they called ἐπιφάνειας, manifestations, from ἐπιφαίνεσθαι, το manifest; because the majesty of Christ appeared in the adoration of the magi, in the voice heard from heaven at his baptis in Jordan, and in his miracle at the marriage in Galilee. So also of edifices. Even before the time of the Maccabees, the place built by Jason, the pseudo high priest, for. wrestling and other exercises, had the Greek name prurάoior given it. The citadel built on the higher part of Jerusalem was called axon, from its elevation. In like manner the open space surrounding the palace of Herod, where the guards were encamped, bore the Greek name orqazónɛdov. In this space, too, was the prison where Peter was confined by order of Agrippa. The oblong circus on the southern side of the temple built by Herod, had the name izzódgouos, from its horse-races. There were two other buildings also erected by Herod, at an immense outlay, the one for gladiators and the circensian games, the other for mimes and music, and they bore respectively their appropriate Greek designations, ¿μqıθέατρον and θέατρον. 3 4 The public officers exhibit the same Grecian nomenclature. Judas Maccabeus called the tribunes appointed for the public defence, nerτηxovτagzás, from their commanding fifty soldiers, the office and name being alike Greek. Those persons in the synagogues who were distinguished by years and wisdom, were styled agxovváywyor. He who presided αρχισυνάγωγοι. at a banquet, and made provision for the accommodation of the guests, bore the name aggroíxhiros. At the same period were instituted toparchies and tetrarchies, forms of government and names also plainly Greek, as we have shown above." In 'Lib. 1 Mach. cap. 1 v. 15. 2 Adrichomius, in Hierusalem, part 4, § 139. [Theatrum Terra Sanctæ, fol. 1590, Coloniæ.-ED.] Act. Apostolor. cap. 12, v. 4 et seq. 3 Adrichomius, ibid. § 52, p. 154. Lib. 1 Mach. cap. 3, v. 55. • Joan. Evangelio, cap. 2, v. 9. * Lib. 1 Mach. cap. 11, v, 28. Matth. Evangelio, cap. 14, v. 1. the times of the apostles, the seven persons ordained to distribute the benefactions of the church to the widows and orphans, were called diάxovo, a Greek appellation. In giving names to bishops and presbyters, also, the apostles employed no other than Greek terms, ἐπίσκοπος and πρεσβύτερος, overseer and elder. The new military battalion raised by Alexander Jannæus, had the Greek name έxarovráμazov, that is, fighting against a hundred. Those persons of Gentile extraction who joined the Jewish people, and who embraced their religion, were called noosivro, that is, converts. Those who worshipped idols were in like manner distinguished by a Greek appellation, heathen (eos Orizous vocabant Judæi). Those who in the early churches were young converts, were styled rɛóquzo, that is, lately planted. Such words as the following also became common in Judæa from that period :—nagáxiŋτος, comforter ; ἄγγελος, messenger; δαίμων, demon; διάβολος, calumniator; avizoisòs, opponent of Christ; anosάrns, deserter; xligos, the college of the priests; haïxòs, a laic, from the word λαός, people; καθολικός, universal; κατηχούμενοι, those instructed in the mysteries of religion; naparvμon, the bridesmaid ; βίβλια, εὐαγγέλιον, ἀποκάλυψις, and countless others, which are obviously Greek. The same thing may be affirmed of moneys and measures : the names of these, too, are all Greek; for instance, drvágior, δραχμή, δίδραχμον, κατὴρ, διπόνδιον, which occur up and down the New Testament, and are mere Greek. To present a few other specimens without selection: the following are of the Greek mint-pros, a hymn; inivíziov, a song of victory;5 ağıμos, azymus, or unleavened; naqaoxevi, preparation; xaτήχησις, instruction ; αἵρεσις, a sect ; παραβολή, a comparison ; περίψημα, filth; ἀνάθημα, devoted to the gods; συναγώγη, α congregation; orádiov, a stadium; and others which were then in daily use among the Jews. 1 Act. Apostolorum, cap. 6. Epist. 1 ad Timoth. cap, 3, ver. 8. 3 Matth. 23, v. 15, Lib. 2 Mach. cap. 8, v. 33. Ibid. cap. 5, v. 47. But not alone in the bestowal of names on new objects, but also in changing the names of the old, do we find the Jews habitually Græcizing (Græcizasse tunc eos animadvertimus). The feast of tabernacles was once called by its Hebrew name, -, chag-hassuchoth, but afterwards known by the Greek name, oxyvonnyíα. The feast of weeks was called aforetime an, chag-schiavot, but afterwards nɛvryxo5}, that is, the fiftieth day. The pond in Jerusalem was once called, beth-tzada, afterwards nooßarix. The slips of parchment on which they kept the words of the law were formerly, tephilin, but afterwards in Greek guλaxtýqior, preserver. The place of judgment was formerly in Chaldee n, gabbatha, but afterwards voorooros in Greek. The measure once called , bath, was afterwards μɛzonrýs. In a word, from the time of the Maccabees the old titles of the Old Testament books were exchanged for new: n, bereshith, became yɛviour, the generation; w¬nibxı, velle-semoth, ë§o dov; p", vaikra, Levizixóv; -, elle-haddebarim, devreporóμor, which is the second law; and in, thorah, πεντατεῦχον, etc., etc. § 10. Summary of the chapter. To bring this part of our essay to a close, we thus sum up the results at which we have arrived. As it is evident, beyond all reasonable doubt, that from the age of the Maccabees the Jews used the Greek language, 1, in the composition of their books, 2, in the inscriptions upon their coins, 3, in