(Josh. vi. 5), and many others are Nomen actio

nis-as the English gerunds, derived from

Yow as DN (Isa. xxxiii. 4),

(Gen. xli. 48.)

We doubt, therefore, very modestly, on the correctness of the instances, pop, found in the Par.XXII. in Inf. suff. of the Grammar before us; because such forms belong exclusively to suff. nouns of yi, as above remarked.

"312. (7) Participles follow the manner of the nouns to whose declension they belong, in receiving suffixes."

We observe the following rules for the participles with suffix. viz.

First: When the third radical is one of , then the second radical receives a Tseri, as

(.3 .Sam. xxi 1) שלחך

Second: When the third radical is an Aleph, then the second radical receives a Pattahh, as (Isa. xliii. 1.)

Third: When the second radical is a Guttural, then it always receives a Pattahh, as 781 (Isaiah xlviii. 17), D) (Isa. xliii. 14), 7(2 Chron. xx. 7), and in all such 777

verbs.

Fourth: At a pause-accent, the third radical receives a Seghol, and the second, a Shevu, as (Isa. xliv. 24), 7722

(Ps. cxxi. 5.)

Fifth: Part. fem. is either or pi; the suff. is always annexed to the Segholate form, as from is formed

or

1. 12); we find in all these instances the Tav with Daghesh, which shows that it is formed from and not of 71, for any silent He when changed into Tav, forms it Raphe—without Daghesh.

For the better illustration and definition of the formations and conjugations of the regular and irregular verbs, we exhibit here a list of such verbs which appear in the Bible, in different and various shapes; by exchanging the places of

their radicals with each other, notwithstanding they belong to one and the same root, and are of the same meaning.

I.-Verbs which change the places of their first and second radicals:

II.-One Verb changes the place of its first and third

radical-1, N (Job. xv. 16), and N

(Ezech. xxiv. 11.)

III.-Verbs which change the second and third radical.

4,

n (2 Sam. xxii. 46)

(Ps. xviii. 46)

(10 .Job. xiv) הלש,5 (18 .Deut. xxv) השל

6,

(Ps. xxxiv. 6)

(Ps. cxix. 42)

(Ezech. viii. 8)

(Job. xxxi. 36)

(1 .Eccle. viii) פישר

IV.-One Verb changes the places of all the three radicals, viz. (Ezech. v. 7), and D) (Isa. v. 30.)

We will conclude our remarks with a few critical observations on some corrupted readings and versions of the Bible.

In the recent translations, given, Gen. xxii. 13, reads"and Abraham lifted up his eyes and looked, and behold, behind him, a ram," &c. Neither in the Greek version of the Septuagint, nor in that of the Samaritan, Chaldean, Syriac, or Arabic, is found that expression, "behind him." "behind him." What induced the recent translators to add that expression, is the Hebrew word, which signifies behind or after; but there is no sense in that phrase; for according to this reading, the translation ought to be "and behold a ram behind caught," &c. Here is plainly wanting the suffixed pronoun him, as (Gen. xix. 26), and in many other instances; besides, the place of that word ought to be after behold, not after ram. The truth is, that the points being a modern invention, the original manuscript rendered that word by TN (one), and the meaning is plain and strictly of an Oriental construction, "- - - and behold one," or "a ram caught," &c., the copyist mistook the (Daleth) for (Resh), which two letters are very easily confoundedand so they were compelled to manufacture quite another word after the introduction of the points. It is astonishing that none of our famous critics have suggested what is plainly seen in the Samaritan-Hebrew text, Samaritan, Greek, Chaldean, and Arabic versions. The Persian version, it is true, agrees in the same expression with our recent ones, but it must have been done by one who lived after the introduction of the points; to ascertain which, this is no proper place.

(Deut. xxxii. 17), They sacrificed unto devils not to "God," the Hebrew text is D, almost all the versions render that word by demons; the Septuagint renders it by davious, which undoubtedly is derived from dauas to distribute, connected with the Hebrew W breast. Macrobius (Saturnal, lib. i. c. 20) says, "Hinc est quod continuatis uberibus corpus Deæ (Isidis scil.) densetur, quia Terræ vel rerum Naturæ alta nutritur universitas. And Plutar. (de Is. & Osir. p. 361) says, "that Isis and Osiris were changed from good dæmons into gods." That dæmons are not devils, is clear from Celsus (apud. Origen con. Cels. lib. viii. p. 393.)

"If idols are dæ

mons, then undoubtedly they are gods, in whom we are to confide, to whom to sacrifice and pray," and Apuleius (de deo Socratis, p. 675.)

"Cuncta coelestium voluntate, numine et authoritate, sed dæmonum obsequio et opera et ministerio fieri arbitrandum est."

Also, the expression, "-- not to God"-is not to be found in the Hebrew text, where the Prepos. to is wanting. Besides, we cannot find a single authority in the original text, for the translation devils, nay, not even for dæmons, or any kind of spirits. True, the same expression is found in Psal. cvi. 26, but there it is a mere quotation from Deuteronomy, as is clear from the contents of the whole Psalm. We find that Æneas brought from Troy into Italy his households gods, who probably were the Samothracian deities, styled "Cabiri," (Hebrew powerful); so, we also find that God was called (Almighty), (Num. xxiv. 4), (Ruth i. 21), (Job. vi. 4), the plural of which, is necessarily ; the meaning of the phrase is now plain, "they sacrificed to gods which are no deity; to gods unknown to them," &c. Many are in doubt, with regard to the correct pronunciation of the (Shin), whether the sound be sh when the point is found upon the right head (), or upon the left (); the authority for its correct pronunciation may be taken from Jud. xii. 6, where the word Shibolet is spelled with ", and the word Sibolet with D, consequently the sound of " with a point upon the right head, must be sh, for otherwise there would have been no difference in the pronunciation of the two mentioned words.