sufficiently prominent to authorise the introduction of the English" openly." After this review of all the passages of the New Testament, in which gooxw and its kindred noun are to be found, we appeal with confidence to the critical reader, as to the comparative excellence of the interpretations we have advanced, and that one which has been usually adopted, being fully convinced that the result of an impartial inquiry cannot be detrimental to the cause we advocate. Agreeably to what has been said, we translate, in the passage which forms the subject of this dissertation, "Or oùs роéyvw, "seeing whom he publicly favored in a peculiar manner." In support of this translation, we could mention the doctrine of divine prescience; and argue, that if it is true that God knows beforehand every thing and every person, there must be an impropriety in saying ous goέyvw: an expression which cannot, without violence to the original, be qualified in any respect to designate a peculiarity in the character of certain individuals; but we abstain from doctrinals, as much as possible, in a work professedly philological. Our attention must now be turned to the word powρiσe, translated "did predestinate." Besides this passage, рoogia occurs, Acts iv. 28. 1 Cor. ii. 7. Eph. i. 5. 11. It is a verb, compounded of gò and opiw, the preposition having the meaning of beforehand; and the simple verb, which is derived from opos "a boundary," signifying "to define," "appoint." We may therefore properly translate it, "to pre-appoint," or appoint beforehand;" as the term does not involve the notion of necessity, implied by the English "predestinate." The next particular is, to ascertain what is meant by πpowgiσe συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον év Toλλoïç adeλpois. The word eixay occurs, Rom. i. 23. 1 Cor. xv. 49. 2 Cor. iii. 18. Coloss. iii. 10. Heb. x. 1. Rev. xiii. 14, 15; in all of which passages it manifestly signifies "the figure,' or form." The words oupμóppous Ts eixóvos cannot then be understood literally, as no one could resemble the "form" of Christ. To us it appears that St. Paul alludes to the similarity of features observable in the several children of some parents, and applies the figurative expression he has used to some eminent characters under the Jewish dispensation, and that termed the patriarchal, who were in some respects the types of our Saviour. We accordingly translate, "seeing whom he publicly favored in a peculiar manner, and appointed beforehand conformed (or "the conformed") to the figure of his Son, so that he might be, as it were, the first-born among many brethren." The phrase "appointed beforehand conformed," cannot but sound harsh to the English ear; it is, however, a literal translation of the original, and must be used in order to convey the exact signification. Our authorised version has, "For whom he did foreknow, he also did predestinate to be conformed," to answer to the Greek, Οτι οὓς προέγνω, καὶ προώρισε συμμόρφους. This is in the highest degree inconsistent: it not only overlooks the remarkable difference between the phraseology of this part of the 29th verse and that of the 30th, Οὓς δὲ προώρισε, τούτους xaì èxáλeσe, x. T. λ. but the interpretation is such as the Greek words cannot, without force, be made to receive. The only objection to the rendering we have given, must be drawn from the repetition, ous dè gowρice; but the objection which this fact may suggest, however specious, has not the least validity. St. Paul having digressed in introducing the figure just explained, reverts to his argument briefly; and as he wished to show particularly, in illustration and support of what he had advanced in the 28th verse, that the Almighty calls those who love him, by his providence, to undertake what he has designed them to perform, he says, "But whom (or simply "whom") he had pre-appointed, them he also called:" not thinking it necessary for his purpose to repeat "whom he publicly favored, in a peculiar manner, and appointed beforehand." That it is quite proper to refer exáλsos to a call