on account of the variation of the manuscripts.) The adverb vo is found in connection with the aorist indicative in fourteen places, viz., Matt. xxvi. 65; Luke xix. 42; John xiii. 31; xxi. 10; Rom. v. 11; vii. 6; xi. 30, 31; Eph. ii. 13; iii. 5; Col. i. 21, 26; 1 Peter i. 12; ii. 25. In six of these instances the verb is translated in our common version by the English perfect; in all the others, by the present. The six instances are: Matthew xxvi. 65; John xxi. 10; Romans v. 11; xi. 30, 31; Col. i. 21. In the Bible Union revision, the present is used three times (Luke xix. 42; John xiii. 31; Romans vii. 6); the perfect, six times (Romans v. 11; Ephesians iii. 5; Colossians i. 21, 26; 1 Peter i. 12; ii. 25); and the imperfect five times (Matthew xxvi. 65; John xxi. 10; Romans xi. 30, 31; Ephesians ii. 13). These last cases, with one exception, we regard as violations of pure English. Such expressions as, “ye now heard his blasphemy," "ye now obtained mercy," "they now disobeyed," are incompatible with the appropriate use of the English preterite. The one exception referred to is John xxi. 10, "bring of the fishes which ye just now caught." The word "just," which should, according to its appropriate sense, intensify the meaning of the following adverb, and make it a more emphatic designation of time present, has, in actual usage, just the opposite effect, removing the now just across the line which divides the present from the past, and so making the preterite tense appropriate and idiomatic. The same device in translating the Greek adverb, might fairly enough have been applied to Matthew xxvi. 65, and then the preterite might have been retained; "ye just now heard his blasphemy."

The adverb on is found eight times with the aorist indicative, viz., Matthew v. 28; xiv. 15; xvii. 12; Luke xii. 49; John ix. 27; xxi. 14; Philippians iv. 10; 1 Timothy v. 15. In four of these places, our common version employs the present tense of the verb, in three the perfect (Matthew xiv. 15; Jonn ix. 27; Philippians iv. 10), and in one the preterite (John xxi. 14). The structure of the passage in this last case is peculiar. In the Bible Union revision, the present is used in three of these places (Matthew xiv. 15; xvii. 12; Luke xii. 49), the preterite in four (John ix. 27; xxi. 14; Philippians iv. 10; 1 Timothy v. 15), and the perfect in one (Matthew v. 28). We have the same objection here, as in the case of voy, to the use of the preterite. Already some turned aside after Satan," seems to us to confound the proper distinction of the tenses, and to be in violation of the true idiom of our language.

The remaining adverb, aprt, is used but twice with verbs in the aorist indicative. In both these places our common version employs the present; while the Bible Union revision has in Matthew ix. 18, "my daughter just now died," and in Revelation xii. 10, “now is come the salvation."

The use of the present is well enough in many of these cases, though the preterite would be more exact; but the preterite ought, in our opinion, never to be used with adverbs denoting time present, except in cases where the adverb may be suitably translated "just now."

The Epistle to the Hebrews again.

