(Lev. xvii. 1,) the shedding of the blood might be a very proper symbol of the out-streaming life: compare also Lev. vi. 19.

"2. Other sacrifices also were symbols of a substitutionary death for example, the sacrifice for ratifying a covenant; (Jer. xxxiv. 18-20;) and the sin-offering on account of a murder perpetrated by some unknown person; (Deut. xxi.) This idea stands also in evident connexion with the Azazel, or goat for a sin-offering, which, on the great day of atonement, was driven into the wilderness.

"3. signifies to bear the loss of any thing, or to make good the damage sustained, (Gen xxxi. 39); and this word is also used to denote an expiation: and so the noun (kopher) connected with the verb (kipper) denotes a ransom-price. [This noun and verb are those used in the description of the Levitical sacrifices.]

"4. The idea of an expiation by sacrificed victims was undeniably prevalent among other nations of antiquity. Of the Egyptians, Herodotus says, that having cut off the head of the sacrificed victim, they utter a long string of execrations upon it, and they throw it into the river:-in uttering their execrations,-their design is that, if any evil be imminent over themselves, the sacrificers, or over their country, it may be turned upon this head. In this manner, with regard to the heads of sacrificed animals, and the libations of wine, all the Egyptians use the same rites in all their temples.' Euterpe, 39. And so Cæsar, concerning the Gauls; 'They are all extremely addicted to superstition: therefore it is their practice, when seized with alarming diseases, or going to battle, or exposed to other dangers, to vow that they will sacrifice human victims, or even themselves; in which sacrifices the Druids are the priests: for it is their opinion that the majesty of the immortal gods can be propitiated, only by giving the life of man for the life of man.' B. G. vi. 16."

iii. Of the kinds of sacrifice, the last to be enumerated is “the THANK-OFFERING (Π, εὐχαριστικὸν, χαριστήριον, eipηvikóv) consisting in the presentation of a bull, sheep, or goat, without blemish, and of either sex; which was brought

by the offerer, with laying on of hands, to the altar, and was slain by him on the south side of it. The priest received the blood and sprinkled it round the altar. The pieces of fat only were burned. The breast and shoulder, the former of which the offerer was to heave and the latter to wave, belonged to the priest. The rest was applied to the use of a sacrificial feast : compare 1 Cor. x. 18.

"The thank-offerings were brought, sometimes on account of a particular blessing received from Jehovah, called therefore a sacrifice of praise, in □, LXX. Ovola dμoλoyías, aivéσews,) sometimes from the general feeling of pious inclination, a free-will offering (7) sometimes on the satisfaction of a vow (173) Num. vi. 14. The first were united with meatofferings consisting of unleavened cakes, and a leavened loaf which went to the priest: the sacrificial feast was obliged to be held on the same day: Lev. vii. 15, 16; while, in the case of any other thank-offering, this feast might be put off to the second day; (Lev. vii. 16. iii. 7, 11-36. Deut. xii. 12-18.) Carpzov. 706. Bauer, i. 119. Jahn, iii. 395.

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Among thank-offerings, in the most extensive sense, might be reckoned the presentation of the first-born and the first-fruits, the second tythe, and the Lamb of the passover."

On the respective articles which Dr. Winer has thus elucidated, the reader may advantageously consult the recent English edition of Calmet's Dictionary, with the additions of the late Mr. Charles Taylor.

Note IX.-page 21.

THE CROWNED PRIEST AND KING.

