxv. 3.

Ver. 6.

See notes on xxv. 4.

Ver. 7.

See notes on xxv. 5.

Ver. 8.

Au. Ver.-The light.

Bracelets.

Purver.-Hooks.

Ged., Booth.-Clasps.

Gesen.-, Exod. xxxv. 22, as a female ornament, nose-ring [so Michaelis, Rosen., Lee], or according to Kimchi, clasp, to fasten a garment, comp. in French, épingle,

Gesen., Ged., Booth.-The chandelier. in German, spindle, from spinula, and Tacit. See notes on xxv. 6.

Ver. 12.

See notes

on

Ver. 14.

Au. Ver.-Mercy-seat.

XXV. 17.

Au. Ver. The candlestick, also the light, and his furniture.

Ged.

and all [Sam., LXX, and

one MS.] his utensils.

Ver. 16.

Au. Ver. The laver and its foot.

Germ. 17.

Rosen. est annulus, quem ornatus caussa Arabes aliique Asiatici, feminæ præcipue, ex naribus perforatis pendentem gestare solebant; cf. ad Gen. xxiv. 22. Au. Ver.-Rings.

Ged., Booth.-Rings and collars [Sam., LXX., Sam.].

Au. Ver.-Tablets.

Ged., Booth.-Lockets.

Bagster's Bible.-, probably, as Bochart thinks, a kind of girdle, swathe, or zone, compressing the breasts in such a manner as to make them look plump and round: fascia pectoralis.

Gesen.-, m. Exod. xxxv. 22; Numb. xxxi. 50. A golden ornament of the Israelites in the wilderness, and of the Midianites, perhaps a bracelet, or necklace

Ged., Booth.—The laver and its cover. of little golden balls (found pure in Arabia);

i. q.. According to some, a Sort of golden beads, worn about the wrists and

Au. Ver.-Tabernacle of the congrega- neck of Arabian women. Diod. Sic., lib. iii., tion. See notes on xxvii. 21.

Rosen.-, coll. Arab., conglobata massa, videtur fuisse genus ornamenti mu:imb liebris, habens continuos globulos; quale ornamentum Romani vocabant bullas, et Virgilius baccatum monile.

καὶ ἤνεγκαν οἱ ἄνδρες παρὰ τῶν γυναικῶν, πᾶς ᾧ ἔδοξε τῇ διανοίᾳ, ἤνεγκαν σφραγίδας, καὶ ἐνώτια, καὶ δακτυλίους, καὶ ἐμπλόκια, καὶ περιδέξια, πᾶν σκεῦος χρυσοῦν. καὶ πάντες ὅσοι ἤνεγκαν ἀφαιρέματα χρυσίου κυρίῳ.

Au. Ver.-22 And they came, both men

Ver. 23, 24, 25.
See notes on xxv. 4 and 5.

Ver. 26.

וְכָל־הַנָּשִׁים אֲשֶׁר נָשָׂא לִבֶּן אֹתָנָה and women, as many as were willing-hearted

Au. Ver.-26 And all the women whose heart stirred them up in wisdom spun goats' hair.

Pool.-In wisdom: this word seems better to agree with the following than with the foregoing word, they spun with wisdom, i.e., with skill and art. So Patrick.

Ver. 35.

Au. Ver.-35 Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning

Ged., Booth. And all those women whose heart inclined them, spun skilfully work. goats' hair.

Ver. 29.

Au. Ver.-29

Bp. Horsley.-35

and of the weaver.

In this verse the word is certainly out of its place. The weaver should certainly which the LORD had be mentioned with the other workmen. commanded to be made by the hand of, therefore, should probably follow D.

Moses.

Booth., &c.-Which Jehovah, by Moses, had commanded to be made.

Bp. Patrick.-By the hand of Moses.] Whom he employed to deliver these commands to his people.

Ver. 31.

Au. Ver.-And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship.

Bp. Horsley.-— knowledge, and in all manner of workmanship. Omit the prefixed to, which is omitted in Kennicott's MS. 389 B.-knowledge in all manner of workmanship.

Ver. 32, 33.

"He hath filled them with wisdom of heart, to execute all manner of work, of the engraver and embroiderer, and needle-worker, and weaver in sky-blue, and in purple, and in scarlet, and in white; workers of all manner of work, and designers of designs.” Cunning workman. See notes on xxvi. 1. Embroiderer, Heb. p. See notes on xxvi. 36.

Blue, purple, &c. See notes on xxv. 4.

CHAP. XXXVI. 1.

Au. Ver.-1 Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.

Bp. Horsley. Then wrought. Rather, Then set to work.

Bagster's Bible.-Junius properly connects this verse with the end of the preceding

This is an expedient which 32 ἀρχιτεκτονεῖν κατὰ πάντα τὰ ἔργα τῆς frees the sacred text from a manifest inconἀρχιτεκτονίας, ποιεῖν τὸ χρυσίον καὶ τὸ ἀρ- sistency according to the present division ; γύριον καὶ τὸν χαλκὸν, 33 καὶ λιθουργῆσαι τὸν λίθον, καὶ κατεργάζεσθαι τὰ ξύλα, καὶ ποιεῖν ἐν παντὶ ἔργῳ σοφίας.

Au. Ver.-32 And to devise curious

since it represents Bezaleel and Aholiab setting about their work before called to it by Moses (ver. 2). By thus connecting it, and reading, wëásah, in the future

works, to work in gold, and in silver, and in time, the proper sense is elicited: “And brass,