A critical and exegetical commentary on the Revelation of St. John, with introduction, notes, and indices, also the Greek text and English translation

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APR 14 1993

A CRITICAL AND EXEGETICAL
COMMENTARY

THE REVELATION OF ST. JOHN

BY

R. H. CHARLES, D.Litt., D.D.

VOLUME II

THE INTERNATIONAL CRITICAL COMMENTARY

A CRITICAL AND EXEGETICAL
COMMENTARY

ON

THE REVELATION OF
51. JOTIN

WITH INTRODUCTION, NOTES, AND INDICES

ALSO

THE GREEK TEXT AND ENGLISH TRANSLATION

oy BY
R. H. CHARLES, D.Litt., D.D.

ARCHDEACON OF WESTMINSTER
FELLOW OF THE BRITISH ACADEMY

(IN TWO VOLUMES)

APR 14 1993
Zeade1ens sewiv¥

NEW YORK ~
CHARLES SCRIBNER’S SONS

1920

The Rights of Translation and of Reproduction are Reserved.

CONTENTS.

- -ἱ--:
VOLUME II.

PAGES
Addenda et Corrigenda . . ° e ἢ ° vii-Viii
Commentary on Chapters xiv. I-11, 14-20 e ° ° 1-26
aA ~ xv. . . ° Ν ° 26-40
<< a xvi. 1-4, 8-21 ὁ . . . 40-53
33 ” Xvil. . . e ΓῚ Φ 54-75
Additional Note on xvii. . P 76-87
aa + XViL- “. . . ἢ ἢ 87-113
" 23 xix. I-4, xvi. 5-7, xix. 5-20 , » [113-140
"» ,3 xx. I-3. Ε - ° . 140-143

* Ὁ xx. 4-xxii. General Introduction and
Reconstruction . . . 144-154
" ἢ xxi. Q-xxii. 2, 14-15, 17 e » 154-180
+ 9 xx. 4-15 . . . . 180-200
” 99 xxi. 5%, 44, 5°, 1-4% Ὁ 5, xxii. 3-5 e 200-211

aA Epilogue xxi. 5°, 6°-8; xxii. 6-7, 18%, 16, 13, 12,
10, [11, 18°-19], 8-9, 20-21 . 211-226
The Greek Uncials and Cursives . - . . e 227-232
MSS collated for this edition: Versions: Abbreviations . e 233-235
Greek Text with Apparatus Criticus 5 - + e 236-385
English Translation with Critical Notes ὁ . e e 386-446
Four Papyrus and Vellum Fragments’ » . . . 447.451
Additional Note on xiii, 11° 5 . e . . 452
"Ω », the Latin Versions . Ξ Ὁ © 453-455
99 »» the Millennial Kingdom e . . 456-457
Index I. to the Greek words used in the Apocalypse e . 459-473
», II. to Hebraisms used in the Apocalypse . e 5 473

»» III, Passages in our Author based on the O.T., Pseud-
epigraphaandthe N.T. . . . . 474
», LV. to the Introduction, Commentary and Notes . » 474-497

v

ADDENDA ET CORRIGENDA.

VOLUME ILI.

Page ro, liner. See Abbott, Votes on N.T. Criticism, Ὁ. 104,
for passages in Origen and Clement of Alex. in which παρθένοι
are applied to men, and in Ignatius (Smyrn. 13) to widows. But
nothing that he says can explain the application of ot pera
γυναικῶν οὐκ ἐμολύνθησαν to women.

Page 27, line 9. For “ Only the faithful . . . fifth seal” read
“The faithful suffer physical martyrdom, but their prayers be-
come an instrument of wrath in the hands of God.” See vol. ii.
403, note 2.

Page 49, line 7 ab imo. Transpose the subject-matter of the
fifth and sixth beatitudes. See vol. ii. 445, note 1.

Page 72, line 3 ab imo. Delete ‘Again we should expect
καθίζει. . . ili. 21.” Our author only uses the participle of
καθῆσθαι, but his sources (xvii. 9, 15, xviii. 7) use the pres. ind.
In the LXX the pres. and imperf. forms of καθίζω have dis-
appeared, their place being taken by κάθημαι, ἐκαθήμην. See
Thackeray, Gram. 271 sq.

Page 75, line 8. After “first” add “either in Dan. iv. 34
(LXX), θεὸς τ. θεῶν καὶ κύριος τ. κυρίων καὶ βασιλεὺς τ. βασιλέων,
or (rather in the pre-Maccabean section of 1 Enoch—see my
second edition, p. lii sq.).”

Page go, lines 25-27. Delete “xdOnuor... iii. 21; and.”
See note above on p. 72, 1. 3.

Page 168. On the twelve precious stones see British
Museum Guide to... Minerals mentioned in the Bible, 1911.

Page 203, line 4 αὖ imo. The line “[καὶ λέγει... εἰσιν
should zot be bracketed, but read immediately before xxi. 6>-8.

See vol. ii. 379, 444, where it is restored to its right place.
vii

Vill ADDENDA ET CORRIGENDA

Page 219, line 3 ab imo. After “world” add “ οἵ the living.”
Christ judges the living: God Himself judges the dead according
to our author’s view.

Page 234, line 18. Add ‘‘ Where no reading of Tyc is quoted,
Tyc agrees with vg.”

Page 234, line 20. Add “From 20! to 215 (nova facio
omnia) Pr in his comm. has copied verbatim the work of
Augustine (de Civ. Dei, xx. 7-17), retaining Augustine’s Italian
text. In the App. Crit. these verses are quoted without any
mark of distinction.

Page 240, ver. 11, line 2. After 2020: add nxovono 181:

» 99 99 11, 9) 11. Sor post @varep. pon read tr after

®@vareip. Similarly elsewhere.

Page 256, ver. 7, line 30. Delete (+ και ουδεισ ανοιξει Or*), and
Or in next line. Or® conflates A 025 and 046 here. See vol. 1.
p. clxxvi.

Page 279, ver. 2, lines 5, 8,9. Delete et 8°. Similarly else-
where.

Page 288, ver. 12, line 11. Delete Or®. Or® conflates 046 al
and AX 025: and reads καὶ τὸ τριτον αὐτὴσ μὴ φανη ἡμερα (sc
046 al) και ἡ ἡμέρα μὴ φανὴ το τριτον (τεταρτον A) autyo (se
AX 025).

a EER Verb As? LON
OF ST. JOHN.

fe

CHAPTER XIV.
INTRODUCTION.

§ 1. Character and Object of this Chapter.

The entire chapter is proleptic in character. That is, the
orderly development of future events as set forth in the succes-
sive visions is here, as in two sections heretofore, abandoned,
and all the coming judgments from xvi. 17 to xx. 7-10, are sum-
marized in xiv. 6-11, 14, 18-20. To this summary is prefixed a
short description of the blessed (who are identical with the
144,000 in vil. 4-8) in the Millennial Kingdom established on
the earth with Mount Zion as its centre, xiv. 1-5. Thus we have
in this chapter a general introduction to xvi. 17-xx. I-10. It is
therefore of the nature of an zxtermezzo.

The object of xiv. is to encourage the faithful to endurance
in the face of impending universal martyrdom. Hence in xiv. 1-5
the veil is lifted for a moment from the future and to the Seer
is disclosed a vision of the martyrs enjoying the blessedness of
the Millennial Kingdom on Mount Zion in attendance on their
Lord. We have here a later stage of their blessedness than that
depicted in vil. g-17, where the martyrs are represented as
having arrived or arriving in heaven straight from the scene of
martyrdom. See Chapter vii., Introduction, § ro.

But the faithful are further encouraged to endurance and
loyalty by the proclamation of the doom of the proud anti-
christian power, xiv. 8-11, and of all the heathen powers whether
confederate with it or not, xiv. 14, 18-20.

This chapter! thus contains three visions, which are all pro-
leptic.

1 xiv. 12-13 belong to xiii., and are read immediately after xiii, 18 in this
edition. They are from the hand of our author,

VOL. Il.—I

2 THE REVELATION OF ST. JOHN [XIV.§1-2.

τ. xiv. 1-5. Vision of the glorified martyrs with the Lamb
on Mount Zion during the Millennial reign, Cf. xx. 4. The
greater part of xiv. 4-5 is interpolated.

2. xiv. 6-11. Vision of the judgment on the antichristian
Roman Empire and its adherents and their everlasting torment.
Cf. xvi. 17-Xviii.

3. xiv. 14, 18-20. Vision of the judgment executed by the
Son of Man on the heathen nations. Cf. xix. 11-21 and xx. 7-- το (0).
The paragraph xiv. 15-17 is an interpolation. See pp. 19-21.

§ 2. This chapter, with the exception of certain interpolations
(cf. xiv. 4-5, 15-17), ἦς from the hand of our author; for (1) the
order of the words is Hebraic: (2) the diction and style are
decidedly his.

The first question needs no discussion : the fact is so obvious.
Hence we shall limit our consideration to (2).

(2) The diction is that of our author except in xiv. 15-17,
which in the first place is a doublet of xiv. 14, 18-20 and in the
next exhibits three constructions, which are against the usage of
our author (see notes on τῷ καθημένῳ ἐπὶ τῆς νεφέλης IN XIV. 15,
ὃ καθήμενος ἐπὶ τῆς νεφέλης and ἔβαλεν᾽. . . ἐπὶ τὴν γῆν in XIV. 16).
Of xiv. 3°-5 only οἱ ἠγορασμένοι ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ
θεῷ: ἄμωμοί εἰσιν seems to be original. The interpolations in
those verses are, however, in the style of our author, except,
perhaps, ὅπου ἂν ὑπάγει in xiv. 4, but the thought conveyed is
wholly against the context.

I will now enumerate some of the phrases characteristic of our
author, though not, except in a few cases, peculiar to him.

1. καὶ εἶδον καὶ ἰδού. See iv. 1, note. γεγραμμένον ἐπὶ τῶν
μετώπων αὐτῶν. See vil. 3, note. 2. φωνὴν ἐκ τοῦ οὐρανοῦ, x. 4, 8,
ΧΙ. 12, XIV. 12. ὡς φωνὴν ὑδάτων πολλῶν ; cf. i. 15, XIX. 6. φωνὴν
κιθαρῳδῶν. Cf. xvill. 22. 2-3. In καθαριζόντων . . . καὶ adoucw
we have the familiar Hebrew idiom reproduced already in 1. 5-6,
ii. 2, 9, etc. (see note zz Joc.). ἄδουσιν ὡς δὴν καινήν ; cf. ν. 9.
ἐνώπιον τοῦ θρόνου ; cf. iv. 5, 6, etc. 4. The use of ἀπαρχὴ -Ξ
“sacrifice,” though not found elsewhere in our author, is in keep-
ing with his frequent use of Greek words in the same sense as in
the LXX. 5. The asyndetic addition of the clause ἀμωμοί εἰσιν
(cf. xvi. 6). 6. πετόμενον ἐν μεσουρανήματι. Already in viii. 13.
With εὐαγγελίσαι ἐπὶ τοὺς κατοικοῦντας (A., καθημένους, XCPQ) ;
cf. x. 7. The enumeration πᾶν ἔθνος καὶ φυλὴν κτλ. (see note
on v. 9) and the grammatical irregularity λέγων in 7 instead of
λέγοντα are both characteristic of his style. 7. λέγων ἐν φωνῇ
μεγάλῃ. Cf. xiv. 9. ἐν is used also before φων} pey. after κηρύ-
σειν (v. 2), but after κράζειν only in passages from another hand
(xiv. 15, xvili. 2). On the other hand it is absent after λέγειν in
this phrase (v. 12, viii. 13), after κράζειν (vi. το, Vil. 2, 10, X. 3),

XIV. § 2.] ITS DICTION . 3

after φωνεῖν (xiv. 18). Hence our author varies in his use of
this phrase in connection with λέγειν. See note on x. 2.
φοβήθητε τὸν θεόν. So xv. 4, xix. 5 (cf. xi 18, φοβουμένους τὸ
ὄνομά gov). δότε αὐτῷ δόξαν. Cf. xvi. 9, xix. 7—also in the
incorporated source, xi. 13. ἦλθεν H ὥρα τῆς κρίσεως. Cf. similar
phrases: vi. 17, ἦλθεν ἡ ἡμέρα... τῆς ὀργῆς αὐτῶν ; xi. 18, ἦλθεν
» +. ὃ καιρὸς τῶν νεκρῶν κριθῆναι ; XVill. το, ἦλθεν ἡ κρίσις σου:
also in interpolated section, xiv. 15. προσκυνήσατε, c. dat. of God:
cf. iv. 10, vii. 11, note, xl. 16, xix. το, xxii. 9, whereas it takes the
acc. of τὸ θηρίον in g—in both respects exhibiting our author’s
usage. πηγὰς ὑδάτων : cf. vill. 10, XVi. 4.

8. οἴνου τοῦ θυμοῦ τῆς πορνείας. So xviii. 3. See note 7x loc.
9. προσκυνεῖ τὸ θηρίον. See note on 7. λαμβάνει χάραγμα. Cf.
xiv. 11, ΧΙΧ. 20, xx. 4. But we should probably read τὸ χάραγμα.
See note 7” loc. ἐπὶ τοῦ petdémov. We should most probably
read ἐπὶ τὸ μέτωπον, since the context clearly comes from our
author’s hand. See note on vil. 3. ὃὲ reads the dative. ἐπὶ τὴν
χεῖρα. Cf. xx..1, 4. See note on xill. 16. 10. καὶ αὐτὸς πίεται.
For the use of xaé see note on xiv. 10. βαπανισθήσεται ἐν πυρὶ καὶ
Qclw. βασανίζω is found four times elsewhere in our author,
while βασανισμός (see next verse), which occurs four times, is not
attested elsewhere in the N.T. With πυρὶ καὶ θείῳ cf. xx. το,
xxi. 8, xix. 20. Ll. 6 καπνὸς ... ἀναβαίνει. Cf. viii. 4, ix. 2,
XIX. 3. οὐχ ἔχουσιν ἀνάπαυσιν κτλ. Already in iv. 8. ot προσκυ-
νοῦντες τὸ θηρίον. Characteristic of our author both as to grammar
and diction. 12. ὧδε ἡ ὑπομονὴ kth. Cf. ΧΙΠ. το. τῶν ἁγίων...
οἱ τηροῦντες τὰς ἔντολας. For the phrase cf. ΧΙ. 17. The irregu-
larity is characteristic of our author. 18. λέγει τὸ πνεῦμα. Cf.
ii. 7, etc., xxii. 17. 14. καὶ εἶδον καὶ ἰδού. Seeiv. 1, note. ἐπὶ τὴν
νεφέλην καθήμενον. Characteristic of our author: see note on
iv. 2, and contrast the non-Johannine constructions of this phrase
in 15, 16. ὅμοιον υἱὸν ἀνθρώπου. This unique construction is
found only in our author. It has already occurred in i. 13, and,
as we have seen in the Additional Note on i. 13, vol. i. p. 36,
might be regarded as a further development of other linguistic
constructions, to which attention is called in that note.

Interpolation—15-17. In this short section there are four
constructions which are foreign to our author’s use. These are
given in the note on 15-17, p. 21. Other grounds for regard-
ing 15-17 as interpolated are given in the note on 14-20,
p. 18 sq.

18-20. These verses are in keeping with the diction and
style of our author. They contain, it is true, several words not
found elsewhere in our author φωνεῖν, τρυγᾶν, βότρυς, ἄμπελος,
ἀκμάζειν, σταφυλή, χαλινός, but these help to delineate his
subject.

4 THE REVELATION OF ST. JOHN [XIV. ὃ 2-3.

18. ἐφώνησεν φωνῇ μεγάλῃ. Though φωνεῖν 15 not found else-
where in our author the construction is always that which he uses
with κράζειν, and in two cases out of four with λέγειν. πέμψον σου
τὸ δρέπανον. The vernacular use of the pronoun here is elsewhere
in our author not infrequent. 19. ἔβαλεν... εἰς τὴν γῆν. See
note in doc. ληνὸν τοῦ θυμοῦ τοῦ θεοῦ. Cf. xix. 15. ἐπατήθη ὁ
ληνός. Cf. xix. 15. ἄχρι τῶν χαλινῶν. ἄχρι OCCuTrS Six times in our
author as a preposition and five times as a conjunction, but not
once in the other Johannine writings in the N.T.

§ 3. Interpolated passages, 3°-4° (ἀπὸ τῆς γῆς. . . ἠγοράσθη-
σαν), 4°, καὶ τῷ apviw, and probably 5, καὶ ἐν τῷ στόματι αὐτῶν
οὐχ εὑρέθη ψεῦδος. See the grounds for this conclusion 7% doc.
15-17. That these verses are an intrusion is manifest on many
grounds. See the general grounds in the note on 14-20, p. 18 sq.,
and the grammatical grounds in the note on 15-17, p. 21.

XIV. 1-5. A proleptic vision of the 144,000 with the Lamb
on Mount Zion—z.e. of the risen martyrs with Christ during the
Millennial reign. That these are the same as the 144,000 in
vii. 4-8, z.e. the spiritual Israel, the entire Christian community,
alike Jewish and Gentile, which were sealed to protect them
from the demonic woes, that are to follow speedily, we hope to
prove in the course of our criticism of verses 1-5 (see also vol. i.
p. 199 sqq.). In vil. 9-17 this same body of the faithful is
represented as arriving in heaven during the great final tribula-
tion, or as already assembled there at its close. Here they are
represented as having at a later stage come down to earth for
the Millennial reign (cf. xx. 4). The vision is therefore proleptic.
‘There is a progressive note in each vision.

1. καὶ εἶδον καὶ ἰδούς See note in iv. 1.

τὸ ἀρνίον. ‘The Lamb is here set over against the Beast in
xili., and the followers of the Lamb with His name and that of
His Father over against the followers of the Beast with his mark
on their forehead.

From O.T. times Mount Zion was associated in the minds of
the faithful with divine deliverance. Thus Joel 11. 32 (ili. 5)
writes : ‘“‘ And it shall come to pass, that whosoever shall call on
the name of the Lord shall be delivered ; for in Mount Zion and
Jerusalem shall be those that escape, as the Lord hath said.” In
the 8th cent. B.c. there existed for a time the belief that Jeru-
salem could not be destroyed. In later times it was held that a
special blessing attached to residence in Palestine. It alone
was to escape the woes that would befall the rest of the earth:
cf. 2 Bar. xxix. 2 (where see my note), xl. 2, Ixxi. 1; 4 Ezra
xiii. 48, 49, vii 25. This idea was revived in Talmudic litera-
ture.

This appearance of the Messiah with a mighty multitude on

XIV. 1.] 144,000 HERE—SAME AS 144,000 IN VII. 4-8 5

Mount Zion was a Jewish expectation, as we see in 4 Ezra xiii.
35, 39, 40, “But he shall stand upon the summit of Mount
Zion. . . . And whereas thou didst see that he summoned and
gathered to himself another multitude which was peaceable, these
are the ten tribes.” In 4 Ezra ii. 42 (Christian or Christian
recast of Jewish material) we have a close parallel to our text:
“1 Esdras saw upon Mount Zion a great multitude which I could
not (dst. c, ‘no man could’) number, and they all praised the
Lord with songs. 43. And in the midst of them there was a young
man of high stature, taller than all the rest, and upon every one
of their heads he set crowns . .. 44. So I asked the angel and
said: Who are these, my Lord? 45. He answered and said
unto me: Zhese be they that have put off the mortal clothing and
put on the immortal, and have confessed the name of God.”

This last work was probably written about 200-250 a.D., and
therefore forms an early testimony to the right interpretation of
the 144,000 on Mount Zion in our text ; for it appears to identify
the multitude described in vii. 9-17 and that in our text. In
accordance with vii. g-17 the writer of 4 Ezra 11. 42-47 repre-
sents them as having confessed and stood out stoutly for the
name of God, and so as now clad in the garments of immortality,
and in accordance with xiv. 1-5 of our text they stand on Mount
Zion with the Messiah.

ἕκατον τεσσεράκοντα κτλ. The answer to the question as to
the identity of the 144,000 that accompany the Lamb has in part
been given in the Introduction to Chap. vil. where we have
found them to be the same as the 144,000 in vil. 4-8 and the
great multitude in vii. g-17. But, though the constituents of
the multitude are the same, the circumstances are different. In
the vision before us the scene is upon earth (cf. ver. 2). The
blessed faithful follow the Lamb on Mount Zion. And yet they
have already passed through the gates of death, and have been
presented as an offering (ἀπαρχή) to God (xiv. 4). Hence we
have here a momentary vision of the saints, who have returned
to earth to share in the Millennial reign. (Cf. xx. 4-6.)

But the above identification of the 144,coo in vil. 4-8 and
xiv. I-5 is apparently rejected by every modern scholar, save
Alford, who has clung fast to it, although unable to surmount
the chief difficulty that stands in its way. A minor difficulty,
ze. the absence of the defining article to identify these
144,000 with those spoken of in vii. 4, he treats as negligible on
the ground that the reader was meant to identify the two hosts,
seeing that they consist of the same number and are both
marked on the forehead as God’s own possession.

Alford may be right in ignoring the absence of the article
(cf. xv. 2, where the expected article is missing, ὡς θάλασσαν

6 THE REVELATION OF ST. JOHN [XIV. 1.

instead of τὴν θάλασσαν, and xiv. 9, where τό is wanting before
χάραγμα), but the present writer is of opinion that the real
explanation is that it was excised by the interpolator of the
introductory sentences in xiv. 4~5, who sought by his manipula-
tion of the text to destroy the identity of the 144,000 in vil. 4-8
and the 144,000 in the present passage, and to transform them
into a body of monkish celibates. Having thus explained the
absence of the article, there is another and greater difficulty,
which stands in the way of this identification, and this is that the
144,000 are described as “ first-fruits”” to God and to the Lamb.
If these 144,000, as the present writer holds, are identical with the
entire body of Christians living in the last days, who have been
sealed with a view to their protection against the demonic woes,
how is it that they are designated as ‘‘first fruits”? It is the
interpretation set on this word ἀπαρχή by all scholars in the past
that has misled them into differentiating the 144,000 in vil. 4-8
and in xiv. 1-5. This word has hitherto been taken universally
to mean “first fruits” in this passage. That in the Pauline
Epistles and in St. James it bears this meaning is indubitable.
But this is by no means the case in the LXX, although Grimm’s
Lexicon and Thayer’s enlarged edition of Grimm state that
ἀπαρχή is generally the equivalent of mws. So far is this from
being the case that it is generally κοΐ the equivalent of this word.
Thus whereas ἀπαρχή occurs about 66 times in the LXX,
it is a rendering of ΠΕΣ only 19 times. In the remaining
47 times, it is once a rendering for the Hebrew word for
“tithe,” 4 times of an (=‘‘fat,” in which case it means ‘‘ the
best of”), and 40 times a rendering of mDnN (= “ offering”
or “oblation”), and once of ΠΕ) (= “ offering”). Thus we see
that in the LXX oftener than twice out of three times it means
“an offering.” In Sirach it occurs four times, but only once
with the meaning of “first fruits,” while in the other three
passages it signifies either an “ offering” or “gift.” Hesychius
also notes that one of its Greek meanings is προσφορά. It is
clear, then, that in the Greek Bible of Judaism ἀπαρχή meant
“offering,” “sacrifice,” or “gift”? nearly 3 times out of 4.1 Now

1 The above note was written before the publication of Moulton and Milli-
gan’s Vocabulary of the Greek Testament. Though these editors have not
corrected the misstatements in Grimm’s and Thayer’s lexicons, to which
they give their zmfrimatur in their preface, they have shown from the
Magnesian inscriptions (ed. Kern. 1900), that ἀπαρχή is very commonly used
as=a ‘‘ gift” to a deity, and that this use occurred as early as the 6th cent.
B.c. in Athens (Sy//. Juscr. Graec.*, Dittenberger, 1888-1901). They con-
clude that in the N.T. ‘‘ we are perhaps at liberty to render ‘sacrifice’ or
‘gift’ where it improves the sense,” though they do not specify any individual
passage save Rom. viii. 23. The Magnesia above referred to was in the

neighbourhood of Ephesus. Hence the local and κοινή use of ἀπαρχή con-
firms the conclusions arrived at above.

XIV. 1-3.] VISION OF 144,000 ON MT. ZION ἢ

it is just this meaning that our text requires. The faithful,
whether as martyrs or confessors, are sacrifices toGod. As such
they are offered on the heavenly altar, vi.g. A further sacrificial
reference is discoverable in the epithet in xiv. 5, where they are
said to be ἄμωμοι, that is, “ unblemished,” sacrificially perfect.
ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ κτλ.
With this clause we might compare iil. 12, where a threefold
inscription on the foreheads of the faithful is mentioned. But,
if we compare xxii. 4, where the name is simply said to be that
of God, and 4 of the present chapter, where καὶ τῷ dpviw appears
to be an interpolation, it is possible that ἀυτοῦ καὶ τὸ ὄνομα is
also an interpolation. ‘The seal consists in the name of God
inscribed on the brow. ‘This inscription declares that the person
so inscribed is God’s own possession: it is at the same time
evidence that his character is such as befits a servant of God.

2. φωνὴν ἐκ τοῦ οὐρανοῦ κτλ. The singers are the angel
choirs in heaven and not the 144,000 in Mt. Zion, but the new
song is intelligible to the 144,000 and to them alone owing to
their fellowship with Christ.

Most of the phrases of this verse occur elsewhere in our
author, see p. 2.

Rigueatar κιθαριζόντων . . . 8. καὶ adovow. These words
should be rendered: ‘“‘harpers harping . . . and singing.” It
is another instance of the literal reproduction in Greek of a
eee Hebrew idiom, which we have found already in i. 5-6,
1. 2, 9, 20, vil. 14, xv. 3. Thus the style is very characteristic
of our author. Here the new song is at first sung not by the
redeemed (as in xv. 3; 4 Ezra ii. 42), but by angelic choirs before
the throne.

3. καὶ ἀδουσιν -- καὶ ἀδόντων. See preceding note.

ὡς ὡδὴν καινήν. See note on v. 9.

ἐνώπιον τοῦ θρόνου. See Introd. to Chap. xiv. § 2.

οὐδεὶς ἐδύνατο κτλ. Only those who are redeemed from the
earth can learn the song ; for the soul apprehends only that for
which it has an affinity. Their spiritual experience won through
travail and tears is the mother of understanding. The song is
the expression of the inner life, and so in the measure of their
spiritual growth is likewise the measure of their spiritual appre-
hension.

οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. The diction and thought here
have already occurred in v. 9, 10. That passage is of supreme
importance in dealing with the text immediately before us.
Now the leading thought in v. 9, 10 is that the faithful are
bought by Christ for God, and consecrated to His service as
kings and priests. Here also, whether we retain or omit the
disturbing clauses ἀπὸ τῆς γῆς οὗτοί εἰσιν οἱ... ἠγοράσθησαν, the

8 THE REVELATION OF ST. JOHN [XIV. 3.

idea is of a like nature. The 144,000 have been bought to
be an offering or sacrifice (ἀπαρχή, xiv. 4: see note on 1) unto
God: cf. vi. 9.

This verse, with the exception of the words ἀπὸ τῶν ἀνθρώπων
ἀπαρχὴ τῷ θεῷ OF ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ,
seems to be a later addition due to the incorporation of a
marginal explanatory gloss. In support of the aorist we might
adduce our author’s usage elsewhere: see v. 9, ἠγόρασας τῷ θεῷ

. ἐκ πάσης φυλῆς κτλ. If, on the other hand, we adopt the
former view, then in of ἠγορασμένοι. . . καὶ... οὐχ εὑρέθη we
have, if the latter clause is original, another instance of our
author’s reproduction in Greek of a Hebrew idiom: see ii. 2, 9,
20, Vil. 14, xlv. 2-3. This combination of the perfect and
aorist is found often in our author: cf. il. 3, 5, ill. 2, 3, 17,
xvi. 6. That καὶ τῷ ἀρνίῳ is an addition appears to be clear from
the fact that the 144,000 have been bought by the Son for the
Father; and not by the Son for the Father and for Himself:
cf. v.9. The Church is the d7zde of the Lamb: cf. xix. 7, 8;
Eph. v. 27, not an offering presented to Him. If the above
clauses are interpolated, the original of 3°-4 may have run as
follows: of ἠγορασμένοι ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ Ged. We
shall now deal with the clauses, which for the time being we
have assumed to be interpolations.

But let us waive for the moment the question of the
authenticity of these clauses and study them in themselves and
with regard to their immediate context. Now, first of all, it is
admitted, so far as I am aware, on all hands that ¢he 744,000,
whether identical with the 144,000 in vii. 4-8, or representing
the élite of the saints composed of Christian ascetics (Bousset,
Moffatt), must embrace both men and women. hat παρθένοι can
be used of men is of course acknowledged. So far all is clear.
But when we start from these premises and try to explain οὗτοί
εἰσιν οἱ μετὰ γυναικῶν οὐκ ἐμολύνθησαν we are plunged into hope-
less difficulties. For, if we take these words literally, it is
obvious that they cannot be used of women. Nor indeed can they be
applted to women tn any intelligible sense, whatever the metaphorical
meaning may be that we attach to the words. Wad the writer
wished, he could easily have found a phrase applicable literally
and metaphorically alike to men and women, such as οἱ ἐν τῇ
πορνείᾳ οὐκ ἐμολύνθησαν. πορνεία is used metaphorically in xiv.
8, ΧΡ]. 2, 4, XVlil. 3, xix. 2, and πορνεύω in XVil. 2, XVill. 3, 9 in
the sense of idolatrous worship. Such a clause could be used
both of men and women, in a literal or metaphorical sense, and
the same idea could have been expressed in other ways. Hence
we conclude either that men alone are referred to in the text, or
that this passage is interpolated. Since we cannot accept the

XIV. 8.] 144,000—NOT ASCETICS 9

former alternative, we are forced to adopt the latter, and the
task devolves upon us to settle, so far as we may, the ground of
the interpolation, its extent and meaning.

Now the chief ground for this interpolation is most naturally
to be discovered in the misunderstanding of the word ἀπαρχή as
“first fruits.” The monkish interpolator, convinced that the
highest type of the Christian life was the celibate, naturally
identified the 144,000, who form the “first fruits” (or best
portion of the Christian Church), with the celibates. ‘The
superiority of the celibate life, though un-Jewish and un-Christian,
was early adopted from the Gnostics and other Christian heretics.
Thus Saturninus and Basilides declared that “marriage and
generation are from Satan” (lren. Adv. Haer. i. 24), while Tatian
(Eus. 4. Z. τν. xxix. 3) pronounced marriage to be “corruption
and fornication.” Marcion (Hipp. PAz2. vii. 17-19) established
churches of celibates, while the Encratites claimed a self-restraint
in advance of that of the Christians. Similarly the religions
of Isis and Mithra had their celibates throughout the Roman
Empire, as Buddhism in the far East, certain orders of the
Aztec priesthood in Mexico, the Vestal Virgins in Rome, and
the “ Virgins of the Sun” in Peru. The pressure of such ideas
from without early made itself felt, not in the N.T. but in early
Christianity, as we see from Polycarp, Ad FP&il. ii. iv. v.;
Hermas, Vs. 11. 2, 3, Sem. ix. 11 (see Hastings, Eacye. of Ethics
and Religion, iii. 271-273, from which the above facts are
drawn). |The interpolation was probably made by John’s
editor.

It is, of course, possible that the interpolated passage appeared
first as a marginal gloss on the passage, and that it was subse-
quently incorporated into the text with a necessary change or two.

As regards the exfent, it appears to begin with ἀπὸ τῆς γῆς
and end with ἠγοράσθησαν. The repetition of the dyopagw with
two different adverbial phrases is remarkable. That ἀπὸ τῶν
ἀνθρώπων is to be preferred to ἀπὸ τῆς γῆς seems clear from v. 9,
where we have jyopacas . . . ἐκ πάσης φυλῆς.

The meaning of the interpolation we have already gathered
from the foregoing criticism of the passage. The glosser or
interpolator, as the case may be, tcok the passage to refer to
celibates, and, as the peculiar clause (οὗ pera γυναικῶν οὐκ ἐμολύν-
θησαν) proves, made it refer to male celibates. They were the
“first fruits” of the entire Christian Church (for such, of course,
he conceived the meaning of ἀπαρχή).

This word as used by the interpolator carries with it the
degradation of marriage—an idea inadraissible inthe N.T. The
use of the aorist here shows that their life on earth regarded as
a discipline belongs to the past.

IO THE REVELATION OF ST. JOHN [xIv. 4-5.

4. παρθένοι. The word παρθένος was applied to men also: cf.
Life of Asenath, 3. ἐστὶν δὲ οὗτος 6 Ἰωσὴφ ἀνὴρ θεοσεβὴς. .. καὶ
παρθένος. 6. διότι καὶ αὐτὸς παρθένος. In Suidas it is applied to
Abel: ᾿Αβὲλ οὗτος παρθένος καὶ δίκαιος ὑπῆρχε. Cf. also Epiph. 1.
385 C. παρθενεύω is used of males in Just. Frag. 1577 A.

οὗτοι ot ἀκολουθοῦντες κτλ. These words can hardly fail to
be δῇ echo of our Lord’s: ef. Mk: i. 14; 21 5 [πα σὺ ἘῸΝ;
John 1: 43, xxi. 19. For another echo cf. 1 Pet. il. 21, tva éa-
κολουθήσητε Tots ἴχνεσιν αὐτοῦ. In vii. 17 it is said that the Lamb
will be the shepherd of the blessed described in vil. 14-15.
This means according to oriental conceptions that the blessed
follow Him. Thus to follow Christ is characteristic of the
faithful, whether on earth, on which they were called to follow
Him even unto death (Matt. x. 38, xvi. 24, 25), or in the
Millennial kingdom, or in heaven. But it would be possible to
take ἀκολουθοῦντες as referring to the past, and the subsequent
words as implying that in such following of the Lamb they
underwent martyrdom. Cf. vil. 14, xii. 11. But the context
does not favour this interpretation. ὅπου ἂν ὑπάγει. ὅπου else-
where in the Apocalypse means “where,” but with verbs of
motion it was used as the equivalent of ὅποι. Cf. John viii. 21,
22, xiii. 33, 36. The ay in this connection is impossible in
classical Greek. In viii. 1 we have ὅταν ἤνοιξεν, and in Mk. vi.
56 ἄν occurs after ὅπου with the past imperfect indicative. The
construction seems to imply an action of indefinite frequency :
cf. Robertson, Gram. 958.

ἀπὸ τῶν ἀνθρώπων. This phrase summarizes the full enumera-
tion given in v. 9. dmapxy=“‘sacrifice” or “offering.” See
note on 1. [καὶ τῷ dpviw.] An addition. See note on 4.

5. καὶ ἐν TO στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος. This clause recalls
most nearly Zeph. iil. 13, καὶ οὐ μὴ εὑρεθῇ ἐν τῶ στόματι αὐτῶν
γλῶσσα δολία, and Isa. liii. 9. In τ Pet. il. 22 we have the latter
reproduced : οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Cf. John i. 47.
It must, however, be confessed that this clause follows weakly
after of ἠγορασμένοι. . . ἀπαρχὴ τῷ θεῷ.

ἄμωμοί εἰσιν. This sentence introduced asyndetically is in
the style of our author: cf. xvi. 6. ἄμωμος [ =nMn]) describes
best the character of the ἀπαρχή; in the LXX it has three times
out of four a sacrificial reference, and affirms the flawlessness of
the victim. It is that which is unblemished, sacrificially perfect.
In 1 Pet. i. το Christ Himself is described as ἀμνοῦ ἀμώμου, and
in Heb. ix. 14 as offering Himself as an unblemished sacrifice
unto God (ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ). In the present
context the 144,000 who had been offered in sacrifice to God
(ἀπαρχὴ τῷ θεῷ) are likewise described as ἄμωμοι. In the five
other passages, where it occurs in the Pauline Epistles and Jude,

XIV. 5.] VARIOUS CRITICISMS OF I-5 II

the clause has an ethical meaning and connotes “ blameless-
ness.”