The first five chapters we regard as introductory. The proposition of this religious discourse is given in vi. 1-3. Most expositors hold this to be an exhortation to press forward to perfection; but if it were so, the third verse would imply that God is not always willing that we should hasten towards maturity of Christian grace and knowledge. The first words of the proposition, "leaving," etc., are, we think, transitional. By the rhetorical figure communicatio the apostle joins himself with his hearers; the sense be, Let us hasten on together towards (the subject of) perfection, not overthrowing again, etc. With the Itala version and Ebrard in Olshausen, we accept the first classical signification of xataßáλletv. The image, as we view it, is that of an unpracticed runner who, while speeding towards the goal, is in danger of casting down certain objects lying in his way. These his trainer teaches him to leave in their proper position on the ground saying, Let us be borne rapidly forward towards the goal, but, at the same time, beware of casting down again, etc. The heads of the discourse, as they are given in the "partition" and afterwards glanced at in the apostle's digressive style are seven, not six as we stated defectively in the last number of the QUARTERLY, pp. 113, 114. The additional head is obtained by punctuating ßantiopav didays with a comma between the two words. Thus "the doctrine of baptisms becomes baptism, teaching. This pointing is approved by Chrysostom, Ecumenius, Tyndale, and Cranmer. Conybeare and Howson likewise adopt this punctuation, subjoining the note: "This was the Catechetical Instruction which, in the apostolic age, followed baptism." But did any man in the apostolic age ever dream of "Catechetical Instruction" in any modern sense of the term? If so, where is the evidence thereof? We strongly suspect that the word didazis means Christian teaching in general, embracing even preaching, if not synonymous with it. This is certainly the case if we are right in finding this head discussed in its proper order immediately after the subject of "baptisms" in 1 Corinthians i. 11-16. There the apostle begins to describe the nature of his own teaching among the Corinthians as contrasted with that of the Greek philosophers of his time, 1 Corinthians i. 17; iii. 1.

G. W. H.

NOTICES OF BOOKS.

God with Us; or, The Person and Work of Christ, with an Examination of "The Vicarious Sacrifice" of Dr. Bushnell. By ALVAH HOVEY, D. D., President of Newton Theological Institution. Boston: Gould and Lincoln. 1872. Duodecimo, pp. 172.

With the exception of the Review of Bushnell's treatise, the contents of this work in substance first appeared in The Examiner and Chronicle. Those who read the articles in that paper, will be glad to have them with the review in this more permanent and convenient form, and so widely and favorably known is the author, that the work cannot lack for intelligent and attentive readers. Written in a clear, chaste, fresh, forceful style, it is throughout characterized by reverence for Holy Scripture, by fidelity to it, by thoroughness and accuracy in its interpretation, and by a loving acceptance and appreciation of the truths presented. The parts of the work which will seem to many the least valuable, but to some the most so, are those in which attempts are made to explain the coexistence of the divine and the human in one consciousness, and the way in which Christ could, and probably did, bear the very penalty of man's sin. There seems to be an inaccuracy in making the article of Dr. Howard Crosby in the BAPTIST QUARTERLY of 1870, deny that Christ had a human soul. That article denies to the divine nature all efficiency in the earthly Christ, and thus aims to preserve the integrity of the humanity, but it recognizes in the one person a true humanity

active, and a true Deity dormant. Hence it represents Christ after the resurrection not as actively divine only, but also as human, though "the divine overshadowed the human."

Dr. Hovey's book is timely and valuable, sufficiently plain and popular for any intelligent Christian, sufficiently scholarly and profound for the practiced theologian. It deserves what it has, a hearty welcome, and what it will have, a wide circulation and a long life.

Student's Hebrew Lexicon. A compendious and complete Hebrew and Chaldee Lexicon to the Old Testament: chiefly founded on the Works of Gesenius and Fuerst, with improvements from Dietrich and other sources. Edited by BENJAMIN DAVIES, Ph. D., LL. D., Translator of "Roediger's Gesenius," or "Student's Hebrew Grammar." London: Asher and Co. 1872.

