Kûzah has Sulhâmy (or Sulhâny) on the west, about three miles.; Belât nearly south-west, five miles; 'Aitha es-Sh'âb south, two miles; Ain Ibl east a little north; Dibl north-east, and Hanîn between the two; all ancient sites. But I have no time to describe them. My object in coming here was to reexamine the site of old Hazor,1 which lies in the Wady south-east of Kûzah. This Wady, or rather plain, is 875 feet lower than Kûzah. With one or two brief notices of another place, I shall bring this letter to a close.

I slept at Cana, and on the morning of the 16th visited a site known by the name of Um cl-'Awamia. It is half an hour north of Cana, and owes its present name to the number of singular columns that are still standing there. These columns are nearly all square, though a few are round. They appear to have been, in most cases, door-posts at the entrance into the courts of the houses. But others, more worthy of attention, were obviously erected for oil-presses. A description of one will answer for the scores of them, which stand all over the hill. Two columns, about two feet square and eight high, stand on a stone base, and have a stone of the same length and size on the top; sometimes there are two on the top to make it more firm. These columns are about two feet apart, and in the inner sides, facing each other, are grooves cut from near the top to the bottom, about four inches deep, and six wide, in which the plank, which pressed on the olives, moved up and down. The ground olives were doubtless laid up in rings, or cheeses of basket work, just as they are now, and much as mashed apples for cider are arranged on the ciderpress in America. The plank was placed upon them and pressed down by a long beam acting as a lever, by the aid of the great stones on the top of the columns. I have seen these columns in many other places, as in those south of Cana; but never so large and perfect, nor with all the necessary apparatus attached, as at this place. Close to the press I am describing, are two immense stone basins, in which the olives were ground. I measured one which had recently been uncovered. It was seven feet two inches in diameter, a foot deep, with a rim six inches thick. A huge bowl of polished stone, without a flaw or crack

1 Mr. Thomson holds this spot, Hazûry, to be the Hazor of the book of Joshua. But that city was in Naphtali, near Kedesh, Josh. 19: 26; and according to Josephus was near the lake of the Hûleh, comp. Josh. 11: 5, 7. This spot may well have been an ancient Hazor, though none is mentioned in Asher.

in it. Similar basins are still used, but much smaller.

That,

however, which deserves peculiar attention, is the immense number of these presses, that are still perfect, after the lapse of many ages, and after the olive-groves for which they were made have all disappeared. These trees we know live for twenty centuries (?), and the fact we are stating may suggest some idea as to the antiquity of this and similar ruins. To furnish a demand for such a multitude of oil presses, the whole of those bare hills, as far as the eye can reach, must have been clothed with noble groves of the olive-tree. How surpassingly beautiful must these swelling hills, and rounded terraces, and deep ravines, and winding valleys, and retreating glens, have appeared in those days! This was when yonder city "Tyrus situated at the entry of the sea," exclaimed in her vanity and pride, "I am of perfect beauty!" Alas! how utterly fallen.

There are several old structures of decidedly Cyclopean architecture at this place, the only good specimens I have seen in Syria. But I cannot now tarry to describe them. In three hours from Cana I reached the Kâsimiych, by Wady Jelo; and before the sun went down I entered the gate of old Sidon, after an absence of twenty-one days.

ARTICLE VII.

NOTICES OF NEW PUBLICATIONS.

I. SYNONYMS OF THE NEW TESTAMENT.1

WE feel some self-reproach that a work, coming so directly within our own peculiar field, should have waited thus long for a notice at our hands. Certainly no book on the subject has given us such unmixed satisfaction. We were prepared to expect much, from the author's previous works in the

1 Synonyms of the New Testament; being the Substance of a Course of Lectures addressed to the Theological Students, King's College, London. By Richard Chenevix Trench, B. D., Professor of Divinity, King's College, London; Author of "The Study of Words," ," "The Lessons in Proverbs," etc., etc. Redfield, 110 and 112 Nassau Street, New York. 1854. 12mo. pp. 250.

