only had he noticed, that, in the benediction in which the child's name was inserted, the

mother had interrupted the prayer. Without explaining her reason, she insisted that his

name should not be that of his aged father, as in the peculiar circumstances might have

been expected, but John (Jochanan ). A reference to the father only deepened the general

astonishment, when he also gave the same name. But this was not the sole cause for

marvel. For, forthwith the tongue of the dumb was loosed, and he, who could not utter the

name o f the child, now burst into praise of the name of the Lord. His last words had been

those of unbelief, his first were those of praise; his last words had been a question of

doubt, his first were a hymn of assurance. Strictly Hebrew in its cast, and closely

following Old Testament prophecy, it is remarkable - and yet almost natural - that this

hymn of the Priest closely follows, and, if the expression be allowable, spiritualises a

great part of the most ancient Jewish prayer: the so-called Eighteen Benedictions; rather

perhaps, that it transforms the expectancy of that prayer into praise of its realisation. And

if we bear in mind, that a great portion of these prayers was said by the Priests before the

lot was cast for incensing, or by the people in the time of incensing, it almost seems as if,

during the long period of his enforced solitude, the aged Priest had meditated on, and

learned to understand, what so often he had repeated. Opening with the common form of

benediction, his hymn struck, one by one, the deepest chords of that prayer, specially this

the most significant of all (the fifteenth Eulogy), 'Speedily make to shoot forth the

Branch74 of David, Thy servant, and exalt Thou his horn by Thy salvation, for in Thy

salvation we trust all the day long. Blessed art Thou, Jehovah! Who causeth to spring

forth the Horn of Salvation' (literally, to branch forth). This analogy between the hymn of

Zacharias and the prayers of Israel will best appear from the benedictions with which

these eulogies closed. For, whe n thus examined, their leading thoughts will be found to

be as follows: God as the Shield of Abraham; He that raises the dead, and causes

salvation to shoot forth; the Holy One; Who graciously giveth knowledge; Who taketh

pleasure in repentance; Who multip lieth forgiveness; Who redeemeth Israel ; Who

healeth their (spiritual) diseases; Who blesseth the years; Who gathereth the outcasts of

His people; Who loveth righteousness and judgment ; Who is the abode and stay of the

righteous; Who buildeth Jerusalem ; Who causeth the Horn of Salvation to shoot forth;

Who heareth prayer; Who bringeth back His Shekhinah to Zion; God the Gracious One,

to Whom praise is due; Who blesseth His people Israel with peace.75