Note on xiv. I-5.—This section has been an occasion of
great difficulty to scholars. I have sought to show that much
of this difficulty arose from misconception of the word ἀπαρχή.
But, as we have seen, there are other difficulties, which cannot be
got rid of save by the excision of certain clauses. VoOlter (iv.
38 sq., 139 sq.) excises xiv. 4-5 and a phrase in xiv. 1, and then
identifies the 144,000 here with the 144,000 in vii. 4-8.
Weyland excises xiv. 1, 4-5, Erbes xiv. 4°", and a phrase in 43.
Spitta is the most drastic of all. He changes τὸ ὄνομα... ..
πατρὸς αὐτοῦ into τὸ ὄνομα τοῦ θεοῦ ζῶντος : excises 2°-3 and
reduces 4—5 to the following form: οὗτοι ἡἠγοράσθησαν ἀπὸ τῶν ἀνθρώ-
πων ἀπαρχὴ τῷ θεῷ. (See pp. 144 Sq., 147 54., 536.) Wellhausen
recognizes the fact that the text shows undoubted signs of inter-
polation. Bousset admits the possibility of a source underlying
xlv. 1-5, but he thinks it impossible to recover it. He therefore
takes the text as it stands and interprets the 144,000 to bea
body of Christian ascetics and, therefore, different from the
144,000 in vil. 4-8. He thinks, however, that there are signs
in the Apocalypse that these two bodies were originally identical.

In the above study of xiv. 1-5 I have attempted to show that
xiv. I-3 comes from the hand of our author (see also Introd.
Ρ. 2) save probably one phrase (τὸ ὄνομα αὐτοῦ καί) in xiv. 1.
As regards xiv. 4-5 the case is different. Here the diction is
not much of a guide to us, but the ideas and the irregularity of
the order of the sentences are. Thus of the various descriptions
of the 144,000 in 4-5 it is clear from the earlier chapters that
the essential one is, without doubt, that which describes them
as a sacrifice to God.

At the close of 5 this idea recurs in the words, ἄμωμοί εἰσιν,
but a purely ethical description intervenes—xai ἐν τῷ στόματι. . .
ψεῦδος. This appears irregular, but greater difficulties have
already emerged in connection with 4?, where the un-Jewish and
un-Christian idea is presented, that the very élite of the blessed
consists of ascetics, and that, too, male ascetics. On these and
other grounds we have excised certain clauses and concluded
that, before the monkish glosser went to work, our author’s text
read as follows in xiv. 3°—5, ot ἠγορασμένοι ἀπὸ τῶν ἀνθρώπων
ἀπαρχὴ TO θεῷ" ἄμωμοί ciow. But καὶ ἐν τῷ στόματι... ψεῦδος may
be original. To the interpolator of the above clauses we may owe
also the removal of the article before the 144,000, which identified
this 144,000 with the 144,000 in vii. 4-8.

6-11. Vision of the judgment to be executed on the Roman
Empire and its worshippers, in which three angels make proclama-
tion. The first proclasmed to all men an eternal Gospel, the

12 THE REVELATION OF ST. JOHN [ XIV. 6.

burden of which was that all men should worship the one God
who had created heaven and earth, for that the hour of judgment
had come (6-7). The second announced, as though already ac-
complished, the fall of Rome, which had made all the nations to
drink of the wine of her fornication (8). The third proclaimed
that those who submitted to the mandates of Rome would share
in the everlasting torment that awaited her (9-11).

6. ἄλλον ἄγγελον. The presence of the ἄλλον occasions some
difficulty. It is supported by the best textual authorities. If it
is original, we might, perhaps, with Dusterdieck explain the
word as used in contradistinction to the angels that had appeared
in earlier scenes. He compares x. 1 where ἄλλον ἄγγελον has
already been mentioned, who, as in the present instance, pro-
claims the impending end of the world. Erbes and J. Weiss
suppose we have here a reference to vili. 13, where the phrase-
ology is certainly similar: ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι
λέγοντος φωνῇ μεγάλῃ. Bousset suggests that in ἄλλον ἄγγελον
we have ἃ dittography, and J. Weiss that it is a corruption of
ἄλλον aterov. Cf. viii. 13. It seems best to explain ἄλλ. ayy.
as = “another, an angel.” See note on 15 below. The difficulty
recurs in 8, 9.

πετόμενον ἐν μεσουρανήματι. Cf. vill. 13, xix. 17. In the O.T.
the angels are not represented with wings save in its latest books :
ef. (Dan: ix.) 21.

εὐαγγέλιον αἰώνιον. This phrase is found here only in the
Johannine writings, whereas the cognate verb occurs here and in
X. 7. εὐαγγέλιον here is not to be translated as if it were τὸ evay-
yeAvov. Its character is defined by its present context and x. 7.
It is a proclamation of the impending end of the world and of
the final judgment, which, while it is a message of good tidings to
the faithful, constitutes for all nations a last summons to repent-
ance.

In x. 7it was made known to His servants the prophets, here
it is proclaimed te all the world. This gospel is termed αἰώνιον
because possibly our author wishes to emphasize its unchangeable
validity for all eternity.

τοὺς κατοικοῦντας ἐπὶ τῆς γῆς (A and some cursives). NCPQ
read τ. καθημένους ἐπὶ τ. γῆς. The textual evidence is here in-
decisive. Difficulties beset both readings. The second reading
is against the normal usage of our author. We should expect ἐπὶ
τ. γῆν =after the καθημένους. But ἐπὶ τ. γῆς is the universal con-
struction in our author after κατοικεῖν. Hence if we could discover
any good ground for the change of κατοικοῦντας into καθημένους,
we shall have little hesitation in recognizing A as right. Now,
though the scribes of 8CPQ were occasionally doubtful as to
our author’s constructions after 6 καθήμενος, τοῦ καθημένου, τῷ

XIV. 6-7.] THE ETERNAL GOSPEL 13

καθημένῳ, they could have had no doubt as to the meaning of
the phrase οἱ κατοικοῦντες ἐπὶ τῆς γῆς (always so except in xiii. 12,
xvii. 1, 2, where these constructions are found in sources) else-
where in our author, 2.6. ill. 10, vi. 10, viii. 13, etc. And since
this meaning was always bad in all other passages, and since it
could not bear such a meaning here, some early scribe may
have been led to substitute καθημένους for κατοικοῦντας and thus
give the phrase the neutral colour it required here. But, if this
hypothesis of the origin of καθημένους is right, its presence here
* can only call for condemnation. It is against our author’s
usage wholly in this construction: indeed, according to his usage
it could only mean “‘ those who sat on the earth.” }

If, then, we accept the reading of A, we must in this one
passage attach a purely neutral or geographical sense to the
phrase, such as it bears not infrequently in 1 Enoch (see
XXXVill. 5, note). See note on ΣΙ. fo.

πᾶν ἔθνος καὶ φυλὴν κτλ. See note on v. 9.

λέγων. The grammatical irregularity is characteristic of our
author. See iv. 1, xi. 1.

7. λέγων ἐν φωνῇ μεγάλῃ. See Introduction to this Chapter,
§ 2: also note on x. 2.

φοβήθητε τὸν θεὸν κτλ. This gospel is based on a purely
theistic foundation. But, when the last hour has come, a man’s
chief concern is not dogmatic fullness or correctness of creed,
but only self-humiliation before and self-surrender to the Lord of
all, With this announcement we might compare the gospel as
preached by our Lord in Mark i. 15, μετανοεῖτε καὶ πιστεύετε ἐν
εὐαγγελίῳ.

But a really excellent parallel is to be found in St. Paul’s
speech at Lystra, Acts xiv. 15: εὐαγγελιζόμενοι ὑμᾶς ἀπὸ.
τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν
καὶ τὴν γῆν καὶ τὴν θάλασσαν κτλ. On the creation idea, cf. x. 6
of our text.

The clause of. τ. θεόν is found in Eccles. xii. 13, and δότε
αὐτῷ δόξαν in Josh. vil. 19; 1 Sam. vi. 5; Isa. xlii. 12; Jer. xiii. 16,
but they both belong to our author’s phraseology: see Introd.
to Chap. xiv., p. 3.

ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ. The diction and form of this
sentence are characteristic of our author, but are of still more
frequent occurrence in the Fourth Gospel. Cf. ii. 4, iv. 21, 23,

1 of κατοικοῦντες ἐπὶ τ. γῆς is a rendering of paxn Sy ose, and this is the
normal rendering of it inthe LXX. In a few cases in the LXX of Jeremiah
only do we find of καθήμενοι ἐπὶ τ. γῆς or τ. γῆν : cf. xxxii. (xxv.) 29, 30. With
definite localities it occurs more frequently: cf. Dan. ix. 7, where we have
καθημένοις ἐν ᾿Τερουσαλήμ (LXX κατοικοῦσιν ἐν Ἴερο., Theod. (A)). See note
on this phrase in xiii., Introd. 8 4.

14 THE REVELATION OF ST, JOHN [XIV. 7-8.

¥. 25; 28, ‘Vil. 320; Vill. 20, ΧΙΪ 23, ΣΙ]. (1, ΣΌΪ. 2, 4, 21) 25, 52,
XV te

προσκυνήσατε τῷ ποιήσαντι. This is the usage of our
author: contrast 9 where this verb takes the acc. of τὸ θηρίον---
also the usage of our author. See note on vii. 11.

προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν κτλ. Since God has
created the world, man’s allegiance is due to God. The fact of
God as creator has already been brought forward in iv. 11, x. 6,
but in both these passages κτίζειν and not ποιεῖν has been used.
References to the creative activity of God are rare in the N.T.
but frequent in the O.T. See note on iv. 11.

πηγὰς ὑδάτων. The absence of the article is noteworthy,
contrast xvi. 4, vill. το. The phrase is a familiar O.T. one: ef.
1 Kings xvili. 5; 2 Kings iil. 19 (0% "y9), 25; Ex. xv. 27;
Num. xxxiii. 9.

8. The second angel proclaims the fall of Rome.

ἄλλος δεύτερος ἄγγελος. So the best MSS. But we should
rather expect simply ἄγγελος δεύτερος or ἄλλος ayy. δεύτ. ; for
when our author uses another adjective in addition to ἄλλος it is
added after the noun: cf. vi. 4, x. 1, xiv. 9, xv. 1: 2.6. “another
angel, a second one.”

ἔπεσεν, ἔπεσεν Βαβυλών. These words are already found in
Isa. xxl. 9. $93 mbps m5), LXX, πέπτωκεν πέπτωκεν Βαβυλών.
Cf. Jer. li. 8. But the two clauses ἔπεσεν... τὰ ἔθνη seem to
be derived by our author immediately from xvili. 2—3 (a source).
To Βαβυλών our author always attaches the epithet 4 μεγάλη, an
epithet which goes back to Dan. iv. 27 (ΠΣ 313); cf. xvi. 19,
XVil. 5, XVill. 2, 10, 21. That Babylon was already a synonym
for Rome in the first century a.pD. is clear from 2 Bar. xi. 1;
Sibyl. Or. v.143,-159; 1 δ ν. 123 (ἢ). Cf also, xvi. 19, xvituas.
KVill:. 2, 10, 21.

ἣ ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνείας αὐτῆς πεπότικεν πάντα
τὰ ἔθνη. This very extraordinary form of speech, which recurs
in xvill. 3, can hardly be original. ‘The text as it stands com-
bines two wholly disparate ideas. The first is ἐκ τοῦ οἴνου τῆς
πορνείας αὐτῆς---ἃα phrase which occurs in xvii. 2—#.e. “the wine
of her fornication,” which Babylon has made all the nations to
drink. This wine symbolizes the intoxicating power, the corrupt-
ing influence of Rome. The second is ἐκ τοῦ οἴνου τοῦ θυμοῦ (τοῦ
θεοῦ)----ἃαὶ phrase which occurs in xiv. 10o—z.e. “the wine of the
wrath of God,” which He will give Babylon to drink. This latter
phrase recurs in a fuller form in xvi. 19, xix. 15, τοῦ οἴνου τοῦ
θυμοῦ τῆς ὀργῆς αὐτοῦ. But in the O.T. it is God Himself that
presents through His prophet this wine of wrath to the nations :
cf. Jer. xxv. 15, which seems to have been in the mind of our
author, λάβε τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου τούτου ἐκ χειρός μου

XIV. 8-9. | DOOM OF WORSHIPPERS OF BEAST 1§

καὶ ποτιεῖς πάντα τὰ ἔθνη. In xxviii. (li.) 7 Babylon is said to be
a cup in the hand of the Lord whereof the nations have. drunk and
become mad: ποτήριον χρυσοῦν Βαβυλὼν ἐν χειρὶ κυρίου μεθύσκον
πᾶσαν τὴν γῆν. ᾿Απὸ τοῦ οἴνου αὐτῆς ἐπίοσαν ἔθνη. διὰ τοῦτο ἐσα-
λεύθησαν (phn).

As we study the above facts two ways of dealing with the text
appear to be open tous. 1. Excise τοῦ θυμοῦ as an interpola-
tion due to the occurrence of the phrase τοῦ οἴνου τοῦ θυμοῦ in
1o. The extraordinary divergence of the MSS in xviii. 3, where
the phrase recurs, points either to an interpolated or a very
difficult text. 2. Since our author appears to have had
Jer. xxv. 15 sq. in his mind, and since the text there has ὉΠ
monn (=the wine which is wrath,” ze. wine of wrath), it is

possible that he took 79M in the sense of “poison,” which it

sometimes bears (cf. Deut. xxxii. 24, 33; Ps. lviii. 5, cxl. 4).
The fact that it maddens the nations (Jer. xxv. 16, li. 7;
Hab. ii. 15) might be taken to favour this meaning. If this be
right, then our text would mean “the wine of the poison of her
fornication.” But it seems best to regard τοῦ θυμοῦ as an inter-
polation. The nations, having drunk of the wine of the fornica-
tion of Babylon, have really therein drunk the wine of the wrath
of God.

9. The third angel proclaims a doom of everlasting torment
for adherents of the Imperial cult. This forms a counter pro-
clamation to that in xiii. 15, 17.

ἐν φωνῇ μεγάλῃ. See note on x. 2.

προσκυνεῖ τὸ θηρίον. See note on 7.

+ λαμβάνει χάραγμα. Cf. xii. 11, xix. 20, xx. 4. On
χάραγμα, see ΧΙ]. 16, note. The absence of the article before χάρα-
yea is suspicious. The context leads us to expect it, First it
immediately follows the definite mention of the Beast (τὸ θηρίον),
whose mark it is. Next this mark has already been twice
mentioned in xiii.—in the first instance in xiii. 16, without the
article because mentioned for the first time, and again in xiii. 17
with the article, Finally the angel would not speak in this in-
definite way of this brand of hell. Contrast xx. 4. All mankind
knew “the mark.” We must suppose the angel knew so also.
Hence we should read τὸ χάραγμα or excise καὶ λαμβάνει. ..
χεῖρα αὐτοῦ as an interpolation.

ἱ ἐπὶ τοῦ petémout. This construction of ἐπὶ with μετώπου
is against our author’s usage. We should expect ἐπὶ τὸ μέπωπον.
See notes on vii. 3, xiii. 16. When we combine these two irregu-
larities just dealt with, we are forced, it seems, to infer either that
the text is corrupt or that we have in καὶ λαμβάνει. . . χεῖρα αὐτοῦ
a marginal gloss. The closing words of 11 support the former con-

16 THE REVELATION OF ST. JOHN [XIV. 9-10.

clusion. Hence we should probably read καὶ λαμβάνει τὸ χάραγμα
ἐπὶ τὸ μέτωπον αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ.

10. καὶ αὐτὸς πίεται, ‘he too (the man who has received the
mark) shall drink.” To Rome herself finally this cup is given in
xvi. 17. The καί introduces the apodosis as in x. 17 (iii. 20 XQ).

ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ
ποτηρίῳ τῆς ὀργῆς. Parallel expressions to ποτήριον τῆς ὀργῆς
αὐτοῦ are found in Isa. li. 17, 22; Jer. xxv. 15, and in xviii. 6 in
our text. The subject has in part been discussed under ver. 8
above. The only real difficulty lies in the words τοῦ οἴνου τοῦ
θυμοῦ. . . τοῦ κεκερασμένου ἀκράτου. The source of the expres-
sion appears to be Ps. Ixxv. 9, ὅτι ποτήριον ἐν χειρὶ κυρίου, οἴνου
ἀκράτου πλῆρες κεράσματος. Here the Mass. has JD x>d ἼΠ ἢ"
for the last four words. We should also compare Jer. xxxii. 1
(xxv. 15) τὸ ποτήριον τοῦ οἴνου τοῦ akparov=NNIN ANNA} DID.
We have still another parallel in Pss. Sol. viii. 15, διὰ τοῦτο
ἐκέρασεν αὐτοῖς ὁ θεὸς πνεῦμα πλανήσεως" ἐπότισεν αὐτοὺς ποτήριον
οἴνου ἀκράτου εἰς μέθην. From the last passage it follows that
there can be no inconsistency between ἐκέρασεν and ἀκράτου. The
verb refers to the mingling of this wine with elements (as the
literal wine with spices) that will not weaken it but render it
noxious or poisonous, whereas the adjective (ἀκράτου) states that
it is unmixed with water. For this use of ἄκρατος cf. 3 Macc.
v. 2; Galen (in Wetstein): οἶνον ἄκρατον εἶναι λέγομεν, ᾧ μὴ
μέμικται τὸ ὕδωρ 7). . . ὀλίγον μέμικται. In Ps. Ιχχν. 9 the same
explanation of the LXX would hold good, though in that case
we have to read 19m J. In Jer. xxxii. 1 (xxv. 15) ἀκράτου

therefore implies ὝἼΠΠ |", and not the Massoretic reading given
above. On the other hand, it must be stated that modern scholars,
though they accept ὝΠΠ as the reading in Jer. xxv. 15, do not
attribute to it the same meaning either here or in Ps. Ιχχν. 9 as
the LXX.

From the above authorities we conclude that the passage is
to be explained “the wine of the wrath of God which is mingled
sheer in the cup,” etc. But for the close parallels given above
we might accept the proposal of Ewald, Alford and others that
from the almost universal custom of mixing wine with water the
common term for preparing wine came to be κεράννυμι. Thus
Eustathius says on Od. v. 93 that in κέρασσε δὲ νέκταρ ἐρυθρόν
the verb xépaooe = ἐνέχε. A further suggestion may be offered.
Our author, we know, was better acquainted with Hebrew than
with Greek. It is possible, therefore, that judging from the
LXX he took ἄκρατος to be a right rendering of ἽΠ just as the
author of Pss. Sol. xvi. 11 took ὀλιγοψυχία (which really means
“ faintheartedness”) to be a right rendering of ny yp (= “im-
patience ἢ), a misrendering that is also found in the LXX. If

XIV. 10.] DOOM OF WORSHIPPERS OF BEAST 17

this be so, then we might assign to ἄκρατος the meaning of
ἽΠ, and render “the wine of the wrath of God which is mingled
foaming in the cup.” The “foaming” or “fermentation” is
still going on; for God has just mingled this cup of judgment
for the nations.

βασανισθήσεται ἐν πυρὶ καὶ Beiw. The imagery goes back to
the torments to be inflicted on Edom: Isa. xxxiv. 8-10. The
punishment of brimstone and fire appears first in connection
with Sodom and Gomorrah (Gen. xix. 24). As Anderson Scott
writes 77 /oc., “it is instructive to trace the development of the
symbolism springing from the circumstances of an event in
history, providing the traditional features, first of any great
jucgment, then of the day of the Lord, and, finally, of the judg-
ment of Christ.” Our author uses this symbolism again in
XIX. 20, XX. 10, xxi. 8.

ἐνώπιον τῶν ἀγγέλων. The idea has occurred already in
1 Enoch xlviii. 9 in another form :

“And I will give them over into the hands of Mine elect:
As straw in fire, so shall they burn before the face of the
holy:
As lead in water, so shall they sink before the face of the
righteous,
And no trace of them shall any more be found.”

In 1 Enoch xxvii. 2, 3, xc. 26, 27, 4 Ezra vii. 36, as in the
passage before us, the sufferings of the wicked form an ever-
present spectacle to the righteous ; but not so in the Parables of
1 Enoch. There Gehenna and its victims form only a tempo-
rary spectacle. Then they vanish from the presence of the
righteous for ever, as in the later sections of the Apocalypse.
See 1 Enoch xlviii. 9, note, Ixii. 12, 13. This is not due to any
moralisation of the idea but to the conception of a new heaven
and a new earth, which exclude the possibility of the Gehenna
conception. In Luke xii. 9 the wicked are to be disowned by
Christ in the presence of His angels. This idea of Gehenna
as an ever-present spectacle over against Paradise arose
through a mistaken etymology of the phrase obyy PR in
Isa. Ixvi. 24 and Dan. xii. 2. In the rst cent. B.c. or as early as
the close of the 2nd cent. B.c. Jewish scholars regarded }*~75 as
derived from 78>. Thus the LXX of Isa. Ixvi. 24 renders this
word ἔσονται εἰς ὅρασιν.

καὶ ἐνώπιον τοῦ ἀρνίου. Many critics remove this phrase as a
gloss owing to the position after τῶν ἀγγέλων. If it is original
it is best to render the phrase: “even before the Lamb.”
Bousset suggests that the phrase “ before the angels” is a late
Jewish periphrasis for “before God.” Cf. Luke xv. 10, xii. 8, 9;

VOL. 1I.—2

18 THE REVELATION OF ST. JOHN [XIV. 10-20.

and Bousset’s Rel. des Judentums, 308, but in the present context
this is unlikely.

11. καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν. . . ἀναβαίνει. Cf.
XViii. 9, xix. 3, XX. 10; Isa. xxxiv. 10, ἔσται ἡ γῆ αὐτῆς ὡς πίσσα
καιομένη νυκτὸς Kal ἡμέρας, καὶ οὐ σβεσθήσεται els τὸν αἰῶνα χρόνον,
καὶ ἀναβήσεται 6 καπνὸς αὐτῆς ἄνω. The word βασανισμός is used
here as denoting the condition of those in torment, and similarly
in xviii. 7, 10, 15, whereas in the gloss (?) in ix. 5 it has an active
meaning. In Luke xvi. 23, 28 (Wisd. ili. 1; 4 Macc. xii. 15)
βάσανος is used to denote passive suffering.

οὐχ ἔχουσιν ἀνάπαυσιν κτλ. Cf. iv. 8, where the same Greek
clause occurs, but there it means the deliberate and willing
surrender on the part of the Cherubim of their entire time to the
praise of God, whereas here it denotes the involuntary endurance
of ceaseless torment on the part of those who worship the Beast :
cf. τ Enoch Ixiil. 6.

“ And now we long for a little rest but find it not:
We follow hard upon and obtain it not.”

εἴ τις λαμβάνει = of λαμβάνοντες.

XIV. 12-18. These verses do not belong here but have in
this edition been restored to their original position after xili. 15.
Just as at the close of xiii. ro our author enforced the need of
patience and faithfulness under the persecutions described in
xiii. ro*¢, so after he has foretold universal persecution and
martyrdom for the saints in xiii. 15, and in xiv. 12 has enforced
the need of patience on the part of the saints, a voice from
heaven is heard declaring the blessedness of those who die in
the Lord. Fora full treatment of these verses see the section
that follows immediately after xiii. 15, vol. 1. pp. 368-373.

14, 18-20. A proleptic vision of the preliminary Messi-
anic judgment executed by the Son of Man on the heathen
nations, which is described in detail in xix. 11-16, and further
apparently in xx. 7-10, and under another form in xvii. 14.
Although nearly all scholars have taken 14~20 to be the work of
one hand, it is clear, as Wellhausen has already recognized, that
in 14-20 there are doublets. Wellhausen takes these to be
14-16 and 17-20, but a study of the text and context shows that
this analysis of the passage cannot be sustained. No more can
that of Bousset, who regards xiv. 14-20 as originally from a
foreign source, like xi. 1-13, and considers xiv. 17-18 as the
addition of a réviser. For (1) since in xiv. 15-17 there are
constructions (see notes on 15-17, p. 21) which are against
our author’s use, we conclude that these verses are an intrusion
here, and that xiv. 14, 18-20 represent the original text.
(2) Again the phrase ἄλλος ἄγγελος (15) is noteworthy. It shows

XIV. 14.] VISION OF MESSIANIC JUDGMENT 19

that the interpolator failed to recognize the ‘‘ One like a Son of
Man” in 14 as Christ, and took Him to be simply an angel, and
hence assigned a mightier rdle to this second and unnamed
angel. But to place beside the Son of Man a second figure, and
that merely an angelic one as the judge of the earth, is hardly
intelligible from any point of view.

(3) When 15-17 are removed, the text describes the
Son of Man reaping the wintage of the earth just as in xix.
11-16, where He treads the winxepress of the wrath of God.
This fact is also against Wellhausen’s analysis which would
connect the Son of Man with the harvesting of the earth and
an angel with the gathering in of the vintage of the earth.
(4) Again, neither θερίζω (Matt. xxv. 24, etc.) nor any of its
derivatives (Matt. ix. 37 sq., xiii. 30, xxv. 24; Mark iv. 29;
John iv. 35 sqq.) is used elsewhere in the Apocalypse in regard
to divine judgment, whereas in xix. vintage terms are applied
metaphorically as in xiv. 18-20 to this judgment. (5) Again,
instead of τὸ δρέπανόν σου in 15 we should expect cov τὸ
δρέπανον τὸ ὀξύ, as rightly in 18, seeing that the δρέπανον is
already described as ὀξύ in 14. (6) Finally, when the intrusive
doublet (15-17) is removed, we understand why it is that the
angel from the altar conveys the command to the Son of Man to
gather in the vintage of the earth. The angel of the altar has
had to do with the souls of those who had been martyred, and
whose souls had cried in vi. 9 from beneath the altar to God for
judgment on the inhabitants of the earth. This act of Messianic
judgment is thus connected with the prayers of the martyrs : cf.
Luke xviii. 7, 8.

14. There can be no question as to the identity of the divine
figure seated on the cloud. He is described as ‘One like a
Son of Man.” The phrase ὅμοιον υἱὸν ἀνθρώπου is a solecism so
far as regards form, and is found only in our author here and in
i. 13. The O.T. source of this expression is undoubtedly Dan.
vii. 13, “1 saw in the night visions, and behold, there came with
the clouds of heaven one like unto a son of man (LXX, ὡς vids
ἀνθώπου)." But the expression, though identical in both works,
so far as language goes, is dissimilar in meaning. According to
the interpretation of the angel in Dan. vii. 18, 22, 27, the phrase
denotes the saints of the Most High. But this is not all. In
apocalyptic visions, where men or bodies of men are symbolized
by beasts (as in Daniel, 1 Enoch, Testaments of the XII Patri-
archs, etc.), angels and supernatural beings are symbolized by
men. If, therefore, the expression “Son of Man ” isto be taken
strictly in Daniel, it undoubtedly suggests a supernatural being
or body of such beings—supernatural beings but not angels ;
for the form of the phrase excludes this possibility. In the

20 THE REVELATION OF ST. JOHN [XIV. 14.

apocalyptic vision an angel is simply designated “aman.” Hence
the words “like a man” = “like an angel,” 2.6. a being who is of
a supernatural character but not an angel. Thus in Daniel we
are to infer that the faithful remnant in Israel are to be trans-
formed into supernatural beings as in 1 Enoch xc. 38 (161 B.C.).
That this is the meaning of the text is proved by the adjoining
clause, ‘there came with the clouds of heaven.” ‘This clause
implies beyond question supernatural authority.

Thus in Daniel the phrase is a collective designation of the
righteous Israelites after they have undergone a heavenly trans-
formation.

But a further development was necessary before we arrive at
the conception conveyed by this phrase in our author, and this
development was reached first, so far as existing literature goes,
in 1 Enoch xxxvii.—lxxi., the author of which interpreted “one
like a son of man” of an individual, 2.6. the Messiah, and by so
doing rose to the conception of a supernatural Messiah. Thus
the way was prepared for the N.T. designation “the Son of
Man” (6 vids τοῦ ἀνθρώπου) which in the Gospels has thrown off
its distinctive apocalyptic form—‘“ 6 unto a Son of Man” (ὡς
vids ἀνθρώπου), a form, however, which has been retained in the
Apocalypse. On this use of ὡς in apocalyptic see additional
note on i. 10, vol. i. p. 35 sq. For a like transition inside our
author, cf. xv. 2, where we have first ws θάλασσαν ὑαλίνην and then
τὴν θάλασσαν τὴν ὑαλίνην.

In 4 Ezra xiii. 3 (before 70 a.D.?) we find the very same
expression. The Latin here is wanting, but the Syriac -- ὡς
ὁμοίωμα υἱοῦ ἀνθρώπου, where, however, the Syriac is only a
paraphrastic rendering of ὅμοιον as in the Peshitto of Ezek.
i. 5, 22, 26, x. 1; and of Rev. 1. 13, xiv. 14. See Gwynn,
Apocalypse of St. John, i. 13, note. Thus the Syriac of the
Peshitto in Rev. i. 13, xiv. 14, and 4 Ezra xiii. 3 is exactly the
same, and both presuppose ὅμοιον υἱὸν (2.6. υἱῷ) ἀνθρώπουι Hence
4 Ezra xiii. 3 should be rendered as follows:

“And I beheld and lo! the wind caused to come up out of
the heart of the seas one like a son of man. And I beheld and
lo! this son of man flew with the clouds of heaven.” The
Ethiopic version supports this rendering.
ὅμοιον υἱόν. See the last note but one.
ἐπὶ τὴν νεφέλην καθήμενον. Cf. Dan. vii. 13. See note on
17: :

στέφανον χρυσοῦν. We have here the golden wreath but not
the διαδήματα, which he wears in xix. 12. Even in the Apoca-
lypse the στέφανος has many associations. Probably it carries
with it here the idea of victory as in li. 10, 111. ΤΙ, Vi. 2.

[15-17. We have seen already in note on p. 18 that these

XIV. 14-15.] 15-17—AN INTERPOLATION 21

verses are a doublet of 14, 18-20. We have found that 14,
18-20 come from the hand of our author and form a uniform
picture, the unity of which is broken up by the interpolated
verses 15-17. This doublet was probably suggested by the
poetic parallelism in Joel iii. 13.

‘Put ye in the sickle, for the harvest is ripe:
Come, tread ye, for the winepress is full.”

In 15-17 the judgment is represented as a harvesting of the
earth. This figure is used both in the O.T. and in the Gospels in
relation to the last judgment: cf. Matt. xiii. 30, 39, but not in
the Apocalypse, save in the present interpolated passage, where
the figure is worked out fully and vividly. The interpolator of
15-17 has, of course, imitated the phrasing and diction of the
Apocalypse, but he betrays his ignorance in four constructions,
ἦ.6. in 15, κράζων ἐν φωνῇ μεγάλῃ, whereas our author would have
written κράζων φωνῇ μεγάλῃ (see Introd. to this Chap. ὃ 2); τῷ
καθημένῳ ἐπὶ τῆς νεφέλης (whereas our author would have written
ἐπὶ τῇ νεφέλῃ : see vol. i. p. 112 Sq.): in 16, ὃ καθήμενος ἐπὶ τὴς
νεφέλης (whereas our author would have used ἐπὶ τὴν νεφέλην) ;
and ἔβαλεν... ἐπὶ τὴν γῆν (whereas our author would have
written ἔβαλεν. .. εἰς τὴν γῆν).

15. ἄλλος ἄγγελος. The attempt to explain the ἄλλος here as
looking back to 6 or 9 can hardly be justified, since 6-11 and
14-20 are quite distinct visions. Even the use of καὶ εἶδον καὶ ἰδού
in xiv. 14 (see note on iv. 1) is sufficient to prove that this is so.

It is most important to distinguish the different meanings of
ἄλλος in xiv. 8, 9, 15, 17, 18. In xiv. 8, 9 there is no difficulty.
ἄλλος is used idiomatically as in classical Greek, and the phrase
= “another, the second angel,” etc. But in xiv. 15, 17, 18
there is this use and another. In 15, 17 we have the ordinary
use, where the phrase= “‘another angel.” For the interpolator
of xiv. 15-17 regarded the Son of Man in xiv. 14 merely as an
angel, since in xiv. 17 he makes an angel hold joint authority
with Him in the Messianic Judgment and discharge in xiv. 19-20
the duty assigned to the Messiah in xix. 11-16. Hence in
xiv. 15 ἄλλος ἄγγελος -- “another angel.” But in xiv. 18 the
phrase is to be rendered differently. There, on the excision of
ΧΙν. I5—I7 as an interpolation, the ἄλλος in ἄλλ. ayy. refers back
indeed to the Son of Manin xiv. 14, but at the same time it
distinguishes this angel from the Son of Man, as a different kind
of being ; for nowhere throughout our author is the Son of Man
conceived of as an angel. Hence ἄλλ. dyy.=“ another, an
angel.” Cf. the use of ἕτερος in Luke xxiii. 32.

ἐκ τοῦ ναοῦ. 76. the heavenly temple. See note in vol. i.

p. III sq.

22 THE REVELATION OF ST. JOHN [ XIV. 15-18.

κράζων ἐν φωνῇ μεγάλῃ. Our author does not insert the ev:
fs Vie Τὸ; Vie 2, Τὸ. xs 5. ΣΙΣ. 17; where we have κράζειν φωνῇ
μεγάλῃ. It is true that in xviii. 2 we have κράζειν ἐν ἰσχυρᾷ
φωνῇ. But this latter passage is from another source.

τῷ καθημένῳ ἐπὶ τῆς νεφέλης. Here and in the next verse the
construction is against the usage of our author, though it is the
more usual in classical Greek. See note on iv. 2.

In the three lines beginning with πέμψον τὸ δρέπανόν σου we

have apparently a paraphrase of Joel iv. 13, ow 3 S39 wey "
‘yp, the first line being an expanded translation of the first two

words in Joel, and the second and third lines being probably
duplicate paraphrastic renderings of the last three words, though,
like the LXX and the Targum, they presuppose a text differing
from the Massoretic. Thus line two, ὅτι ἦλθεν ἡ ὥρα θερίσαι,
presupposes by ἦλθεν some Hebrew verb= “has come” as also
does the LXX by παρέστηκεν (cf. Mark iv. 29, ἀποστέλλει τὸ
δρέπανον, ὅτι παρέστηκεν ὃ θερισμός) and the Targum by xo.
In line three, ὅτι f ἐξηράνθη t ὃ θερισμὸς τῆς γῆς, ἐξηράνθη pre-
supposes 3. Is this a corruption of 2032 ἕηραίνω is un-
exampled in the sense of “to ripen,” so faras I am aware, but
might be explained as a rendering of a corrupt text. ξηραίνω
means “to dry up,” as in xvi. 12, or “to wither” when used of
plants (cf. Matt. xiii. 6, etc.) or of crops (cf. Joel i. 17, ἐξηράνθη
σῖτος), but not “to ripen.” It will be observed that the writer of
15-17 uses some form of the Hebrew text and not the LXX.

τὸ δρέπανόν σους We should observe two things here. First,
we should expect the addition of τὸ ὀξύ here, since the epithet
is already attached to δρέπανον in 14. In 18, which we hold to
be the original sequel to 14, we find, as we should expect, πέμψον
σου τὸ δρέπανον τὸ ὀξύ. Next, in 15 we note the position of the
cov after its noun, in which case the emphasis is laid on the pro-
noun, whereas in 18 the σου stands before its noun, in which case
the emphasis is laid on τὸ δρέπανον τὸ ὀξύ---ἃ fact which points to
the thoroughness with which the vintage is carried out in 19-20.

ὥρα θερίσαι. For the construction cf. v. 5, 1x. Io, xi. 6,
XV1. 9.

16. This verse is modelled on 19, the judgment being referred
to under the figure of a harvest instead of a vintage. But, as I
have already pointed out on 15, the construction ὃ καθήμενος ἐπὶ
τῆς νεφέλης is against the usage of our author. ἔβαλεν... ἐπὶ
τὴν γῆν is unexampled in our author. In such a construction
eis not ἐπί is always used by him. See note on 19.

17. τοῦ ναοῦ ἐν τῷ ovpav@. See note in vol. i. p. 111 sq.|

18. We here resume the original vision into which 15-17
were interpolated. In this verse ἄλλος ἄγγελος is to be rendered

XIV. 18.] MESSIANIC JUDGMENT 23

“another, an angel.” See note on 15 above. The phrase
ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός appears to be interpolated. At all
events it makes no contribution to the context. If it had any
right to a place in our text it might have been in viii. 3, but
even there it would have been meaningless. Lists of angels who
were set over the natural elements will be found in 1 Enoch
Ix. 11-21; Jub. 11. 2. See Bousset, Religion des Judentums',
317; Encyc. Bib. ii. 1258 sqq.; Jewish Encyc. i. 589 566.

