And. St. Jerome finding the Septuagint and others varying in the explanations, gives his own; yet adopts the saying of Socrates, "I know that I am ignorant:" for this also is a part of science. (Worthington) --- Outward, with respect to the temple. It is styled inner court, with reference to that of the people. --- Separate. Chap. xli. 9.

Triple, one over another, (ver. 6.) or on a level with the priests' court.

One cubit, projecting out perhaps for seats, or for the pilasters.

Above. The higher stories are not so lofty.

Fifty cubits. We only allow thirty, as this is not in Hebrew, &c. The text, ver. 10., and 12., seems incorrect. (Calmet)

Holies. Hebrew, "who are very holy," and (Haydock) on duty. See Leviticus vi. 25.

People. Chap. xliv. 17., and Exodus xxxiii. 42. Christian priests use their vestments only when they are officiating. (Durand and Durant Rit. ii. 9.) (Calmet)

Five. Hebrew emoth should be meoth, "three hundred, as it is printed (yet not in the Protestant version. Haydock) thrice just after, and as it is written here in Manuscript 4. Camb. 1. 2." (Kennicott) --- Reeds. Septuagint, "cubits," as Hebrew, St. Jerome, &c., insinuate. The mountain was only five hundred paces square, even when it was enlarged in the time of Josephus. (Jewish Wars vi. 14.; Greek) --- We must therefore read cubits. (Calmet) --- If we retain reeds, (Haydock) the wall will be twelve thousand cubits, (Menochius) which seems improbable. (Tournemine) See chap. xlv. (Haydock)

Cubits. This confirms the former correction, ver. 16. (Haydock) --- Hebrew has only, "of five hundred." Maldonat and Cornelius a Lapide would understand reeds, to agree with what goes before. (Menochius) --- Separation. Josephus mentions a wall three cubits high, on the pillars of which was written in Greek and Latin, that such as entered the temple must be pure, (Calmet) and no stranger. (Haydock) --- Into this court all might come. (Philo) (Calmet)