from Providence to sustain the character, which was sustained by the persons referred to, is abundantly evident from what has already been said regarding that verb : καὶ οὓς ἐκάλεσε, τούτους καὶ ἐδικαίωσεν: “ and whom he called, them he also vindicated." The verb dixaιów often means, "to vindicate" or "justify," as in Luke xvi. 15. The apostle asserts here, that God vindicated the character of the persons to whom he refers, as it regarded the capacity in which he called them to act. With respect to οὓς δὲ ἐδικαίωσε, τούτους καὶ dè ἐδόξασε, it may be observed, that the verb δοξάζω is, in the New Testament, understood in a twofold manner, signifying both "to honor," "ascribe glory to," and "to make honorable." We question whether it has ever respect to the reward, which will in a future state be conferred on the righteous. The above words must be understood, that those whose characters God vindicated in the peculiar sphere in which he called them to move, he also made honorable in their peculiar sphere of action. Thus explained, the 29th and 30th verses are consistent with the context: St. Paul argues from past historical occurrences universally credited among those to whom he was writing, in support of an assertion concerning the state of things at the present; from those appointments of Providence, the design of which were obvious, to all the dealings of God; and from the case of the most eminent servants of the Almighty in former dispensations, to that of true believers in Jesus Christ. ON THE HOMERIC DIGAMMA. PART II. [Continued from No. LXXII.] 12. MOREOVER, that the same word, at the same epoch, might be pronounced with or without the digamma, according to the exigencies of metre,—as feῖπον or εἶπον, Γέργον oι ἔργον,—we learn from the analogy of words, which, in like manner, retain or reject some other initial consonant. Thus, K in κιών, ἰών: as, λέχοσδε κιών, 11. Γ. 447, and in other at Γ in γαῖα, αἷα : as, ἐστοναχίζετο γαῖα, 11. Β. 95, &c. but 13. Since, then, κιών, κίομεν, λείβω, λαιψηρός, μιῆς, γαῖα, γαίης, yaïav, &c., according to the exigencies of the metre, might also be pronounced as ἰών, ἴομεν, εἴβω, αιψηρός, ἰῆς, αἶα, αἴης, αἶαν, &c. it need not seem extraordinary that digammated words should, on : Such is the reading of the old editions, of the Leipsic Ms., and of Ernesti. Bentley, to remedy the hiatus, proposed év dé y' in, or ev dè Flon of which readings the first is opposed to the laws of the Homeric language, and the second to the laws of Homeric metre. It seems better to restore, with Payne Knight, the form uin, and thus deprive Thiersch of his example, than to insert the unnecessary conjunction, as proposed in the text.-D. K. S. the same principle, sometimes throw away the digamma; especially since, in their case, the mutability of the letter, its suppression after apostrophe, and its entire extinction in later times, come in aid of such a supposition. Thus we may allow, in one series of examples, the collocations ἀλλὰ Fάναξ, ἀλλὰ Γάνασσα, Ταλαϊνίδαο άνακτος, &c. ; and in another series, γὰρ ἄνακτος, μὲν ἄναξ, ἧς περ ἄνασσε, θυμὸν ἄνακτος, &c.: in one place φάρμακα Εειδώς, and in another, είγε μὲν εἰδείης ; in one place άνδρα έκαστον, and in another, θυμὸν ἑκάστῳ ; and so fέπος or ἔπος, Γέργον or ἔργον, &c. 14. That which has been here admitted on the grounds of analogy and induction, namely, that the digamma may stand or fall, according to the exigencies of metre, is demonstrated—(not to mention again γέντο, i. e. Fέντο or fέλτo, which is found in some places, while eλero appears in others)-in the word épíydovTOS, i. e. ἐριόδουπος, which becomes ἐρίδουπος when the syllable requires to be shortened: thus, έριγδούποιο, Il. Ε. 672, &c. ἐριγδουπος πόσις Ηρης, II. Η. 411, &c. but ἀκτάων ἐριδούπων, ΙΙ. Υ. 50. ailovons épidovлov, II. n. 323, &c. It is demonstrated also in ἐριδούπου, Ω. 'as," which is pý, i. e. Fý, in Il. B. 144., since on that line (kvhon δ ̓ ἀγορὴ, ὡς κύματα μακρὰ θαλάσσης) the Scholiast remarks that Zenodotus wrote pǹ kúμara; and thus too at II. E. 499.