ἄγγελος . . . ἐκ τοῦ θυσιαστηρίου. When the disturbing inter-
polation, 15-17, is removed, the role of the angel, who came forth
from the altar, is at once intelligible. The number of the
martyrs is at last complete, and now their prayer (vi. 10) from
beneath the altar can be fulfilled, and so the angel, who has to
do with the souls of the martyrs beneath the altar, is entrusted
by God with the task of carrying to the Son of Man the command
to undertake the judgment of the earth—to thrust in the sickle
and reap the vintage and tread the winepress of the wrath of
God (cf. xix. 15). This judgment is the Messianic judgment
that precedes the Millennial reign of the Messiah. In xvi. 7 the
altar itself proclaims the truth and righteousness of God’s judg-
ments. In ix. 13 a voice from the altar commands the letting
loose of the first demonic woe against those who had not the seal
of God in their foreheads. On this—the one heavenly altar—
see note in vol. i. p. 224sq. Only one angel is mentioned here in
connection with the righteous martyrs beneath the altar. But in
contemporary and earlier apocalyptic many angels were said
to keep guard over the souls of the departed righteous: cf.
1 Enoch c. 5; 4 Ezra vii. 85, 95.

ὃ ἔχων ἐξουσίαν κτλ. See note at the beginning of this verse.

ἐφώνησεν φωνῇ μεγάλῃ φωνεῖν is found only here in our
author. For the entire phrase cf. Mark i. 26; Acts xvi. 28.

τὸ δρέπανον τὸ ὀξύ, 7.6. the sharp sickle mentioned i in) 14.

πέμψον σου τὸ δρέπανον. Here (cf. 15) we have a tristich, of
which the first and third lines are largely a reproduction of
Joel iv. 13. The first line consists simply of the words in Joel,
with the addition of the epithet “sharp,” which the context
requires (cf. 14 ad fin.), while the third line is in part a transla-
tion and in part a transformation of the clause in Joel, Ὁ "5
Wyp; for ἤκμασαν is a good rendering of Φ 3, whereas αἱ σταφυλαὶ
αὐτῆς is simply substituted instead of θερισμός -- ὝΥΡ. And yet
this tristich gives the i impression of the master hand, and drives
home in each line with ever-increasing force the thought of the
Seer, who does not quote but simply transforms an O.T. couplet
to serve his present purpose. What a contrast it presents to the
feebleness of the tristichin15! It should perhaps be mentioned
here that some scholars have taken 15-16 to refer to the ingather-

24 THE REVELATION OF ST. JOHN [XIV. 18-20.

ing of the saints, and 17-20 to the judgment that befalls the
wicked, and thought that there is a delicate propriety in the fact
that the former is assigned to the Son of Man, and the latter to
a nameless angel. But there is no support for this view in our
author ; for in xix. 11-16 it is this very treading of the winepress
of the wrath of God that is especially the rdle of the Son of God.
Moreover, in the rest of the N.T. the words θερίζειν and θερισμός
are used of reaping harvests good or bad, alike as regards man
(cf. Matt, xxv. 24; 26; Gal. vi. 7, 8; 1 Cor. 1x) 11)eandithe
angels, who are termed the θεριστάς (see Matt. ΧΙ. 30, 39: cf.
Mark iv. 29). As a man sows good or evil, he reaps accordingly.
Similarly in the judgment, the angels gather alike the tares and
the wheat in the last great harvesting (Matt. xiii. 30, 39). The
word σῖτος, ‘‘ wheat,” as a symbol of the righteous is not found in
our author. Finally—to resume once more—in xiv. 6-20 we
have a proleptic summary from the divine standpoint of the
Messianic judgments which are represented on a larger canvas in
xvi. 18—xvili. and xix. 11-21, xx. 7-10. Thus there is no ground
for the attempt to differentiate and justify the occurrence side by
side of what are really doublets. 15-17 are, from whatever
standpoint we regard them, a disturbing element in the text.

19. ἔβαλεν... εἰς τὴν γῆν. Our author uses either ἐπὶ τῆς
γῆς, ν. 3, 10, 13, Vil. I, x. 2, 5, 8, xvi. 18, xvili. 24, Or εἰς τὴν γῆν,
νι δ; Vis 12, Vill. 55°75 1X 1,43, Xi. 2, 0; 135) ΧΠ: 15. amv eee
ἔβαλεν. . . ἐπὶ τὴν γῆν is found only in the interpolated passage,
xiv. 15-17. ἔβαλεν is here another rendering of nby in
Joel iv. 13.

[ὁ ἄγγελος]. An interpolation due to the hand that inserted
15-18. The Son of Man is never described as an angel. See
note on 15.

τὴν ληνὸν. . . τὸν μέγαν. This irregularity is probably to be
explained by the fact that Anvds in classical Greek is sometimes
masculine (Winer, § lix. 4, p. 661; cf. Kautzsch’s Gesenius’ ed.
Gram. for similar anomalies in Heb.: § 110 &, 135 9, 1446,
1452, 2, 4). Analogous solecisms are characteristic of our author:
cf. xxi. 14, τὸ τεῖχος. . . ἔχων.

ληνὸν τοῦ θυμοῦ τοῦ θεοῦ. Here and in xix. 15 only in the
N.T. The phrase τοῦ θυμοῦ rod θεοῦ is rather frequent: cf.
XVS 1/7; Χν1 1, Τὸ; Χιχ. 5

20. Though the Messianic judgment as executed by the
Son of Man is here described in awful terms, it is not the final
judgment, which is regarded by our author as the prerogative of
the Father: cf. xx. 11sqq. The diction appears to be influenced
by Isa. Ixiil. 3, where Yahweh declares, “I have trodden the
winepress alone,” and in 1 Enoch c. 3, “And the horses shall
walk up to the breast in the blood of sinners, And the chariot

XIV. 20.] MESSIANIC JUDGMENT 25

shall be submerged to its height.” This phraseology reappears
in Talmudic writings in connection with the carnage at Bether in
the time of Hadrian: see my note in 1 Enoch c. 3: also
4 Ezra xv. 35, erit sanguis a gladio usque ad ventrem equi; 36,
et femur hominis et poplites cameli.

ἔξωθεν τῆς πόλεως. There can be no question as to the identity
of “the city.” It isnot Rome (for its destruction has already been
announced in the hearing of the Seer in 9), but Jerusalem. [{ is,
moreover, most probably not the earthly Jerusalem but the
heavenly Jerusalem which is to descend from heaven to bé the
centre of the Kingdom of Christ for the rooo years. For in the
notes on xx. 1-6 we shall see that the heavenly Jerusalem de-
scribed in xxi. 9—xxii. 2 is inreality the city that is to come down
from heaven to take the place of the old Jerusalem and become
the capital of Christ’s kingdom for the 1ooo years. If xiv. 14,
18-20 is a proleptic summary of xix. 11-21 only, then the city
referred to might be the historic Jerusalem, or rather its ruined
site: but if this is a summary of xix. 11-21 and also xx. 7-10,
then the city can be none other than the city that came down
from heaven—the seat of the Messianic Kingdom.

Jewish tradition had long associated the neighbourhood of
Jerusalem with the scene of the judgment of the Gentiles.
According to Joel iii. 2, 12, God was to assemble and judge
the Gentiles in “the valley of Jehoshaphat,” a phrase which
Theodotion renders by τὴν χώραν τῆς κρίσεως. According to the
Midrash Mishle, 684, God was to judge the whole world in this
valley. It is referred to in 1 Enoch liii. 1 (where see my note).
Zechariah speaks also of the judgment of the Gentiles, who laid
Jerusalem desolate, being executed on the Mount of Olives
(xiv. 2 sqq., 12 sq.). In our author it is all the heathen nations
that are to be similarly judged.

ἐξῆλθεν αἷμα κτλ. See preceding notes.

ἀπὸ σταδίων κτλ. =“‘to a distance of 1600 furlongs.” This
peculiar use of ἀπό is found also in John xi. 18, xxi. 8 (ἀπὸ
πηχῶν διακοσίων). Abbott (Gram. p. 227) describes it as “a natural
transposition arising from the desire to give prominence to the
notion ‘ distant,’ as in our ‘ distant two hundred cubits,’ and then
illogically allowing the preposition that signifies distance to
govern ‘cubits.’” Similar transpositions occur in the case of πρό,
as in John ΧΙ]. 1, πρὸ ἕξ ἡμερῶν τοῦ πάσχα; LXX of Amos i. 1,
iv. 7, Hippocrates, πρὸ τριῶν ἡμερῶν τῆς τελευτῆς (this last is quoted
from Moulton, Gram. 101, note): and also in the case of pera: cf.
Test. Reub. i. 2; Test. Zeb.i.1; Plut. Covzo/. τι. These idioms
are not Latinisms but of Greek origin.

As regards the number itself various explanations have been
offered, but none is absolutely convincing. Some have found

26 THE REVELATION OF ST. JOHN [Κν. 81.

in 1600 the idea of completeness, and therefore inferred that the
deluge of blood swept over the whole earth (as Victorinus—per
omnes mundi quattuor partes), the holy city alone being exempt.
Others have conceived that Palestine only was designed by the
number, since according to Jerome (Ep. 129, Ad Dard.) the
length of Palestine from Dan to Beersheba was 160 miles. But
160 miles =only 1280 stades. A nearer approach to the number
in our text isto be found in the /#7zerarium of Antoninus, accord-
ing to which Palestine was said to be 1664 stades from Tyre to
El-Arish.

Of the two above interpretations I am inclined to adopt the
former. The more we study xiv. 14, 18-20 the more clear it
becomes that it deals with the same subject as xix. 11-21, for
xiv. 18-19 clearly state that the judgment is of the whole earth.
Hence it is not merely the heathen nations that had submitted
to the antichristian empire of Rome that are destroyed in
xix. 11-21, but likewise all the remaining heathen nations that
rebel against the kingdom of Christ (xx. 7-10) after the lapse of
the rooo years. Hence the slaughter is commensurate with the
inhabited world.

ἄχρι τῶν χαλινῶν τῶν ἵππων. These words apparently refer to
the heavenly horsemen who are mentioned definitely (xix. 14°)
in another vision dealing with the same events, 2.6. xix. 11-21.

CHAP TER XY.
§ 1. Character and object of this Chapter.

The chronological order of events in the Seer’s visions of the
future is here resumed. In other words, this chapter, so far as
chronological order goes, follows immediately on xiii. ; for, as we
have seen (see p. 1: cf. 32), xiv. broke away from this order and
was wholly proleptic, passing over as it did the first six Bowls
and summarizing the divine judgments from the seventh Bowl
(xvi. 17) to xx. 7-10. In order, therefore, to recognize the con-
nection between ΧΙ]. and the present chapter, we have only to
remember that in xiii. 15 the second Beast caused all that refused
to worship the first Beast to be put to death. Thus all the faith-
ful were put to death and the roll of the martyrs was complete
with the close of xiii.; and when we come to xv. we find that
xv. 2-4 looks upon the destruction of the entire body of the
faithful as already an event of the past (see note on xv. 2-4), and
represents the entire martyr host as standing on the sea of glass
before God and singing a song of praise to the Lord God of
Hosts. xv. 1 is an interpolation (see ὃ 7). In xv. 5—xvi. 1 the
Seer has a vision of the appointment of seven angels with seven

XV. § 1-2.] CHARACTER AND OBJECT OF CHAPTER 27

Bowls to execute the last series of cosmic woes upon the earth.
It is to be observed that in these three series—the Seals, the
Trumpets, and the Bowls—there is a distinct development and
not a mere recapitulation as has hitherto either wholly or in
part been assumed by students of the Apocalypse. This will
be clear as we advance.

For ¢o the first four Seals and the sixth all men—saints and
sinners, Christians and heathen alike—ave sudject. Only the
faithful are the victims of the fifth Seal. The sixth Seal de-
scribes in hyperbolic language the signs which precede the end,
which, however, is not so near as the unbelievers apprehend.
But there are worse things to come, the fifth, sixth and seventh,
or rather the first, second, and third, Trumpets,! that is, the three
demonic Woes, viii.—ix., xi. 14>, 15, xii.—xiil. In vii. the faithful
are sealed in order to secure them from these Woes. /Zevce these
Woes did not affect the faithful, but only those that were without the
seal of God. When we come to the Bowls we have arrived at a
fresh stage of development. Since the martyrdom of the faithful
is complete in xiii. and all the martyrs are represented as already
in heaven in xv. 2-4, it is clear that only the heathen nations, that
form the Roman Empire or hold aloof from it, survive.

On this heathen world, limited in the fifth Bowl to the empire
of the Beast, are poured down the plagues of the seven Bowls.
Whilst the Seals and the Trumpets or Woes could be regarded
as having a disciplining effect on the faithful, however they might
affect the unbelievers, the Bowls cannot be regarded in any other
light than that of punishments, though such expressions as those in
Xvi. 9, 11, which refer to the refusal of men to repent notwith-
standing these plagues, point to the fact that repentance was
still possible for them. That the plagues, which are universal
and not local (except the fifth), do not annihilate the heathen
nations is clear from the fact that the eternal gospel (xiv. 6) is to
be preached to the surviving nations after the close of the seven
Bowls and the Messianic judgment (xix. 11-21).

§ 2. Relation of xv. to xiv. and xvi.-xx. In xiv. our
author has given three proleptic visions—the first portraying the
blessedness awaiting the martyrs in the Millennial kingdom,
while the second and third describe the judgments about to be-
fall Rome and the heathen nations. Thus xiv. summarized the
outstanding events from the close of the universal martyrdom of
the faithful to the final judgment. From this prelude the Seer
now returns to describe in detail the events thus briefly fore-
shadowed, and first of all the blessedness into which the martyred
faithful enter immediately on death, xv. 2-4, and the subsequent

1 We have seen that the first four Trumpets are an interpolation in the
text (see p. 219 sqq.).

28 THE REVELATION OF ST. JOHN [XV. § 2-4.

Millennial reign on earth, xx. 4-6 (cf. xiv. 1-5). Next we have
the vision of the seven last Plagues, which are to descend on the
heathen world, from which all the faithful had already been
removed, xv. 5—xviii. (cf. xiv. 6-11). [he doom of antichristian
Rome, which does not come to pass till the seventh Plague, is
portrayed with great fullness in xvii.—xviii. On the destruction
of Rome there follow thanksgivings in heaven, xix. 1-8. The
next act of judgment is that executed by the Son of Man on the
heathen nations, xix. 11-21 (cf. xiv. 14, 18—20).

§ 3. This chapter consists of two visions. The first, xv. 2-4,
deals with the triumphal song sung by the martyrs as they stand
round the sea of glass in heaven. It isa song of unmixed praise
and thanksgiving ; for the last martyrdom on earth is over and the
ranks of the martyrs in heaven are now complete. ‘The second
vision relates to the Seven Angels who come forth from the
heavenly Temple and are thereupon furnished with the seven
Bowls which are full of the wrath of God.

§ 4. The diction of xv. 2-8 ts, except in the case of one
phrase in 6, that of our author. This will be apparent as we
proceed.

1. This verse could be assigned to him in point of diction but
not the phrase ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτά, because of the
context. As I shall show in ὃ 7 ad fiz., our author could not use
this expression here or in 6. Otherwise the language recalls that
of our author, but yet in certain respects with a difference. καὶ
εἶδον is, of course, attested throughout the book. σημεῖον. This
word has already been used in a like (and yet not altogether
like) connection in xii. 1, 3. A perfect parallel to its present
usage would have led us to expect it in vill. 13. μέγα kat
θαυμαστόν : cf. xv. 3. ἀγγέλους ἑπτά. This is the right order
for the numeral in our author. τὰς ἐσχάτας seems borrowed
from xxi. 9. ὅτι ἐν αὐταῖς ἐτελέσθη κτλ. : ο΄. 8. But the subject-
matter is open to objection (see note 77 /oc.).

2. νικῶντας ἐκ. A pregnant construction. Though νικᾶν is a
favourite verb with our author the construction here 15 unique in
Greek. τοῦ Onpioukat . . . τῆς εἰκόνος αὐτοῦ Kal . . . τοῦ ἀριθμοῦ
τ. ὀνόματος. Cf. ΧΙ. 17, XIV. 11. ἑστῶτας ἐπὶ τ. θάλασσαν. Our
author in x. 5, 8 writes ἐπί with the gen. in this phrase. But
his usage is not fixed. See note on xv. 2. κιθάρας τοῦ θεοῦ ---
a Hebraism.

8. καὶ ἄδουσιν. Here, as in xiv. 3, καὶ @dovow is to be taken
as καὶ adovras. In fact this is the reading of δὲ Prim. Vg. and
S'. See note on xiv. 3. κύριε 6 θεὸς ὃ παντοκράτωρ. A familiar
title of God in our author: cf. i. 8, iv. 8, xi. 17, xvi. 7, ΣΙΝ ὦ;
XXi. 22. δίκαιαι καὶ ἀληθιναί recurs in converse order in xvi. 7,
xix. 2.

XV. § 4-6. | ITS HEBRAIC CHARACTER 29

4. ὅσιος. Used only in xvi. 5, as here of God, but not in
the rest of the N.T. πάντα τὰ ἔθνη. . . προσκυνήσουσιν. Cf.
xiv. 7, where all the nations are bidden προσκυνήσατε τῷ
ποιήσαντι. ἐφανερώθησαν. Cf. ill. 18. 5. καὶ μετὰ ταῦτα εἶδον.
A clause used in our author introducing a new vision: cf. iv. 1 7.
Hence 1 cannot be right, since it has already introduced the
vision. ἠνοίγη ὃ ναός. . . ἐν τῷ οὐρανῷ, Cf. xi. 19.

6. ἔχοντες τὰς ἑπτὰ πληγάς. ‘This phrase descriptive of the
seven angels, as also in xv. 1, is against the usage of our author
as well as against the context. See below, ὃ 7. ἐνδεδυμένοι
λίθον. . . Kal περιεζωσμένοι. . . ζώνας χρυσᾶς. Cf. 1. 13,
Xix. 14. 7. γεμούσας. Cf. iv. 6, 8, etc. τοῦ ζῶντος εἰς τοὺς
αἰῶνας τῶν αἰώνων. Cf. iv. g 2, x. 6. 8. ἄχρι τελεσθῶσι.
Cf. xvii. 17, xx. 3, for the same clause.

§ 5. Strongly Hebraic character of xv.

This chapter is Hebraic in character. 1. The writer trans-
lates in xv. 4 the Hebrew of Jer. x. 7, where the LXX is lacking:
ὁ βασιλεὺς... tis οὐ μὴ φοβηθῇ, Here Theodotion and
Aquila render τίς οὐ μὴ φοβηθήσεταί σε βασιλεῦ τῶν ἐθνῶν; It is
true that the words πάντα τὰ ἔθνη... ἐνώπιόν σου in 4 agree
verbatim with the LXX of Ps. Ixxxvi. 9, save that it omits ὅσα
ἐποίησας after ἔθνη. But there is nothing distinctive in the LXX
rendering.

2. As regards the order this is also Hebraic. The verb
nearly always begins the clause or follows immediately on the
subject as in 4,7, 8. In 4 the position of ἐφανερώθησαν serves
to gives emphasis.

3. There are some Hebraisms. Thus in 2-3 we have τοὺς

νικῶντας -- τ. νενικηκότας. . . after the model of the Hebrew par-
ticiple : ἑστῶτας καὶ ἄδουσιν =éorGras . . . καὶ ἄδοντας (see ἦγ loc.) :

and κιθάρας τοῦ θεοῦ = ΠΟ Π NID. Possibly νικῶντας ἐκ may be
due to a Hebraism.

4. In 5, 6 there are two phrases which apparently cannot be
satisfactorily explained except on the hypothesis that ὃ ναὸς τῆς
σκηνῆς τοῦ μαρτυρίου in 5 is a translation from a Hebrew text,
and that a corrupt one, and that the second phrase in 6 is due
to the translator taking δἰ δ᾽ to mean λίθον, whereas in this con-

text it could only = βύσσινον. See text tz ἐρεῖς.

§ 6. xv. 2-8 appears to be a translation by our author from a
Hebrew source.

Since xv. 2-8 is from the hand of our author (8 4), and since,
according to ὃ 5, xv. 2-8 is not only strongly Hebraisiic but ap-
pears to imply a Hebrew source; and, finally, since in xv. 5, 6
the text can be best explained on the hypothesis of a corrupt

30 THE REVELATION OF ST. JOHN [Χν. § 6-7.

Hebrew source, this section appears to be a translation by our
author from a Hebrew source.

§ 7. xv. 1 appears to be an interpolation, the chapter having
originally begun with xv. 2: further, for oi ἑπτὰ ἄγγελοι οἱ ἔχοντες
τὰς ἑπτὰ πληγάς in ὁ we should read simply ἄγγελοι ἑπτά. (CE.
xv. 7, xvi. 1.) The question has naturally been asked, how can
the Seer have seen the angels in xv. 1, before they came forth
from the Temple, which was not opened till xv.5? This fact has
caused much difficulty, and, as we should expect, a variety of
explanations has been offered. Volter in his last works assigns
xv. 5-6 to the Apocalypse of Cerinthus and xv. 1-4, 7 to an
editor in Trajan’s time. Weyland ascribes xv. 1, 6-8 to an
editor and the remaining verses to two different sources.
Spitta traces xv. 1 and fragments of 2, 3, 5 and 7 to an editor:
Erbes, xv. 1, 5-8 to an editor of the year 80 a.D., and
J. Weiss, xv. 1-4, 6-7 to an editor of the year g5 A.D.

None of these solutions of the difficulty has gained accept-
ance, and so Bousset thinks there is no need to excise any part
of the text, and that xv. 1 15 simply to be regarded as a super-
scription. But this explanation is, if anything, less satisfactory
than the preceding. For (1) a superscription should not be intro-
duced by the words καὶ εἶδον, but rather be something of the
nature of 4 ὅρασις τῶν ἑπτὰ ἀγγέλων κτλ. (2) If it were a super-
scription it ought to have been inserted immediately after 4
and not before 2, seeing that 2-4 constitute an independent and
absolutely different vision. (3) That a new and important
vision is introduced by xv. 5 is shown by the use of the clause
μετὰ ταῦτα εἶδον. See iv. 1%. (4) Again, as I have shown below,
the Seven Angels are wrongly described in this verse as ‘‘seven
angels having seven plagues—the last.” Their right description
would be ‘“‘seven angels having seven bowls.” (5) The clause
ὅτι ἐν αὐταῖς ἐτελέσθη 6 θυμὸς τοῦ θεοῦ is unjustifiable. The
wrath of God cannot be conceived as coming to an end till sin
is at an end or adequately punished. And this does not take
place tili the final judgment. (6) The scene of the Seer’s vision
is wrongly represented as having been experienced on the
earth—cidov ἄλλο σημεῖον ἐν τῷ οὐρανῷ (cf. xii. 1, 3)—whereas it
was undoubtedly in heaven: cf. xv. 5 sqq. Accordingly there
appears to be no other way of solving the difficulty than to
suppose either that xv. 1 is due to a marginal gloss subsequently
incorporated in the text, or that it was an early interpolation by
ascribe. Hence the chapter really begins with the vision of the
triumphant martyrs in heaven, xv. 2-4, while xv. 5 introduces
τ the vision of seven angels coming forth from the Temple in
heaven. In xv. 6 instead of οἱ ἑπτὰ ἄγγελοι of ἔχοντες τὰς ἑπτὰ
πληγάς we should simply read ἄγγελοι ἑπτά. ‘The change was

XV. 1.] VERSE I—AN INTERPOLATION 31

made when xv. 1 was incorporated in the text. The interpo-
lator, moreover, made a very inept addition. He did not know
his text. For, as is clear from xv. 7, the Seven Angels did not
receive “the bowls full of the wrath of God” till after they had
left the Temple, whereas in 6 they are represented as having the
plagues before doing so. Again, these Seven Angels, when they
are mentioned subsequently, as they are four times, are never
described as ‘“‘the seven angels having the seven plagues,”
but simply as ‘the seven angels,” xv. 7, xvi. 1, or “the seven
angels which had the seven bowls,” in xvii. 1, xxi. g. Each
bowl contains a plague, and so the seven plagues, xv. 8, result
respectively from the pouring forth in succession of the seven
Bowls.

1. This verse cannot be original, as we have already seen in
the Introd. to this Chapter, §7. It is true that the style
resembles that of our author, but there are strong grounds
against its being from his hand. The first is that the Seer can-
not have seen the angels in 1, seeing that the Temple is
closed till 5, and the angels do not emerge from it till then.
But there are other and more radical grounds for the rejection
of this verse. (1) First, as we are aware (see note on iv. 1) the
clause καὶ μετὰ ταῦτα εἶδον (xv. 5) always introduces a new and
important section in the Apocalypse ; but, if it had already been
introduced in xv. 1, then this clause would be out of place.
Moreover, in xv. 1 the clause καὶ εἶδον is used by our Seer to
introduce the less important sections. The interpolator of xv. 1
does not seem to have been aware of this usage. If we excise
xv. 1 and remember that xiv. is wholly proleptic in character,
referring as it does to events subsequent to xvi. 17 (see p. 2), then
the blessedness of the martyred faithful is set forth in contrast to
their terrible plight in xiii. (2) The expression ἀγγέλους ἑπτὰ
ἔχοντας πληγὰς ἑπτά is not that used by our author elsewhere, save
in 6 where it appears also to be an interpolation, though it may
have been suggested by the last clause in xv. 8. For the last
three words we should have ἔχοντας φιάλας ἑπτά: cf. xv. ἢ,
XVil. 1, xxl. 9. See also 8. The phraseology throughout xvi.
also supports this objection. (3) The words τὰς ἐσχάτας
(probably derived from xxi. 9) are generally explained as the
last plagues in contrast to the plagues mentioned in ix. 20; but
that this is not the meaning of the writer of this verse is clear
from the clause which follows, with which we shall now deal.
(4) The clause just referred to—ére ἐν αὐταῖς ἐτελέσθη ὃ θυμὸς
τοῦ Oeov—cannot be given any satisfactory explanation. It
manifestly states that the wrath of God will be consummated in
these seven Bowls, whereas the last and most terrible of the
divine judgments do not take place till after their close. The

32 THE REVELATION OF ST. JOHN [Xv. 1-2,

right expression is found in xv. 8, ἄχρι τελεσθῶσιν ai ἑπτὰ πληγαί,
which is probably the source of the interpolator’s phrase. These
seven Plagues can be described as wholly consummated in
XVi.—xviil., but not so the wrath of God.

On the above grounds we cannot but regard xv. 1 as an
interpolation. When this interpolation was once effected, ἄγγελοι
ἑπτά in 6 was changed into οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ
πληγάς in order to adapt the context to the text thus interpo-
lated. The incongruity of the addition οἱ ἔχοντες τ. ἑπτὰ πληγάς
is very glaring, seeing that the seven angels do not receive
the plague-bearing Bowls till the next verse.

καὶ εἶδον. See notes on iv. 1.

καὶ εἶδον. . . ἐν τῷ otpav@. This clause seems to have been
suggested by xii. 1.

ἄλλο σημεῖον ἐν τῷ οὐρανῷ: Cf. xii. 1, 3, where this phrase
implies that the Seer is on earth. But clearly in the vision
of the Seven Angels he is in heaven: see xv. 5, xvi. 1. This fact
the interpolator failed to recognize.

μέγα kal θαυμαστόν. Suggested (?) by the phrase μεγάλα καὶ
θαυμαστά in 3. ἀγγέλους ἑπτὰ. . . τοῦ θεοῦ. This passage has
already been dealt with above. See also note on 7.

2-4. With this vision the march in the development of
future events is resumed. The line of advance was abandoned
for the time being in xiv., which, as we have seen, is wholly pro-
leptic, and summarized all the coming judgments from the
seventh Bowl to the immediate advent of the final judgment.
Hence xv. 2-4 is to be taken in close connection with xui. In
xiii, 15 the second Beast is represented as exterminating the
entire body of the faithful, and xv. 2-4 looks upon that exter-
mination as already an event of the past. The roll of the
martyrs is at last complete, and no longer are any of the faithful
to be found on the earth, but only the heathen nations, which
are either devoted followers of the Antichrist or occupy a
neutral position. xv. 2-4 thus forms a companion picture to
vii. 9-16. In both these the roll of the martyrs has just been
completed or is on the eve of completion in heaven. The final
judgment is still in the distance; for the conversion of the
nations (cf. the announcement of the glad tidings in xiv. 6) is
foretold (xv. 4) as an event of the future. In xiv. 1-5 and xx. 4,
which depict a later stage, the martyrs have descended with
Christ to the earth to share with Him the Millennial reign.

2. ὡς (see Additional Note, i. p. 35 sq.) θάλασσαν ὑαλίνην (= O°D
maint). This sea has already been referred to in iv. 6. The

absence of the article is what we expect in this Hebraistic ex-
pression, which = “the likeness of a sea of glass.”

XV. 2.] THE VICTORIOUS MARTYRS 33

μεμιγμένην πυρί. This description is not attached to the
heavenly sea when it is mentioned in iv. 6. But the difference
of context is a sufficient explanation. In iv. 6 the vision is one
of peace, whereas here it is one of judgment. This phrase,
therefore, may refer either to the sea as glowing with the wrath
of God, or as reflecting the lightnings that proceeded from the
throne of God, though there is here, it is true, no mention of
these lightnings. In 2 Enoch xxix. 1-2 there is a passage that
may be quoted, though it does not throw any real light on the
text. ‘‘From the gleam of My eye the lightning received its
wonderful nature, which is both fire in water, and water in fire.”

τοὺς νικῶντας ἐκ Tod θηρίου This is a very difficult phrase.
There is no difficulty with the participle. Here νικῶντας ΞΞ
νενικηκότας. The great tribulation is over, and the martyrs have
triumphed over the Beast by proving faithful unto death. As
our author thinks in Hebrew, his use of the Greek participle
reflects that of the Hebrew participle, which, as we are aware,
can = νικῶντας, νενικηκότας OF νικησομένους according to the con-
text. Here νικῶντας is to be taken as a perfect participle. The
roll of the martyrs is at last complete, but it has only just been
completed. The Antichristian powers have not yet been judged,
nor has the Millennial Kingdom been as yet established. When
this kingdom is established the martyrs shall descend and reign
(v. 10) with Christ for rooo years (xiv. I-5, xx. 4), and
all the nations of the earth, which had not been leagued with
Rome, shall come and worship before God (xv. 4, xxi. 24-26).

νικῶντας ἐκ. The use of ἐκ after νικῶντας is very difficult.
Winer (p. 460) quotes this passage in connection with a number
of other passages where ἐκ is found, but not one of them has
the same source as ἐκ here. He compares the Latin expression
“ victoriam ferre ex aliquo,” Livy, vill. 8, etc. But it would be diffi-
cult to justify the occurrence of a Latinism in our text. There
is just the possibility that our author was here reproducing the
Hebrew idiom ΠΤ |NAIIN (cf. 2 Sam. 1. 23; Ps. Ixv. 3)=
“those who had been stronger than the beast.” But no adequate
explanation has as yet been offered.

As Swete (¢ /oc.) has pointed out, the martyrs show them-
selves as conquerors up to the moment of death: cf. 222. Smyrn.
19, διὰ τῆς ὑπομονῆς καταγωνισάμενος τὸν ἄδικον ἄρχοντα καὶ οὕτως
τὸν τῆς ἀφθαρσίας στέφανον ἀπολαβών. Passio S. Perpetuae, 18,
“illuxit dies victoriae illorum, et processerunt de carcere in
amphitheatrum quasi in caelum, hilares et vultu decori.” But
our Seer follows them into the life beyond and sees the exultant
host celebrating not their own victory but the praises of God.

ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος κτλ. Cf. ΧΙ. 1, 14, 17,
χῖν Ὁ; ΕἸ XIX. 20, ΧΧ. 4.

VOL. 11.—3

34 THE REVELATION OF ST. JOHN = [XV. 2-3.

ἑστῶτας ἐπὶ τὴν θάλασσαν. This phrase could mean “stand-
ing on” (cf. x. 5, 8, xil. 18, xiv. Τὴ or “standing by” (cf. iii. 20).
This scene of the victors standing on the heavenly sea with
harps in their hands and praising God recalls Israel’s song of
triumph over Egypt on the shore of the Red Sea. The phrase-
ology is unusual. In x. 5,8 ἵστημι is used with ἐπὶ τῆς θαλάσ-
ons. Further, our author prefers generally the phrase ἐπὶ τῆς
θαλάσσης to ἐπὶ τὴν θάλασσαν : cf. vii. 1», x. 2,5, 8. But the fact
that ἵστημι ἐπί is in the case of all other nouns followed by the
accusative (iii. 20, vii. 1%, viil. 3, xi 11, xii. 18, xiv. 1) may
have led to the use of the accusative (instead of the gen.) of
θάλασσα in the present instance after ἑστῶτας ἐπί.

κιθάρας τοῦ θεοῦ = “harps belonging to the service of God.”
The omission of the article before κιθάρας is a Hebraism. On this
idea cf. v. ὃ, xiv. 2. With this phrase we might compare 1 Thess.
iv. τό, ἐν σάλπιγγι θεοῦ, and τ Chron. xvi. 42; 2 Chron. vii. 6,
ombsn avi >= “instruments to accompany the songs of God.”

3. καὶ adovow. These words are to be taken as=xai adovtas
and the passage to be rendered: “1 saw . . . standing on the
sea... and singing.” This Hebraism has occurred several
times already: see note on xiv. 2-3.

[τὴν ὠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦ καὶ] τὴν ὠδὴν τοῦ
ἀρνίου. Now that the martyr host is completed, and are already
standing before God, they sing a song of praise to God, but not
one of triumph over their enemies—a fact which differentiates
this song from that in Ex. xv. The first words, “the song of
Moses the servant of God,” recall Ex. xiv. 31, xv. 1, where
Moses and the children of Israel sang a song of thanksgiving to
God, but still more a paean of triumph over the Egyptians and of
joy at their destruction (Ex. xv. 2-19).

As that song was sung on earth, on the shore of the Red Sea
by Israel after the flesh, so this song is sung in heaven by the
Sea of Glass before God by the spiritual Israel.

The expression τὴν φδὴν Μωυσέως... καὶ τ. φδὴν τοῦ apviov
creates insuperable difficulties. To excise (as most editors
have done) καὶ τ. ὠδὴν τοῦ dpviov as an interpolation would only
aggravate the difficulty in the present context. For, since it was
through the Lamb that the Christian martyrs triumphed, if the
song that followed was associated with any name, that name
must have been that of the Lamb. Hence the difficulty does
not originate in- connection with this phrase, but rather with
τ. ὠδὴν Μωυσέως. How then are we to explain the collocation of
the two phrases? Bousset is of opinion that the repetition of
the phrase suggests that the victors sang first the old Song of
Moses (Ex. xv. 2-19) and then a new song—that of the Lamb,
which is then given. This apparently is the view of Swete.

XV. 3.] SONG OF THE LAMB 35

“81. John does not write τ. ὠδὴν Μωυσέως καὶ τοῦ dpviov, for the
notes are distinct though they form a harmony.” This view can
hardly be regarded as satisfactory. That the old dispensation is
superseded is the essez¢za/ belief of our author, and it can no less
have been his conviction that in heaven the faithful members of
the old dispensation would accept the teaching of the new.
Moreover, if our author deliberately omits all reference to the
Law throughout the Apocalypse, it would be surprising if he
referred here to its author Moses, and placed him before the
Lamb. This being so, we can hardly suppose that our author
implies that the song of Moses, given in Ex. xv. 2-19, was
actually sung by a body of Christian martyrs before the throne.
We, therefore, expect that, 2f the text ts original, the song given
in our text, which makes no definite mention of either Moses or
of the Lamb, was sung alike by the martyred faithful of Judaism
and Christianity, and that too led by the Lamb, as the song in
Ex. xv. was led by Moses. But the form of the text is against
this conclusion, and implies that the song or songs are led by
Moses and the Lamb.

Thus there seems to be no way out of the difficulty save by
assuming that the words τ. ὠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦ
originated in a marginal gloss, which was subsequently incor-
porated in the text. Moreover, the nature of the song supports
this assumption, since it is not a song of triumph, but simply a
paean of thanksgiving, which the martyrs sing, when in the first
perfect unclouded vision of God they wholly forget themselves
and burst forth into praise of the Lord God of Hosts, who alone
is holy, whose works are great and marvellous, whose ways are
righteousness and truth, and to whom all the nations shall do
homage, because of the coming manifestation of God’s righteous
judgments.