department of interpretation, which have met with such high favor for the richness of their learning and their fine spiritual taste. Few writers have so made all departments of study contribute to a better knowledge and a true feeling of our Saviour's words and life. Hardly any one has so well shown, how all literature, heathen as well as Jewish, is but a part of that preparatory dispensation, which was to introduce the better light, and is, therefore, not an accidental, but a designed and providential prophecy and illustration of the truths which that light reveals. This relation between secular and sacred learning, between the truths and, consequently, the literature of nature and of revelation, which the author has traced so clearly, and often with such solemn eloquence, in his Hulsean Lectures on "Christ the Desire of all Nations," is never lost from view in any of his exegetical works, and gives them a peculiar zest and value, both to the classical and the Biblical scholar. Even language itself, like a nation or an individual, is seen to undergo a discipline, to pass through a probation, by which it grows up to bear the burden of a nobler meaning, and utter more spiritual truths than it fully knew or knew at all in its childhood, its Gentile or Jewish day. This preparation, if it may be so called, through which words pass, and through which especially the Greek language expanded to the expression of supernatural truths, Prof. Trench delights to observe (see, for example, his remarks on the words παλιγγενεσία, παιδεία, ἐκκλησία), and to find in it those "unconscious prophecies of heathendom," unconscious yet pre-ordained, which to the Christian connect earthly and heavenly wisdom. For only the infidel and the blind believer unite in severing these, as if the one did not in its very helplessness reach out towards the other, crave it, however obscurely, and confirm it as the best and last light of the world.

Indeed, it is chiefly the recognition and investigation of this blended human and divine life in words, proportioned to, and a true index of, the moral life of the man or the nation, which so greatly ennobles the study of language and especially of sacred philology. To this view the writings of Prof. Trench have very largely contributed, and for that reason he will be the more welcomed to a field, comparatively so untried in our language, the Synonyms of the New Testament.

No comprehensive treatise on Greek Synonyms has yet been produced. From the Germans, so far as we know, we have only that of Vomel. The French work of Pillon, translated and edited by Arnold, is a useful manual, but neither thorough nor always discriminating. The Greek has not fared so well as the Latin in this respect, a matter for surprise, when it is considered how rich it is in synonyms with subtle and felicitous distinctions, and how much has been done to our hands by the Greeks themselves, especially in the department of philosophical and ethical terms. In the New Testament Greek we have the work of Tittmann, a translation of which appeared in the "Edinburgh Biblical Cabinet," and to which Prof. Trench acknowledges his occasional indebtedness, at the same time that he hints at its great defects.

Prof. Trench does not pretend to present a complete list of New Testament Synonyms, but only specimens, which may serve to illustrate the true method of analyzing and distinguishing them, and the significance of the lessons to be drawn from their study. The classical usage is first given, and with a fulness and pertinence, that indicate an unusual breadth and choiceness of scholarship. The points of agreement and of departure in New Testament usage are then noticed, and here and there very instructive historical and theological truths are elicited. We see that the sacred writers do not use their noble heritage of language without discrimination or precision. In them we might almost say it has become regenerate and converted to new and divine uses. The relations and proportions of meaning have sometimes changed with the great change in the paramount subjects of thought (as may be seen, for instance, in the section upon the words (wń and Bios), but they have not been confounded. And, although these relations are not usually expressed with the exactness of science, we see that they have at least been felt in the experience of spiritually discerning men, and that by ourselves too, like the truths they embody, they must be, not only logically, but experimentally and spiritually analyzed. It is in this insight of a kindred sanctified feeling, a spiritual relish, pervading and applying the exuberant resources of a scholar, living through the inward states of the Pagan and Christian past and so filling out its words in every vein with their old warmth and flow of meaning, that our author seems to us to excel; and this is one of the chief excellences that make him so valuable to the student and the preacher. For this, of all things, does the Christian scholar and particularly the Christian minister need: to know his inspired classic with the utmost sureness and heartiness of knowledge, in all its varieties of expression and of life, confusing nothing, receiving into himself and personally reproducing everything, that he may "speak what he does know," and as vividly and variously as it is given him in the holy oracles themselves. To take the department of expository preaching alone, how much would the preacher gain in variety of subject and of treatment, who should habitually so adjust and concentrate his mind's eye upon the words of his sacred text-book, so sharply define their likenesses and differences, as to lose no delicate shading, no "fine intention" of the writer, bringing out as it were a face of its own in every word. For he who thus, by the intensity of his gaze, resolves a nebula of words into its several luminous points of meaning, where but one blurred and blended image was seen before, has so far really enlarged his store of themes for pulpit discourse as well as his own power of presenting them with truth and freshness. For as the author pointedly says in his Preface: "The words of the New Testament are eminently the oroitia of Christian theology, and he who will not begin with a patient study of these, shall never make any considerable, least of all any secure, advances in this; for here, as everywhere else, disappointment awaits him who thinks to possess the whole, without first possessing the parts, of which the whole is composed."

