itself to any objects apart from an intelligent perception of some sacred purpose for which they are to be used. This materialistic notion degrades religion into magic; it is next door to fetichism. It is important, then, that we should understand what we mean by dedication. Unfortunately in our English Bible the word "dedicate" is made to stand for two totally distinct Hebrew terms, one[247] of which means to "consecrate," to make holy, or set apart for God; while the other[248] means to "initiate," to mark the beginning of a thing. The first is used of functions of ritual, priestly and sacrificial; but the second has a much wider application, one that is not always directly connected with religion. Thus we meet with this second word in the regulations of Deuteronomy which lay down the conditions on which certain persons are to be excused from military service. The man who has built a new house but who has not "dedicated" it is placed side by side with one who has planted a vineyard and with a third who is on the eve of his marriage.[249] Now the first word--that describing real consecration--is used of the priests' action in regard to their portion of the wall, and in this place our translators have rendered it "sanctified."[250] But in the narrative of the general dedication of the walls the second and more secular word is used. The same word is used, however, we must notice, in the account of the dedication of the temple.[251] In both these cases, and in all other cases of the employment of the word, the chief meaning conveyed by it is just initiation.[252] It signalises a commencement. Therefore the ceremony at the new walls was designed in the first instance to direct attention to the very fact of their newness, and to call up those thoughts and feelings that are suitable in the consideration of a time of commencement. We must all acknowledge that such a time is one for very earnest thought. All our beginnings in life--the birth of a child, a young man's start in the world, the wedding that founds the home, the occupation of a new house, the entrance on a fresh line of business--all such beginnings come to rouse us from the indifference of routine, to speak to us with the voice of Providence, to bid us look forward and prepare ourselves for the future. We have rounded a corner, and a new vista has opened up to our view. As we gaze down the long aisle we must be heedless indeed if we can contemplate the vision without a thrill of emotion, without a thought of anticipation. The new departure in external affairs is an opportunity for a new turn in our inner life, and it calls for a reconsideration of our resources and methods. [247] קדש Piel of קדש [248] חָנַךְ [249] Deut. xx. 5-7. [250] Neh, iii. 1. [251] Ezra vi. 16.