-ò dè pñ, κώδειαν ἀνασχών, | πέφραδέ τε Τρώεσσι, καὶ εὐχόμενος ἔπος ηύδα. Zenodotus gives ὁ δέ, φὴ κώδειαν ἀνασχών, | πέφραδέ κ. τ. λ. Here Homeric usage forces us to abandon pñ for eon, and the rules of versification force us to retain the consonant in pn, unless, with Aristarchus, in spite of sense and connexion, we give up the verse altogether from an uncritical horror of the word on or Fý. 15. Lastly, in furtherance of our proofs, we may cite also those forms, which, as we shall presently see, had the digamma in the middle of the word, and yet dropped it as the verse might require : thus, εὔκηλος i. e. ἔκηλος and ἕκηλος, αὐτὰρ i. e. ἀτάρ and ἀτάρ, 'Ατρείδαο i. e. 'Ατρείδαo and 'Ατρείδεω, ἀλεύασθαι and ἀλέασlaι, &c.; as, in Latin, both amaverunt and amarunt (amaerunt), paraverunt and pararunt, audiverant and audierant, were in use at the same time. VIII. Of the results of the foregoing investigations with regard to the treatment of the Homeric text. 1. We may, in the first place, admit as correct the list of di 1 Doubtless from manuscripts. It may be observed, by the way, that Homeric criticism would gain much in clearness and certainty, if more attention were paid to Zenodotus, and to his important and remarkable readings of the poet's text, than to the often partial and pedantic Aristarchus. Payne Knight follows Aristarchus here, as in too many of his rejections. D. K. S. gammated words in Homer which Heyne has given in an Excursus on the Iliad, book T. (vol. vii. pp. 708-772.) leaving it to future research to ascertain whether one or two words may not yet be added to that catalogue; and, this done, we may, a. in the treatment of the text, prefer those readings, which are conformable to the use of the digamma, siuce it is more probable that this letter might have been dropped by grammarians and transcribers ignorant of its claims, than that the poet should, without metrical necessity, abandon it. b. If the digamma cannot recover its right by critical aid without appealing to conjecture, then the place should be left undisturbed, since it is doubtful whether it has been corrupted by the alterations of grammarians, or rejects the digamma in obedience to the will of the poet. It is only in this way that, without giving up the doctrine of the digamma, the Homeric text can be preserved from perpetual and flagrant violations. ἔνθεν 2. With greater confidence may we, before digammated words, throw away the paragogic v, write où instead of oux, and dismiss those particles, which have been inserted instead of the digamma, evidently from ignorance, to fill up the verse. Thus, evoev ap' οἰνίζοντο for ἔνθεν Fοινίζοντο, II. Η. 472. ἱππόταν ἰσόμορον for ὁππότε Εισόμορον, ΙΙ. Ο. 209. μετά τ ̓ ἤθεα καὶ νομόν for μετὰ ξήOea, Il. Z. 511, &c. &c. Here also it is left to future observation to determine how far, through these and similar safe alterations, the passages apparently opposed to the digamma may be diminished in number, and the list of words, which in Homer's usage retained the digamma, be augmented. IX. 1. In order not to curtail or disconnect the history of the digamma, and at the same time for the sake of giving yet more support to the doctrines already propounded, we shall add what is to be said as to this letter in the middle of words,— subject belonging rather to the dialect than to the versification of Homer. 2. In the Latin tongue we perceive it joined to consonants in comburo from con-uro; sylva from λn, or the old Fn; cervus from képaos, Eol. Képeos, old KépeFos (kerevus, kervus, cervus, "the horned animal"); volvo from FeλéFw, FéλFw; salvus from σάξος ; arva from ἀρύξω, as vivo fron βιόξω; curvus from γύρος, which must have been yúpfos. In Greek we find, in Suidas, depβιστήρ, i. e. δερξιστήρ, from δείρω, and ὀλβάχνιον, i. e. ὀλάχνιον, a vessel in which the ovλa (of which the true form thus appears to have been oλFai) were deposited: we find also éríßdas, i. e. érì Sairi, according to the Scholiast on Pind. Pyth. iv. 249. and oßShy, there quoted; púμßos from púw in the Etym. Magn. Add ἴστος, ἄμπορος. The sound is retained in γαμβρός, μεσημβρία. Το |