In illustration of the author's method of treating the New Testament synonyms, we may refer to $ 12 on αγαπάω, φιλέω, § 25 on βύσκω, ποιμαίνω, and § 15 on εἰκών, ὁμοίωσις, ὁμοίωμα, which has a special theological interest ; to the important distinction drawn between ageois and лúpɛois; to the remarks on θρησκεία, εὐτραπελία and ἐπιείκεια (although his account of the derivation of the latter word is vitiated by a mistaken rendering of sizo, ἔοικα); and to the carefully discriminated use of προφητεύω and μαντεύωuai, § 6. We quote the last-named section, especially as showing the cautious observance by the sacred writers of the dividing line between the heathen and the Christian uses of words:

Προφητεύω is a word of constant occurrence in the New Testament; μαν Tεvouaι occurs but once, namely, at Acts 16: 16; where of the girl possessed with the 'spirit of divination,' or spirit of Apollo, it is said that she 'brought her masters much gain by soothsaying' (μavτεvouέvn). The abstinence from the use of this word on all other occasions, and the use of it on this one, is very observable, furnishing as it does a very notable example of that instinctive wisdom wherewith the inspired writers keep aloof from all words, the employment of which would have tended to break down the distinction between heathenism and revealed religion. Thus evdaquovia, although from a heathen point of view a religious word, for it ascribes happiness to the favor of the deity, is yet never employed to express Christian blessedness; nor could it fitly have been so, daiov, which supplies its base, involving polytheistic error. In like manner ἀρετή the standing word in heathen ethics for virtue,' is of very rarest occurrence in the New Testament; it is found but once in all the writings of St. Paul (Phil. 4: 8); and where else (which is only in the Epistles of St. Peter), in quite different uses from those in which Aristotle employs it. In the same way ŷn, which gives us 'ethics,' occurs only on a single occasion, and, which indicates that its absence elsewhere is not accidental, this once is in a quotation from a heathen poet (1 Cor. 15: 33). The same precision in maintaining these lines of demarcation is again strikingly manifested in the fact of the constant use of Droiaotyplov for the altar of the true God, occurring as it does more than twenty times in the books of the New Covenant, while on the one occasion when an heathen altar has need to be named, the word is changed, and instead of GaGTÝLOV ('altare'), Bouds ('ara') is used (Acts 17: 23); the feeling which dictated the exclusion of Bouós long surviving in the church, so that, as altogether profane, it was quite shut out from Christian terminology (Augusti, Handbuch der Christlicher Archäologie, Vol. 1. p. 412).

"In conformity with this same law of moral fitness in the selection of words, we meet with Toontɛvei as the constant word in the New Testament to express the prophesying by the Spirit of God; while directly a sacred writer has need to make mention of the lying art of heathen divination, he employs this word no longer, but uavrevεovaι in preference (cf. 1 Sam. 28: 8; Deut. 18: 10). What the essential difference between the two things, prophesying and soothsaying, the 'weissagen' and the 'wahrsagen' is, and why it was necessary to keep them distinct and apart by different terms used to designate the one and the other, we shall best perceive and understand, when we have considered the etymology of one, at least, of the words. Martevoua being from uávtis, is through it connected, as Plato has taught us, with uavia and uairoua. It will follow from