Zech. vi. 13. To assure ourselves of correctly interpreting this verse, it is necessary to review the whole scene as represented in vision to the prophet; chap. vi. 9-15. The returned Jews were dejected by their difficulties, and had sunk into supineness and coldness. The prophet is directed to receive a contribution of silver and gold, which four principal persons, recently arrived from Babylon, had brought in aid of

the restoration of the temple. The idea of a contribution or a consecrated gift is inferred from the connexion and circuinstances, and from the exact rendering of the words, "Take from the captives [literally, the captivity; but the abstract noun is often put to denote the persons who had been dragged into captivity; as, for instance, Ezra vi. 19. Jer. xxviii. 4. xxix. 1, 4, 20, 31. Ezek. i. 1. iii. 11, 15. xi. 24, 25. Dan. vi. 14,] from Heldai, from Tobijahu, and from Jedaiah :" something must be understood as governed by the verb, and this is supplied after the same verb in the next sentence, “ Take silver and gold." With a portion of this silver and gold, he is instructed to make, or procure to be made "crowns:" how many, is not mentioned; but two is the most probable and generally supposed number, because, had more been signified, it is contrary to usage to omit the numeral; because one crown seems to be intended to be made of each of the two metals; and because the reference of this coronation is to the two offices of royalty and priesthood.* These crowns he is to place, with the solemnity of a prophetic act commanded by God, upon the head of Joshua; uttering a divine declaration. After this ceremony, he is directed to commit the crowns to the four persons, who had been witnesses of the act, that they might deposit them in the temple, to be a constant memorial of this significant and encouraging transaction. There is great difficulty in the interpretation of the last clause of v. 13, whether, by DT the two or them both, we are to understand Jehovah and the person predicted and named a branch, as is maintained by De Dieu and Vitringa; or Zerubbabel and Joshua; or the two offices of dignity represented by the two crowns, and as

"The crown was a symbol of a person preeminently venerable and sacred among the ancient Hebrews, it was worn not only by kings, but also by priests, (Ex. xxviii. 36, 37. xxix. 6. 2 Sam. i. 10,) the form of each being somewhat different. The double crown placed upon the head of a single person, Joshua, represented the twofold dignity, the royal and the priestly, to be united in some one person, that is the priesthood of the Messiah (whom Joshua here represented) according to the order of Melchizedec, by which the Messiah was to be both King and Priest of the Most High God.-Joshua, both in name and in the prophetic signification of his office, prefigured the Messiah.' Rosenmüller, junior, in loc.

Michaelis thinks, by two thrones also; or the two great parties of Jews and Gentiles who, by the gospel of Christ, were to be brought into one united body. Each of these opinions has been maintained by persons of learning and judgment. The second seems unwarranted, because Zerubbabel has no share in this part of the prophecy. The third is adopted by the larger number of eminent critics, among whom we find Calvin, Drusius, Henry, Prebendary Lowth, Michaelis, Dathe, and the younger Rosenmüller; but I must confess that it appears to me somewhat forced, and that the supplying by inference an antecedent to the relative increases the difficulty. The fourth is the introduction of a new idea, expressed by a pronoun of reference, but which has not the antecedent assumed, nor any grounds for supplying it to the reader's mind. But I conceive that no solid objection lies against the first interpretation: the personal and masculine form readily attaches to the two persons mentioned immediately before, and which must be the principal objects in the mind of the reader, Jehovah, and the person whose name and actions the prophecy describes and the connexion of sentiment is natural, plain, and of the highest importance, namely, that there is the most perfect union of the Lawgiver and the Saviour in the counsel of peace," the plan of wisdom, rectitude, and love for conferring eternal blessings upon mankind. I have thought it right to state these reasons, in a great measure because I am led by them to differ in some points from a learned and valuable author, who has recently opened his great resources of biblical knowledge, in the illustration of the deeply interesting but difficult portion of prophecy comprised in the first six chapters of Zechariah. See A Commentary on the Vision of Zechariah the Prophet: with a Corrected Translation and Critical Notes: by the Rev. John Stonard, D.D. Rector of Aldingham. Upon these positions, I submit a translation of the whole passage.

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"Further, a message of Jehovah was [given] to me, saying, Take from [the people of] the captivity, from Heldai, from Tobijahu, and from Jedaiah; and go thou this day; go to the house of Josiah the son of Zephaniah, who are come from

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