Not until this stage does the Seer behold the complete
spiritual transformation of the faithful in heaven. At the same
time by its mention of divine judgments to come, it prepares the
way for the advent of the Seven Angels with their plagues. This
song, therefore, though sung by the victorious Christian host of
martyrs, could not be more fittingly conceived. Its sole theme is
God ; for, in the perfect vision of God, self is wholly forgotten,
and so far as there is a reference to the earth from which they
have been delivered, it is one of hopefulness: ‘‘ the nations shall
come and worship before Thee.”

The gloss +. φδὴν Μωυσέως κτλ. in this context is probably due
to the fact that the triumph of the actual Israel over the Egyptians
at the Red Sea was certainly regarded by the Christians of the
first century as prefiguring the triumphs of the spiritual Israel,
as we see from the Pauline Epistles.

36 THE REVELATION OF ST. JOHN [XV. 3-4.

This song of Moses in Ex. xv. had already been incor-
porated in the Temple Services. Thus it was sung at the evening
sacrifice on the Sabbath (Edersheim, 7716 Zemp/e, p. 188), and
in the benediction that followed the Shema there is a reference
to it: “A new song did they that were delivered sing to Thy
name by the seashore” (Zucyc. Bib. iv. 4954). According
to Philo (De Vita Contempi. xi.) this song was sung by the
Therapeutae, the men forming one chorus and the women the
other, while in the De Agricultura, xvii., he writes: “the chorus
of men will have Moses for their leader and that of the women
will be under the guidance of Miriam. . . . Accordingly all the
men sing the song on the seashore. . . . Moses being the leader
of their song; and the women sing—Miriam being their leader.”

The Martyrs’ Song is formed almost wholly of O.T. expres-
sions.

μεγάλα καὶ θαυμαστὰ τὰ ἔργα gov. The first epithet as de-
scribing the works of God is found in Ps. xcii. 5, cxi. 2, and the
second in Ps. xcviil. 1, Cxxxix. 14; 1 Chron. xvi. 9.

κύριε, ὁ θεὸς ὁ παντοκράτωρ. See Amos iv. 13, but the phrase
occurs several times elsewhere in our text (see note on i. 8).

δίκαιαι καὶ ἀληθιναὶ αἱ 650i gov. Cf. xvi. 7, xix. 2; Ps. cxlv.
17, δίκαιος κύριος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ : Deut. xxxil. 4,
ἀληθινὰ τὰ ἔργα αὐτοῦ.

ὃ βασιλεὺς τῶν ἐθνῶν. 4. τίς οὐ μὴ φοβηθῇ. These clauses
are a rendering of Jer. x. 7, which, though present in Aquila
and Theodotion, are wanting in the LXX. The title “king of
the nations” is here peculiarly appropriate, since it is God’s deal-
ings with the nations alike in the way of condemnation and of
mercy that is the theme of this song and of the chapters that
follow.

καὶ δοξάσει τὸ ὄνομά cou. Cf. Ps. Ixxxvi. 9, δοξάσουσιν τὸ
ὄνομά σου; see also 12; Mal. i. 11, τὸ ὄνομά σου δεδόξασται ἐν
τοῖς ἔθνεσιν. μόνος ὅσιος. Cf. 1 Sam. ii. 2, ὅτι οὐκ ἔστιν ἅγιος
ὡς κύριος. With the expression μόνος ὅσιος cf. Rom. xvi. 27,
μόνῳ σοφῷ.

ὅτι πάντα τὰ ἔθνη ἥξουσιν... ἐνώπιόν σου. From Ps. lxxxvi. 9.

τὰ δικαιώματα κτὰ. Cf. Ps. xcvill. 2. δικαιώματα here means
the judicial sentences of God in relation to the nations either
in the way of mercy or condemnation. On Rome and all the
adherents of the Empire will be manifested the judgments of
God; whereas during the Millennial period the rest of the
nations will experience His mercy. Cf. xiv. 6—7, which refer to
the Millennial period. On the other hand, some scholars take
δικαιώματα in the sense of “righteous deeds”—a meaning
which it undoubtedly possesses in the gloss in xix. 9 But
XVi. 1, φιάλας τοῦ θυμοῦ τοῦ θεοῦ, xvi. 7, δίκαιαι at κρίσεις σου, and

XV. 4-5.] THE SEVEN BOWLS 37

other analogous expressions are in favour of the interpretation
given above.

πάντα τὰ ἔθνη ἥξουσιν κτλ. These words point forward to the
conversion of the nations during the Millennial reign: cf. xxi.
24 Sq., Xxii. 2. In xiv. 7 the nations are exhorted to repent and
worship God. Of course it is only the nations that survive the
judgments in xvi.—xix. that are so converted.

ὅτι. . . ἐφανερώθησαν. This clause gives the ground for the
clause that immediately precedes: “for Thy righteous judgments
shall have been made manifest.”

XV. 5-XVI.1. The commission of the Seven Angels with
the Bowls.

5. καὶ μετὰ ταῦτα εἶδον. As has been shown on iv. 1, this
phrase is never used except at the beginning of an important
section. Thus the insertion of xv. 1, which already deals with
this subject, is wholly against the usage of our author. See also
above on I.

ἠνοίγη ὁ ναὸς . . . ἐν τῷ οὐρανῷ. So in ΧΙ. 19.

ὁ ναὸς Tt τῆς σκηνῆς τοῦ μαρτυρίου Ff.

This designation of the heavenly Temple is certainly strange
—‘the temple of the tabernacle of the testimony.” It appears
either to be an interpolation or the rendering of a corrupt Hebrew
source. If we translate the phrase into Hebrew it is clear that
ναός must be rendered by 53°, σκηνή generally by dns (occa-
sionally by }2v7D), and μαρτύριον by ἽΝ) (or possibly by
nvy). But it must certainly be confessed that ἽΝ Sax ὈΞῪ is
an absolutely unexampled designation, and difficult to justify.

The phrase in the text cannot be a rendering of 5nx }2wWD
yd (cf. Ex. xl. 2, 6, 29, since ναός is never used to translate
Ἰ3 2).

Ziullig thinks that this expression is used in order to recall
the fact that, when the Tabernacle with all its holy vessels was
brought up to Jerusalem by the order of Solomon, the Ark
was removed from it and set up in the most holy place in the
Temple (2 Chron. v. 5; 1 Kings viii. 4), and that from that time
forward the temple could also bear the name of the Tabernacle,
and that in fact it is called mshhkan (3) in Ps. Ixxxiv. 2,
ΟΧΧΧΙΙ. 5, and ohe/ (Snx) in Ezek. xli. 1. Hence he would, as
Bousset, render the entire phrase as ‘‘the temple, that is, the
tabernacle of the testimony.” The genitive would in this case
be one ofapposition. But against the identification of the ναός and
σκηνή in our text there is the very great objection, that in Apoca-
lyptic, from the vision in Isa. vi. to the latest times, it is the
Temple, whether in heaven or on earth, avd not the Tabernacle,
that is referred to as the scene of apocalyptic vision. See note

38 THE REVELATION OF ST. JOHN [XV. 5-6.

on viii. 3. Hence, since throughout the rest of the Apoca-
lypse this usage is followed, the natural inference is that it is
followed here. If this be so, then it is to be concluded that τῆς
σκηνῆς TOU μαρτυρίου is an addition. If we might here assume a
Hebrew original, we could dispose of the difficulty, Thus 6 vaos
τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῳ -- DWI IY ὃν 5, which
might easily be a corruption of o2way oN San=6 ναὸς τοῦ
θεοῦ 6 ἐν τῷ otpave—the very phrase that is found in xi. 19, with
the same verb in both cases, 7.6. ἠνοίγη.

6. ot ἑπτὰ ayy. ot ἐχ. τ. ἑπτὰ πληγάς. As we have already
seen on 1, we should excise οἱ ἔχ. τ. ἑπτὰ πληγάς as an addition
from the hand that added 1 and read simply ἄγγελοι ἑπτά.

ἐνδεδυμένοι ἴ λίθον ἡ. . . περιεζωσμένοι. . . ζώνας χρυσᾶς.
See note on the diction in i. 13.

ἐνδεδυμένοι TAov + καθαρὸν λαμπρόν. AC, a few Cursives,
and the MSS of the Vulg. read λίθον for λίνον, which is found in
the lesser authorities. That λίθον would more readily be changed
into λίνον and not vice versa is evident in itself. Besides, though
the best Codd. of the Vulg. have /afzde the official text has /n/eo.
WH adduce Ezek. xxviii. 13, πάντα λίθον χρηστὸν ἐνδέδεσαι
in support of λίθον. Further, λίνον (=flax) is not used as
the equivalent of λινοῦν (=a garment made of flax) except in
a few passages throughout Greek literature: cf. Homer, 71. ix.
661, Od. xiii. 73, 118; Aesch. Supp/. 120, 132, Etym. Magn.
The evidence, therefore, is strongly in favour of λίθον. But,
notwithstanding the advocacy of WH, λίθον cannot be right.
We must, therefore, assume either that, despite the very great
improbability, λίθον is a primitive corruption of the all but
unexampled word λίνον (=“linen garment”—a most unusual
meaning), or that we have here a_mistranslation from the
Hebrew. ἐνδεδυμένοι λίθον -Ξ- WY ona. But ww, as we know,
means either βύσσινος, Gen. xli. 42; Ex. xxvill. 35 (39),
or λίθος (cf. Esth. i. 6) or μάρμαρος (Cant. v. 15). In fact,
in later Hebrew it generally means ‘‘alabaster” or ‘“ marble.”
In the Epistle of Jeremy 71 the same mistranslation, as Ball
has shown, occurs: “Ye shall know them to be no gods by
the purple and the marble (τῆς μαρμάρου) which rotteth
upon them.” Here pdppapos=wve', which should have been
rendered by τοῦ βυσσίνου -- “ fine linen.” ‘Marble doesn’t rot,”
as Ball remarks. Now returning to our text, if we may assume
a Hebrew original, then instead of ἐνδεδυμένοι λίθον καθαρὸν
λαμπρόν we should read ἐνδεδυμένοι βύσσινον καθαρὸν λαμπρόν.
To confirm this conclusion we have only to turn to xix. 8, where
we find περιβάληται βύσσινον λαμπρὸν καθαρόν, or to ΧΙχΧ. 14;
where we have the clause that should be in our text, ἐνδεδυμένοι

XV. 6-8.] THE SEVEN ANGELS 39

βύσσινον λευκὸν καθαρόν. Hence we render “clothed in fine
linen pure bright.” On the significance of this expression see
note on 11]. 5.

περιεζωσμένοι κτλ. Cf. i. 13.

7. ἕν ἐκ τῶν τεσσάρων ζῴων, 7.4. one of the Cherubim. See
note on iv. 6. The Cherubim in the Apocalyptic of the 1st cent.
A.D. have come to be the chief order of angels. It is fitting
therefore that one of them should act as an intermediary
between God and the Seven Angels of the Bowls. Even in
Ezek. x. 7 it is one of the Cherubim that hands over to one of
the seven angels of judgment coals of fire to be sprinkled on
the earth.

ἑπτὰ φιάλας χρυσᾶς. On the position of ἑπτά before its noun
see note on vill. 2.

φιάλας... γεμούσας τοῦ θυμοῦ τοῦ θεοῦ. It is highly probable
that the Greek word φιάλη was adopted into both Hebrew and
Aramaic as early as the beginning of the Christian era: see
Levi’s two Lexicons zz /oc. It is noteworthy that it is used in
connection with the same idea as in our text in the Targum on
Isa. li. 17, where the Hebrew \non did (=‘“‘the cup of His
wrath”) is explained by xoiot xpos Sb and in 22 smpn DID by
‘nont Nod ‘Sp. Again in the Targum of Jon. on Gen. xl. 12
we have ΝΙΣΥῚ xdyD=“the bowl of wrath” (ze. of the divine
wrath). The word thus appears to have had the same idea
associated with it as in our text. With the present passage cf.
xiv. 8, Io.

τοῦ ζῶντος εἰς τοὺς αἰῶνας. See note on iv. 9.

8. ἐγεμίσθη ὁ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ θεοῦ. γεμίζω belongs
to the vocabulary of our author but is not used in this connection
in the LXX. The first four words recall the statement in Isa.
vi. 4, where in connection with the great vision of Isaiah it is
said that “the house (1.4. the Temple) was filled with smoke”
(6 οἶκος ἐνεπλήσθη karvot—LXX). The combined ideas of the
Temple being filled with smoke and with the glory of the Lord
are found in Ezek. x. 4, ‘‘The house (ze. the Temple) was filled
with the cloud, and the court was full of the brightness of the
Lord’s glory”: Ex. xl. 35, “‘ Moses was not able to enter into
the tent of meeting because the cloud abode thereon, and the
glory of the Lord filled the tabernacle.” See also 1 Kings
vill. to. The glory of God is spoken of as filling the temple in
Ezek. xliv. 4; 2 Chron. vii. 2-3. During such manifestations of
God’s presence no one could enter the earthly temple. In all
the O.T. passages above cited the presence of God is a mark of
His gracious purposes. Hence the inability of humanity to
approach God in these passages was due to the infinite transcen-
dence of God and His unapproachableness by merely finite

40 THE REVELATION OF ST. JOHN [XVI.§1.

creatures. But that cannot be the meaning of the clause in our
text.

ἐκ τῆς δυνάμεως. This attribute of God is here set parallel
with His glory. It is to be manifested in the plagues that
follow.

οὐδεὶς ἐδύνατο εἰσελθεῖν κτλ. As we have seen in the first note
on this verse, none could enter the earthly Temple in the O.T.
during special manifestations of God’s presence therein. But,
since this cannot hold of the heavenly Temple, inasmuch as in
heaven the heavenly hosts are constantly represented as standing
in God’s immediate presence, it seems necessary to attach a
figurative meaning to the clause οὐδεὶς ἐδύνατο εἰσελθεῖν κτλ., and
to interpret these words as meaning that, until the plagues were
accomplished, none could avert by prayer the doom about to
befall the earth through these plagues. At the close of these
judgments God’s gracious purposes with regard to the nations
would take effect: see xiv. 6, xxi. 24, 26.

CHAPTER XVI.
§ 1. The object of this Chapter.

The object of this chapter is to set forth the last series of
plagues that are to befall the earth. ‘These plagues are symbol-
ized under the seven Bowls which are poured forth by Seven
Angels.

In these seven Bowls we have no mere repetition of the divine
visitations in the Seals and Woes. Not only are they different
in themselves from the Seals and Woes, but they differ further
in respect of time and the people affected by them. Although
these facts have been brought forward in the Introduction to
xv., it is necessary here to emphasize them anew, since the
prevailing view is that in the Bowls we have not advanced
chronologically, but that in the Seals, Trumpets (Woes), and
Bowls the same great principles of God’s government are dis-
played under different aspects. Even scholars, like Bousset,
who are opposed to the Recapitulati: n Theory, are disposed to
acknowledge in some degree its validity in regard to the Seals,
Trumpets, and Bowls. Though the reader should consult the
Introduction to xv., I will here repeat the two chief differentiae
between the Bowls and the Seals and Woes. These are that the
people affected in each series is different and that their order is
alike logical and chronological. Under the Seals (save the fifth
to which only the Christians were subject) Christian and heathen
alike suffer. Then after the sealing of the faithful takes place,
all those who had not been so sealed are exposed to the thrve

XVI. § 1-3.] DICTION AND IDIOM 41

demonic Woes. In the course of the third Woe the last of the
faithful are martyred, and at its close the world is inhabited only
by the heathen nations. Then follows the last series of cosmic
and other plagues, which are all embracing in their incidence
with the exception of the fifth Bowl, which is confined to the
kingdom of the Beast, just as the fifth Seal affected only the

faithful.
§ 2. State of the Text.

The text of this chapter has suffered much through faulty
transcription and deliberate alteration. xvi. 1 has μεγάλης φωνῆς
—an abnormal order of words in our author. Both the context
and the diction of xvi. 2°, and certain clauses in 13-14 are
against their authenticity, as is shown in the notes on these
passages. The apparently meaningless interchange of εἰς and
ἐπί after ἐκχέω is strange. xvi. ro has sustained the loss of
several clauses. xvi. 5°-7, which belongs to xix., has been
restored in this edition to its original position after xix. 4;

xvi. 15, which belongs to iii., has been restored after iii. 3°.

§ 3. Diction and Idiom.

When the interpolated clauses in xvi. 2, 13-14 are removed,
the entire phraseology and constructions are those of our author,
with the exception of xvi. 1. There are, as was to be expected,
phrases not found elsewhere in our author, but these are not
against any established usage on his part.

(a) Diction.

1. ἤκουσα. . . φωνῆς ἐκ: cf. ill, 20, xiv. 13, xxi. 2. Else-
where in our author φωνήν after ἠκούειν. τοῖς ἑπτὰ ἀγγέλοις :
cf. xv. 6, 8, xvii. 1, xxl. 9. ὑπάγετε κ. ἐκχέετε: cf. x. 8, ὕπαγε
λάβε. ἐκχέετε ... εἰς: cf. 2, 3, 4, but ἐκχ. - - - ἐπὶ in 8, 10,
12, 17. τοῦ θυμοῦ τοῦ θεοῦ : cf. xiv. 10, 19, XV. re

2. ἀπῆλθεν... καὶ ἐξέχεεν : cf. v. 7, ἦλθεν καὶ εἴληφεν : xvii. 1,
xxi. 9 (a Hebraism). Cf. John v. 15, ix. 7, 11, xii. 36. ἐγένετο
ἕλκος. . . . ἐπί. Here only in our author. On the interpolation
τοὺς ἔχοντας . . . αὐτοῦ, see τος in loc.

5°—7. See Introd. to xvi. 5°-7 on p. 120 566.

9. καῦμα: cf. vil. 16. ἐβλασφήμησαν τὸ ὄνομα: cf. xiii. 6.
δοῦναι αὐτῷ δόξαν : cf. iv. 9, ΧΙ. 13, XIV. 7, ΧΙΧ. 7.

10. τὸν θρόνον τοῦ Onpiou: cf. xiii. 2. ἐσκοτωμένη : οἵ, ix. 2,
where the word refers to the same phenomenon. ἐκ τοῦ πόνου :
ef 11, xxi. 4: “Only once elsewhere in N.T., 2.6. Col. iv: 13.

11. τὸν θεὸν τοῦ οὐρανοῦ : cf. xi. 13 (a Source). οὐ μετενόησαν
ἐκ τ. ἔργων αὐτῶν : cf. il. 21, 22, ix. 20, 21.

12. ἑτοιμασθῇ. A frequent word in our author. ἀπὸ ἀνατολῶν
ἡλίου : cf. vil. 2.

13. τοῦ Spdkovtos . . . τοῦ θηρίου : cf. ΧΙ]. 4. τοῦ ψευδοπρο-

42 THE REVELATION OF ST. JOHN [XVI ὃ 8.

φήτου : cf. xix. 20, XxX. 10. πνεύματα τρία : such is our author’s
order: see note on Viil. 2.

14, τῆς οἰκουμένης ὅλης : Cf. ill. το, xii. 9. συναγαγεῖν αὐτοὺς
εἰς τ. πόλεμον : cf. xx. 8, where the same words recur: see also
xix. 19. τῆς ἡμέρας τ. μεγάλης : cf. vi. 17. τοῦ θεοῦ τοῦ παντο-
εὐ ον, ὉΠ 8ιἶν 8.5. σὶ τῇ, δν: 2; CLC

. This verse should be read after iii. 3°. Every phrase of
it αὐ its parallel in iii. See notes 77 doc.

16. τὸν καλούμενον : cf. 1. 9, xi. 8, Xil. 9, XIX. 11. “EBpaiort:
Gly ῚΣ tae

17. φωνὴ . . . ἐκ τοῦ ναοῦ ἀπὸ τοῦ Opdvou: cf. xx. 2, ΤΟ for
this combination of prepositions. Elsewhere we have φωνὴ ἀπὸ τ.
θρόνου in xix. 5 and ¢. ἐκ τ. Op. in xxi. 3 and ἐκ τ. Op. with other
nouns iv. 5, xxii. I. γέγονεν : cf. xxi. 6.

18. ἀστραπαὶ καὶ φωναὶ καὶ βρονταί : cf. vill. 5, ΧΙ. 19. σεισμὸς

. μέγας. Cf. vi. 12, Vill. 5, ΧΙ. £0, xvi. 18.

agli ποτήριον τοῦ οἴνου Tod θυμοῦ τῆς ὀργῆς : cf. xiv. 8, το,
Sika:

20. ἔφυγεν, kal . . . οὐχ εὑρέθησαν : cf. xx. IT.

21. χαλάζα μεγάλη: cf. xi. 19. ἐβλασφήμησαν : see above on 9.

(ὁ) Ldiom.

1. μεγάλης φωνῆς: the order of the words in this phrase is
unique in our author. It is certainly abnormal and is corrected
in XP into φωνῆς μεγάλης. But there are a few instances where
the adjective precedes its noun in our author: cf. i. ro, iil. 12
(in both passages, however, between art. and noun), and ὀλέγος
in three cases.

2. ἐγένετο bie Ὁ πος unique in our author.

3. αἷμα ὡς νεκροῦ, Zc. αἷμα ὡς αἷμα νεκροῦ : see Additional
noes in vol. 1. P. 35-

8. ἐδόθη αὐτῷ cum inf. : cf. Vi. 4, Vil. 2, etc.

9. ἔχοντος τὴν ἐξουσίαν ἐπί : cf. note on ii. 26 on this idiomatic
use of art. with ἐξουσίαν. οὐ μετενόησαν. . . δοῦναι: cf. xi. 18,
ἦλθεν... ὃ καιρὸς... δοῦναι, xvi. 19, ἐμνήσθη . . . δοῦναι.

1. μεγάλης φωνῆς. In every other instance of this phrase, in
the Apocalypse, 1. 10, v. 2, 12, Vi. το, Vil. 2, TO, Vill, 13, sae
12,15, ΧΙ: 10, xiv. 7, 9, 15, 18, ΧΙ 17, XIX. 1; (7, xxi. 3, the noun
φωνή precedes the adjective. This “great voice,” as that in 17,
seems to be that of God Himself and not of an angel. Ac-
cording to xv. 8 none could enter the Temple till the plagues
were accomplished. But it is possible that it is the voice of
the angel of the altar, as in xiv. 18.

ἐκχέετε τὰς ἑπτὰ φιάλας κτλ. Cf. Dan. ix. 11, Jer. x. 25) xiii.
18, xliv. 6, on this Semitic use of the verb ἽΠ) or’ JAW. ἐκχέω
occurs repeatedly i in this chapter and not elsewhere in the Apoca-

lypse.

XVI. 1-3.] FIRST AND SECOND BOWLS 43

éxxéete (see Winer, § 13, 23. Blass, p. 41, would read ἐκχέατε)
... εἰς τ᾿ γῆν. Soalso in 2. Cf. ἐξέχεεν εἰς τ. θάλασσαν in 3,
and the same verb with εἰς τοὺς ποταμούς in 4. On the other
hand, we have the same verb with ἐπὶ τ. ποταμόν in 12, and with
ἐπὶ τ. ἥλιον (8), ἐπὶ τ. θρόνον (το), and ἐπὶ τ. ἀέρα (17).

τὰς ἑπτὰ φιάλας τοῦ θυμοῦ. On the first four Trumpets, which
can hardly on any hypothesis be regarded as the work of our
author, see Introd. to viii., vol. i. p. 219 sq.

2. This plague recalls the sixth Egyptian plague: Ex. ix.
10-11; Deut. xxvili. 35.

ἐγένετο ἕλκος... πονηρόν. The first two words we have in
Ex. ix. Io, ἡ ὙΠ), and the two latter in Deut. xxvili. 35 and
Job ii. 7, va) pnwa. In the last two passages the LXX renders
ἕλκει πονηρῷ.

ἐγένετο. .. ἐπὶ τοὺς ἀνθρώπους. -In Ex. ix. 10 we have
ἐγένετο. . . ἐν τοῖς ἀνθρώποις (1.5. DIN). Thus our author is
independent of the LXX. For the construction, Luke i. 65,
iii, 2 are generally quoted. ἐπὶ τοὺς ἀνθρώπους, “upon men,” 2.6.
on all mankind: cf. xvi. 8, 21.

[τ. ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας TH
εἰκόνι adtod.] Cf. xiii. 17, xiv. 9, II, XiX. 20.

This clause has been assigned by Spitta (p. 163) to the final
editor of the Book, though he does not specify the grounds.
There are, however, good reasons for regarding them as a gloss.
1. The fourth Plague is universal in its incidence as regards
the sun, and also the second so far as those on the sea are
concerned. That the third is so likewise as regards all fresh
waters is clear. Such also is the sixth and the seventh as
regards the Euphrates and the air. Hence it is natural to
expect that the first Plague is of the same character as in the
second, third, and fourth, z.e. universal in its incidence. 2. The
construction τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ is against our
author’s usage. See note on vii. 11.

If the above conclusion is not valid, then we must assume
that only the adherents of the Roman Empire, and not the rest
of the heathen, are affected by the first Plague. In this respect
the first and fifth Plagues would have the same incidence. But
not only are the followers of the Beast subject to certain physical
evils, but they alone are susceptible to the deceitful signs wrought
by the false prophet (x':. 20). With this susceptibility to evil
influence we should contrast the security against demonic influ-
ences enjoyed by those who were sealed by God in vii. 4-8, ix. 4.
But all the faithful have already been removed from the earth
(see Introd. to xv. p. 26).

8. This Plague recalls the first Egyptian plague, Ex. vii. 17-
21, though in the latter the Nile alone is smitten.

44. THE REVELATION OF ST. JOHN [XVI. 3-9,

ἐγένετο αἷμα. Cf. Ex. vii. 19, OF 77.

πᾶσα ψυχὴ ζωῆς. (Cf. ann wps-da, Gen. i. 21, or MN wD), i. 30.)
τὰ ἐν τῇ θαλάσσῃ. In viii. 9 only a third of the things in the sea
perished. Here the destruction is complete.

4. εἰς τ. ποταμοὺς kai τ. πηγὰς τῶν ὑδάτων. See note on viii. ro.

ἐγένετο αἷμα, 2.6. the fresh waters became blood.

5°. [καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος] An inter-
polation to introduce xvi. 5Ὁ--7, which originally followed after
xix. 4, and to which context it is restored in this edition. Cf.
1 Enoch lIxvi. 2. ‘Those angels were over the powers of the
waters.” In vii. 1 of our text the angels who had control of the
winds are referred to, and in xiv. 18 the angel over fire, though
the latter appears to be a gloss. On the various classes of angels
see the Index to Charles’ Zhe Afpocr. and Pseudep. vol. ii.;
Bousset, fel. des Judenthums, 317, also Jewish LEncyc., art.
** Angelology.”

5°-7. This passage has been restored after xix. 4, where the
grounds are fully stated for this restoration.

8. The fourth Bowl takes effect on the sun, and causes a
plague of excessive heat.

eféxeev . . . ἐπὶ τὸν ἥλιον. On the use of ἐπί here instead of
εἰς as in the preceding verses, see note on 1. The construction
ἐδόθη αὐτῷ is a frequent one in our author: see Introd. to Chap.
ὙΠ, ΜΟ] 1.19. τοῖν:

9. ἐκαυματίσθησαν . . . καῦμα. (See Blass, Gr p. gt sq.)
Contrast vil. 16, οὐδὲ μὴ παίσῃ ἔτι (emended) αὐτοὺς ὃ ἥλιος οὐδὲ
πᾶν καῦμα.

ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ. Cf. xiii. 6; Isa. lii. 5 ; Rom.
Ἴ 24.5.1, Dim. vi. τον Jas: Π 7.

ἔχοντος τὴν ἐξουσίαν. See note on ii. 26 on the significance
of the article with ἐξουσίαν. Bousset brackets here with the
inferior MSS the article. This is strange, since he is aware that
when ἐξουσία is accompanied by the art. it connotes full
authority or power, and this is certainly the meaning in the
present passage.

οὐ μετενόησαν. Cf. ix. 20, 21, xvi. 11. In xi. 13 the Jews
repent owing to the earthquake.

δοῦναι αὐτῷ δόξαν. Cf. xi. 13, Xiv. 7, XIX. 7.

10-11. The fifth Bowl. If we compare this Bowl with the
first Woe it is clear that they are developments of the same
tradition, though they refer to different periods, the Christians
being still upon the earth during the Woes, but not during the
Bowls. Thus both affect only the adherents of the beast (xvi. 10:
cf. ix. 4). In xvi. το the kingdom of the beast is darkened ; in
ix. 2 the sun is darkened by the smoke issuing from the pit, and
from this smoke issued the demonic locusts. In xvi. 10-11

XVI. 10.] THE FIFTH BOWL 45

men gnawed their tongues through pain and blasphemed the God
of heaven; in ix. 5-6 men were tormented by the locusts and
sought death but could not find it.

Similarly we shall find that the sixth Bowl agrees closely with
the second Woe (see note on xvi. 12-16), and the seventh Bowl
with the third Woe (see note on xvi. 17-21). These facts will
help us in the elucidation of the difficulties affecting the fifth
Bowl.

But there is another point worthy of consideration. If we
compare the seven Bowls with the Seven Seals, we find that,
whereas only the faithful were the victims of the fifth Seal, only
the followers of the beast are affected by the fifth Bowl.

10. The visitation on the kingdom of the Antichrist.

tov θρόνον τοῦ θηρίου, 24. Rome. Cf. xili. 2, ἔδωκεν αὐτῷ (7.6.
τῷ θηρίῳ) ὃ δράκων... τὸν θρόνον αὐτοῦ. The first four Bowls
had affected the world at large; the fifth assails only the
kingdom of the Beast.

ἡ βασιλεία αὐτοῦ ἐσκοτωμένη. Owing to this clause the fifth
Plague has been taken to be one of darkness recalling the Egyp-
tian one, Ex. x. 21 sqq. But this interpretation cannot be up-
held. A plague of darkness would be wholly insufficient to explain
the agony experienced by the adherents of the Beast after the
pouring out of the fifth Bowl. Hence something else than the
darkness that ensued on the pouring out of the fifth Bowl must
be presupposed as the cause of this agony. Now, if we turn to
the first Woe of which the fifth Bow] is in some sense an abbrevia-
tion, we can explain both these statements. There we find that
the sun was darkened by thesmoke that issued from the pit (ix. 2).
There is every reason for supposing that we have here the true
explanation of the darkening of the kingdom of the Beast.
Further, the cause of the torments endured by the adherents of
the Beast (xvi. το, ἐμασῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου) is to
be traced to the demonic locusts which issued from the smoke
that ascended from the pit. Men were so tortured by the scorpion-
like stings of these locusts (ix. 10) that they longed for death to
end their agony (ix. 5-6). Hence we infer that after ἐσκοτωμένη
several clauses have been lost, in which the causes of the darkness
and the sufferings of mankind were given. The hypothesis that
certain clauses of the nature suggested originally stood after
ἐσκοτωμένη is established by a clause in 11, 2.6. καὶ ἐκ τῶν ἑλκῶν
αὐτῶν. ‘These sores could not have been caused by the darkness.
Spitta and, so far as I am aware, Spitta alone (p. 171) has
recognized this fact that the fifth Bowl originally treated of
᾿ demonic locusts as the first Woe does. Buthe rejects (171, 576)
τὸν θρόνον τοῦ θηρίου" καὶ ἐγένετο ἣ βασιλεία αὐτοῦ ἐσκοτωμένη as an
addition from the hand of the final editor on the ground that

46 THE REVELATION OF ST. JOHN [XVI. 10-11.

the throne of the beast is not to be identified with Rome but
with the abyss as in ix. 11, and that accordingly the place on
which the fifth Bowl is to be poured should be named, where the
plague in question is to be developed, analogously with the rest
of the plagues (xvi. 2, 3, 4, 8, 12, 17). He also excises the
clause καὶ ἐκ τῶν ἑλκῶν αὐτῶν to the weakening of his own hypo-
thesis. But I have already shown above that ἡ βασιλεία αὐτοῦ
ἐσκοτωμένη can be fully justified. Nor can any valid objection
be taken to τὸν θρόνον τοῦ θηρίου, seeing that already in xiil. 2 the
Dragon had given his throne to the Beast. Thus it is only neces-
sary here to suppose a lacuna in the text.

ἐμασῶντο κτλ. In the LXX only in Job xxx. 5.

11. Their sufferings drove the followers of the beast to fresh
blasphemy instead of to repentance.

τὸν θεὸν τοῦ οὐρανοῦ. See xi. 13.

καὶ ἐκ τῶν ἑλκῶν αὐτῶν. This phrase proves that the sufferings
of the subjects of the Beast are not intelligible from the text as
it stands after the loss of the clauses referred to in the note on 10.
Some scholars explain it as referring to the phrase ἕλκος κακόν
in 2.

οὐ μετενόησαν ἐκ τῶν ἔργων. So already in il. 21, ix. 20.

12-16. The sixth Bowl—at all events xvi. 12—is related to
the second Woe, ix. 13-21. In the latter passage we have an
account of the demonic horsemen from the Euphrates, whose
objective is the heathen unbelieving world. In the present con-
text the river Euphrates is dried up in order that the way may be
prepared for the kings coming from the East under Nero redivivus,
and their objective is Rome, the throne of the Beast. This fore-
cast reappears in xvii. 12-13, 17, 16. The powers of the Beast
are therefore at variance. On the other hand, the gathering
together of the kings of the earth to Armageddon is a distant
echo of the onslaught of the forces of Gog in Ezekiel on Jerusalem.
This expectation has undergone many developments in the
interval, and reappears in a duplicated form under the actual
designation of Gog and Magog in xx. 7—10, where it represents
the last uprising of the powers of evil before their final destruc-
tion by fire from heaven. But the present context (xvi. 13-16)
reproduces an earlier form of this expectation, and this form of it
is referred to twice elsewhere in the book—in xiv. 14, 18-20, and
xix. 11-21. In these three passages, which refer to a universal
insurrection of the heathen nations at the instigation of the demons
and the Beast and the False Prophet, defore the Messianic Kingdom,
the forces of evil are destroyed by the Messiah, and the Beast and
the False Prophet cast into the lake of fire, whereas in the final
insurrection of the heathen nations due to the direct instigation
of Satan at the close of the Messianic Kingdom they are annihilated

XVI. 12-14. | PARTHIANS AND KINGS OF THE EARTH 47

by fire from heaven, and Satan himself cast into the lake of fire,
where already were the Beast and the False Prophet.

Further, it is to be observed that the uprising of the kings
of the East against Rome is only the preparatory step to their
conflict with the Lamb, as we see in xvii. 12-17. Hence their
combination here (xvi. 12) with the kings of the whole earth
(xvii. 14) to resist the Lamb.

12. The march of the kings of the East against Rome, which
is described more fully in xvil. 12-13, 17, 16.

τὸν ποταμὸν . . . Εὐφράτην. Cf. ix. 14.

ἐξηράνθη τὸ ὕδωρ αὐτοῦ. For the idea cf. Ex. xiv. 21;
Josh. ii. 13-17; Isa. xi. 15 sq., xliv. 27, li. 10; Jer. xxviii. (li.) 36;
Zech. x. 11; 4 Ezra xiil. 43-47.

ἑτοιμασθῇ. Cf. Isa. xl. 3, ἑτοιμάσατε τὴν ὁδόν. For the use
of this verb in the second Woe, cf. ix. 15. It is a favourite with
our author: cf. viii. 6, ix. 7, xil..6, xix. 7, xxi. 2.

18, 1450, 16. The gathering together of all the kings of the
earth to war against God and Christ. Cf. Ps. 11. 2. See note
above on 12-16.

13. Three unclean spirits from the Dragon (2.6. Satan: cf.
xil. 3, 9), the Beast, and the False Prophet (7.e. the second Beast)
go forth to call together the kings of the earth. Cf. 1 Kings
ΧΧΙΙ. 22. Contrast the three angels in xiv. 6 sqq.

τοῦ ψευδοπροφήτου. Here for the first time the second Beast
(xiii. 11 sqq ) 15 so designated.

πνεύματα. .. ἀκάθαρτα. Cf. Matt. x. 1; Mark i. 23, etc.

