shall not always hold good of thee. Jerus. Targ, 'He will not clear sinners in the day of the great judgment.-' Visiting the iniquity of the fathers upon the children.' Jerus. Targ. remembering the sins of the wicked fathers upon the rebellious sons unto the third generation, and the fourth generation.'

What act of reverence did Moses render to the Lord, and what prayer did he utter? v. 8, 9.

Let my Lord go amongst us;' i.e. by the Shechinah.-'For it is a stiff-necked people;' or, though it be.' See note on Gen. 8. 21.

What did the Most High reply to this petition, and with what solemn charges was it accompanied? v. 10-17.

'I make a covenant;' i. e. I renew the former covenant which the people have broken, and the blessings of which they had forfeited, by their late transgression.-'Such as have not been done;' Heb.' such as have not been cre ated.' See note on Gen. 1. 1.- Observe thou that.' The directions which follow may be considered as forming the conditions of the covenant on the part of the people.-'Whose name is jealous ;' i. e. whose nature and character is jealous; who can bear no rival. The names of God designate his attributes.-- Thou eat of his sacrifice.' This the apostle informs, 1 Cor. 10. 20, 21. was equivalent in the sight of God to one's professing himself to be of the idolatrous communion which feasted upon the sacrifices of their demon-gods.

What positive precepts before given are here repeated? v. 18-22.

Shall redeem with a lamb;' i. e. with a living lamb, either of the sheep or goat, which was to be given to the priest, Num. 18. 15.- In earing-time and in harvest thou shalt rest;' i. e. in the most busy seasons of the year. The urgency of business was to afford no excuse for the non-observance of that day.- Feast of weeks;' Heb. 'feast of sevens;' i. e. a feast to be observed seven weeks after the passover, called otherwise the feast of Pentecost,

Lev. 23. 15, 16. It was the same with the feast of the first-fruits of the wheat-harvest. Acts, 2. 1.-' At the year's end; Heb. ' at the revolution of the year;' which was in the seventh month, corresponding nearly to our September.

How often in the year were the males required to appear before God, and how was the security of their possessions guarantied to them in the mean time? v. 23, 24.

The Lord can curb the concupiscence of his enemies whenever he sees good.

What was Moses commanded to write, and how long did he continue in the mount? v.

28.

27,

'And he wrote;' i. e. not Moses but God, as is evident from v. 1. and from Deut. 10. 4.

What remarkable phenomenon attended Moses as he came down from the mount, and what effect had it upon the beholders? v. 29. 30.

'The skin of his face shone.' This is rendered by the Gr. 'Dedoxastai,' was glorified, or made glorious, whereupon the apostle, 2 Cor. 3. 7. says, "The children of Israel could not steadfastly behold the face of Moses for the glory (doxa) of his countenance;' i. e. the exceeding brightness. Chal. 'Moses knew not that the brightness of the glory of his face was multiplied.' The original Heb. word is 'Kâran,' to irradiate, to shoot forth or emit rays of light. From this root comes Keren,' a horn, and from this has arisen the mistake of the Latin version which renders it, 'He knew not that his face was horned.' Owing to this confusion of senses Moses is not unfrequently represented in ancient pictures and coins with two horns like an ox. As the original words, however, for 'rays' and 'horns' have a common radical, the mistaking the one for the other was not unnatural. Indeed it may be remarked that something similar occurs in modern writers. Thus the eloquent Jeremy Taylor in his Holy Dying,' p. 17. describes the rising

sun as 'peeping over the eastern hills, thrusting out his golden horns.Were afraid.' By this means, probably, Moses first came to the knowledge of the fact.

To what had he recourse when it was found that the splendor of his face was too much for the people to bear? v. 33.

What allusion does the apostle make to this? 2 Cor. 3. 13-18.

At what times did Moses lay aside his veil ? v. 34.

What probable reference to this occurs in the New Testament? 2 Cor. 3. 18.

