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decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early church, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isa 28:16 and Psa 118:2, - a view with which the expression nâthattı̄, “given, laid before Joshua,” can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by God's transferring to him the regulation of His house and the keeping of His courts (before, liphnē, in a spiritual sense, as in 1Ki 9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Rev 5:6), and with the seven eyes of Jehovah (Zec 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Isa 11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pittēăch pittuchâh in harmony with the figure of the stone (cf. Eze 28:9, Eze 28:11). “I will engrave the engraving thereof,” i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of the Lord, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mūsh is used here in a transitive sense, to cause to depart, to wipe away. הארץ ההיא (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, beyōm 'echâd, cannot of course mean “on one and the same day,” so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and