[ὡς βάτραχοι.] First we observe that the construction is
unique in the Apocalypse. According to the universal usage
outside the present passage we should here have ws βατράχους,
as indeed &* and many cursives actually do read. But the best
authorities support the abnormal text. However, as we shall see
on the next verse, the context requires the excision of ὡς
βάτραχοι. . . σημεῖα as a marginal gloss subsequently incorpor-
ated in the text. As regards the use of the phrase, it may be
observed that frogs were regarded in the Zend religion (see
S.B.£. iv. 171, note) as the source of plagues and death. In
Hermas, Vis. iv. 1. 6, locusts of a fiery colour are seen by the
Seer coming forth from the mouth of a great monster: ἰδοὺ
βλέπω θηρίον μέγιστον... καὶ ἐκ τοῦ στόματος αὐτοῦ ἀκρίδες
πύριναι ἐξεπορεύοντο. This conception combines the ideas under-
lying 1x. 3 and xvi. 13. Frogs were regarded as the agents of
Ahriman: cf. Plut. de 7146, 46 (Moffatt).

14. [εἰσὶν yap πνεύματα δαιμονίων ποιοῦντα σημεῖα.) There are
difficulties attaching to this clause. 1. It has been taken paren-
thetically by Bousset and Holtzmann as an explanatory remark of
our author: “ there are, to wit, demonic spirits, sign workers” (as

48 THE REVELATION OF ST. JOHN [XVI. 14.

their masters, xill. 13,14). The phrase πνεύματα δαιμονίων should
be rendered ‘‘ spirits, that is, demons,” z.e. “‘ demonic spirits,” as in
Luke iv. 33, πνεῦμα δαιμονίου ἀκαθάρτου --ἰ “a spirit, that is, an
unclean demon.” ‘The genitive is one of apposition or defini-
tion: cf. ii. 10, 6 στέφανος τῆς ζωῆς. Demons have no spirits, but
are themselves spirits. According to 1 Enoch xv. 8, 9, 11,
XVi. I, Xix., xcix. 7, the demons were the spirits which went forth
from the antediluvian giants on their destruction, these giants
being the children of the fallen angels and the daughters of men
(cf. Gen. vi. 1). These demons were not to incur punishment
till the final judgment: cf. Matt. vill. 29; 1 Enoch xvi. 1;
Jubilees x. 5-11. They were subject to Satan as in our text:
cf. Matt. xii. 24-28. 2. Or it may be rendered: ‘they are, to
wit, demonic spirits, sign workers.” But however we take this
clause it is of the nature of a gloss.

+ ἃ ἐκπορεύεται +.—This—the best attested text—is wholly
unsatisfactory. δὲ and several cursives read ἐκπορεύεσθαι.
Though this is less unsatisfactory it is against our author’s usage
as well as against Greek idiom. The context undoubtedly
requires ἐκπορευόμενα, since without this participle the construc-
tion and meaning are both defective. For the preceding words
εἶδον ἐκ τοῦ στόματος τοῦ δράκοντος. . . πνεύματα τρία are
incomplete in both respects without the participle ἐκπορευόμενα.
The phrase ἐκ τ. στόματος. . . ἐκπορεύεσθαι is of frequent
occurrence in our text: 6 1: 16,.1x. 17, 18, xi. 5), Kix. ΤῸ 2
Thus we should read εἶδον ἐκ τ. στόματος τ. δράκοντος. . . πνεύματα
τρία. . . ἐκπορευόμενα (cf. 1. 16 for the same separation of ἐκ τ.
στόματος and the verb), and translate: “and I saw from the
mouth of the dragon... three unclean spirits going forth.”
The present text εἶδον ἐκ τ. στόματος... πνεύματα τρία without
a participle, which at once explains the ἐκ and completes the
sentence, is, so far as I am aware, unexampled, and yet it has
been thoughtlessly accepted by every grammarian and student of
the Apocalypse, perhaps in many cases from the idea that any
construction is possible in this Book.

Hence, since for ἃ ἐκπορεύεται we must read ἐκπορευόμενα
and connect it with εἶδον ἐκ κτλ, we conclude that εἰσὶν yap . .
σημεῖα is a marginal gloss, and likewise ὡς βάτραχοι if this is the
earliest form of this phrase. Thus ὡς βάτραχοι . 2 + σημεῖα Was
originally a marginal gloss which on its incorporation into the text
brought about the change of ἐ ἐκπορευόμενα into ἃ ἐκπορεύεται.

τῆς οἰκουμένης ὅλης. Cf. ili. το, xii. 9, for the same phrase
and the same thought connection.

συναγαγεῖν αὐτοὺς κτλ. Cf. xx. 8.

τῆς ἡμέρας τῆς μεγάλης τοῦ θεοῦ. This is the great day of
Yahweh’s reckoning with the ungodly nations. Cf. 2 Pet. 111. 12,

\

XVI. 14-16.] XVI. 15 TO BE RESTORED BEFORE IIL 3" 49

ἡ τοῦ θεοῦ ἡμέρα. See Charles’ Zschatology? (see Index), also the
authorities quoted in the note of vi. 17 of our text.

τοῦ θεοῦ τοῦ παντοκράτορος. A divine title frequently found in
our author: cf. i. 8, iv. 8 (note), xi. 17, xv. 3, xvi. 7, xix. 6, 15,
<i. 22.

15. With Konnecke (Zmendationen zu Stellen NT. 35-37,
whose work I have not seen; the reference I owe to
Moffatt) this verse is to be taken as an intrusion here.
Originally either it stood between iil. 3? and 3°, where it would
complete the ἰδού series of 11. 22, iii. 9, 20, or it should with
Beza be transposed before iii. 18. I therefore bracket it with
most modern critics in its present context.

What Konnecke’s arguments are I do not know, but the
cogency of his suggestion manifests itself on a comparison of
15 with 111. 2-4. To see how fitly it comes in after iii. 3° we
have only to compare ἰδοὺ ἔ ἔρχομαι with the series of verbs so
introduced i in ii. 22, ill. 9, 20: ὡς κλέπτης" μακάριος ὁ γρηγορῶν
καὶ τηρῶν τὰ ἡμάτια αὐτοῦ (xvi. ce) with γίνου ὙΡΉ ΡΟΣ in ili. 2 and
ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης in iii. 3° (observe also the
use of τηρεῖν though without an expressed object in 111. 3” and
οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν in lil. 4): ἵνα μὴ γυμνὸς περιπατῇ
(xvi. 15) with περιπατήσουσιν μετ᾽ ἐμοῦ ἐν λευκοῖς in 111. 4, and
the remaining words καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ with iva

. μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, 111. 18. κλέπτης
and γρηγορεῖν occur only in xvi. 15 and iii. 2--Ξ in our author.

This verse implies that the sixth Bowl will take the world by
surprise. But it is hard to see how the elaborate preparations
of the kings of the East followed by those of all the kings of the
world could do so. Finally, the utter inappropriateness of 15
in its present context is further evident from the fact that all the
faithful have already been removed from the earth.

This verse forms one of the seven beatitudes in the Apoca-
lypse : 1. 3 (ill. 3) (xiv. 13), xix. 9, xx. 6, xxii. 14, 7. When xvi. 15
is restored to its original context, we find a special appositeness in
their order: first beatitude (i. 3) deals with those who read the
prophecy ; the second (ili. 3, 2.6. xvi. 15) with those who watch
and keep their garments clean: the third, xiv. 12-13 (to be read
after xili. 15), with those who die in the Lord in the last persecu-
tion: the fourth, xix. 9, with those who are invited to the marriage
supper of the Lamb: the fifth, xx. 6, with those who share in the
first resurrection: the sixth, xxii. 14, with those who had washed
their garments and had permission to eat of the tree of life
during the Millennial Kingdom: the seventh, xxii. 7, with those
who keep the words of this Book.

16. This verse should follow immediately on 14, τος 15 be
transferred to its original context between iii. 25 and iii. 3°.

VOL, Il.—4

50 THE REVELATION OF ST. JOHN = ([XVI. 16.

συνήγαγεν. Neuter nouns in the plural are followed either by
the singular (viii. 3, xiii. 14, xiv. 13, xvi. 14, etc.) or plural verb
in the Apocalypse, but mostly by the latter.

τὸν καλούμενον. Cf. i. 9, xi. 8, ΧΙΪ. 9.

"EBpaiori. See ix. 11.

“Ap Μαγεδών. No convincing interpretation has as yet
been given of this phrase, which should probably be trans-
lated “the mountains of Megiddo.” The city Megiddo was
notable as the scene where Barak and Deborah overthrew the
forces of Sisera by “the waters of Megiddo” (Judg. v. 19-21),
and Pharaoh Necho defeated and slew Josiah, z.e., in “the plain
of Megiddo” (2 Kings xxiii. 29, 30; 2 Chron. xxxv. 22; Herod.
ii. 159). But the phrase “‘ mountains of Megiddo” is not found
elsewhere. Owing to this fact it has been proposed by Hilgen-
feld to take “Ap Μαγεδών 845 -- 1) IY, where, Y= NY = “city of
Megiddo.” Volter regards “Ap as=378, “land.” But both these
conjectures have failed to meet with acceptance. It is best at
present to regard the first element in the phrase as =
“mountains”; for the final conflict in Ezek. xxxvill. 8, 21,
XXXIX. 2, 4, I7—a passage which influenced our author in
xx. 8—-11—was to take place on “the mountains of Israel.” In
Dan. xi. 45 the writer expected that Antiochus would meet his
end ‘‘ between the sea and the glorious holy mountain.” Since
Megiddo is not associated with any eschatological expectation, it
is possible some corruption underlies this word. Hence
the phrase in Daniel, “glorious holy mountain” (=Mt.
Zion), as well as the expression in Ezekiel, “mountains of
Israel,” may give some support to the conjecture cited by Cheyne
(Encyc. Bib. i. 311) that “Ap Mayedwy =i53 17, his “ fruitful
mountain.” This would associate the battle scene with Jeru-
salem as in Joel 111. 2; Zech. xiv. 2 sqq.; 1 Enoch lvi. 7,
xc. 13-19. As Rome was to be laid desolate by the kings of the
East, xvi. 12, xvii. 16-17, so (after the destruction of the kings of
the East—see xix. 13 7.) the kings of the whole earth were to be
destroyed in the neighbourhood of Zion. Now,since xvi. 14, r6and
xx. 8-10 are both ultimately derived from Ezek. xxxvill.—xxxxix.,
and since in xx. 8-10 the scene of the last great struggle at the
close of the Millennial Kingdom is placed in the neighbourhood
of the Heavenly Jerusalem (which has taken the place of the
Old), it is possible that “Ap Mayeddév may be a corruption either
for i322 9 =“ his fruitful mountain,” as above suggested, or for
mony, “the desirable city ” (ze. Jerusalem: cf. AN PWS, “the
desirable land,” 2.5. Palestine, Jer. 111. 19; Zech. vii. 14). The
latter suggestion derives some countenance from xx. 9, τὴν πόλιν
τὴν ἠγαπημένον, which is there surrounded by the hostile armies

XVI. 16-18. | THE SEVENTH BOWL si

of Gog and Magog. But everything connected with the text and
meaning of the phrase is uncertain. Hence Gunkel, followed by
Cheyne and Bousset, conjectures in his Schopfung und Chaos, 263-
266, that we have in this mysterious phrase a survival of some
ancient myth—no longer intelligible to our author—which associ-
ated the final conflict of the gods with some ancient mountain.
Hommel’s suggestion that the phrase goes back to ἽΝ ἽΠ
(Isa. xiv. 13) = ‘‘the mountain in the north where the gods meet,”
springs from the same view of the passage. Hence Bousset con-
cludes that the context here goes back to an ancient myth which
described the assault on the holy mountain of the gods by an
army of demons mustered by certain evil spirits. To this myth
our author in Bousset’s opinion gave an historical character by
connecting it with the Parthians. See Nestle’s art. in Hastings’
D.B. ii. 304 56.

17-21. The seventh Bowl. Just as the fifth and sixth Bowls
showed undeniable affinities with the first and second Woes, so the
seventh Bowl appears to be slightly related to the third Woe, xi.
14-19. In xvi. 17 a voice from heaven declares that the punish-
ment of the heathen and of the great city of Rome is now com-
pleted in the pouring out of the seventh Bowl with the results about
to be recounted. In xi. 18" it is said that the time has come for
‘destroying those who destroy the earth”: cf. xix. 2. This con-
nection is indeed slight in itself, but there are others, for the
“earthquake and great hail” in xi. 19 are described at some
length in xvi. 18-21.

éféxeev . . . ἐπὶ τὸν ἀέρα. On this visitation on the air cf.
ix. 2. The construction with ἐπί here is extraordinary: see
note on 1.

ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου. A divine voice was heard coming
from the Temple in xvi. 1. Here the place whence it comes is
more nearly defined. Throughout the Apocalypse the throne is
connected with the Temple, though at times it is impossible to
visualize the vision. But, as we have seen in the note on iv. 2,
the combination of the Temple and throne scenery goes far back
into Judaism.

φωνὴ... ἀπὸ τοῦ θρόνου. So also in xix. 5. It is note-
worthy that in exactly a similar connection our author uses
ἐκ τοῦ θρόνου in xxi. 3.

γέγονεν. Cf. xxi. 6. The great voice from the throne, which
had commanded these plagues, xvi. 1, now proclaims that they
are at an end.

18. ἀστραπαὶ καὶ φωναὶ καὶ βρονταί. See notes on iv. 5,
Vili. 5.

σεισμὸς... μέγας. Cf. viii. 5, xi. 19.

οἷος οὐκ ἐγένετο ἀφ᾽ οὗ ἄνθρωποι ἐγένοντο ἐπὶ τῆς γῆς. The

§2 THE REVELATION OF ST. JOHN [XVI 18-20.

phraseology is borrowed from Dan. xii. 1. Cf. Theod. θλίψις,
οἵα οὐ γέγονεν ἀφ᾽ ἧς γεγένηται ἔθνος ἐν τῇ γῇ (ἐπὶ τῆς γῆς, AQ),
and the LXX ola οὐκ ἐγενήθη ἀφ᾽ οὗ ἐγενήθησαν. Here the ἐπὶ
τῆς γῆς is found both in our text and Theod.—a fact which may
point to the presence of Κη in the text of Daniel in the
Ist cent. A.D. Our text is clearly an independent rendering of
Dan. xii. 1. Cf. Ass. Mos. viii. 1, ‘‘ira quae talis non fuit in illis.”

19. [καὶ ἐγένετο. . . εἰς τρία μέρη] καὶ of πόλεις τῶν ἐθνῶν
ἔπεσαν. I have bracketed the first clause; for εἰς τρία μέρη is
against the usage of our author, who would have written εἰς
μέρη τρία: cf. xvi. 13, xxi. 13 (four times). Moreover, there
is no hint in xvii.—xvili. that Rome had suffered from a violent
earthquake. Rome is dealt with in the words which follow—xat
Βαβυλῶν κτλ. These words prepare the reader for xvii.—xviii.

ἐγένετο. .. eis. Cf. Acts v. 36. In viii. 11 of our author
the text is corrupt.

ἣ πόλις ἣ μεγάλη. Here as in xiv. 8 (see note) it is Rome,
not Jerusalem, that is designated as “Babylon the Great.”
Jerusalem had already been in part overthrown by an earth-
quake in xi. 13: 7000 of its inhabitants had been thereby
destroyed and the rest had repented. Here, according to the
interpolator, it is Rome that is visited by an earthquake, and that
an earthquake such as had never yet been experienced on earth,
and yet in xvii. 3-4 Rome appears not to have suffered in this
earthquake in the least degree. Its final overthrow and destruc-
tion are yet to come in xvii.—xvill, This judgment and that of
the great hail do not lead men to repent: rather they blas-
pheme the more: cf. ver. 21. To identify Babylon here with
Jerusalem, as is done by J. Weiss, Moffatt, and some other
scholars, is against the whole context and the right conception of
XVii.—xVill.

ἐμνήσθη δοῦναι. The passive use of μνησθῆναι is found in
Ezek. ili. 20 (οὐ μὴ μνησθῶσιν at δικαιοσύναι αὐτοῦ), xviii. 22, 24.
It is found also in Acts x. 31 and elsewhere. As regards the
construction we should compare xi. 18, ἦλθεν ὁ καιρὸς...
δοῦναι, Xvi. 9, οὐ μετενόησαν δοῦναι. In Ps. cix. τό and ciii. 18 we
find the infinitive in Hebrew after 721.

τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ. See notes
on xiv. 8, το. The expression τοῦ θυμοῦ τῆς ὀργῆς recurs in xix.
ae.) In; Tsay Υἱῖ. 4; [61 iv. 26, xv. τὸ (xlix, 37) ome
(xxv. 37); Lam. i. 12, li. 3, iv. 11; Ezek. xxiii. 25; Hos. xi. 9;
Nah. i. 6, we find the combination ὀργὴ θυμοῦ (= 8 jn).
The order θυμὸς ὀργῆς is infrequent in the LXX but it is found:
ef. 158. ax. τ:

20. πᾶσα νῆσος ἔφυγεν. Cf. vi. 14, πᾶν ὄρος καὶ νῆσος...
ἐκινήθησαν.

XVI. 20-21.] THE SEVENTH BOWL 53

οὐχ εὑρέθησαν. Cf. v. 4, xii. 8, xiv. 5, xviii. 21, xx. 11 (ἔφυγεν
ἡ γῆ - - - καὶ τόπος οὐχ εὑρέθη)----ἃ familiar Hebrew expression
Qxyna xd): cf. Ps. xxxvi. (xxxvil.) 36.

ὄρη οὐχ εὑρέθησαν. This disappearance of the mountains is
one of the signs of the end of the world: cf. vi. 14; also Ass.
Mos. x. 4, “And the high mountains shall be made low, and
the hills shall be shaken and fall,” also 1 Enoch 1. 6. In
later Christian Apocalyptic this idea is found not unfrequently :
cf. Sibyl. Or. viii. 234, 236, ὑψώσει δὲ φάραγγας, ὀλεῖ δ᾽ ὑψώματα
βουνῶν, ὕψος δ᾽ οὐκέτι λοιπὸν (so Hase) ἐν ἀνθρώποισι φανεῖται.
ἶσα δ᾽ ὄρη πεδίοις ἔσται καὶ πᾶσα θάλασσα οὐκέτι πλοῦν ἕξει.

A Latin translation of viii. 217--250 is given in Augustine, De
Civitate Dei, xviii. 23:

“ Dejiciet colles, valles extollet ab imo.
Non erit in rebus hominum sublime vel altum.
Tam aequantur campis montes et coerula ponti
Omnia cessabunt.”

Lactantius, Div. Jnstit. vii. 16, 11, “ Montes quoque altissimi
decident et planis aequabuntur, mare innavigabile constitue-
tur.”

The idea underlying these passages is to be carefully dis-
tinguished from that which appears in the Zend religion to the
effect that the mountains, being the work of the evil spirit
Ahriman, would disappear with him, and the new earth would be
“an iceless, slopeless plain ; even the mountain whose summit is
the support of the Kinvat bridge they keep down, and it will
not exist,” Bund. xxx. 33 (.S.B.Z. v. 129 sq.). The object of the
earth being made a smooth plain was, as Boklen states (Zschat-
ologie, p. 133), to make intercourse easy for the renewed humanity.
In this connection, cf. Sib. Or. iii. 776 sqq.

Yet another idea underlies the use of analogous phrases in
Isa. xl. 4; 1 Bar. v. 5-9; Pas. Sol. xi. 5.

21. χάλαζα μεγάλη. So also in xi. 19. Probably the 13
323 of Ex. ix. 24—the seventh of the Egyptian plagues.

ὡς takavtiaia. A talent (τάλαντον -- 133) weighed something
between 108 and 130 lbs. The word ταλαντιαῖος is found in
Polybius and Josephus, as Swete points out.

ἐβλασφήμησαν ... τὸν θεόν. As in xvi. 9, 11 so here the
effect of the judgment is only to harden the hearts of the heathen
nations. This attitude of theirs stands in contrast with that of
the Jews in xi. 13.

σφόδρα. Here only in our author. It stands last like ἽΝ
in Hebrew, not only here but elsewhere in the N.T. Cf. Matt.
ll, 10, Xxvi. 22; Mark xvi. 4, etc. But in all such cases σφύδρα

54 THE REVELATION OF ST. JOHN [XVII 81.

follows immediately after the adjective it qualifies, whereas here,
as occasionally in the case of the Hebrew ἽΝ, the adjective and

adverb are sundered.

CHAPTER XVII.
§ 1. Contents and Authorship.

This chapter begins with a promise on the part of an angel to
the Seer to show him “the judgment of the Great Harlot,” but
throughout the chapter this subject is not referred to save once
(in xvii. 16), and alike the vision in xvii. 3°-6 and its interpreta-
tion by the angel are concerned with the Beast, which according
to the present form of the text symbolizes the demonic Nero, or
Nero returning from the abyss to lead the Parthian powers
against Rome. The judgment of the Great Harlot is given at
length in xviii.

But if we are to give the subject the fuller treatment it
demands, we soon recognize that xvii. cannot be treated apart
from xvill. Thus in xvii. 1 an angel summoned the Seer to
show him “the judgment of the Great Harlot,” and transported
him in the spirit (xvii. 3) to the wilderness, where he had a vision
of the woman and of the scarlet Beast, whereon she sat, with its
seven heads and ten horns. Now the woman was magnificently
arrayed in purple and scarlet and adorned with gold and precious
stones, and on her forehead she bore the name of Babylon, the
mother of fornication and abomination, and she was drunken
with the blood of Christian martyrs (xvii. 4-6). And when the
Seer was filled with amazement at what he saw, the angel turned
aside from his original purpose of showing him the judgment of
the Great Harlot, and proceeded to explain the hidden meaning
of the woman and the Beast with the seven heads and ten horns.
The Beast, said the angel, “‘ was and is not and is about to come
up out of the abyss and goeth to destruction,” and all the faith-
less upon earth shall marvel at his return after his death (xvii.
7-8), but they that are wise will not do so; for they will see that
the seven heads are seven kings, of whom the sixth is at present
reigning. This sixth would in due course be succeeded by the
seventh, who would reign but a short time. And on the death
of the seventh king would follow an eighth, who was in reality
the Beast—and yet he would not be the eighth king, since he
was actually one of the seven (xvii. g-11). (The Beast is clearly
here the demonic Nero returning to earth from the abyss.)

So much for the seven heads. As for the ten horns, these
are ten subordinate kings who will shortly come into their royal
authority, and with one accord will, through the ordinance of

XVII. 81] CONTENTS AND AUTHORSHIP 55

God, place all their power at the disposal of the Beast, and the
Beast and these kings will hate the Harlot, and destroy her by
fire (xvii. 12-13, 17, 16). And having destroyed the Harlot
they will go to war with the Lamb, but they will be overcome by
the Lamb and His followers (xvii. 14, a conquest implied by
xix. 13). Now the Harlot is none other than the city Rome
(xvii. 18), whose doom is described in the vision that follows.

So much for the thought of the chapter as it stands. But the
order of events is strange and unexpected. Though the Seer
has promised in xvii. 1 a vision of the judgment of the Great
Harlot, in all the verses that follow there is not a reference to
this subject save in xvil. 16. ‘The promise, in fact, is not
redeemed till xviii., for the single mention of this judgment in
xvii. 16 cannot be regarded as a fulfilment of it. xviii. is
necessarily introduced by the technical phrase pera ταῦτα εἶδον,
since other weighty subjects have intervened between xvii. 1 and
its fulfilment in xviii.

The irregular character of this chapter prepares us for the
conclusion which a detailed study of it makes manifest, z.e. that
our author is here using sources which for convenience’ sake are
here designated as A and B. A=1°2, 3°64, 7, 18, and some
clauses in 8-10. B is fragmentary: 11-13, 17, 16 (see § 5).
The order of the words in A is Semitic, but not in B, and
whereas the diction and idiom in both show indubitable traces
of our author’s hand, they just as indubitably contain idioms
which are against his usage (§ 3). Again, though the thought
underlying the present form of the chapter is that of our author,
even the most superficial criticism makes it clear that this
thought is superinduced, and that the meaning of the symbol
“the Beast” has been transformed by additions to the text.
Thus in A the Beast symbolized the Roman Empire, a meaning
which still survives in xvii. 3, whereas in B it symbolized the
living Nero returning from the East at the head of the Parthian
kings in order to destroy Rome (δ 4). By certain additions in
xvii. 8, τι the Beast has come to symbolize Nero redivivus or
the demonic Nero coming up from the abyss—an expectation
prevalent from go a.D. onwards in many Christian communities.

There are certain dislocations of the text. Thus xvii. 17
should be transposed before xvii. 16, and xvii. 14—an addition
of our author—should be placed after xvii. 16, since it deals
with the destruction of the Beast and his Parthian allies, who in
XvVil. 17, 16 have already destroyed Rome. There are two
glosses, one in xvii. 9, which gives an alternative and wrong
interpretation of the seven heads in xvii. 9, and another in xvii.
15, which was originally a marginal gloss on ἐπὶ ὑδάτων in xvil. I
and has got wrongly thrust into its present position (§ 4).

56 THE REVELATION OF ST. JOHN [XVII. ὃ 2-8.

In the Introd. to xviii. we shall find grounds for regarding A
and xviii. as derived from one and the same source.

§ 2. The order of the Words.

So far as the order of the words goes, this chapter falls into
two parts. xvil. 1-10 is Hebraic as to order. Thus the verb
precedes the object three times in xvii. 7, twice in xvii. 3, and
once in xvil. 1, 6. In xvii. 8 the verb precedes the subject
twice, and once in xvii. 1 and 2. In xvii. 4-5 there are only
substantive sentences.

In xvil. 11-17 the order is decidedly non-Semitic. Only once,
7.6. in xvii. 17, does the verb precede the subject, whereas the
object, and also the subject where expressed, precede the verb
twice in each of the verses xvii. 12, 13, 16 (¢e¢. six times
in three verses). Again, in each of xvii. 14, 16, 17 the order
subj. vb. obj. occurs once, and in each of xvii. 14, 15 the
order subj. and vb. It is true that in some of these cases the
order is quite good Semitic, inasmuch as its unusualness serves
to mark emphasis, opposition, or the like: but in respect of order
XVii. 11-17 is, as a whole, non-Semitic and differs in this respect
from xvii. 1-10. Such a fact can hardly be accidental, and must
be accounted for. ‘The linguistic character of xvil. 11-17 is
almost without parallel in the rest of the book save in xi. 1-13,
which on these and other grounds we were obliged to attribute
to a Greek or Aramaic source (see i. p. 270. sqq.). Any theory
as to the authorship of xvit. should account for these facts. So far
as these facts go we are predisposed to assign xvil. I-10 and
xvii. 11-17 (or the original forms of these; for they exhibit
undoubted marks of revision, as we shall see presently) 20 different
sources, the latter apparently to a Greek source.

§ 3. Zhe diction and idiom of this Chapter show manifest traces of
the hand of our author (in the way of revision, as we shall
see later), but they are frequently against his usage.

(a) Traces of the hand of our author, especially in xvit. 1-9, 14
(which verse ἐς wholly from his hand).—nati ἦλθεν. . . δείξω in
xvii. I, recurs in xxi. 9: indeed every word and phrase of xvii. 1
are from our author. Thus εἷς ἐκ is his universal usage. On
ἐλάλησεν... λέγων and δείξω σοι see iv. 1”. In xvii. 3, ἀπή-
veykev . . . ἐν πνεύματι recurs in xxi. 10. The constructions
καθημένης ἐπὶ ὑδάτων, xvil. 1} and καθημένην ἐπὶ θηρίον in xvii. 3

1 Tf, as we shall seek to prove, part of xvii. 1 has come from a source, then
the form of the phrase καθημένης ἐπὶ ὑδάτων πολλῶν seems to come from our
author ; for the phrase is clearly derived from Jer. li. (xxviii.) 13, and since
καθῆσθαι is never used as a translation of j=” which is in the original here,

XVII. ὃ 3.] DICTION AND IDIOM 67

are also his idiom (see iv. 2, note). “περιβεβλημένη Cc. acc. xvii. 4
(see iii. 5, note); also ἐπὶ τὸ μέτωπον αὐτῆς, xvil. 5 (see vil. 3 7.) ;
also οἱ κατοικοῦντες ἐπὶ τῆς γῆς, xvil. 81 (see 1. p. 336, and con-
trast of κατοικοῦντες THY γῆν, ΧΥ]]. 2); also ἦν Kal οὐκ ἔστιν καὶ
μέλλει ἀναβαίνειν. . . ὑπάγει and ὅτι ἦν. . . πάρεσται in xvii. 8;
ὧδε. . . σοφίαν (cf. xill. 18) in xvil. 9; ὃ ἦν. .. ἔστιν and καὶ
εἰς ἀπώλειαν ὑπάγει in xvii. 11, and οἵτινες (-Ξ οἵ) in xvii. 12.
xvii. 14 1s Wholly from his hand: with οὗτοι. . . νικήσει αὐτούς
cf. xiii. 7, which is his; with κύριος... βασιλέων cf. xix. 16—
while πιστός is often used by him. In xvii. 16 we have an instance
of an idiom used by our author ; 2.6. ἠρημωμένην ποιήσουσιν αὐτήν :
cf. xil. 15, xxi. 5. In xvil. 17 with τελεσθήσονται cf. x. 7, xv. 8,
XX. 3, 5» 7:

(ὁ) Idiom and diction against his usage.—In xvii. 2, ot κατοι-
κοῦντες THY γῆν Conflicts with the universal usage of our author:
see vol. 1. p. 336, and note on xi. το. γέμοντα ὀνόματα, xvii. 3 (3°)
—elsewhere c. gen. See ἢ. on xvil. 3. In xvii. ὃ γέγραπται ἐπὶ
τὸ βιβλίον is against his usage; for in this phrase we have always
γράφεσθαι ἐν τῷ βιβλίῳ elsewhere: cf. (i. 3) xiii. 8, xx. 12, ΧΧΙ. 27
[xxil. 18, 19]. In different phrases γράφειν ἐπί cum acc. is found :
cf. 11. 17, ἐπὶ τὴν ψῆφον... γεγραμμένον : 111. 12, γράψω ἐπ᾽ αὐτὸν
τὸ ὄνομα: cf. also xix. 16. The order in αὐτὸν δεῖ is against his
usage, xvil. r1o—elsewhere δεῖ precedes: cf. x. 11, xx. 3, xi. 5:
ἐκ τῶν ἑπτά, xvil. 11—elsewhere in Apoc. always εἷς ἐκ cf. v. 5,
VERUAOTS) ὙΠ TZ ἸΧ: EZ, XM. 2 XV. 7, XVI 1, ΧΧΙ. ὃ:

In xvii. 8, which like xiii. 8 is a rendering of the same Hebrew
source, the split relative is not reproduced in the Greek, though
itis in xiii. ὃ. In xvil. 15 οὗ is used, though our author uses ὅπου
always elsewhere (but this verse is a gloss on xvii. 1). γνώμη in
XVii. 13, 17 is not found elsewhere in the Apoc., and the form of the
enumeration in xvii. 15 is not that of our author. Here ὄχλοι is
substituted for λαοί: see note zm Joc. Finally, in xvii. 17 ἄχρι is
followed by the indicative (by the subjunctive in inferior MSS)
but elsewhere in our author by the subjunctive: see ii. 25, note.

From (6) we see that this chapter exhibits many constructions,
which are against our author’s usage elsewhere in the Apocalypse.

On the other hand, (a) just as decidedly exhibits his handi-
work. Since the thought underlying the fvesen¢ form of the
text is that of our author, the obvious hypothesis is that he is
making use of sources, which he revises and recasts to suit his

κατασκηνούσης (as in the LXX) would be the natural rendering. But our
author could not use this latter participle, since it is reserved by him for
dwellers in heaven ; see note on xvii. 1. Hence we have καθημένης ἐπὶ ὑδάτων
instead possibly of κατασκηνούσης ἐπὶ ὑδάτων.

1 Since this verse has been recast by our author, this form of this phrase
instead of that in xvii. 2 may be due to him.

58 THE REVELATION OF ST. JOHN [XVII. ὃ 3-4.

own purpose. In other words, the evidence of this section tends to
prove that not only ts xvit. 11-17 based on a source, as we inferred
tn § 2, but also xvit. 1-10, 18.

Further research will define more closely the extent and
character of these sources. But first of all we must show that
the conclusions provisionally arrived at from the form of the text
are confirmed by the subject-matter. Hence we shall now
proceed to prove that the chapter as it stands is of a composite
nature.

§ 4. The text ts deranged and composite—being based on two
Sources.

The text is deranged, however we may account for it. For
whereas in xvii. 7 the angel promises to disclose the mystery of
the woman and the Beast (which the Seer had already seen in
XVil. 3) and in this order, he at once proceeds to tell the mystery
of the Beast, and there is no mention of the woman till xvii. 18.
Hence the natural position of xvii. 18 is immediately after
xvii. 7. Again, xvil. 17, which gives the explanation of xvii. 13,
can hardly have been read unless in immediate connection with
XViil. 13: Z.¢. 13, “These have one mind, and they give their
power and authority unto the beast. 17. For God did put into
their hearts to do His mind [and to come to one mind], and to
give their kingdom unto the beast,” etc.

The chapter is also composite. We have already seen in
§ 3 that whereas certain parts of the chapter show clear traces
of the hand of John, the phraseology of certain other parts is
decidedly against his usage. We have also seen in § 2 that the
order of the words in xvii. 1-10 is Semitic, whereas that in
xvii. 11-17 is not so. Now, if with these facts we combine the
further one that, whereas xvii. 1-10 culminates in a prediction
of the death of Titus (xvii. 10), the other (xvii. 11-17) culminates
in a prediction of the destruction of the Harlot City (xvii. 16),
we can hardly evade the conclusion that behind these two
sections there were two independent sources.! But there is
another indication of the independence of these two sections.
In xvii. 3, 7 the Beast can only be the Roman Empire, whereas
originally in xvii. 11-13, 17, 16 the Beast was not the Roman
Empire (as originally in xvii. 3-10), but the living Nero
returning from the East at the head of the Parthian kings.

That our author, therefore, has laid two sources under
contribution is to be concluded from the above phenomena,
in the first of which the Beast represented the Roman Empire,

11 have thus on largely independent grounds arrived at the same con-
clusions as Wellhausen (Azalyse, 26-29) on the original sources of this
chapter.

XVII. § 4. 5.) THE TWO SOURCES A AND B 59

whereas in the second it represented the living Nero returning
from the East at the head of the Parthian hosts (cf. xvi. 12).

To the above evidence of the compositeness of this chapter
we might add the twofold explanation of the seven heads in
xvii. g—10 as symbolizing seven hills and seven kings: the
glaring contradiction between xvii. 16, where the ten horns are
represented as God’s agents in destroying Rome, although they
had themselves been a/veady destroyed by the Lamb and His
followers in xvii. 14,! and the belated gloss in xvil. 15, which
has no raison d’étre in its present position but was obviously
added by a stupid scribe originally in the margin opposite xvil. 1
as an explanation of τῆς πόρνης... τῆς καθημένης ἐπὶ ὑδάτων.

§ 5. Zhe two Sources A and B, and their dates.

In the determination of these two sources I agree on the
whole with Wellhausen.? A consists, according to this scholar,
of 3 (with the exception of the phrase “and ten horns”)—4, 6°—7
(with the exception of “and the ten horns”), 9 (excluding all
but the words “the seven heads”), τὸ (omitting the initial
and”). He thinks that 18 may have originally stood after 7
but was omitted by the redactor, who, however, out of a feeling
of conscientiousness added it at the close of B! B consists, he
holds, of 11-13, 16 (omitting ‘‘and the ten horns which thou
sawest and the beast”), 17. A and B were bound together by a
redactor and revised. In A, 6 is a Christian addition, and in
B 14. xvii. 1-3 may, with the exception of xvii. 1%, have
belonged either to A or B.

I am unable to accept Wellhausen’s hypothesis in all its
details, but, as we have already seen (δὲ 2, 3), the evidence of
the order of the words and to some extent the idioms point to
two sources, and these, like Wellhausen, I designate as A and B.

(a) A consisted originally of 1° (beginning with τὸ κρίμα τῆς
πόρνης . . .)—2, 3° (καὶ εἶδον. . .)-6 (om. καὶ ἐκ... . Ἰησοῦ),
7, 18, 8 (om. ἦν καὶ οὐκ... ὑπάγει which addition has dis-
placed a clause: om. also ὅτι ἦν. . . πάρεσται), 9 (om. ὧδε. . .
σοφίαν and ἑπτὰ. . . αὐτῶν), το (om. the first κα).

