find ἐγγελαστὴς in the classical page, and γελοιαστής in the Hellenistic writers, but recollect no instance of the use of ¿yyeλõïos. It is not, however, to the purpose to proceed in the recapitulation of the many conjectural emendations of the word.

Walton appears to have entertained some scruple relative to this passage, which in his Polyglot stands within a parenthesis. Yet, notwithstanding any private opinion that may be indulged, as we are unable to show that it did not exist in the original copy of the Epistle, we must consider did Toùs άyyéλous canonical, and endeavour to give the most probable explanation. Of the variety of interpretations that may be produced, two only are worthy of attention:-St. Paul either referred to Jewishopinions, or ayyeλos requires a different translation.

FIRST.-Among those Jewish opinions, that exhibit any degree of coincidence with our subject, we find, that evil Angels or Spirits were supposed to take possession of a woman, that was unveiled, who, consequently, became a daiμovisoμén. It was also decreed by the D, that a woman owed a reverence to the congregation, and on this account should not read in the

Mikkotsi has a passage which we may almost call a literal

and Rabbi;(יאשה לא תקרא בציבור מפני כבוד הציבור) synagogue

העומד בתפלה צדיק שיכין,translation of these disputed terms ,the Cherubim are מלאכים where by רגליו זו אצל זר כעין מלאכים

probably, intended. There have been, indeed, critics who have explained dià tous ayyéλous by Ex. xxv. 20. xxxvii. 9. and 1 Kings viii. 7. conceiving, that the Apostle borrowed his metaphorical allusion from the cherubim, which in the former Dispensation overshadowed the mercy-seat with their wings; but this idea contains more of fancy than demonstration. The Jews had as many fables about the angels, as the ancient Persians and Arabs, which we might cite in almost an infinite series, without arriving, at last, at any thing like a satisfactory enucleation of the labyrinth. The stupid legend, that angels fall in love with women without veils, may be traced to the book of Enoch, and

وما انزل علي الملكين ببابل واروت 102 . .the Koran, Sur

) and cannot, without some degree of blasphemy, be adduced as the meaning of St. Paul. The names of HARUT and MARUT, their lasciviousness, and their punishment in a certain well at Babylon, were puerilities unknown, most probably, at the time when this Epistle was written; nor can any of the fictions

' Maimonides. 2 See Targ. Jonath. B. Uzziel and Jerusalem.

of Mohhammedan writers be admitted as explanations, though, like the following distich of Hhafez, they might refer to opiniona prevalent before the æra of Mohhammed,

ان مادي که در مف کروبیان قدس

فيضي رسد بخاطر پاکت زمان زمان

The question therefore is, did St. Paul appeal to these longcherished opinions, as a motive capable of inducing his new converts to preserve the Christian faith from stigma, and maintain due decency in their religious assemblies? since we read of Jewish converts, such as Crispus and Sosthenes in Corinth, and since St. Paul himself mentions their schisms and divisions. SECONDLY.Ayyeλos in pure Greek implies a messenger; in the Hellenistic dialect, it is capable of many significations. La Croze, Heuman, and some others have considered it here to mean messengers or spies, "speculatores, delatores, exploratores," who were sent by Pagans into the places of Christian worship, to invent some plea for persecuting individuals or the whole body at the bar of the civil power. This derives its authority from Heb. xi. 31., where xaraσxómous answers to DONS in Joshua vi. 17: and it is worthy of observation, that in both places the Syriac version has made use of the same term, which is a direct translation of the Greek. To this, indeed, we may add St. Paul's own declaration (Gal. ii. 4.) that there were such spies, at this time : διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, κ. τ. λ. If we view the passage in this light, the best conjecture, of which I have heard, is one made by Mr. Griffith of High-street, Mary-la-bonne, who for ayyéλous substitutes #agayyeλeis, a corruption from which to the former in the transcription of Mss. by careless writers we can, without violence, suppose; and although the word itself does not occur in the New Testament, the frequent use of παραγγέλλω and παραγγελία authorises the hypothesis. But ayyeλos is continually introduced in the Greek Scriptures, to express a messenger; e. g. in Judith i. 11. καὶ ἀνέστρεψαν τοῖς ἀγγέλοις αὐτοῦ κενοὺς ἐν ἀτιμία πρὸ πρόσ σúπov autшv: here, the Syriac translation is all; and when mention is again made of them in c. iii. 1. the term I is used, which completely restricts the passage to this

sense.

In 2 Kings vii. 17. this same word occurs expressive of ayyeλos, with a similar force; and the Cottonian Ms. of the Septuagint, in one or two instances, translates W by the latter word.

It has, also, a very curious metaphorical signification in Job. xl. 15. πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγελῶν αὐτοῦ, for which the only word in the Hebrew is in:-here, the allusion, of the LXX. is to the 27 of the Cherubim mentioned in the last verse of the third chapter of Genesis. Besides which, in the first book of Esdras i. 50, 51. Prophets are called by this name: καὶ ἀπέστειλεν ὁ Θεὸς τῶν Πατέρων αὐτῶν διὰ τοῦ ἀγγέλου αὐτοῦ μετακάλεσαι αὐτοὺς, · - αὐτοὶ δὲ ἐμυκτήρισαν ἐν τοῖς

ἀγγέλοις αὐτοῦ, κ. τ. λ.

