result of an entire misunderstanding, that some interpreters should here think of the love of feasting and banqueting. Others (as _Gesenius_) are anxious to prove that such cakes were used at the sacrifices which were offered to idols. The grape-cakes are rather idolatry itself; but the expression, "They love grape-cakes," adds an essential feature to the words, "They turn to other gods." It points, namely, to the sinful origin of idolatry. Earnest and strict religion is substantial and wholesome food; but idolatry is soft food, which is sought only by the dainty and squeamish. That which is true of idolatry, is true also of the service of sin, and of the world in general, which, in Job xx. 12, appears under the image of meat which is, in the mouth, as sweet as honey from the comb, but which is, in the belly, changed into the gall of asps. In the symbolism of the law, honey signified the _lust_ of the world; compare my work _Die Opfer der Heil. Schrift_, S. 44. It is only the derivation of אשישיט, the signification of which is sufficiently established by parallel passages, which requires investigation. We have no hesitation in deriving it from אֵשׁ, "fire;" hence it means properly, "that which has been subjected to fire (compare אִשֶּׁה) = that which has been baked," "cakes." The derivation from אשש, "to found," has of late become current; but the objections to it are:--partly, that the transition from "founding," to "cake," is by no means an easy one; partly and mainly, that there is not the slightest trace of this root elsewhere in Hebrew. It is asserted, indeed, that אשישים itself is found in Is. xvi. 7, with a signification which renders necessary the derivation from the verb אשש. But, even in that passage, the signification of [Pg 278] "cakes" must be retained. The following reasons are in favour of it, and against the signification "ruins," adopted by _Gesenius_, _Winer_, and _Hitzig_. 1. The signification "cakes" deserves, _ceteris paribus_, a decided preference, because it is established by the other passages. It is only for reasons the most cogent that we can grant that one and the same word has two meanings, and these not at all connected with each other. 2. The transition from the meaning "foundation," which alone can be derived from the verb אשש, to that of "_ruins_," is by no means so easy as those critics would represent it. With respect to a rebuilding, for which the ruins' afford the foundation, they might, it is true, be called foundations, compare Is. lviii. 12, but not where destruction only is concerned. Who would speak of howling over foundations, instead of howling over ruins? 3. The context is quite decisive. If we translate אשישים by "ruins," the subsequent כי is quite inexplicable. This little word, upon which so much depends, performs also the office of a guide: "For this reason Moab howls, for Moab altogether does he howl, for the cakes of Kirhareseth you do sigh,