In this oracle the beast is the Roman Empire, its seven
heads are the Roman emperors, five of whom belong to the
past, one is, #.e., Vespasian, whereas the seventh, Titus, as the

1 This, however, is no doubt due to an accidental displacement. When
it is read after 11-13, 17, 16 this contradiction disappears. In the text as it
stands the demonic Nero returning from the abyss is the Antichrist, and there-
fore must be destroyed by the Christ.

2 Bousset regards xvil. I-7, 9-11, 15-18 as an original Jewish source of

Vespasian’s time, while he assigns xvii. 8, 12-14 and certain clauses in 6, 9,
11 to the last editor of the Apocalypse.

60 THE REVELATION OF ST. JOHN [XVII. § 5-6.

destroyer of Jerusalem, would speedily perish. The date is thus
fixed and the authorship may have been Jewish-Christian.

(ὁ) B=11 (om. ὃ ἦν καὶ οὐκ ἔστιν καὶ and καὶ εἰς ἀπώλειαν ὑπάγει),
12--13, 17, 16. In this second oracle the Beast is Nero returning
from the East, and not the Roman Empire asin A. The order
of the words, as we have shown (ὃ 2), differs in B from that in A.
This source is fragmentary. Preceding ver. 11 there must have
been some account of the seven heads, but not that in A, since
it identified the Beast with the Roman Empire and not with
Nero.! Since the eighth is spoken of, #e. Nero returning from
the East, we may conclude with great probability that it was
written during the reign of Titus. The oracle may be regarded
as written by a Jew; for whereas the hatred of the Jews was
fierce against Rome in the time of Vespasian and Titus, it was
not so on the part of the Christians. The Christians, moreover,
could not have had any sympathy with Nero. Their expectation
is best expressed in the addition of John, 2.6. ver. 14, where
Nero and his allies attack the Lamb.

We have already observed that 15 was originally a marginal
gloss on ver. 1, THs πόρνης. . . ἐπὶ ὑδάτων. Ver. 14 is clearly
from the hand of John, 16 manifestly stood originally after 17.

§ 6. Our author's editing of A and B and the new meaning
given thereby to the whole.

Now that we have determined the extent of A and B, we
have next to show the use our author made of them. First of
all, the introductory words in xvii. 1, καὶ ἦλθεν εἷς ἐκ. . . Δεῦρο
δείξω σοι, are clearly from his hand. Then follow the words
from A, τὸ κρίμα... τῆς πορνείας αὐτῆς, which form the title of
xviii. But though πόρνης is preceded by the article—another
fact pointing to a source—the Harlot has not been mentioned as
yet. The original vision of the Harlot consisted of the source A,
in which the Beast was the Roman Empire on which the woman
(Rome) was seated. This source our author introduces by 3?
καὶ ἀπήνεγκέν pe εἰς ἔρημον ἐν πνεύματι. In 3°-7 he makes no
change save by the insertion (?) of καὶ κέρατα δέκα in 3, in order
to prepare for B (ἡ. 6. 11-13, 17, 16), and by the addition of the
clause 6 καὶ ἐκ τοῦ αἵματος. . . Inoov. In 8-10 he has recast
the text. For the original form of 8 see the note #7 doc. (p. 67 sq.).
His additions, ἣν καὶ οὐκ ἔστιν... ὑπάγει and om jv...
πάρεσται, transform the meaning of the verse, which, though it
originally identified the Beast with the Roman Empire, signifies
in its present form the demonic Nero returning from the abyss,

‘The Beast is the supporter of the woman, #.¢. Rome (xvii. 3), in A,
whereas in B the Beast is the destroyer of Rome, xvii. 12, 16.

XVII. ὃ 6-8.| CHANGED MEANING OF A AND B 61

In 9, ὧδε 6 νοῦς. . . σοφίαν is from his hand, while ἑπτὰ ὄρη...
ἐπ᾿ αὐτῶν καί is clearly the gloss of an ignorant scribe. Ver. 18,
which originally stood in A after 7, was transposed to its present
position in order to introduce the great chapter xviii. on the
doom of Rome.

Having utilized A our author now proceeds to incorporate B
of which only 11-13, 17, 16 survives in our author’s work. The
introduction, as we have already pointed out (ὃ 5 (4)), has been
omitted and its place is now taken by το, which belongs to A.
Two clauses have been introduced by our author into 11, te.
ὃ ἣν Kal οὐκ ἔστιν and καὶ eis ἀπώλειαν ὑπάγει. By their intro-
duction the expectation of a living Nero returning from the East
at the head of the Parthians is transformed into an expectation
of a demonic Nero, as in xvii. 8. 12-13 are apparently as they
stood in the original oracle, but 14-15 had no place there. 15
is, as we have elsewhere observed, a gloss, which stood originally
in the margin opposite ver. 1 (τῆς πορνῆς. . . ἐπὶ ὑδάτων), while
14 comes from our author’s hand; but, since it could only
properly follow 16, as it deals with the destruction of the Beast
and his Parthian allies, who in 16 destroy Rome, it has most
probably got displaced. Thus 11-17 should be read in the
following order: 11-13, 17, 16, 14.

Thus by his editorial changes and additions our author has
transformed the original meaning of his sources except in ver. 3,
where the Beast is still the Roman Empire. Throughout the
rest of the chapter, however, the Beast has become none other
than the demonic Nero.

§ 7. A (=xvii. 1°-2, 320-65, 7, 18, and certain clauses in 8-10)
was probably derived from the same source as xviit.

See Introd. to xviii. § 7.

§ 8. A, though found by our author in a Greek form, was most
probably translated from a Hebrew source.

In §§ 6, 3 I have shown that, although there are indubitable
signs of our author’s revision of A, yet some idioms and con-
structions survive, which are contrary to his usage—such as οἱ
κατοικοῦντες τὴν γῆν (XxVil. 2), γέμοντα ὀνόματα (xvii. 3), γέγραπται
ἐπὶ τὸ βιβλίον (xvii. 8). It thus appears that the Greek form of
A is not due to our author.

But, further, there are signs that A was originally written in
Hebrew. Thus, if πορνῶν is the original text in xvii. 5, the
context (βδελυγμάτων) suggests that we should here have not
“harlots” but “harlotry.” This, as I have shown in the note

62 THE REVELATION OF ST. JOHN = [XVII 1.

in loc., could have arisen from a misreading of m3? (=harlotry)

as Τὴ) = “ harlots.”

But the strongest evidence is that found in ver. 8, which is a
doublet of xiii. 3°, 8. These two passages cannot, so far as I
can discover, be explained except as independent Greek render-
ings of one and the same Hebrew original, the Greek rendering
of xiii. 3°, 8 being that of our author and the Greek of xviii. 8
being that of some unknown scholar. This question is fully
dealt with in the Introd. to xiii. § 4, vol. i. p. 337.

1. καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ
φιάλας, καὶ ἐλάλησεν pet ἐμοῦ λέγων᾽ Δεῦρο, δείξω σοι τὸ κρίμα
τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν,

2. μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ
κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς.

1. eis . . . ἀγγέλων. One of the angels of the Bowls acts as
the angel of interpretation. The words καὶ ἦλθεν εἷς. . . δείξω
σοι recur in xxi. 9. On ἐλάλησε per ἐμοῦ λέγων see iv. I 2.
δείξω σοι has already occurred in iv. 1; δεῦρο, as we have seen,
recurs in ΧΧΙ. 9.

τὸ κρίμα τῆς πόρνης . . . πορνείας αὐτῆς. These words form
the title that should be prefixed to chap. xviii. They prepare us
for a vision of the judgment of the Great Harlot, but there is none
such in xvii. 3-18: only a prediction of it in xvii. 16. But in
xviii. we have an elaborate vision of this judgment, and it
is therefore to this chapter that these words form a title. And
lest there should be any doubt on this head we find that the
greater part of the title xvii. 2 is repeated in xviii. 3, though the
order of the clauses is reversed and the diction slightly changed,
and that the words τὸ κρίμα reappear as ἡ κρίσις in reference to
her in xviii. το. Cf. also xviii. 8, 20. But since the Great Harlot
has not hitherto been mentioned, another vision is necessary to
her identification. In this vision (xvii. 3-6) she appears riding
the Beast with seven heads and ten horns—elements which are
duly interpreted in xvii. 9, 12.

τὸ κρίμα τῆς πόρνης. The Harlot is the city of Rome. This
word is applied to Nineveh by Nahum (iii. 4), and to Tyre by
Isaiah (xxiii. 16, 17). In 5 it is named Babylon. The doom of
Babylon has already been pronounced twice, xiv. 8, xvi. 10.
Rome is already known by this name in 1 Pet. v. 13; 2 Bar.
Ixvii. 7, “The King of Babylon will arise who has now destroyed
Zion”; and the Sibylline Oracles, v. 143, 159.

τῆς καθημένης ἐπὶ ὑδάτων πολλῶν. This is an independent trans-
lation of Jer. li. (LXX—xxviil.) 13, 0°29 Ὁ by 5. The
LXX has here κατασκηνοῦντας (κατασκηνοῦσα, Q) ἐφ᾽ ὕδασι πολλοῖς.
κατασκηνοῦν Or σκηνοῦν is the natural rendering of j3¥ here, but our
author reserves this word for dwellers in heaven: cf. vil. 15, xii. 12,

XVII. 1-3.] VISION OF THE GREAT HARLOT 63

xiii. 6. Rome cannot be rightly described as “sitting on many
waters,” but the description of Babylon, which stood for the
personification of wickedness in the O.T., is here simply taken
over. The idea of security may underlie the phrase: Babylon
felt safe owing to the many waters on which it was situated—the
Euphrates which flowed through it and the morasses and canals
by which it was surrounded (see Cornill on Jer. li. 13). Yet
this fact that Rome did not sit on many waters was a difficulty
to a later writer and led to the gloss in xvii. 15, that the many
waters are many peoples. Bousset thinks that a still older tradi-
tion lies behind this figure of a woman seated on many waters,
and compares Sibyll. Or. iii. 75-77, v. 18, vili. 200. Gunkel
(Schopfung, 361) finds in the “many waters” a reference to the
abyss which was the dwelling of Tiamat. But, however this may
be, there was no consciousness of the Babylonian myth in the
mind of the writer.

2. ἐπόρνευσαν ot βασιλεῖς τῆς γῆς. Cf. xviil. 3, 9 for the
recurrence of this diction. The πορνεία of which the kings of the
earth are guilty is set down to the account of all the nations in
xiv. 8. They have all shared in the vices and idolatries of
Rome. With ἐμεθύσθησαν cf. Jer. xxviii. (li.) 7, ποτήριον χρυσοῦν
Βαβυλὼν ἐν χειρὶ κυρίου, μεθύσκον πᾶσαν τὴν γῆν. It points to
the result of πεπότικεν in xiv. 8: cf. also xviii. 3. οἱ κατοικοῦντες
τὴν γῆν. On this construction, found here only, see note on
xi. 10, and § 4 of the Introd. to xiii, vol. 1. p. 336. On οἴνου
πορνείας cf. xiv. 8, xvill. 3. We should observe that the relative
construction is broken off in the sentence, καὶ ἐμεθύσθησαν. ..
αὐτῆς. This is good Hebrew. It is also good Greek: see W.-M.
sect. xxii. p. 186.

It is noteworthy that in the two clauses μεθ᾽ ἧς ἐπόρνευσαν. . .
γῆς and καὶ ἐμεθύσθησαν . . . αὐτῆς of this verse and in xviii. 3,
the same thought and largely the same language recur, but in the
reverse order.

3. καὶ ἀπήνεγκέν pe εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα
καθημένην ἐπὶ θηρίον κόκκινον, γέμοντα ὀνόματα βλασφημίας, ἔχων
κεφαλὰς ἑπτὰ καὶ κέρατα δέκα.

This clause introduces a new vision. See note on iy. 2.
The Seer has the vision of Babylon in the wilderness: of the
Heavenly Jerusalem from a lofty mountain top, xxi. 10, where see
note. The contrast is significant. Many scholars think that the
wilderness as the scene of the vision was suggested by Isa. xxi. 1,
where to the vision of the fall of Babylon is affixed the heading,
“The oracle of the wilderness of the sea” (DY"737) ND). Here
the LXX has simply τὸ ὅραμα τῆς ἐρήμου.

γυναῖκα. . . ἐπὶ θηρίον κόκκινον. The omission of thearticle
before θηρίον points to an independent vision here. The Beast

64 . THE REVELATION OF ST. JOHN [XVII. 3-4.

is undoubtedly the Roman Empire. On its power the Harlot
reposes. ‘The scarlet colour indicates the luxury and ostentatious
magnificence of the empire, and refers probably not to the Beast
itself but to its covering. Swete quotes Juv. 111. 283 sq., ‘* Cavet
hunc, quem coccina laena Vitari iubet et comitum longissimus
ordo.” The word isa rendering in the LXX of ydin, ΠΡῚΝ, ον,
Sora, Ὁ nydin or mydin ow,

In this vision of the Harlot we may have an indirect contrast
to the woman clothed with the sun in xii. 1-6. There is no real
contradiction between the description of the woman in 1 as
sitting on many waters and here sitting on the beast. The
former is a traditional epithet of Babylon used descriptively by
the angel, the latter represents the actual appearance in the
vision.

γέμοντα ὀνόματα βλασφημιάς. The construction is xara
σύνεσιν. In xiil. 1 names of blasphemy are only on the seven
heads, 24. the seven deified emperors. Here they cover the
entire body, and may refer to the innumerable deities of her own
and subject countries which Rome recognized. γέμειν c. acc.
once in xvii. 4°, but always elsewhere in Apoc. c. gen. iv. 6, 8,
V. 8, Χν. 7, KVil. 4°, ΧΧΙ. 9.

ἔχων κεφαλὰς ἑπτά, Probably the original text. On the
κεφαλὰς ἑπτά see note on Xill. I.

4. περιβεβλημένη . . . μαργαρίταις. Almost the same phrase
recurs in xvill. 16.
πορφυροῦν Kat κόκκινον. “Purple and scarlet.” These

colours symbolize the luxury and splendour of imperial Rome.
The two colours are nearly allied, for the χλαμύδα κοκκίνην of
Matt. xxvii. 28 is called πορφύρα in Mark xv. 17, 20, and ἱμάτιον
πορφυροῦν in John xix. 2, 5. But the colours are distinct. See
Ex. xxv. 4, XXVI. I.

κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ. λίθῳ τιμίῳ is generally
said to depend on κεχρυσωμένη by ἃ seugma, “from which the
reader must mentally supply some such participle as κεκοσμημένη "
(Swete). But χρυσοῦν appears to be used in a loose way in the
LXX as=“‘to cover or adorn”; for χρυσοῦν χρυσίῳ (2 Chron.
ili. 10), καταχρυσοῦν χρυσίῳ (Ex. xxv. 11, 133; 2 Chron. 11]. 4,
ix. 17), περιχρυσοῦν χρυσίῳ (1 Kings x. 18) are renderings of “BY
(=to overlay) when followed by 3n?, Similarly χρυσοῦν χρυσίῳ
of npn followed by ant in 2 Chron. iii. 7, 8. When followed

by nwn) it is actually rendered καταχαλκωμένα χαλκῷ in 2 Chron.
iv. 9, and when followed immediately by ΠΝ j38 in 2 Chron. iti
6, by κοσμεῖν. Hence we should render κεχρυσωμένη here by
“covered.”

χρυσίῳ .. . καὶ papyapitas. Cf. T. Jud. xii. 5, καὶ ἐκόσ

XVII. 4-6. | VISION OF THE GREAT HARLOT 65

μῆσεν αὐτὴν ἐν χρυσίῳ Kat papyapiras. These words are said of
the father of Bathshua who so adorned her in order to seduce
Judah.

ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς. These words are
modelled on Jer. xxviil. (li.) 7, ποτήριον χρυσοῦν Βαβυλὼν ἐν χειρὶ
κυρίου, μεθύσκον πᾶσαν τὴν γῆν" ἀπὸ τοῦ οἴνου αὐτῆς ἐπίοσαν ἔθνη.

γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα. Here καὶ τὰ ἀκάθαρτα
is either to be taken with R.V. as “even the unclean things of
her fornication,” or as governed by ἔχουσα, just as the words
that follow—xal ἐπὶ τὸ perorov—are dependent on this participle.
ΘΙ Cebes, Tab. v., ὁρᾷς οὖν παρὰ τὴν πύλην θρόνον τινὰ κείμενον
κατὰ τὸν τόπον... ἐφ᾽ οὗ κάθηται γυνή, πεπλασμένη τῷ ἤθει καὶ
πιθανὴ φαινομένη, ἢ ἐν τῇ χειρὶ ἔχει ποτήριόν τι; ὁρῶ, ἀλλὰ τίς ἐστιν
αὕτη; ἔφην᾽ ᾿Απάτη καλεῖται, φησίν, ἡ πάντας τοὺς ἀνθρώπους
πλανῶσα. ειτα τί πράττει αὕτη ; ; TOUS εἰσπορενομένους εἰς τὸν Biov
ποτίζει τὴν ἑαυτῆς δύναμιν. τοῦτο δὲ τί ἐστι τὸ ποτόν ; πλάνος, ἔφη,
καὶ ἄγνοια (from Jerram’s text).

5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον. Roman
harlots wore a label with their names on their brows: cf. Seneca,
Controv. i. 2 (quoted by Wetstein), “Stetisti puella in lupanari

. stetisti cum meretricibus ... nomen tuum pependit a
fronte” ; Juv. vi. 122 sq., “Tune nuda papillis Constitit auratis
titulum mentita Lyciscae.”

μυστήριον. This word indicates that the following | name is
not to be taken literally, but to be interpreted πνευματικῶς (xi. 8).
This can be done only by the initiated. Babylon is the mystical
name for Rome. Many scholars take it as part of the
inscription.

ἡ μήτηρ τῶν T πορνῶν 7. As we see from the critical note, the
Vg. and Prim. read πορνιῶν, 2.6. πορνειῶν. This is not improb-
ably the original reading. At all events it forms an excellent
parallel to βδελυγμάτων. If the text is derived from a Hebrew
source, then πορνῶν -- Γἡ)ἷ, which is a wrong punctuation for mt

τε πορνείας.1 Thus Rome is the mother of harlotry and the
world’s idolatries. With this statement we might compare
Tacitus, Az. xv. 44, where he speaks of Rome as the city “ quo
cuncta undique atrocia aut pudenda confluunt celebranturque. ᾿

6. καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων
καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων ᾿Ιησοῦ.

The text refers to the Neronic persecution described so vividly
by Tac. “πη. xv. 44, “Igitur primum correpti qui fatebantur,
deinde indicio eorum multitudo ingens haud perinde in crimine
incendii quam odio humani generis convicti sunt. Et pereun-
tibus addita ludibria, ut ferarum tergis contecti laniatu canum -

1 It is noteworthy that Wellhausen mistranslates πορνῶν as ‘‘harlotries.”
It was a right instinct, however, that led him to this mistranslation.
VOL. Il.—5

66 THE REVELATION OF ST. JOHN [XVII. 6-7.

interirent aut crucibus affixi, aut flammandi, atque ubi defecisset
dies, in usum nocturni luminis urerentur.” This verse, either in
part or as a whole, is from the hand of our author, who thus
gives a Christian character to an originally Jewish source and
transforms an oracle of Vespasian’s date into a prophecy of the
destruction of Rome in the last days (see Introd. § 5).

μεθύουσαν ἐκ τοῦ αἵματος. This conception of a nation drunk,
not with wine but with blood, was familiar to the literature of
the ancient world. Thus Josephus (e//. v. 8. 2) writes of his
infatuated countrymen besieged by the Romans: ἔτι yap παρῆν
ἐσθίειν ἐκ τῶν δημοσίων κακῶν Kal τὸ τῆς πόλεως αἷμα πίνειν. The
metaphor is also found in a fragment of Euripides preserved in
Philo, Zeg. Alleg. iii. 71, ἐμπλήσθητί pov | πίνουσα κελαινὸν αἷμα :
in Cic. Pxil. ii. 29, “ gustaras civilem sanguinem vel potius exsor-
bueras”; Suet. 770. 59, ‘‘ Fastidit vinum quia jam sitit iste cruorem:
Tam bibit nunc avide quam bibit ante merum,” and in a form
more closcly related to our text in Plin. A&W. xiv. 22, 28,
‘**(Antonius) ebrius jam sanguine civium.” But in the LXX we
find the best analogies: cf. Isa. xxxiv. 5, ἐμεθύσθη . . . ἡ μάχαιρά
μου, XXxiv. 7, μεθυσθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος : also li. 21; Jer.
xxvi. (xlvi.) το.

καὶ ἐκ TOU αἵματος τῶν μαρτύρων Ἰησοῦ. This clause is regarded
by the majority of critics as an addition to the original Jewish
source. If it is from the hand of our author, his intention seems
to have been to give his source a Christian character, though
this was hardly necessary when once the source was incorpo-
rated in his work. If the ἅγιοι are Christian saints, the two
clauses are tautologous. The ἅγιος who is martyred is of
necessity a μάρτυς. On this word see note on 11. 13. It is
possible, but improbable, that the ἅγιοι represent the Jewish
martyrs who fell in the war of 66-70. This was the meaning of
the clause in the original source.

7. καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα. καὶ εἶπέν por ὁ
ἄγγελος Διὰ τί ἐθαύμασας ; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς
καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς
καὶ τὰ δέκα κέρατα. The Seer is naturally astonished at the
fearful vision he has just seen, just as the inhabitants of the
earth will be astonished when they see the reality, xvii. 8. In
xvii. 1-2 he was promised a vision of the judgment of the Great
Harlot. This vision is given in xviii., but since the Great Harlot
had not heretofore been mentioned, the mystery of the Great
Harlot is beheld by the Seer in a vision, xvii. 3-6, and inter-
preted in xvii. 18, which originally followed on xvii. 7. See Introd.
to this Chap. § 6.

For a linguistic parallel to τὸ μυστήριον τῆς γυναικός Cf. 1. 20;
and for a like dialogue between the angel and the Seer, cf. vii

XVII. 7-8.] INTERPRETATION OF THIS VISION 67

13-14. We should observe here that the angel promises an
interpretation of the woman and the Beast with seven heads and
ten horns, and in this order. But the mystery of the woman is
not explained till xvii. 18, and the angel at once proceeds to
set forth the meaning of the Beast. Our author is here using
sources, and has freely recast them to suit his own purpose. In
our text the Beast is Nero vedivivus, but in the sources used by
our author we have seen that this was not so (see Introd. § 4).
In the source behind xvii. 3-10 the Beast was originally the
Roman Empire, as it still is in xvii. 3 (see note z Joc.). In the
second source, xvii. 11-17, the Beast was obviously Nero return-
ing from the East at the head of the Parthian kings in order to
destroy Rome. But our text as it stands represents the expecta-
tion of Nero returning as a demonic king from the abyss. This
interpretation is indubitably set forth in xvii. 8, which is a recast
of the older tradition identifying the Beast with the Empire, and
in xvil. 14 which comes directly from our author.

8-18. An interpretation of the vision, in the course of which
the older materials of the source are recast with additions in
order to depict the expectation of the Neronic Antichrist whc
was to come up from the abyss.

8. τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς
ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει᾽ καὶ θαυμασθήσονται οἱ κατοι-
κοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς
ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ
ἔστιν καὶ πάρεσται.

Thus the verse ran originally: τὸ θηρίον ὃ εἶδες... (original
lost) καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγ-
ραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου,
βλεπόντων τὸ θηρίον. In the original form of this verse the Beast
symbolized the Empire, as it still does in xvii. 3, and in xiii. 3-10
originally. But here our author has omitted the description of
the Beast which came after εἶδες, and substituted ἦν καὶ οὐκ ἔστιν
. . . ὑπάγει, and again after βλεπόντων τὸ θηρίον added ὅτι ἦν...
πάρεσται in the place of quite a different clause that stood in the
source, as we shall see presently.

But not only has some description of the Beast at the begin-
ning of this verse been displaced by the additions of our author,
but something has also been lost or displaced at the close of
the verse by another of his additions. For, as it stands, 8
simply states that the faithless inhabitants of the earth shall
marvel when they behold the Beast. But there is nothing
surprising in this fact; for the Seer marvels in the preceding
verse. Hence, since the context implies that they will do some-
thing which would be the natural outcome of their ungodliness,
we conclude that a clause to the effect that they would worship

68 THE REVELATION OF ST. JOHN [XVII. 8-9.

him has been dislodged by the addition “ which was and is not
and shall come.” Now, if we turn to xiii. 3°, 8 we find the very
clause we are in search of, καὶ προσκυνήσουσιν αὐτὸν πάντες.
When this clause is restored, the mystery of the beast in the
source is sufficiently disclosed. The Beast is clearly the Roman
Empire. It is on the Beast, z.e. the Empire, that the woman, Ζ.6.
Rome, is seated. But the changes introduced by our author
have transformed the significance of the Beast. The Beast now
means the demonic Nero returning from the abyss, and it is
clearly the intention of our author that 11 should be taken in
this sense.

The Beast is now the Neronic Antichrist coming up from the
abyss, as in xiil. 3, 12, 14. In these passages he is represented
as the hellish antitype of Christ. In ὅτι ἦν καὶ οὐκ ἔστιν καὶ
πάρεσται there is a parody of the divine name 6 ὧν καὶ ὁ ἦν καὶ 6
ἐρχόμενος in i. 4, 8, iv. 8, while the οὐκ ἔστιν and the parallel
descriptions, ὡς ἐσφαγμένην eis θάνατον, xiii. 3, and ὃς ἔχει τὴν
πληγὴν τῆς μαχαίρας, xiii. 14, are intended to allude to the death
of Christ.

In the Introd. to xiii., vol. i. p. 337, I have, I think, proved
that this verse is a doublet of xiii. 3°, 8—and that both are Greek
versions of the same Hebrew original. Since xvii. 8 in some
form belonged to xvii. 3-10, it is from this Hebrew source that
xiii. 3°, 8 is derived. When our author incorporated his Greek
version of this source in xiii. 3°, 8 he added τοῦ dpviov τοῦ
ἐσφαγμένου. Bousset is of opinion that a redactor in close
dependence on xiii. 8, or the same writer who wrote xiil. (in the
opinion of Bousset our author), composed xvii. 8; but all the
evidence when closely examined points in a different direction.

βλεπόντων where we expect βλέποντες may be due to ὧν, or
to a not unnatural rendering of onk3.

9-10. ὧδε ὁ νοῦς ὁ ἔχων σοφίαν᾽ ai ἑπτὰ κεφαλαὶ ἑπτὰ [ὄρη
εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπ᾽ αὐτῶν. 10. καὶ] βασιλεῖς [ἑπτά]
εἰσιν᾽ οἱ πέντε ἔπεσαν, ὁ εἷς ἔστιν, ὁ ἄλλος οὔπω ἦλθεν, καὶ ὅταν
ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι.

9. ὧδε ὁ νοῦς «rh. = “here is needed the intelligence which
is wisdom.” It relates to what follows, as in xiii. 18, and comes
from the hand of our author.

ὄρη . . - αὐτῶν καί. This is an obvious addition to the
text, but it appears to be a very ancient one and may have gone
back to the Johannine school, as its Hebraic character shows:
fe. ὅπου. . . αὐτῶν. Bousset (p. 416) suggests that our author
himself made this addition, when he found that he could discover
no historical interpretation of xvil. 10-11, This addition, how-
ever, is wholly unsuitable; for the seven heads do not belong to
the woman (z.e. Rome) but to the Beast. But the gloss znterprets

XVII. 9-10. | THE SEVEN EMPERORS OF ROME 69

the heads as if they were an adjunct of the woman, whereas they
belong to the Beast. This absolute misconception of the text is
fatal to the genuineness of these words. Again our author in
the genuine sections uses καθῆσθαι only in the participle (see note
on iii, 21) and καθίζειν in the finite tenses and infinitive. But
there is another objection; for it is clear that, of the two con-
flicting explanations given in immediate connection, only one
can stand—in this case the latter. The idea conveyed of the
gloss was a familiar one. ‘The city of seven. hills” was a
familiar expression in classical writers: cf. Horace, Carm. Sec. 7,
“Di, quibus septem placuere colles”; Virg. Aen. vi. 782,
“Septemque una sibi muro circumdabit arces,” Georg. ii. 534;
Martial, iv. 64, ‘‘septem dominos montes”; Cicero, Ad Aft. vi. 5,
ἐξ ἄστεος ἑπταλόφου: Propertius, iii. το. See Wetstein zx oc.

10. βασιλεῖς [ἑπτά 1] κτλ. For βασιλεῖς as applied to Roman
emperors see 1 Pet. ii. 13, 17; 1 Tim. ii. 2. We have here
a very clear intimation of the date of this source. Five
emperors have already fallen, one is, and another is yet to come.
This source was probably written, therefore, under the sixth
emperor. Before we can ascertain who this emperor was, we
must decide whether we shall include or exclude in our
reckoning Galba, Otho, and Vitellius, and with what emperor we
shall begin. First of all we may safely exclude the above three
emperors from our consideration. Suetonius (Ves. i.) describes
their reigns as “rebellio trium principum.” Next, though Sue-
tonius, Josephus, and 4 Ezra xi. 12, 13, xii. 14, 15 (see Box, p.
262 sq.), begin with Ceesar, it seems clear here that our text begins
with Augustus, as does Tacitus. The first five emperors are
Augustus, Tiberius, Caligula, Claudius, Nero. The emperor
who “‘is” is Vespasian, 69-79 A.D., and the one who “is not yet
come,” Titus, 79-81. Titus thus fulfilled the prediction, ὅταν
ἔλθῃ ὀλίγον κτλ.

ὅταν ἔλθη ὀλίγον κτλ. The ground for this expectation is
most probably that assigned by Wellhausen (Axalyse, 28).
“Titus is assumed to be the coming seventh and last: he as
the destroyer of Jerusalem will be overtaken by vengeance after
a short reign.” ?

But what are we to make of this reckoning in its present

1 On the order of the numerals see note on viii. 2. When the gloss ὄρη
. . . ἐπ' αὐτῶν καί was incorporated in the text, ἑπτά was of necessity added
after βασιλεῖς.

3 Another explanation of this prophecy is that the writer of this source
knew of the hopeless condition of Titus’ health: cf. Suetonius, 77/ws, 7;
Dio Cassius, Ixvi. 26. 2; Plutarch, De ‘tuenda sanitate praecepta, c. 3,
p. 123 D (quoted from Bousset). Another is that there was a traditional
view that the empire must have seven emperors before its destruction. As
the sixth was now living, the Seer necessarily predicts a seventh.

70 THE REVELATION OF ST. JOHN [XVII. 10-11.

context? Our author has taken over this source and that which
follows, but he is writing in the reign of Domitian. If he took
xvii. to seriously, Domitian must have been for him the sixth
emperor, and he could only have justified this view, as Bousset
points out (p. 416), by a very artificial method of reckoning, ze.
by beginning with Galba, the successor of Nero: Galba, Otho,
Vitellius, Vespasian, Titus, Domitian. But we may safely reject
this reckoning as impossible, and assume that here, as frequently
elsewhere, our author has taken over material that in some one
or more respects served his purpose, though in others it was
unsuitable. Owing to its unintelligibleness from the historic
point of view, some scribe added a geographical explanation in
XVil. 9.

11-17. On the source behind these verses see Introd. § 5.

11. kai τὸ θηρίον, ὁ ἦν καὶ οὐκ ἔστιν, καὶ αὐτὸς ὄγδοός ἐστιν καὶ
ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει.

This verse presents some difficulty. We have already sought
to show (Introd. § 4—5) that xvii. 11-17 is a new source used by
our author, referring to the return of Nero from the East at the
head of the Parthian kings. Only the latter part of this source
is preserved in our text, and this is edited and brought up to
date by the addition of ὃ ἦν Kai οὐκ ἔστιν and καὶ εἰς ἀπώλειαν
ὑπάγει in xvil. 11 (see similar addition in xvii. 8), and other
changes subsequently. In the original source the Beast was the
living Nero returning from the East: in our text the Beast has
become Nero vedivivus, as in xvii. 8. This is the view accepted
by such scholars as Ewald, De Wette, Hilgenfeld, Vischer,
Volter, Spitta, Holtzmann, Weizsicker, Bousset. On the
other hand, it has been maintained recently by J. Weiss and
Swete and Moffatt that the Beast is to be identified with
Domitian. Moffatt regards this verse as “ἃ parenthesis added
by John to bring the source up to date . . . since the death of
Titus had not been followed by the appearance of the Nero-
antichrist” . . . “ Domitian, the eighth emperor, under whom he
writes, is identified with the true Neronic genius of the empire.”
(Cf. Eus. AZ. iii. 20; Tert. Apfol. 5: “portio Neronis de
crudelitate.” De Pallio, 4, Subneronem. To these we might add
Juv. iv. 37 sq., “Calvo serviret Roma Neroni”; Mart. xi. 33, etc.
Moffatt seeks to explain the words ἐκ τῶν ἑπτά by showing that
Domitian was closely associated with the imperial power already
(Tac. fist. ili. 84, iv. 2, 3; cf. Jos. Bell. iv. 11. 4, etc.), and points
out that whereas it was said of the Neronic Antichrist in xvii. 8,
ἀναβαίνειν ἐκ τῆς ἀβύσσου, no such expression is used _ here.
Thus Moffatt recognizes the true Nero vedzvivus in xvii. 8, 14,
and a second Nero in the person of Domitian in xvii. 11, and
maintains that they are not to be identified. That the juxta-

XVII. 11-12. | TEN HORNS=THE PARTHIAN KINGS 71

position of Domitian as a second Nero and Nero vedivivus is
awkward, Moffatt admits, but says it is “inevitable under the
circumstances.” But his arguments are unconvincing. The
ὃ ἦν καὶ οὐκ ἔστιν taken together with ἐκ τῶν ἑπτά admits of only
one interpretation. The person so described “was and is not”
(ἦν καὶ οὐκ ἔστιν). But Domitian ἔστιν. Of him our author
cannot say οὐκ ἔστιν. Moreover, the pre-existence ascribed to
Domitian in ὃ ἣν is also inexplicable. Nor can he in any
intelligible sense be described as ἐκ τῶν ἑπτά. Finally, if we
interpret xvii. 12-17 of the Parthian invasion, there is no ground
in comparative religion or history for representing Domitian as
in any sense its leader. The addition of καὶ μέλλει ἀναβαίνειν ἐκ
τῆς ἀβύσσου is here wholly unnecessary. ὁ ἦν καὶ οὐκ ἔστιν has
the same force as the like expressions in xiii. 3, 12, 14.

εἰς ἀπώλεϊαν ὑπάγει. The issue of the impending conflict is
certain. The Antichrist, though he thinks he is accomplishing
his own purposes, is accomplishing the purposes of God, and is
all the time marching to his own destruction, which is also the
purpose of God.

12-18, 17-16, 14. The destruction of Rome by Nero
redivivus and his Parthian allies (12-13, 17, 16), and the
destruction of the latter by the Lamb (14).

12. καὶ τὰ δέκα κέρατα ἃ εἶδες δέκα βασιλεῖς εἰσίν, οἵτινες
βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν
λαμβάνουσιν μετὰ τοῦ θηρίου.

The kings are symbolized by the horns, and are thus differ-
entiated from the emperors who are symbolized by the heads of
the Beast. Who are these kings? Various answers have been
given. 1. They are said to be unknown powers belonging to
the future which as confederates of the returning emperor
will arise and overthrow Rome (Weizsaicker and Holtzmann).
Swete’s interpretation belongs partly to this class. ‘The ten
kings . . . represent forces which arising out of the empire itself
. . . would turn their arms against Rome and bring about her
downfall.” .2. The governors of the senatorial provinces who held
office for a year (μίαν ὥραν). So Ewald, Volkmar, Hilgenfeld,
Hausrath, Mommsen, B. Weiss, Briggs, Selwyn. Bousset states
that the expressions τὴν δύναμιν καὶ τὴν ἐξουσίαν αὐτῶν τῷ θηρίῳ
διδόασιν, xvii. 13, and the parallels in xvii. 17 are against this
view ; but this is not necessarily so. These governors possessed
a certain delegated authority (ὡς βασιλεῖς), and only for a year
(μίαν ὥραν). But again this interpretation has not the support
of xvi. 12 or of the universal expectation that was then current
in the East and in the Roman Empire. The phrase δοῦναι τὴν
βασιλείαν αὐτῶν τῷ θηρίῳ shows that these have actual kingdoms,
and so the text could not apply to Roman officials. 3. The

72 THE REVELATION OF ST. JOHN [XVII. 12-18, 15.

Parthian satraps (Eichhorn, De Wette, Bleek, Bousset, J. Weiss,
Wellhausen, Scott, Moffatt). According to xvi. 12, the Parthians
had several kings or satraps. It is stated that there were as
many as fourteen, but the number ten here is not to be pressed.
According to the current belief of the generation that followed
the death of Nero, it was held that Nero had escaped to the
East, and that he would return against Rome at the head of the
Parthian hosts. That this belief was taken seriously is proved
by the fact that three pretenders appeared between 69-88 a.p.
under Nero’s name as claimants of the imperial throne. For
the evidence see App. to this chapter (p. 80). Since this
belief had firmly established itself both in the Gentile and
Hellenistic Jewish worlds within the first decade after Nero’s
death, since, further, it is attested actually in our text in xvi. 12,
there can be little doubt that the source in xvii. 12-17 is to be
explained thereby. But in the present context, in which Nero
is a demon from the abyss, it is possible that these kings
are, as Bousset suggests, regarded by our Seer as demonic
powers.

