The difficulty vanishes, and the "historical question" as to the origin of sacrifice is definitely solved by the revelations of God in the current dispensation, whereby parts of the record of Moses--not contained in the Bible--have been restored to human knowledge. The scripture quoted in the text (pp. 43, 44) makes clear the fact that the offering of sacrifices was required of Adam after his transgression, and that the significance of the divinely established requirement was explained in fulness to the patriarch of the race. The shedding of the blood of animals in sacrifice to God, as a prototype "of the sacrifice of the Only Begotten of the Father," dates from the time immediately following the fall. Its origin is based on a specific revelation to Adam. See P. of G.P., Moses 5:5-8. 2. Jacob's Prophecy Concerning "Shiloh."--The prediction of the patriarch Jacob--that the sceptre should not depart from Judah before the coming of Shiloh--has given rise to much disputation among Bible students. Some insist that "Shiloh" is the name of a place and not that of a person. That there was a place known by that name is beyond question (see Josh. 18:1; 19:51; 21:2; 22:9; 1 Sam. 1:3; Jer. 7:12); but the name occurring in Gen. 49:10 is plainly that of a person. It should be known that the use of the word in the King James or authorized version of the Bible is held to be correct by many eminent authorities. Thus, in Dummelow's _Commentary on the Holy Bible_, we read: "This verse has always been regarded by both Jews and Christians as a remarkable prophecy of the coming of the Messiah.... On the rendering given above, the whole verse foretells that Judah would retain authority until the advent of the rightful ruler, the Messiah, to whom all peoples would gather. And, broadly speaking, it may be said that the last traces of Jewish legislative power (as vested in the Sanhedrin) did not disappear until the coming of Christ and the destruction of Jerusalem, from which time His kingdom was set up among men." Adam Clarke, in his exhaustive Bible Commentary, briefly analyzes the objections urged against the admissibility of this passage as applying to the Messiah's advent, and dismisses them all as unfounded. His conclusion as to the meaning of the passage is thus worded: "Judah shall continue a distinct tribe until the Messiah shall come; and it did so; and after His coming it was confounded with the others, so that all distinction has been ever since lost." Prof. Douglas, as cited in Smith's Dictionary, "claims that something of Judah's sceptre still remained, a total eclipse being no proof that the day is at an end--that the proper fulfilment of the prophecy did not begin till David's time, and is consummated in Christ according to Luke 1:32, 33." The accepted meaning of the word by derivation is "Peaceable," and this is applicable to the attributes of the Christ, who in Isa. 9:6, is designated the Prince of Peace.