edicts and records intended for public perusal, 4, in their own names, 5, in their schools in the instruction of youth, 6, in the public reading of the law, 7, from the testimony of Josephus, a Jew, by which the Jews are incontestably proven to have spoken Greek, 8, from the naming of the divisions of the country and of the new towns that were built, and 9, from the Greek names of the new feasts, magistracies, ranks, moneys, measures, buildings, and many things besides, must he not be absurd (aλoyos) beyond measure, who does not gather from all this, that from the period specified Hellenism was naturalized in Judæa? Who but one so destitute of reason could persuade himself, in the presence of this evidence, that the Jews continued to speak Chaldee? I pledge my word that I do not think it probable posterity could muster as many arguments, at a future day, to prove that we men of Italy now speak Italian for neither is our money struck, nor are our public monuments engraven, nor our sacred books composed, in this tongue, nor even those other works which we throw off from day to day; but to the Jews the reverse of all this accrued. What I have just described as our condition, is equally true of the other nations of modern Europe-the English, the Dutch, the French, the Germans, the Spaniards, etc., etc. From the premises, then, it is evident that the Jews used no other language than Hellenistic; they spake Hellenistic to one another; Hellenistic was the medium of converse with foreigners; their prayers to Deity were offered in Hellenistic; nor did they know any other language than the Greek or Hellenistic. ARTICLE VIII. CRITICAL NOTICES. 1.-Anastasis: or the Doctrine of the Resurrection of the Body, rationally and Scripturally considered. By GEORGE BUSH. NewYork and London: Wiley & Putnam. 1845. pp. 396, 12mo. THIS book has awakened as much interest as any other which has appeared among us for a long time. The subject is, in itself, interesting, and the boldness of the Professor's theory prompts men to desire, at least, to know for themselves, what it is and whereof the author affirms. We have never been of the number of those who make a man an offender for a word, and would persecute a brother unto death, for writing a book which does not tally precisely with their own sentiments. Nor, on the other hand, do we feel ourselves at liberty to be indifferent as to what is written and circulated through the community A bad book will do more evil than a bad man; and it, consequently becomes the duty of those who are watchmen on the walls, to give note of alarm, when danger approaches from this quarter. Yet we would not fix the finger of scorn on a man, by trying his book instead of himself; but when he has manifestly broached dangerous error, we deem it to be the straightforward course, to deal with the author personally, and in the way prescribed by the Book, considering ourselves, lest we also be tempted. In respect to the case before us, our humble opinion is, that Professor Bush has begun at the wrong end, in his search for truth, and, in consequence of advancing backwards, has fallen into great perplexity before reaching the desired goal. It seems to us that, on a subject so momentous, one that cannot be apprehended by intuition, nor reasoned out by logic; one that lies beyond human ken, and must be developed by divine intelligence, it were wise not to commence with theorizing, and exalting human reason, but to go and sit, like a little child, looking up into the face of Infinite Wisdom, imploring a revelation of the truth. The "Argument from Reason" is well conducted, but proves nothing; for to us it seems to amount to no more than conjecture, at best, and not to be a whit more rational than the ordinary understanding of the subject. The analogies are often pressed beyond measure, and sometimes there seems to be the straining out of a gnat and the swallowing of a camel. To our apprehension, it lies as much within the precincts of probability, that departed spirits will all, at once, assume their spiritual bodies, at the consummation of all things, as that each, as it departs from the body, enwraps itself in one evolved from some germ of the vital principle caught up from the clayey tenement, as it makes its escape forever. It is not necessary for us to believe that the identical particles of matter which constituted the body, at death, are re-formed at the resurrection into a spiritual body, but that such a body will then be given to cach as to secure personal identity: and to contravene the whole of the author's philosophy and hermeneutics, it seems to us only necessary to adduce one or two testimonies of the word of God-e. g. 1 Cor. 15: 20, 23. On this we have only to remark: (a) An incongruity in Prof. Bush's paraphrase. He interprets v. 23, thus: "Christ the first fruits, not in the order of time, but first in rank, the author of the resurrection of the saints." Then a few lines further on: "Every man," (of the family of Adam's race.) "is to be quickened 'in his own order,' or, as he dies, from Christ down to the last generation." In the latter case, 'every one in his own order' is referred to time-' as he dies; but in the former, in respect to Christ, to rank. (b) The quickening, or being "made alive at Christ's coming," can only refer to a resuscitation of the body, at that period, for every other quickening has already taken place in respect to 'them that have |