δέκα βασιλεῖς. Cf. Dan. vii. 24, καὶ τὰ δέκα κέρατα αὐτοῦ δέκα
βασιλεῖς ἀναστήσονται (Theod.).

βασιλείαν οὔπω ἔλαβον. These words referring to the Par-
thian satraps are intelligible from the standpoint of the world
empire of Rome. They hold a quasi-kingly power (ὡς βασιλεῖς)
for a brief span (μίαν ὥραν), since the Antichrist’s power will
speedily be brought to an end.

18. οὗτοι μίαν γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν
αὐτῶν τῷ θηρίῳ διδόασιν. The Greek structure of this verse is
still more manifest than that which precedes.

μίαν γνώμην €xouow—a good Greek idiom. Cf. Thue. ii. 86,
γνώμην ἔχοντες. .. μὴ ἐκλιπεῖν, Herod. i. 207 ; il. 56, ete.

The unanimity of the Parthian kings 15 explained in xvii. 17.

15. [kat εἶπεν μοι Τὰ ὕδατα ἃ εἶδες, οὗ ἣ πόρνη κάθηται, λαοὶ καὶ
ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι.

This is a gloss explanatory of xvii. 1, where the Harlot City is
said to sit ἐπὶ ὑδάτων πολλῶν. But since it was not Rome but
the literal Babylon that was so situated, the glosser, after the
analogy of Isa. viii. 7, Jer. xlvii. 2, interprets the many waters
here as referring to the peoples over which Rome ruled. In
xvii. 1 the phrase ἐπὶ ὑδάτων πολλῶν is simply taken over from
Jer. See note 7 /oc. The style is not that of our author. He
never uses ov but ὅπου: cf. il. 13 (ό25), xi. 8, xii. 6, 14, xx. Το.
Nor is the enumeration λαοὶ κτλ. that of our author. See note on
v. 9. He uses φυλαί instead of ὄχλοι. Again we should expect
καθίζει in our author and not κάθηται. See note on g and on
iil, 21.

XVII. 17, 16.] ROME TO BE DESTROYED BY FIRE 73

17. ὃ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν
γνώμην αὐτοῦ, [καὶ ποιῆσαι μίαν γνώμην] καὶ δοῦναι τὴν βασιλείαν
αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ.

This verse explains the remarkable unanimity of these kings.
- It was due to God, not to any mere earthly policy, and it would
last till the oracles of the prophets regarding Rome were accom-
plished, and the Antichrist and the kings met in the last great
battle with the Lamb, xvii. 14. Even the wrath of men is made
to praise Him. ‘There is no real dualism in the universe. The
very powers of evil ultimately subserve the purposes of God and
are then destroyed. (Cf. xvii. 14.) Since the Beast, which in
the source meant the living Nero returning from the East at
the head of the Parthians, has become in our author the demonic
Nero, it is probable that his attendant hosts are also to be re-
garded as of demonic origin.

ἔδωκεν eis τὰς καρδίας αὐτῶν. For this Hebraism (=jn)
naS-by) cf. Neh. vii. 5. There is a closely: related idiom in
Ver xxx, (xxxviii.) 33; 1 Thess. iv. 8; Heb. viii. το:

[καὶ ποιῆσαι μίαν γνώμην.] I have, with Alford, bracketed this
clause as an early gloss from xvii. 13. It is superfluous after
ποιῆσαι τὴν γνώμην αὐτοῦ, which is really explained by καὶ δοῦναι
κτλ.

τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. In their present context these
prophecies must relate not only to the destruction of Rome by
Nero and the Parthians as in the source, but to the overthrow
of the power of the Beast and his Parthian allies.

16. καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὗτοι μισήσουσιν
τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς
σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί.

I have restored this verse to the place which it had originally
in the source and in our author, #.e. after xvii. 17, which in its turn
followed immediately on xvii. 13. The Harlot City was to be
destroyed by the forces of evil themselves. As the Beast is
demonic and the horns are conceived as part of him, these kings
appear also to have a demonic character in their present con-
text.

The author of this source must have had Ezek. xxili. 25-29
before him, but not the LXX. He reproduces the thought but
not the form of the Hebrew. Thus μισήσουσιν τὴν πόρνην is a
free rendering of xxiii. 29, TNIW2 JNIN wy, which the LXX
translates literally. Next with ἠρημωμένην ποιήσουσιν αὐτὴν καὶ
γυμνήν cf. xxiil. 26, JINN TOWN (ἐκδύσουσίν σε τὸν
ἱματισμόν σου, and xxill. 29, OW Pty) qwn-b3 inp). With αὐτὴν
κατακαύσουσιν ἐν πυρί cf. xxlll, 25, W812 JINN. All these state-
ments are made by Ezekiel with regard to Jerusalem, which at
one moment is spoken of as a woman stripped of her garments

Ga: THE REVELATION OF ST. JOHN [XVII. 16, 14.

and left naked, and at another as a city burnt with fire. The
writer here uses the same figures of Rome.

ἠρημωμένην ποιήσουσιν. For construction, see Introd. § 3, p.
67.

τὰς σάρκας αὐτῆς φάγονται: cf. xix. 18, Ps. xxvii. 2, τοῦ φαγεῖν
τὰς σάρκας pov. Mic. ili. 3, κατέφαγον τὰς σάρκας τοῦ λαοῦ pov:
2 Kings ix. 26, καταφάγονται οἱ κύνες τὰς σάρκας ᾿Ιεζάβελ' σάρκες
denotes the fleshy parts of the body.

κατακαύσουσιν ἐν πυρί: cf. xviii. 8; Jer. vil. 31; Nah. ili. 15.
These words can only refer to the city whom the woman repre-
sents. Death by fire was not the punishment of the harlot,
unless she were a priest’s daughter : cf. Lev. xxi. 9.

A ,
14. οὗτοι μετὰ Τοῦ ἀρνίου πολεμήσουσιν,
Ν a , >
καὶ TO ἀρνίον νικήσει αὐτούς,
@ , , > ‘ Ν x ,
ὅτι κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων,
Ν A
καὶ οἱ pet αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί,

This verse is manifestly added by our author to the source
he is using. But this verse could not have been inserted in its
present position by our author ; for it treats of the destruction of
the forces appointed by God for Rome’s destruction, which they
effect in 16. In xvil. 17, τό, according to the MSS text, the ten
horns and the Beast are represented as executing a divine judg-
ment on the Harlot City and as destroying Rome after they had
already themselves been destroyed (xvii. 14). Hence this verse
belongs rightly after 16. I have restored it accordingly. With
μετὰ τοῦ apviov πολεμήσουσιν . . . νικήσει αὐτούς COMPare Xill. 7,
which is from his hand. For κύριος... βασιλέων cf. xix. τό.
The subject of this vision, 2.6. the Parthian kings and their destruc-
tion (12-13, 17, 16, 14), has been in part referred to in xvi. 12,
and is regarded as already accomplished in xix. 13, where the
words περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι speak of the
vesture of the Divine Warrior as already dipped in blood (ée.
in that of the Parthian kings) before the Messianic campaign
against the kings of the earth in xix. 11-21.

The concluding line describes the armies who followed
the Lamb, ze. ‘‘the called, elect, and faithful.” That these
should crush hostile nations we learn from 11. 26, 27, and their
descent from heaven to do so is seen in a vision in xix. 14.
Hence they are a martyr host of warriors. It was a well-known
Jewish expectation that the righteous would take part in the
destruction of the wicked: cf. 1 Enoch xxxvill. 5, xc. 19, ΧΟΪ. 12
for the period of the sword, when the wicked are given into the
hands of the righteous, of. cit. xcv. 7, XCVi. I, XCVIIl. 12, XCIX.
4, 6; Wisd. iii. 8. The martyrs are not here engaged on a
mission of revenge, but in the fulfilment of a righteous retribution,

XVII. 14,18.) THE LAMB CONQUERS THE PARTHIANS 75

In xv. 4 the vision—which is in reality a prophecy—shows that
the thought of revenge has wholly passed from the minds of the
glorified martyrs. But the nations there referred to are those
that are contemporary with the Millennial Reign. See the third
note further on.

κύριος κυρίων. .. βασιλέων. This title recurs in xix. 16.
In both instances it is used of the Son. The combination of
these titles as applied to God is found first in 1 Enoch ix. 4, 6 θεὸς
τῶν θεῶν καὶ (δ) κύριος τῶν κυρίων καὶ ὃ βασιλεὺς τῶν βασιλευόντων.
(So the two Greek versions in Syncellus, whereas the Ethiopic
implies βασιλέων for βασιλευόντων.) It is worth observing that
1 Tim. vi. 15 has βασιλεὺς τῶν βασιλευόντων. These titles occur
often separately as applied to God, κύριος τῶν κυρίων, Deut. x. 17 ;
ὁ βασιλεὺς τῶν βασιλέων : τ Enoch Ixiii. 4, 1xxxiv. 2 ; 2 Macc. xiii. 4.
See Bousset’s Rel. ὦ, Judenthums, 306.

The use of such titles in reference to Marduk in Babylonian
literature is noted by Zimmern, X.A. 7. 373 sq., 390. Marduk
is actually named “Lord of Lords, King of Kings.” “King of
Kings” was a designation of the Babylonian and Persian kings :
cf. Ezek. xxvi. 7 ; Ezra vii. 12 ; Dan. 11. 37: of the Egyptian kings,
Diod. Sic. 1. 55. 7, βασιλεὺς βασιλέων καὶ δεσπότης δεσποτῶν
Σεσόωσις. But this title is far outbid by those given to Dom-
itian: ‘Dominus et deus noster.” Suet. Domit. 13: cf. Mart.
v. 8.

ot μετ᾽ αὐτοῦ κλητοὶ κτλ. κλητοὶ and ἐκλεκτοί occur only
here in the Apocalypse. We areto understand πολεμήσουσιν and
νικήσουσιν from what precedes. The followers of the Lamb who
have been called and chosen will manifest their loyalty and share
in the Lamb’s victory (cf. xii. 11). According to this context
those who answer the call are elected and prove their loyalty :
cf. 2 Pet. i. 10, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν
ποιεῖσθαι. But these loyal followers of the Lamb belong already
to the heavenly hosts; for they accompany Him from heaven:
cf. xix. 14. They are called πιστοί as their Leader is called
πιστός (i. 5).

18. καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς.

Our author knows at last the interpretation of the chief figure
in the vision. The woman is the city Rome, the empress of the
entire world.

This verse belonged to the source A: see Introd. to Chap.,
δ 5, and had its place immediately after xvii. 7, but was trans-
ferred to its present position in order to introduce the great
chapter of the downfall of Rome.

On the phrase 7 πόλις 7 μεγάλη, see note on xi. 8.

76 THE REVELATION OF ST. JOHN [ XVII.

ADDITIONAL NOTE ON XVII.

The Antichrist, Beliar,| and Neronic Myths, and their
ultimate Fuston in early Christian Literature.

This question bristles with problems. Many of these, it is
true, have been solved and others are on the way to solution.
Nevertheless, many lie still in the background and have not as
yet yielded up their secret to research. The chief workers in this
field have been Gunkel and Bousset. While the services of the
former have been at times brilliant, they have at the same time
showed a lack of sound judgment. In the latter respect Bousset
in his Antichrist Legend (translated from the German, 1896) and
in the Ofenbarung Johannis*, 1906, has made an admirable con-
tribution, and proved that outside Daniel and Revelation there
was an independent tradition of the Antichrist myth coming
down from ancient times and diffused through many lands. A
study of such articles as Creation, Dragon, Leviathan, Serpent in
the Zxcyc. Biblica will show that the Creation Story passed
through a long development within the domain of Hebrew and
Jewish thought, and further study proves that such an expression
as “the great dragon, the ancient serpent, who is called the
Devil and Satan ” (Rev. xii. 9), finds one of its sources ultimately
in the myth that underlies the Creation story. But the present
study cannot take account of the manifold traces of this develop-
ment discoverable in the O.T. (see Gunkel, Schépfung und
Chaos—a book full of suggestion, but in many of its conclusions,
especially as regards Revelation, demonstrably wrong). It must
be strictly limited to the ideas of the Antichrist and kindred
conceptions that prevailed within Judaism and Christianity from
200 B.C. to 100 A.D. or thereabouts.

In a study of the present subject in 1900 (see Ascension
of Isaiah, pp. li-\xxiii) I pointed out that, whilst Bousset’s and
Gunkel’s works (above cited) were most helpful and stimulating in
many directions, they did not deal satisfactorily with the relations
of Beliar and the Antichrist, and that their account of the fusion
of the latter with the Neronic legend was wanting in lucidity and
consistency. This defect Bousset has from his own standpoint
partially remedied in el. d. Judentums im Neutest. Zettalter”,
1906, and his article on “Antichrist” in Hastings’ Ezcyc. of
Religion and Ethics, i. 578 sqq. Here he has vastly improved on
his earlier studies, and removed many of the defects to which
I took objectionin 1900. But, notwithstanding these advances on
Bousset’s part, I feel constrained to republish here the main part

1 This is the form that Belial takes in Jubilees, Testaments XII Patriarchs,
the Sibylline Oracles, Martyrdom of Isaiah.

XVII.] ADDITIONAL NOTE ON XVII. 77

of my study of 1900 with such additions and improvements as
the work of the intervening years has naturally brought with
them.

If we can succeed in establishing with approximate accuracy
the dates when the Antichrist, Beliar, and Neronic myths origin-
ated and became fused together, we acquire means for determin-
ing the dates of the fragments of such myths as have secured an
entrance into the work of our author.

The aim, therefore, of the present note is to touch briefly
on the history of the Antichrist, Beliar, and Neronic myths,
before the fusion of any one of them with another, or of
each with all: and next to give the passages from Jewish
and Christian literature where such fusion is attested and their
approximate dates. Thus I shall deal with—

I. Zhe independent development of the Antichrist, Beliar,
and Nerontc myths.

11. Zhe fusion of the Antichrist myth with that of Beliar,
and subsequently and independently with the
LVeronic myth.

III. Zhe fusion of all these myths together.

I. Zhe independent development of the Antichrist, Beliar, and
Neronic myths.

i. The Antichrist myth.—The term “ Antichrist” is compara-
tively late though the idea signified by it is early. Thus it is not
attested till far on in the first century of our era; for it is found
in the N.T. only in the Johannine Epistles—z John ii. 18, 22,
iv. 3; 2 John 7. The idea, however, can be traced back to the
second century B.c., and appears first in the Book of Daniel.
This conception takes two forms: (a) the individual Antichrist,
and (ὁ) the collective Antichrist.

(a) A God-opposing individual_—tiIn Daniel we find the indi-
vidual Antichrist (the king of the North, xi. 40) appearing at the
head of mighty armies, with which he crushes certain nations and
preserves others, persecutes the saints (vii. 25), putting numbers
of them to death (viii. 10), sets up in the Temple “ the abomina-
tion that maketh desolate ” (26. the heathen altar over the altar of
burnt-offering, viii. 13, 1x. 27, Xl. 31, xii. 11), “magnifies himself
above every god” (xi. 36: cf. 2 Thess. ii. 4), and after a reign of
three and a half years (vii. 25 sq.) meets his end (xi. 45). The
historical figure here referred to was Antiochus 1v. Epiphanes
(z.e. (God) made manifest). The idea, which may in part have
existed already and which became impersonated in Antiochus
disassociated itself from the historical figure of Antiochus, and
through its enlargement and enrichment in the Book of Daniel
established itself as a permanent expectation in Judaism. In the

78 THE REVELATION OF ST. JOHN [ XVII.

earliest literature, therefore, where the idea appears, it implies a
being of human origin (though claiming divine prerogatives),
whereas Beliar, who came subsequently to be identified with the
Antichrist, was originally a superhuman or Satanic being.

The next historical character to whom epithets belonging to
the Antichrist are applied, is Pompey the Great, who committed
the unpardonable act of profaning the Temple by entering the
Holy οἵ Holies after his conquest of Jerusalem. Thus in the
Pss. of Solomon (70-40 B.c.), Pompey is called “the Dragon”
(ὁ δράκων, ii. 29). There may be here an unconscious allusion
to the Dragon myth (see Cheyne’s art. “Dragon” in the Zxcye.
Bib.i.). He is described as “the sinner,” ii. 1 (6 ἁμαρτωλός), the
personification of sin (cf. 2 Thess. ii. 3, ὁ ἄνθρωπος τῆς ἁμαρτίας
—so the inferior Uncials) : “‘ the lawless one,” xvii. 13 (6 ἄνομος),
an attribute of Beliar (cf. 2 Thess. ii. 3, 6 ἄνθρωπος τῆς ἀνομίας,
8B). But since his soldiers are designated ‘the lawless ones ”
(xvii. 20, of ἄνομοι), the epithet may mean no more than heathen,
as in 1 Cor. ix. 21 ; 2 Cor. vi. [14; Acts ii, 23. The epither
“lawless,” if technically used, is proper to the Beliar myth.

This expectation may have been influenced by the action of
the emperor Caligula (37-41 4.D.), when he ordered the governor
Petronius to erect his statue in the Temple. If he had persisted
in this act of profanation, the Jews would undoubtedly have
regarded it as a fulfilment of the prediction of the setting up
of ‘the abomination of desolation” inthe Temple. This phrase
was, as we are aware, first applied to the heathen altar set up
by Antiochus in the Temple (1 Macc. 1. 54), and probably also
to the image of Olympian Zeus beside it (cf. Taanith iv. 6).
Bousset suggests that “the ever recurring expectation of later
times, that Antichrist would take his place in the Temple of
Jerusalem, dates . . . from this period.”

The next reference to the Antichrist is to be found in
2 Bar. xxxvi. 5, xxxix. 3, xl. 1, 2, according to which the head
of the Roman Empire was to be brought before the Messiah and
destroyed, and still another in 4 Ezra v. 6, where the reign of the
Antichrist is foretold: ‘“ Et regnabit quem non sperant, qui
inhabitant super terram.”

(6) A God-opposing power, or the collective Antichrist.—So far
we have cited our authorities as testifying to a single individual
Antichrist. But with the expectation of an individual Antichrist
that of a collective Antichrist, (a) secular, or (() religious, is often
involved. ;

(a) Thus in Dan. vii. 7 sqq., 19 sqq. the Fourth Empire
(16. the Greek or Macedonian) is the collective Anti-
christ. The identity of the Seleucidae or Greek rulers of Syria
with the Fourth Kingdom appears in the Sibylline Oracles,

XVII. | ADDITIONAL NOTE ON XVII. 79

iii. 388-400 (before 140 B.c.). But at the close of the first
cent. B.c. or the beginning of the first cent. a.p. the prophecy
of Daniel was reinterpreted, and, since Syria had now ceased
to be a world power, the Fourth Empire was identified with
the new world power Rome. This is first seen in the Assump-
tion of Moses (7-30 A.D.), where the overthrow of Rome by
Israel is predicted :

x. 8. “Then thou, O Israel, shalt be happy,
And thou shalt go up against the eagle,
And its neck and wings shall be destroyed.”

Lest his contemporaries should misunderstand Dan. vii. 17-19,
23 sqq. as referring to the Greek Empire, the Seer in 4 Ezra
ΧΙ]. 11--12 expressly states that this passage refers to the Roman
Empire. This is the universal view of the first century a.p. Cf.
2 Bar. xxxvi.—xl.; 4 Ezra v. 3-4, xi. 40 sqq. It is attested in
the N.T.: see the Little Jewish Apocalypse incorporated in
Mark xiii. (especially 14 = Matt. xxiv. 15 = Luke xxi. 20), and in
the sources behind xiii. 1-10 (see ὃ 8 in the Introd. to xiii.),
XVli. 3-10, where it is symbolized by the Beast in our Apocalypse.
But in our text the meaning of the symbol has been
changed : it stands only in part for the Roman Empire, but mainly
for Nero vedivivus, the demonic Antichrist coming up from the
abyss, in xiii. 3 and similarly in xvii. 1-10; but the original
meaning of the symbol still survives in xiii. 1-2, xvii. 2. In the
Ep. Barn. iv. 4—5 (100-120 A.D.) the Fourth Kingdom is Rome:
so also in Hippolytus (220 a.p.), and in the Talmud—Adoda
Zara, 1°.

(8) The collective Antichrist of a religious origin. In
the Johannine Epistles of the N.T. (1 John ii. 18, 22, iv. 3;
2 John 7) the Antichrist is the collective name for the false
teachers who have gone forth from the bosom of the Church as
deceivers (πλάνοι). This conception is not to be confounded
with that of pseudo-Christ (ψευδόχριστος) of Matt. xxiv. 24;
Mark xiii. 22. The individual Antichrist of the religious type is
probably referred to in John v. 43, ‘‘ If another shall come in his
own name, him ye will receive.”

Again the original source lying behind xiii. 11-14, 16-17

1 Here the words ‘‘ its neck and wings ” have been transposed from line 2.
The transmitted text runs :

“ And thou shalt go up against (2.4. by min) the necks and wings of the

eagle,
And they shall be destroyed ”

(where ‘‘implebuntur” of the ΜΒ -ξ- συντελεσθήσονται, which should have been
rendered ‘‘delebuntur” here). We have here an early form of the Eagle
Vision such as we find in 4 Ezra xi,

80 THE REVELATION OF ST. JOHN [ XVII.

was a Jewish Apocalypse directed against the individual Anti-
christ in the form of the False Prophet (see Introd. to Chap. xiii.
ὃ 8, vol. i. pp- 342-344). In our text it has been transformed into
a collective Antichrist, 2.5. the heathen imperial priesthood, and
designated the second Beast in subordination to the first in
xiii. 1-10. Originally this Antichrist was conceived as inde-
pendent and without any Antichrist beside him.

ii. In the O.T. Beliar does not appear as a proper name
(see “ Beliar” in the Bible Dictionaries). Beliar first attains to
personality in the second century B.c. Thus, according to the
Test. XII Patriarchs, Beliar rules over souls that are constantly
disturbed (T. Dan iv. 7), or which yield to the evil inclina-
tions (T. Ash. i. 8), but flees from those that keep the law
(T. Dan v. 1). The Messiah will make war on Beliar and
take from him the souls he had led captive (T. Dan v. 10), and
Beliar will be bound (T. Levi xviii. 12), and cast into the fire
(T. Jud. xxv. 3), and the spirits subject to him will be punished
(T. Levi iii. 3). This conception is very like that of Satan—a
fact which becomes clearer still in Jubilees i. 20, where Beliar
(like Satan: cf. 1 Chron. xxi. 1; 1 Enoch xl. 7; Rev. xii. 10) is
said to be the accuser of the faithful before God. This identifi-
cation of Beliar and Satan appears in the Christian pseudepi-
graph, Zhe Questions of Bartholomew (ed. Bonwetsch, 1897),
iv. 25. In 2 Cor. vi. 15, Beliar seems a synonym for Satan.
Hence we may conclude that towards the close of the second
century B.c. Beliar was regarded as a Satanic spirit, and as
naught else, until the Beliar myth coalesced with that of the
Antichrist.

iil. Zhe Meronic myth in its earliest form.—Here our task is
simply to show that soon after the death of Nero the myth
became current that (2) Nero had not really died, but was still
living ; and (4) that he would soon return from this far East to
take vengeance on Rome.

(a) When Nero with the help of a freedman committed
suicide and was cremated (Suet. /Vevo, 49), so great was the
public joy that the people thronged the streets in holiday attire
(op. cit. 57). All, however, did not share in the belief of Nero’s
death. Thus Tacitus (//7s¢. ii. 8) writes that there were many
who pretended and believed that he was still alive; and
Suetonius (/Vero, 57) declares that edicts were issued in his name
as though he were still alive and would return speedily to
destroy his enemies. As early as 69 A.D. an impostor appeared
under his name and headed a rebellion against Rome (Tac. 2761.
11. 8, 9).

(6) That Nero had taken refuge in the East probably formed
a constituent of the myth from the outset—a point on which

XVII. ]} ADDITIONAL NOTE ON XVII. 81

evidence will be furnished later. Predictions had been made
during Nero’s lifetime that the East would be the scene of his
future greatness: some of these represented Jerusalem as the
seat of his empire ; others promised him the sovereignty of the
world (Suet. /Vero, 40). Probably such vaticinations as these,
combined with the fact that Nero had already established friendly
relations with the Parthian king Vologeses 1. (Suet. Vero, 57), led
Nero, as the end drew nigh, to think of fleeing to the Parthians
(0p. cit. 47). ; ᾿

In conformity with this expectation we find that a second
pseudo-Nero appeared under Titus on the Euphrates, about
80 A.D., and was recognized by the Parthian king Artabanus
(Zonaras, xi. 18). Finally, about 88 a.p. a third pretender came
forward among the Parthians and all but succeeded in hurling
Parthia against Rome (Tac. Ast. i. 2; Suet. Mero, 57). This
Nero myth, thus firmly rooted in the Gentile world, passed over
to the Jewish. The Jewish source, lying behind Rev. xvii. 12-17
(116. xvii. 11%, 12-13, 17, 16) and written probably in the reign of
Titus, embodies this expectation and predicts the destruction of
Rome by the Parthians under the leadership of Nero, who is
there called ‘‘the beast.” This expectation of a Parthian
invasion of the West is explicitly stated in xvi. 12. With these
passages Rev. ix. 13-21 should be compared, though here we
have a demonic form of the myth. The Sibylline Oracles,
v. 143-148 (71-74 A.D.—so Zahn and Bousset), prove that this
myth had established itself in the eschatology of Hellenistic
Judaism. According to the passage just referred to, the flight of
Nero from Rome to the Parthians is mentioned, and in v. 361-364
his return to destroy Rome. Early in the next decade we find
other testimonies to the prevalence of this myth: see Sibyll. Or.
iv. 119-122, where Nero is described as a fugitive to Parthia, and
iv. 137-139, where he is described as returning to assail the
West at the head of a vast host.

It is possible that the statement in the Talmud ( Yoma, 104),
to the effect that Rome would be destroyed by the Persians, is
an echo of this early expectation.

Il. The fusion of the Antichrist myth (i.) with that of Beliar
before 50 A.D. ; and (ii.) independently with that of Nero redivivus,
S8-I00 A.D.

i. As a result of this fusion the Antichrist is regarded as (a)
a God-opposing man armed with miraculous powers—this appears
to have been effected on Christian soil before 59 a.p.; (ὁ) a
purely Satanic power before 70 A.D.

(a) 2 Thess. ii. 1-12, according to the usual interpretation,
presents an indubitable instance of this fusion. Thus, on
the one hand, we have Beliar. “The man of lawlessness ”

VOL. I1.—6

82 THE REVELATION OF ST. JOHN [ XVII.

(6 ἄνθρωπος τῆς ἀνομίας) is all but certainly a translation of Beliar ;
for ἀνόμημα is the LXX rendering of it in Deut. xv. 9, and
ἀνομία in 2 Kings xxii. 5, and παράνομος is frequently found as
its equivalent, when it is used as an epithet: Deut. xiii. 13;
Judg. xix. 22, xx. 13; 2 Kings xvi. 7, etc.

In the next place it is Beliar appearing as the Antichrist ; for
the words “he that opposeth himself . . . against all that is
called God” (6 ἀντικείμενος... ἐπὶ πάντα λεγόμενον θεόν) form
an excellent definition of the Antichrist. Since 2 Thess. is now
generally (and certainly by the present writer) regarded as an
authentic writing of St. Paul, we have here the earliest evidence
for the fusion of these ideas (cic. 50 A.D.), and also for the
humanization of the Beliar myth through its fusion with that of
the Antichrist; for hitherto Beliar had been conceived as a
Satanic or superhuman being. The Antichrist thus comes to
be conceived as a God-opposing man armed with Satanic powers.

We should next observe that in 2 Thess. 11. 1-12 the myth
appears to have a purely re/tgiows significance and not a poditical
one, as in Rev. xiii. 1-10, xvii. Thus in 2 Thess. ii. 6, 7 the
Roman Enppire is referred to as the power which checks the
manifestation of the Antichrist, whereas in Rey. xiii. 1-10 it is
the Roman Empire that stood originally in the source of this
passage and that still stands in the background as the Antichrist,
while the demonic Nero stands in the foreground as this being.
In no case could 2 Thess. ii. r-12 have been written after 70 A.D.
This section is a Christian transformation of a current Judaistic
myth.

Another phase of this expectation appears in Rev. xiii. 11-17.
In the source of this passage the Antichrist was conceived
similarly to that in 2 Thess. ii. But by our author this concep-
tion was recast and interpreted of the priesthood, which was
attached to the cultus of the Caesars, and had the chief seat of
its activities in the province of Asia. This Antichrist—in our
author symbolized by the second Beast—is a false teacher and
prophet. Hence this conception is akin to that which prevails
in the Johannine Epistles: 1 John ii. 18, 22, iv. 3; 2 John 7.
Though both in the Epistles and Rev. xiii. 11-17 the Antichrist
is human, in the latter passage he is armed with Satanic powers
and ‘‘deceiveth them that dwell on the earth by reason of the
signs which it was given him to do in the sight of the beast”
(xiii. 14). His -task is to make the inhabitants of the earth
worship the first Beast (2.6. the Beliar Nero), whose death-stroke
had been healed (xiii. 12). This subordinate Antichrist is
designated as “the false prophet” in xvi. 13, XIX. 20, xx. Io.
Thus a conception which had originally grown up in Jewish and
Christian circles, and, referring to a Jewish Antichrist, had a

XVII. | ADDITIONAL NOTE ON XVII. 83

purely religious significance, was recast by our author and
reinterpreted of a heathen corporation, the Imperial priesthood,
which was in part religious and in part political in its aims.

Sibylline Or. ii. 167 sq. (crc. 200 a.D.) should probably be
cited under this head, where it is said that Beliar will come and
work many portents before men.

(ὁ) The Beliar Antichrist=a purely Satanic power before 70
A.D. (or 30 A.D.)

This stage of the myth is attested in Rev. xi. 7, where as the
Beast from the abyss he makes war with and kills the witnesses.
The Antichrist in this passage makes his advent zz Jerusalem
(xi. 8), and therefore before 70 a.D. This phase of the myth
was originally independent of that which appears in Rev. xiii.
and xvil., where it has been fused together with the Neronic
myth. But in its present context in xi. it is treated as identical
with the conception in xiii. and xvii. and is used proleptically in
reference to it.

We should probably not be wrong in recognizing in the
Assumption of Moses x. 1, 2 an instance of this compound
conception.

1. “And then His kingdom shall appear throughout all His
creation,
And then Satan shall be no more,
And sorrow shall depart with him.
2. Then the hands of the angel shall be filled
Who has been appointed chief,
And he shall forthwith avenge them of their adversaries.”

If this passage comes rightly under this head, then the fusion
of the ideas of Beliar and Antichrist must be anterior to 30 Α.Ὁ.

1. Fusion of the Antichrist myth with that of the Nero
redivivus.—This fusion could not have taken place before the
first half of Domitian’s reign, when the last Neronic pretender
appeared. As soon, however, as the hope of the return of the
living Nero could no longer be entertained, the way was pre-
pared for this transformation of the myth. The living Nero was
no longer expected, but Nero restored to life from the abyss.
This expectation appears in Rev. xiii., xvii. But it is question-
able if this classification is right, and the very much conflated
conceptions of the Antichrist in these chapters had best been
reckoned under III. The simple Neronic myth needs some
infusion of the Beliar myth in order to develop the expectation
of Nero vedivivus, or Nero as a demonic power.

Ili. Fusion of the Antichrist, Behar, and Neronic myths in
various degrees and forms.

From this fusion the myth emerges in three forms, which

84 THE REVELATION OF ST. JOHN [ XVII.

owe their diversity in the main to the three variations of the
Neronic myth which enter into and affect the combination.
These are: (i.) Zncarnation of Beliar as the Antichrist in Nero
still conceived as alive. The Antichrist has here a political
significance, and is human. (11.) Jacarnation of Beliar in the
Jorm of the dead Nero. The Antichrist is here a Satanic being.
(iii.) Zncarnation of Beliar as the Antichrist in Nero redivivus.

(i.) Incarnation of Beliar as the Antichrist in Nero still con-
ceived as living—before go A.D.—We have seen above from
documentary evidence that before 80 a.p. the myth had gained
wide circulation both among Gentiles and Jews, that Nero was
still living in the East, and would speedily return to avenge
himself on Rome. We have further seen that long before 80
A.D. the minds of both Jews and Christians were familiar with
the expectation of the Antichrist pure and simple, and of the
Antichrist possessing the attributes of Beliar or Satan, and so
denoting a God-opposing man armed with miraculous powers, or
a truly Satanic being. So strong was the tendency of such
mythical currents to merge in a common stream that it is not
surprising to find this coalescence achieved in Sibyll. Or. ili. 63-
74. This passage is unhappily of uncertain date, though no
doubt before go A.D., since Nero is still regarded as alive. Its
significance, however, cannot be mistaken. Beliar comes as
Antichrist and is descended from Augustus (ἐκ Σεβαστηνῶν).
That this descendant of Augustus is Nero there seems no room
for doubt. The lines are:

ἐκ δὲ Σεβαστηνῶν ἥξει Βελίαρ μετόπισθεν

Ν , > , 9 , Ν 4
καὶ totnoat dpéewy ὕψος, στήσει δὲ θάλασσαν. ..
καὶ νέκυας στήσει καὶ σήματα πολλὰ ποιήσει . . «
ἀλλ᾽ ὁπόταν μεγάλοιο θεοῦ πελάσωσιν ἀπειλαί,

‘ ΄ , > » > A 9
καὶ δύναμις φλογέουσα dv οἴδματος εἰς γαῖαν ἥξει,
καὶ Βελίαρ φλέξει καὶ ὑπερφιάλους ἀνθρώπους
πάντας, ὅσοι τούτῳ πίστιν ἐνεποιήσαντο.

It is possible, however, that the Σεβαστηνοί are the inhabit-
ants of S<Baorn, 1.6. Samaria. In that case the text would come
under II. i. (4).

ii. Jncarnation of Beliar as Antichrist in the form of the dead
Nero.—In due time the belief that Nero was still alive in the
East began to die. The time of its extinction must naturally
have varied according to temperament and locality. It is
accordingly difficult to assign definite dates. Since, however,
the latest pretender to the Neronic réle came forward in 88 A.D.,
we may not unreasonably infer that from that year the belief
began to lose its grip on the common folk, and to decline
steadily till it finally disappeared. No doubt during the next

XVII. | ADDITIONAL NOTE ON XVII. 85

twenty years or more it crops up sporadically, but even during
that period its place has been taken by two rival and stronger
forms of the same myth.

These new forms may have already been evolved in the later
years of Vespasian. At all events they are not later than go-
100 A.D. Now that the belief that Nero was still alive had
already been abandoned, there were two courses of development
open for this myth, in case the Neronic element was still to be
retained. Either Beliar must come in the form of the dead
Nero, or Nero must be recalled to life by a Satanic miracle as in
(iii.). The first course is adopted by the writer of the Ascension
of Isaiah, the second by our author in xiii., xvii. The passage
in the Ascension, iv. 2—4, is as follows:

*‘And after (the age) is fulfilled, Beliar, the great ruler, the
king of this world, will descend, who hath ruled it since it came
into being; yea he will descend from his firmament in the like-
ness of a man, a lawless king, the slayer of his mother, who
himself (even) this king 3. Will persecute the plant which the
Twelve Apostles of the Beloved have planted. Of the Twelve
one will be delivered into his hand. 4. This ruler in the form
of that king will come, and there will come with him all the
powers of this world,” etc.

