(5) _Bat kol_ (lit., "daughter of a voice" or "daughter-voice"), "a small voice," "sound," "resonance," not "echo," as it is often translated. The expression _bat kol_ was used in place of the longer one _bat kol min ha-shamayim_, which is "a heavenly or divine voice which proclaims God's will or judgment, His deeds, and His commandments to individuals or to number of persons, to rulers, countries, and even to whole nations." This celestial voice was a means of divine revelation lower than that of prophecy. According to Schechter, it has two peculiar features: first, its messages are reproductions of verses or sentences from the Old Testament or from the Apocrypha, and secondly, "it is audible only to those who are prepared to hear it." See Weber, _Altsynag. Theol._, pp. 187-189; Low, _Gesammelte Schriften_, II, p. 58, n. 1; Kitto's _Cyclopedia of Biblical Lit._, art. _Bath Kil_, and _Ludwig Blau_, art. _Bat Kol_, in _Jewish Encyclopedia_. (6) Proberbs XI, 22. The word [nazaf (nun-zayin-fey)] "censured," "placed under ban," by a form of Rabbinical interpretation known as _notarikon_ (stenographer's method, abbreviation), is connected with the words of this verse in Proverbs: [Nezem Zahav b'aF (NUN-zayin-mem(sofit) ZAYIN-hey-bet bet-alef-FEY(sofit), capitals indicating larger case Hebrew letters)]. Another instance of this kind of interpretation is in connecting the word [anochi] "I," the first word of the Decalogue, with the phrase: [Ana Nafshi Catvit Yehavit (ALEF-nun-alef NUN-pey-shin-yud CHOF-tof-bet-yud-tet YUD-hey-bet-yud-tet)] "I (God) myself have written (the Torah), and delivered it," or with the words [Amirah N'imah K'tivah Y'hivah (ALEF-mem-yud-resh-hey NUN-ayin-yud-mem-hey CHOF-tof-yud-bet-hey YUD-hey-yud-bet-hey)] "a pleasant saying, written and delivered" (_Shabbat_, 105a). See art. _Notarikon_, in the _Jewish Encyclopedia_, and Strack, _Einleitung_, p. 130. (7) Ex. XXXII, 16. (8) Graven. The phrase [al tikri . . . ele] "do not read . . . but" followed by a suggested reading different from the original, does not mean that the Rabbis offered an emendation of the biblical text. It was merely a change of the text for homiletical purposes. See Bacher, _Die alteste Terminologie der judischen Schriftauslegung_, p. 175 _et seq._; Friedlander, _Jewish Religion_, p. 204, and Talmudical dictionaries, _s.v._ (9) Freedom. (10) Num. XXI, 19 _Mattanah_, "gift"; _Nachaliel_, "the heritage of God"; _Bamot_, "high places." The names of these three encampments of the Israelites in the wilderness are interpreted according to their literal meanings.