The question, then, arising from these different acceptations of the word is, will not the translation of messengers (i. e. spies) be more satisfactory than that of angels? inasmuch as the fact is supported by history, and attested by the author of this epistle.

It has been shown by the foregoing arguments, that these words must be received as component parts of the verse, because we have not the authority of Mss. to reject them, and that, if they be received, they are only capable of the two preceding interpretations. In favor of which shall we decide? Not in favor of THE FIRST; because we cannot suppose the Apostle encouraging the belief of Jewish superstitions, at a time when he was attempting to wean his audience from the fables which obscured the Mosaic law: whereas, if we admit the question arising from this interpretation, we must admit this inference likewise. To that which is suggested by THE SECOND, these difficulties cannot be imputed; for, although the Epistles to the Corinthians were more especially directed to that particular Church, yet they were intended to be of general benefit, and to afford general lessons of instruction. St. Paul not merely considered the converted Jews, who were at Corinth, but he also contemplated the directions that were necessary to the Gentile members of his communion. He labored, in common with St. John and others, to correct the fantastic ideas of the Gnostics, and therefore cannot be conceived to have encouraged them in this instance. Although a Jew reading the New Testament in Hebrew would probably incline to THE FIRST hypothesis, we cannot from that circumstance deduce any argument for its correctness; because he would be biassed by his former education, and would commence his study of each book, fraught with Talmudical recollections.

If, then, we decide in favor of "ANGELS," we can only explain the passage by reverting to Rabbinical dogmata, to

• In some copies, εγκαταπέζεσθαι.

which explanation the preceding reasons are opposed. If we decide in favor of "MESSENGERS" or "SPIES," (the ageσaxToi xataσxówι mentioned in the Epistle to the Galatians,) we are supported by the Hellenistic use of the word on many occasions, and the testimony of history. As the verse now stands, it will be difficult to give any other rational exposition of these words: if it could be proved, that διὰ τοὺς ̓Αγγέλους did not exist in the original Epistle, no subject of discussion would remain; but, as this is not the case, it rests with us to adopt that translation, which agrees with other parts of Scripture, and is not in itself destitute of probability.

St. John's Coll. Camb.

DANIEL GUILDFORD WAIT.

NOTICE OF

Supplementary pages to the Second Edition of an Introduction to the Critical Study and Knowledge of the Holy Scriptures. Octavo. London. Cadell.

A THIRD edition has been demanded by the public, of Mr. Horne's laborious and valuable work. Theological literature must certainly be more highly valued at present, than it has hitherto been at any given period within the last century. The voluminous and ponderous tomes of our ancient divines, which in our remembrance have been sold for little more than the price of waste paper, have been progressively increasing in value, till their cost is beyond the means of the student; and reprinting in a cheaper or more pleasing form has become a common, and in the majority of instances a very profitable speculation. The most decisive proof, however, that the public have begun to direct their attention more generally to these studies, is afforded by the reception which has been given to the labors of Mr. Horne. Though the sum of 3 guineas for each copy of his closely printed and valuable work, is a sum so small that we believe it has not remunerated the author, and will scarcely pay the expense of printing the 4 volumes; it is still to be considered a large sum to those persons who may fairly be supposed to be the principal purchasers of theological works. Divines, students, and young men, employ their time in these pur

suits much more than the busy or the active, or the still more numerous class of the indolent, the indifferent, and the wealthy, who are absorbed in the routine of the engagements imposed by society: but divines, students, and young men, are not frequently possessed of the most ample resources; and we may justly conclude, therefore, that not only these, but that many of the other and larger classes we have mentioned, are directing their views to nobler objects, and more liberal attainments, than have hitherto been thought essential or ornamental to their station in life. Unless this has been and is the cause of the increasing demand for works of theology, our students and divines are either more numerous, more wealthy, or more devoted to reading. In either case, there is abundant cause for congratulation.

With the publication of this supplement, Mr. Horne announces to his readers, that his work is fully completed. He observes in his advertisement-"As the author has now introduced every article of information, which he has reason to believe is essential to the critical study of the Bible—or which has been suggested to him as desirable-he takes this opportunity of stating, that it is not his intention to print any further supplements or additions."-It was necessary that some declaration to this effect should be made, or the purchasers of the introduction might have supposed that it would never have been completed. The Holy Scriptures will ever continue to exercise the sagacity, and employ the powers of the human mind; and it may be justly said in one sense, that no work which professes to treat of the Scriptures in general can be complete: yet the labors of an individual must, for the satisfaction of his readers, have some assignable termination; and we cannot think that the new edition would have succeeded so well as the two former, if the idea had still prevailed, that to every subsequent edition there will be a supplement. It will be impossible that Mr. Horne should not proceed with his researches; and if he will submit his further labors to the world, whenever he has collected sufficient materials for a volume, he will ever be received with the same indulgence and admiration.

The additions to the second edition contained in this supplement, though neither long nor numerous, are highly useful. They begin with referring to Dr. Ellis' celebrated treatise on the knowlege of divine things from Revelation, not from reason, or nature. Mr. Horne calls his work, with great justice, an elaborate treatise ;-he forgot to add that it is another, of many specimens, of the dull style and heavy sentence overcoming the patience of the most willing reader. Though one of the most