with the past is, I think, indicated by the additions to the candlestick in this vision as compared with the original in Exodus.
In the Tabernacle, in keeping with the Mosaic dis pensation, the continuity of its light depended on the offerings of the people, who were commanded to bring " pure olive oil, beaten for the light; to cause a lamp to burn (lit., to ascend) continually "; and on the ministry of Aaron and his sons, who had to fill, and trim, and order, and light them every morning and evening (Ex. xxvii. 20, 21, xxx. 7, 8); but in our vision no attendant priests are necessary, nor offerings of oil from the people. The lamps are fed spontaneously from the gullah> or oil vessel, above the candlestick, the plentifulness of the flow of oil (emblem atic of the abundant outpouring of the Holy Spirit) being set forth by the seven pipes (or " pourers "), which carried the supply to each.
There is yet one item in the symbolism of the candle stick which requires our attention namely, the two olive trees (ver. 3), or " sons of oil " (ver. 14), which, by means of the two tsanteroth) or spouts, empty golden oil out of themselves into the gullah, or bowl.
Many fanciful interpretations have been given of this part of the vision, which, for lack of time and space, we will not stop to examine, but it is most in harmony with the scope of these visions (one of the great objects of which was to encourage the two heads, or leaders, of the restored remnant of the nation in their task of rebuilding the Temple) to regard the olive trees as representing Joshua the high priest, and Zerubbabel the prince. These were the two persons by whom the whole covenant people was then represented, and through whom it, in a very important sense, received the grace and the promises of God.
The words, " These are the two that stand before the Lord of the whole earth" must also lead us to the same conclusion. In the previous vision (iii. i), which is so closely connected with that we are considering, Joshua is