CHAPTER XXXV.

With what precept of the law did Moses after convening the people commence his instructions to them relative to their offerings? v. 1, 2.

'An holy day, a sabbath of rest; Heb. 'a day of holiness, a sabbath of sabbatism.'-'Whosoever doeth work ;' i. e. any common secular work; any work except that of worship, of mercy, or of necessity.

What charge was given as to kindling fires on the sabbath, and how is it to be understood? v. 3.

Not, probably, that fires in their private dwellings were absolutely forbidden at all seasons, for the winters in Judea are often very cold, but the design seems to have been mainly to prohibit fires being made for the purpose of carrying on the work of the sanctuary, just about to be commenced, the importance and sacredness of which they might interpret as constituting a license for a breach of the sabbath. By this precept they were taught, on the other

hand, that no plea of this kind would avail; that none of the various processes of fusing or molding the gold, or silver, or brass appointed for the work of the tabernacle would be allowed to interfere with the devout observance of holy time, when every thing but the duties of worship were to come to a solemn pause. The spirit of the precept probably applies to many species of employment which, under the plea of necessity, are at the present day prosecuted on the sabbath.

What was the penalty annexed to the transgression of this precept?

What was the general direction given by Moses respecting the presentation of their offerings? v.

4. 5.

Take ye an offering; Heb. 'Terumah,' a heave-offering, from 'Rum,' to be lifted up, exalted, elevated. Gr. and Chal. a separation;' i. e. a gift separated and set apart to the service of God from their other possessions.-'Of a willing heart' from the Heb. term signifying free, spontaneous, liberal, and sometimes rendered noble, and more frequently employed as a designation of princes, from the generosity, and nobleness, and largeness of soul by which they are supposed to be characterized. In its substantive form it occurs Ps. 68. 9. Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance when it was weary;' Heb. a rain of liberalities;' which Chandler in his Life of David, vol. II. p. 61, renders, ' à shower, as it were voluntarily falling,' and refers it to the abundant supply of manna and quails which descended upon the Israelites like a falling rain from heaven; an interpretation which seems to be confirmed by Ps. 78. 24, 27. He opened the doors of heaven, and rained down manna upon them to eat. He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea.'

What is said of the spirit evinced by the people in their offerings on this occasion? v. 21, 22. 'Whose heart stirred him up; Heb. 'whose heart lifted him up.' Chal. whose heart was voluntary.'-' Every

man that offered; Heb. 'that waved,' from the circumstance of their oblations being heaved up and waved when they were offered to the Lord; consequently called, Ex. 38. 24. a wave-offering.

What practical duty is to be inferred from this part of the sacred narrative? 2 Cor. 9. 7.

What part was borne by the women in the general oblation? v. 25, 26.

Thus the virtuous woman of Solomon, Prov. 31. 19. 'She layeth her hands to the spindle, and her hands hold the distaff.' So in the early history of the church, the Christian tabernacle, there were women which labored in the Gospel,' Phil. 4. 3. and of whom Paul again says, Rom. 16. 12. that they labored in the Lord.'

What was required of Bezaleel and Aholiab besides working themselves in all manner of curious work? v. 34.

CHAPTER XXXVI.

What is said in the commencement of this chapter of the prosecution of the commanded work? v. 1-8.

'Wise-hearted; Heb. 'wise of heart.' Wherever this epithet occurs the reader is to consider it as an Hebraism, even though it should be met with in the N. T. as in 1 Cor. 3. 10. According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation.' Strictly speaking, a man may be replete with wisdom, and yet be a poor artificer; and here perhaps a better version would have been ingenious,' 'skilful,' or some such term; or 'wise-hearted' may be exchanged for 'wise-minded,' as 'heart,' in the modern acceptation, is the seat neither of wisdom, nor skill, nor ingeniousness; but of love, hatred, pride, revenge, and other similar passions; whereas in the mind lodges not only wisdom, properly so