Dr. Davies (who is Professor in the Baptist College in Regent's Park, London,) has given us in this work a compendious dictionary which will be acceptable to general readers of the Hebrew Scriptures. Without omitting anything essential he has, by judicious compression of explanations and by leaving out some of the examples given in the larger lexicons, reduced the articles to a size which will make it more valuable than Gesenius's Thesaurus, for those who do not wish to go into extended investigations. The arrangement of the significations of the prepositions seem to have been carefully worked over, and students will find them more available, we should think, than the occasionally labyrinthine articles of the larger lexicons. The introduction into the body of the work of irregular and difficult forms is also a useful change. Dr. Davies, while professedly getting his material chiefly from other lexicographers, has examined everything for himself, and the book has thoughout the freshness of independent thought. In not a few cases we notice suggestions of new stems or significations. In Ezekiel xxix. 7 he proposes to derive from a stem y, "to sink," and to render "thou shalt make all their loins sink," instead of the transposition лy, "thou shalt cause to shake," adopted by the ancient versions and most Jewish and Christian expositors. (Fairbairn, in his Commentary on Ezekiel, derives the word from Ty, "to stand.") Dr. Davies suggests also that a stem y, "to sink," may exist in the yn of Leviticus xviii. 23, which is generally taken to mean "stand," and then cohabit." The occurrence of this stem "to sink," would affect the argument as to the meaning of the Syriac stem amad, used for "baptize"; however, the evidence that this last means "immerse," may be regarded as decisive, even though. we should be unable to accept our author's view of the Hebrew word in question. In Psalm viii. 2 he takes for the difficult in, a stem nin, "to extend," which, however, does not seem to help the matter. In Ez. xiii. 20 he properly renders 75 (as do Gesenius, Ewald, and Fuerst), "birds." His treatment of the different stems 77, and others, will be found interesting. It would be better in such words as 72 to state distinctly the spiritual application which is so common in the Psalms,

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and in Leviticus xvi. 8 by cannot, as it seems to us, mean either “ scapegoat," or "a demon." Differences of opinion there will always be, but Dr. Davies' statements will be found usually satisfactory, and always worthy of respectful consideration.

The author has had it specially in view to introduce to some extent into this Lexicon the modern methods of linguistic comparison, and has treated with unusual fulness the interchanges of the consonants, their formative character, and the relation of Hebrew to the Indo-European languages. These inquiries need to be conducted with great care, and tend to fall into mere license, as, for example, in the "Hora Hebraicæ," of Rev. F. J. Crawford, who establishes Hebrew stems without more ado from Sanskrit, Irish, or Turkish, as convenience suggests. Dr. Davies proceeds with scientific caution in the footsteps of Fuerst and Delitzsch, laying more stress, however, on the mimetic element in language, and often preferring to suggest rather than to affirm. We think comparisons between Hebrew and Sanskrit generally somewhat precarious, but no advance can be made without experiment, and cautious comparisons, founded on thorough knowledge of both languages, are a step in the right direction. We find it difficult also to accept all the laws of interchange laid down in our work; but many of these are professedly tentative. Hebrew laws of verbal and nominal stem-formation are still obscure, and we are glad to see any scientific attempt to elucidate them. Delitzsch, in the Isagoge, regards m, n, l, r, d, and s, as the formative nominal affixes. Dr. Davies makes all the Hebrew letters except Л, y, affixes, and compares them with Indo-European formative letters, though always carefully. His examples deserve study. We trust that this Lexicon will have an extensive sale in this country. Scholars will find it a scholarly production, and to beginners it will commend itself as being, what it purports to be, "compendious and complete." C. H. Toy.

Songs of the Spirit. Hymns of Praise and Prayer to God the Holy Ghost. Edited by the Right Rev. WILLIAM HENRY ODENHEIMER, D. D., and FREDERIC M. BIRD. New York: Anson D. F. Randolph and Co. pp. 636.

The title of this book is not altogether felicitous. Dr. Schaff's "Christ in Song" obviously suggested the work, and it has been prepared on the same plan with that superior collection of hymns. If it had been entitled, The Holy Spirit in Song, or even Songs of the Holy Spirit, it would have been much better described than now. The present title is indefinite, if not misleading. Neither is the continuation of the title altogether correct. A considerable part of the hymns is not addressed "to God the Holy Ghost." Over one hundred hymns are introductory, and are divided into three parts, under the heads, Prayers for the Holy Ghost, The Story of Pentecost, and The Fruits of the Spirit. It is stated indeed in the preface, that this introductory chapter was added after the formation of the original plan of the work. But we do not see why this should not have led to a corresponding modification of the title. The