(iii.) Zncarnation of Beliar as the Antichrist in Nero redivivus.
—tThe chief authority attesting this expectation is Rev. xiii., xvii.
in their present form as they left our author’s hand. But we
shall first deal shortly with others in the Sibylline Oracles. In
Sibyll. Or. v. 28-34 (written in the reign of Hadrian) the descrip-
tion of the Antichrist involves all the above elements. Thus it
is Nero vedivivus that is described ; for the author of the lines
is writing two generations after Nero’s death. In the next place
he is called in semi-mythological language ‘the serpent ” (herein
we have the Beliar element), and finally he makes himself equal
to God. The lines bearing on our subject are v. 28-29, 33-34.

πεντήκοντα δ᾽ ὅτις κεραίην λάχε, κοίρανος ἔσται,
δεινὸς ὄφις. ..

ἀλλ᾽ ἔσται καὶ ἄϊστος ὀλοίιος" εἶτα ἀνακάμψει
ἰσάζων θεῷ αὐτόν.

v. 214-227 belongs more clearly to this division. According to
this passage, Nero is to return aloft, upborne by the Fates. His
achievements are portrayed in 219-225. In Book viii., of which
lines 4-429 belong to the close of the second century, the
various myths have so thoroughly coalesced that Nero is no
longer regarded as a man but as a Satanic monster. He has
become the Dragon (vili. 88, πορφυρεός τε δράκων), and assumed
the monster’s form (157, θῆρα μέγαν).

86 THE REVELATION OF ST. JOHN [XVII.

It is needless here to pursue the ramifications of this myth
further in this and later literature than to state, that so
thoroughly did the Neronic element in the composite Antichrist
conception gain the upper hand in the East, that in Armenian
the word Nero became and remains the equivalent for Anti-
christ.

We shall now return to the most important testimonies of
this subject, ze. in Rev. xiil., xvii. We need not here deal with
them in detail, since they are fully discussed already. Here
we have the most vigorous and illuminating conception of
the Antichrist in all literature, although, as we have seen in
our study of these chapters, our author was to a considerable
extent indebted to existing sources in their composition. But
though the elements of the Antichrist were drawn for the most
part from disparate sources, the result is no mere mosaic, no
laboured syncretism of conflicting traits, but a marvellous
portrait of the great God-opposing power that should hereafter
arise, who was to exalt might above right, and attempt, success-
fully or unsuccessfully for the time, to seize the sovereignty of the
world, backed by hosts of intellectual workers,! who would
uphold his pretensions, justify all his actions, and enforce his
political aims by an economic warfare,? which menaced with
destruction all that did not bow down to his arrogant and
godless claims. And though the justness of this forecast is
clear to the student who approaches the subject with some
insight, and to all students who approach it with the experience
of the present world war, we find that as late as 1908, Bousset
in his article on the “Antichrist” in Hastings’ Lucyclopedia
of Religion and Ethics, writes as follows: “The interest in
the (Antichrist) legend . . . is now to be found only among
the lower classes of the Christian community, among sects,
eccentric individuals, and fanatics.”

No great prophecy receives its full and final fulfilment in
any single event or series of events. In fact, it may not be
fulfilled at all in regard to the object against which it was
primarily delivered by the prophet or Seer. But, if it is the
expression of a great moral and spiritual truth, it will of a
surety be fulfilled at sundry times and in divers manners and in
varying degrees of completeness. The present attitude of the
Central Powers of Europe on this question of might against right,
of Czesarism against religion, of the state against God, is the
greatest fulfilment that the Johannine prophecy in xiii. has as
yet received. Even the very indefiniteness regarding the chief
Antichrist in xiii. is reproduced in the present upheaval of

1 This is the second Beast in xiii.—the false prophet.
2 The measures described in xiii. 16-17.

XVIII. §1.] CONTENTS, ETC., OF CHAPTER 87

evil powers. In xiii. the Antichrist is conceived as a single
individual, 2.6. the demonic Nero; but, even so, behind him
stands the Roman Empire, which is one with him in character
and purpose, and is itself the Fourth Kingdom or the Kingdom
of the Antichrist—in fact, the Antichrist itself. So in regard to
the present war, it is difficult to determine whether the Kaiser
or his people can advance the best claims to the title of a
modern Antichrist. If he is a present-day representative of the
Antichrist, so just as surely is the empire behind him, for it is
one in spirit and purpose with its leader—whether regarded
from its military side, its intellectual, or its industrial. They are
in a degree far transcending that of ancient Rome “ those who
are destroying the earth” (Rev. xi. 18).

CHAPTER XVIII
§ 1. Zhe Contents and Character of this Chapter.

This chapter, which deals with the doom of Rome, opens
with a prophetic prelude, in which the Seer looks far forward
and sees the destruction of Rome as already accomplished, and
the earth’s proud capital as the haunt of every unclean thing—
both demonic and belonging to this world.!. This prelude,
described as an angelic utterance from heaven (1-3), is proleptic,
since in the rest of the chapter various stages in the actual
destruction are described.

In 4-8 there follows another voice addressed to the faithful 2
(4-5), and to the ministers of God’s wrath, who were assembled
for the destruction of Rome.

We now come to the three threnodies pronounced respec-
tively over burning Rome by the kings (9-10), by the merchant
princes of the earth (11-13, 15-16), and by the shipowners and
sailors of all the world (17-19). Each in turn bewail the doom
of the great city in whose wantonness and luxury and wealth
they had all shared.

The chapter closes with a song of doom preluded by a
symbolic action on the part of a strong angel. This dirge is
uttered by the Seer who wrote the Oracle, which John has
utilized here for his own purposes. At its close he has added
20, 23-24, in which he appeals to heaven and to the martyrs,

1 As John had not the opportunity of revising his great Apocalyse, several
traces of the expectations belonging to the Vespanianic period survive in this
Jewish source, According to John’s own view, the smoke of Rome was to go
up till the world’s end (xix. 3), but not so in this source (xviii. 2).

* Another element testifying to the origin of the source in Vespanian’s

time. The faithful had all been removed from the earth at the close of xiii,
3 In the original source—Nero and the Parthians.

838 THE REVELATION OF ST. JOHN [XVIII. ὃ 1-2.

apostles and prophets already there, to rejoice over the destruc-
tion of Rome. This appeal is answered in xix. This last part
of the chapter was evidently found by our author in a very
confused condition. It should be read as follows (as we have
shown’ in 8.6): 21. 14, 22773 22. 22 ΠΕΡ 21.) 29. 22. 27.

As we have already stated, John has here used a source
belonging to the Vespasianic period, and written soon after the
destruction of Jerusalem. It was apparently written originally
in Hebrew, and found by John in a Greek translation. The
grounds for these statements are given in the sections that
follow. To the same Vespasianic source xvii. 15-7, 18, 8-10
(in part) originally betonged.

§ 2. The Diction, Idiom, and Style of xviti, 2-23 ts not
that of our author.

The style of this chapter has none of our author’s character-
istic abnormal constructions (see 2). It has, on the other hand,
constructions which are wholly against his usage (see 3). This
chapter contains a great many ἅπαξ λεγόμενα so far as the rest of
the N.T. is concerned (see footnote on 1), and also peculiar
usages of certain words (see 5) not only unknown in the rest of
the N.T. and the LXX, but almost unknown elsewhere. The
style is most carefully elaborated, and in this respect different
from that of our author. Our author is, of course, a stylist, but
with him style is a wholly secondary consideration. His theme
had wholly gained possession of him, and being the greatest of
all themes it naturally expresses itself in great and noble words.
But the writer of xviii. 2-23 is no less conscious of, the claims
of form than he is of the subject-matter of his vision. He is
a conscious stylist. Moreover, the order of his words is less
Semitic than that of any other chapter in the Apocalypse from
our author’s hand. Thus the verb frequently follows after the
subject or the object, or both combined: cf. 3, 7, 8, 11, 14,
15,17. In xvii. 1°-2, 3°-7, 8-10, the earlier part of this source,
the order is Semitic, but this seems owing to the revision it has
undergone at the hands of our author before he incorporated it
in his text.

Finally, this source has influenced our author (see 7).

1. Dtction.—The source begins with 2. It is introduced by
1, every phrase of which is from our author. Thus μετὰ ταῦτα
εἶδον is a characteristic phrase: εἶδον ἄλλον ἄγγελον καταβαίνοντα
ἐκ τοῦ οὐρανοῦ is found in x. 1 and again in xx. 1. On ἔχοντα
ἐξουσίαν cf. ix. 3, Xvi. 9, xx. 6; and on ἐφωτίσθη ἐκ τῆς δόξης
αὐτοῦ, Cf. xxi. 23, ἡ yap δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν. ‘The style
of 2--23 is not that of our author, nor the diction nor the idiom,

XVIII. § 2.] DICTION AND IDIOM 89

The diction is in the main different. I have added a list of phrases
and clauses common to xviii. and the rest of the book. Now
from this list must be withdrawn those given under 20, 23, 24,
since either originally or in their present — they are from our
author’s hand. Next, those given under 3", 10, 16 are repeated
from the earlier part of the same source, xvll. 1-10, but not found
elsewhere in the Book. Again, this old Vespasianic source has
not unnaturally influenced our authors diction: hence the
clauses given in 2°, 3° are the source of xiv. 8, and the rare use
of βύσσινον in 12 appears to be the source of our author’s use
of it in xix. 8,14. Thus the clauses with a diction akin to that
in our author are those given under 4 (8), 9, 21 (below). But
the clauses which in these verses are common to this source and
our author are not distinctive. On the other hand, xvill. has a
large number of ἅπαξ λεγόμενα, so far as the rest of our author
and the N.T. are concerned.!

2. ἔπεσεν, ἔπεσεν Βαβυλὼν ἣ μεγάλη: cf. xiv. 8, which, how-
ever, appears to be borrowed from this source.

3. ἐκ τοῦ οἴνου [τοῦ θυμοῦ) τῆς πορνείας αὐτῆς πεπότικεν πάντα
τὰ ἔθνη-- -[ῃ6 source of xiv. 8° οἱ βασιλεῖς τῆς γῆς μετ᾽ αὐτῆς
ἐπόρνευσαν: cf. 9, xvil. 2, where the clause has already occurred.

4. ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν : cf. x. 4, 8,
Xi. 12. xiv. 2; etc.

8. διὰ τοῦτο: cf. vii. 1 5,Χ11. 12. ἐν πυρὶ κατακαυθήσεται : cf. xvii. 16,

9. κόψονται ἐπ᾽ αὐτῇ : cf. i. 7.

10. ἡ πόλις ἡ μεγάλη: cf. 16, 19, xvii. r8—all belonging to
the same source.

12. Buocivou: cf. 16, xix. 8, 14, where this use of βύσσινον
as a noun appears derived from the use in this source,

16. ἡ περιβεβλημένη . . . papyapiry: repeated with slight
variations from xvii. 4—both belonging to the same source.

17. ἔστησαν. Our author would have used ἔσταθησαν or
εἱστήκεισαν. See vol. i. p. 272.

20. εὐφραίνου : cf. xii. 12. οὐρανέ, Our author uses this
word in the sing. ot ἅγιοι κ. ot ἀπόστολοι kal ot προφῆται. The
order is unusual: contrast xi. 18, xvill. 24. ἔκρινεν : cf. xvi. 6.

21. ets (cf. viii. 13, xix. 17) ἄγγελος ἰσχυρός : cf. ν. 2, x. I.
ἔβαλεν eis: very frequent. οὐ μὴ εὑρέθῃ ἔτι: cf. 22, 24, xii. 8,
XIV. 5.

23. ἐπλανήθησαν πάντα τὰ ἔθνη : Cf. xx. 3, 8, ΧΙ]. 9, ΧΙ]. 14.

1 Thus we have φυλακή in xviii. 2: στρήνους in xviii. 3 (cf. στρηνιάω in
7, 9, also dar. λεγ.), διπλώσατε, and διπλᾶ and διπλοῦν as nouns in 6, σιρικοῦ,
θύινον, ἐλεφάντινον, μαρμάρου in 12, and in the same verse κοκκίνου as a noun
(cf. 16, xvii. 4), κιννάμωμον, ἄμωμον, σεμίδαλιν [ῥεδῶν, σωμάτων in this sense]
in 13, ὀπώρα, λιπαρά in 14, πορφυροῦν as a noun in 16 (xvii. 4), ἐργάζονται
(in this sense) in 17, τιμιότητος in 19, μύλινον, ὁρμήματι ἴῃ 21, μουσικῶν,
σαλπιστῶν in 22,

go THE REVELATION OF ST. JOHN [XVIII. ὃ 2.

24. προφητῶν kal ἁγίων : cf. xi. 18. ἐσφαγμένων : cf. v. 6, 9,
12, Vi. 9, xill. 8.

2. The style of xviii. 2-23 exhibits zone of the abnormal
constructions! so frequent in our author, is far more normal
than that of our author, and is comparatively good Greek. In
fact the writer of this source was a conscious stylist.

3. Whilst this source has none of our author’s characteristic
abnormal constructions, it contains constructions which are wholly
against his usage. Thus ovat cum nom. in 10, 16, 19, whereas it
appears in our author only cum acc. ἐν ἰσχυρᾷ φωνῇ in 2 is both
as regards the epithet and the order in this phrase unexampled
in our author (see note 7x J/oc.). αὐτῆς at ἁμαρτίαι in 5 is an
example of the unemphatic position of αὐτός not elsewhere in our
author save in one Uncial (A) in xxi. 3 (see vol. il. p. 208, foot-
note). κράζειν év ... φωνῇ in 2 is against our author’s usage,
who never inserts the ἐν here: cf. vi. 10, vil. 2, 10, X. 3, XIX. 17.
In xviii. 4 the order ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε (NACQ)
is unparalleled in our author. Hence some later authorities
transpose ἐκ τ. πληγῶν αὐτῆς after λάβητε. Again, 7 μεγάλη πόλις
in 21 is unparalleled in our author in this phrase (see note in loc.)
The attraction of the relative in xviii. 6, ποτηρίῳ ᾧ ἐκέρασεν, is
against his usage: cf. i. 20. Even the title of Babylon in
XViii. 10, 9 πόλις ἡ ἰσχυρά, is against our author’s use, who calls it
ἡ μεγάλη in xiv. 8, xvi. 19, a title which appears also in this source
in xvii. 5, XVill. 2, 10, 21. Finally, in xviii. 7 we find κάθημαι
where our author would have used καθίζω : see note on ili. 21;
and ov μή, xviii. 14, with εὑρήσουσιν, where he would use εὕρωσιν.

4. The accumulation of participles is a frequent character-
istic of this source—without any real parallel in the rest of the
Book. ‘Thus in xviil. g-1o we have οἱ. . . πορνεύσαντες καὶ
στρηνιάσαντες ὅταν βλέπωσιν... ἀπὸ μακρόθεν ἑστηκότες...
λέγοντες, all dependent on the subject of the principal verb.
In 15, οἱ πλουτήσαντες. . . κλαίοντες καὶ πενθοῦντες, λέγοντες,
similarly esis on the subject of the principal verb: in
18, βλέποντες. . . λέγοντες: in 19, κλαίοντες καὶ πενθοῦντες,
λέγοντες. The same accumulation of participles is to ae found
in the earlier fragment of this source, ὦ. 6. XVii. 1°—2, 3°-7, 18,
8-1ιο. Thus in xvil. 3 we have γυναῖκα καθημένην ἐ ἐπὶ Onpiov .. .
γέμοντα - . . ἔχων : in 4, περιβεβλημένη. ὙΠῸ καὶ κεχρυσωμένη

. ἔχουσα: in 7, τοῦ βαστάζοντος, τοῦ ἔχοντος : in 8, οἱ κατοι-
κοῦντες. .. βλεπόντων.

5. The use οἵ: neuter adjectives in the sing. as nouns is

1 Thus the syntax is carefully observed as regards gender and number.
Even λέγων (λέγοντες, etc.) always agrees with the noun on which it depends ;
contrast our author’s use: i. II, iv. I, v. 12, 13, ix. 14, x. 8 (25), xi. 1, 15,
ΧΙν, 7, Χῖχ. 1, 6,

XVIII. ὃ 2-3. | A HEBREW SOURCE gI

characteristic of this source: ze. βύσσινον = “ fine linen” in xviii.
12, 16, This usage occurs only once in the LXX in Dan. x. 5°.
Occasionally ra βύσσινα is used in this sense in the LXX.
Similarly πορφυροῦν in xvii. 4, XVill. 16, κόκκινον in xvil. 4,
XVill. 12, 16, σιρικόν, xviii. 12, and διπλοῦν in xviii. 6, are used
as nouns, although, save in the case of σιρικόν and διπλοῦν, such
a use of these words in the sing. seems unattested elsewhere.
σιρικόν is found in Arrian and Strabo as a noun, and διπλοῦν
appears to be used similarly in the LXX in Ex. xxii. 7, 9.
For certain adjectives employed in this way in the rest of the
N.T. see Robertson, Gram. 653 sq., who, however, as the rest
of the N.T. grammarians, fails to notice most of the above
words.

6. The order of this source is less Semitic than that of our
author: see above.

7. This source appears to have influenced our author.—As
regards xviii. 2-23, it has become clear that it is not our author’s
production, as we have found also with regard to xvii. 12,
3°-7, 18, 8-10. Now this source, dating from the time of
Vespasian, had been in our author's hands and was apparently
laid under contribution by him. Thus xiv. ὃ is composed simply
of xviii. 2°, 3 put together. Again our author’s peculiar use of
βύσσινον in xix. 8, 14 as a noun appears due to this same use in
XVili. 12, 16 (see 5. above). The fact that this use of βύσσινον
is characteristic of this source and borrowed by our author gains
support by its use of πορφυροῦν (xvii. 4, Xvill. 16), κόκκινον (xvii. 4,
XVilil. 12, 16), σιρικόν (XVill. 12), and διπλοῦν (xviii. 6) as nouns,
although, save in the case of the σιρικόν and διπλοῦν, such a use
seems unattested elsewhere. διπλᾶ and τὰ κόκκινα are found
elsewhere. Since, therefore, our author appears to have been
influenced by this source in the above respects, it is possible that
he may have been also influenced by it in his use of ἰσχυρός,
which occurs 4 times in xvili. and 5 times in the rest of our
author. Three of these five times it occurs in the phrase ἄγγελος
ἰσχυρός found also in xviii. 21. But οὐκ. . . ἔτι, which is 6
times in xviil., occurs g times in the rest of our author and belongs
to his vocabulary. His use of διὰ τοῦτο, vil. 15, xii. 12, is not to
be traced to xviil. 8, seeing that it is a very common phrase, being
found 15 times in the Johannine Gospel and 3 times in the
Epistles.

§ 3. Zhe Greek appears to be a translation from a Hebrew
source.

The evidence for the hypothesis is not conciusive. It will be
found in the notes on 8, 19, 22 in connection with the words
and phrases πένθος, ἐκ τῆς τιμιότητος, and μουσικῶν. The use of
δυνάμεως in 3 may suggest ΟΠ = “ wealth.”

92 THE REVELATION OF ST. JOHN [XVIII. § 4.

§ 4. The text has suffered great dislocations—in some degree
comparable to those in xxii. Translation of xvitt. 21-24 in tts
reconstructed order.

One of these dislocations—that of 14—was observed by early
scholars like Beza and Vitringa, which they restore after 23°.
But the present writer thinks that 14 should be read immediately
after 21: 20 he finds is also out of place. It should be replaced
after 23°». The various elements of 22-23 have been disarranged,
as is shown in the notes.

21-24 should be read in the following order: 21, 14, 227°, 23°,
22°h, 228) 920, 23%, 24.

21. And a strong angel took up a stone as it were a great
millstone, and cast it into the sea, saying:

‘‘Thus with violence shall be cast down,
Babylon the great city,
And shall no more be found.

(The Seer’s dirge over Babylon.)

14. And the fruits which thy soul lusted after
Are gone from thee :
And all the dainties and the splendours
Are perished from thee.
[And men shall find them no more at all].

22*4, And the voice of the harpers and singers
<Shall be heard no more in thee>,
And <the voice > of the fluteplayers and trumpeters
Shall be heard no more in thee.

23°. And the voice of the bridegroom and the bride
Shall be heard no more in thee:

22°, And no craftsman of whatsoever craft
Shall be found any more in thee:

228, And the voice of the millstone
Shall be heard no more in thee:
23°. And the light of the lamp
Shall shine no more in thee.

(The Seer’s appeal to heaven and its inhabitants to rejoice
over the doom of Rome.)

20. Rejoice over her, thou heaven,
And ye saints and ye apostles and ye prophets ;
For God hath judged your judgment upon her ;

XVIII. § 4-6.] OF THE TIME OF VESPASIAN 93

236 For with Aer sorcery had all the nations been deceived :
24. And in her was found the blood of the prophets and
saints
And of all that had been slain upon the earth.”

§ 5. xviii. was written in the time of Vespasian.}

This statement can be proved by means of 2, 4, 6-8.

(a) For first of all 2 presupposes the fires of Rome to have
been long extinct, and its ruins to have become the abode of
every unclean spirit, bird, and beast. Now such a supposition
even in a vision was not possible for the Seer writing in 95 a.p.
He was then looking forward to the destruction of Rome as one
of the /as¢ great acts in the judgment of the world. Moreover, the
fires which should consume Rome, xviil. 9, 15, 18, were never, so
long as the earth lasted, to be extinguished, xix. 3. Hence, however
we explain xviii. 2, it was written at an earlier date than the
Apocalypse as a whole. But, whereas the prophecy in 2 is
merely proleptic and therefore not at variance with xviii. 8, 15,
18, it is really irreconcilable with xix. 3, which declares that the
smoke of Rome’s ruins will go up till the world’s end. The
former gives the expectation of a Jewish Seer in Vespasian’s
time, the latter that of our author John in 95 a.p.

(ὁ) In the note on 4 I have shown that the presupposition
underlying it runs counter to the expectation of our Seer, that
after chap. xiii. all the faithful had been put to death. But in
this verse a considerable body of the faithful is presumed to be
actually present in Rome. Such a presumption would be justifi-
able in Vespasian’s time after the fall of Jerusalem, to which period
XVill. can most reasonably be assigned.

(c) In 6-8 the same Vespasianic standpoint is transparent.
We have such an expectation here as would be naturally enter-
tained by a zealous Jew after the destruction of Jerusalem.

ὃ 6. xvii. preserved in a corrupt condition and adapted by our
author to his own purpose.

The dislocation of 14 and 20 and of several clauses in 21-24
from their original contexts shows how profoundly the original
source has suffered (see § 4). There is no reason to suppose
that these dislocations were due to our author. Either they
were already present in his source, or they are due to accidental
disarrangement subsequently. It should be borne in mind that,
if the present writer’s hypothesis is sound as to the death of John
when he had completed xx. 3, we are to regard i.-xx. 3 as never
having undergone a final revision at his hands. In fact we have
in 1.—xx. 3, the first sketch of a great work, portions of which

1 On a variety of grounds Sabatier, Rauch, Spitta, Weyland, Bousset,
J. Weiss, Wellhausen, and Moffatt accept the Vespasianic date of xviii,

94 THE REVELATION OF ST. JOHN [XVIII § 6-7.

have been most carefully worked out from the visions of many
years, while others show not a few inequalities and inconsistencies
that a final revision would have removed.

As regards the corruptions in the text we have already (§ 3)
sought to explain those in 8, 19, 22 by means of a Hebrew back-
ground. The ungrammatical clause (καὶ ἵππων κτλ.) in 13 15
merely a gloss. 23°, if it belonged to the original source, is at
all events in its wrong context where it stands. 24 is from the
hand of John as well as the phrase καὶ of ἀποστολοί in 20.

S49. xvi. and) xvi. 1.2, 3°-7, 18, 8-10) Gre a "Greer
translation of one and the same Hebrew source.

Wehave already come to the conclusion that xvii. 1°—-2, 3°—7, 18,
8-10, and xviii. 2-24 are ofa Vespasianic date, and that the Greek
of these sections is apparently a translation (not made but revised
by John) from a Hebrew original. Since xvii. 1°-2, 3°-7, 18,
8-10, and xvili. 2-23, which are closely connected by their peculiar
and in some respects unique diction, deal with the same subject
and belong to the same date, we conclude that they are from the
same hand. The former served as an introduction to the latter.
xvii. 1 gives the title of xvili. τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς
καθημένης ἐπὶ ὑδάτων πολλῶν. Next, xvii. 2 (μεθ᾽ ἧς ἐπόρνευσαν
of βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ
οἴνου τῆς πορνείας αὐτῆς) is repeated in substance and in part
verbally in xviii. 3, ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς
πεπότικεν πάντα τὰ ἔθνη, and 23, ἐν τῇ φαρμακίᾳ σου ἐπλανήθησαν
πάντα τὰ ἔθνη. Next, clauses from xvii. 4 (περιβεβλημένη πορ-
φοροῦν ' καὶ κύκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίω καὶ
μαργαρίταις) are repeated almost word for word in xviil. 16, 4 περι-
βεβλημένη . . . πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη . . . λίθῳ
τιμίῳ καὶ μαργαρίτῃ. Again, ποτήριον . . . ἐν τῇ χειρὶ αὐτῆς γέμον
βδελυγμάτων in xvii. 4 is recalled by ἐν τῷ ποτηρίῳ © ἐκέρασεν
in xvill. 6; Βαβυλὼν ἣ μεγάλη in xvii. 5 by a kindred clause in
XVili. 10 ; and ἡ πόλις ἣ μεγάλη in xvil. 18 by the same phrase in
XVill. 10, 16, 19.

Hence xvil. 1°-2, 3°-7, 18, 8-10, and xviii. appear to be
derived from one and the same Hebrew source.? With this he
has combined another source, xvil. 11-13, 17, 16, which foretold
the destruction of Rome by Nero and the Parthians. xvil. 2 gives
the title of the Vision in xviii., z.e. the Doom of Rome; this judg-
ment is preceded by a vision of Rome before its overthrow m

1Tt is important to observe that πορφυροῦν used as a noun seems to occur
only in xvii. 4.and xviii. 16, that κόκκινον is used as a noun in the sing. in
xvii. 4>, xviii. 12, 16—a most rare use, though it is found in the LXX and
elsewhere as a noun in the plural. See § 2. 5 above.

2 The order of the words in xviii. while in the main Semitic, is not as

decidedly soas in xvii. 1°-2, 3°-7, 18, 8-10. The latter has been thoroughly
revised by our author.

XVIII. 1-2.] DOOM OF BABYLON 95

xvii. 3-7, 18, 8-10, and by a prophecy of the coming destruction
of Rome by fire at the hands of Nero and the Parthians, 2.6.
xvii. 12-13, 17, 16. It is not till we come to xviii. that the
promise of the Angel of the Bowls in xvii. 1, δείξω σοι τὸ κρίμα
τῆς πόρνης, is fulfilled. xviii. is a vision of Rome’s doom, which
is foretold in xvii. 16.

1-8. The proclamation of the doom of Babylon by the first
angel. This proclamation is proleptic. The angel’s words
regard Rome’s doom as already accomplished far in the past.

From 2° it appears that the fires that consumed it have
long since been quenched, and that it has become the abode of
unclean birds and demons. See the note on these clauses below.

1. ἄλλον ἄγγελον. This angel is distinguished from the angel
mentioned in xvil. 1, 7, who 15 the amgelus interpres.

ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ. This is a direct rendering
of Ezek. xliii. 2, 1933) Nn ὙΠ, where the LXX has ἡ γῆ
ἐξέλαμπεν ὡς φέγγος ἀπὸ τῆς δόξης. Here the Targum has 8y78
mop’ Ὁ nin. Thus the brightness of God’s glory is here
attributed to an angel. See further on this “brightness” in
note on xxi. 23. On this use of ex=‘‘ by reason of,” cf. viil. 13,
AM: EX.

2. ἔκραξεν ἐν ἰσχυρᾷ φωνῇ, The diction in this phrase is
unexampled in our author: the order is most exceptional. See
note on x. 3.

ἔπεσεν ἔπεσεν Βαβυλὼν ἣ μεγάλη. This clause has already
occurred in xiv. ὃ (seenote). The Greek here, with the exception
of the epithet, is an independent rendering of Isa. xxi. 9.

2°, These three clauses are to be taken proleptically in
reference to 9, 15, 18: otherwise they occasion difficulty ; for in
9, 15, 18, Rome is seen in the Seer’s vision to be consumed by
fire: whereas these clauses presuppose the fires of Rome to have
been long extinct, and the ruins to have become the hold of
unclean birds and demons. xiv. 11 refers not to the city Rome,
but to the eternal torment of the worshippers of the Beast in the
next world. On the other hand it is impossible to reconcile 2°%°
with xix. 3, which represents the smoke of her burning as going
up for ever and ever, z.e. to the end of the world. This last is
our author’s own expectation. Here that of his source conflicts
with it: see Introd. to this Chap., § 5.

ἐγένετο κατοικητήριον δαιμονίων... μεμισημένου : οἵ. Isa. xiii.
21-22 (δαιμόνια ἐκεῖ ὀρχηθήσονται) ; Jer. li. 31, ““ΒΑΌγΥ]ΟΠ shall
become .. . a dwelling for jackals”; 1 Bar. iv. 35, κατοικηθή-

σεται ὑπὸ δαιμονίων. In Isa. xxxiv. 11, 13°, 14-15, Jer. ]. 39, there
is a list of unclean birds and beasts that are to inhabit Edom or
Babylon given: cf. Zeph. ii. 14. The δαιμόνια are the OS, or
more probably the "Ν᾽ (Isa. xi. 21, Xxxiv. 14).

96 THE REVELATION OF ST. JOHN [XVIII. 2-4.

ὀρνέου ἀκαθάρτου : cf. Deut. xiv. 12-19.

8. The nations as a whole, the rulers of the earth and its
merchants, were involved in the sin of Rome.

ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνείας αὐτῆς. I have here with
much hesitation bracketed τοῦ θυμοῦ, although it has the support
of the best MSS. But the extraordinary diversity among the
authorities points to some corruption in the above text. See
notes on xiv. 8, xvii. 2. In the latter passage we have an exact
parallel to xviii. 3°°; for 3° (cf. 23° ὅτι ἐν τῇ φαρμακίᾳ σου ἐπλανή-
θησαν πάντα τὰ ἔθνη) corresponds to ἐμεθύσθησαν οἱ κατοικοῦντες
τ. γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς. 3° corresponds almost
verbatim with xvii. 27, μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς.

οἱ βασιλεῖς τῆς γῆς. Their lamentation over Rome is given
in g—20, as that of the merchants in 11-13, 15-16.

πεπότικεν. This reading, supported by a few cursives, appears
to be the true one, though in the cursives only a happy conjecture.
It explains the impossible readings of SACQ. It is also required
by the context: otherwise Rome is represented only as passively
evil. πέπτωκαν though originating in a scribal error seemed to
derive support from ἔπεσεν. As Babylon fell, so did the nations.

ot ἔμποροι τῆς γῆς. This phrase, which is peculiar to this
chapter in the N.T. (cf. 11, 15, 23), is significant. All the
merchants of the world are involved in the overthrow of Rome.
The long list of merchants who traded with Tyre, according to
Ezek. xxvii. 9-25, was in the mind of our author.

ἐκ . . - αὐτῆς ἐπλούτησαν : cf. 15.

τῆς δυνάμεως = “ wealth ””—a meaning which is found also in
the LXX of Deut. viii. 17, Ruth iv. 11, where δύναμις is a render-
ing of 5m. In Isa. Ixi. 6 it is rendered by ἰσχύς = “ wealth.”
This meaning is to be found in Xen. Cyz. vii. 4. 34, etc., 2 Cor.
viii. 3, and the Papyri.

τοῦ στρήνους αὐτῆς --““οἵὁἨἁ her wantonness.” Here and in
2 Kings xix. 28. Cf. στρηνιᾷν in 9, and καταστρηνιᾷν τοῦ Χριστοῦ,
“to wax wanton against the restrictions prescribed by Christ,” in
τ Rink v.01:

4-8. The second voice, which comes from heaven itself.
4-5 are addressed to the faithful, and 6-8 to the ministers of God’s
wrath who were seen by the Seer to be assembling for the work
of destruction.

4. No justifiable meaning can be attached to this verse as it
stands. As we have repeatedly seen heretofore (cf. also ver. 20),
the presupposition of the Seer is that after xii. all the faithful had
been put to death. In xv. 2-4 the army of martyrs is seen in its
completeness in a vision before the throne of God, while the
Seven Bowls are poured down on a wholly heathen world. In
the present verse, therefore, indeed in the present chapter, we

XVIII. 4-5.] EXHORTATION TO THE FAITHFUL 97

have a document that belongs, as a large body of modern scholars
have recognized, to the time of Vespasian. This oracle dealt
with the destruction of Rome. Volter (Ofenxbarung Johannts,
1904), J. Weiss and Erbes ascribe this oracle to a Christian
source written respectively about 60, 70 and 80 a.p. On the
other hand, Vischer, Schoen, Weyland, Spitta trace it, and
rightly in the opinion of the present writer, to a Jewish source.
Whether Jewish or Christian originally, it is partially adapted to
its present context by the mention of the “apostles” in 20, and
by the addition of 24.

ἄλλην φωνήν. The words that follow—o λαός pov—seem to
suggest that it is God that speaks. But 5 is against this con-
clusion. Cf. xvi. 1 for a like difficulty. It may, however, be
Christ that speaks.

ἐξέλθατε ἐξ αὐτῆς 6 λαός μου These words appear to bea
reproduction of Jer. li. (xxvill.) 45, “OY ADMD 3X¥. Since they
are not found in NABQ* of the LXX and in Q™. are
rendered by ἐξέλθετε ἐκ μέσου αὐτῆς λαός pov, this clause seems
to have been translated directly from the Hebrew, and inde-
pendently of the LXX.

There are, it is true, many parallels in the O.T. to the above
clause in our text. Cf. Jer. xxvii. (1.) 8, ἀπαλλοτριώθητε ἐκ μέσου
Βαβυλῶνος... καὶ ἐξέλθατε : xxviii. (li.) 6, φεύγετε ἐκ μέσου Βαβυ-
λῶνος, καὶ ἀνασώζετε ἕκαστος τὴν ψυχὴν αὐτοῦ καὶ μὴ ἀποριφῆτε ἐν τῇ
ἀδικίᾳ αὐτῆς : Isa. xlviii. 20, ἔξελθε ἐκ Βαβυλῶνος : lil. 11, ἀπόστητε,
ἀπόστητε, ἐξέλθατε ἐκεῖθεν. . . ἐξέλθατε ἐκ μέσου αὐτῆς : cf. also
2 Bar. il. 1, “ Retire from this city”; Matt. xxiv. 16, τότε οἱ ἐν τῇ
Ἰουδαίᾳ φευγέτωσαν ἐπὶ τὰ ὄρη. The last quotation belongs to
the Little Apocalypse, and refers, of course, to Jerusalem.

συνκοινωνήσητε ταῖς ἡμαρτίας : cf. Eph. v. 11, μὴ συνκοιν-
ὠνεῖτε τ. ἔργοις. . - τ. σκότους: I Tim. v. 22, μηδὲ κοινώνει
ἁμαρτίαις ἀλλοτρίαις. These words deal with the guilt of sharing
in the sin of Rome, as the words that follow deal with the
punishment that such guilt must entail.

ἐκ τῶν πληγῶν αὐτῆς, “some of her plagues.”

5. ἐκολλήθησαν. . . ἄχρι τ. οὐρανοῦ. These words are,
apparently, a reminiscence of Jer. li. 9, ΠΟΘ ΘΠ δὲ yr.
If so, then ἐκολλήθησαν is simply to be rendered (as in the
A.V. and R.V. and the Vulg., pervenerunt) “have reached.”
This rendering of Μὴ} is very rare,—see Lam. ii. 2 and
Zech. xiv. 5, ἐνκολληθήσεται (33) φάραγξ ὁρέων ἕως “lads,
—but the meaning belonging to this Hebrew verb is clearly
the one required by our context. We might also compare with
our text 1 Esdr. vill. 72, αἱ δὲ ἄγνοιαι ἡμῶν ὑπερήνεγκαν ἕως τοῦ
οὐρανοῦ : cf. Ezra ix. 6; also 4 Ezra ΧΙ. 43, “ Et ascendit con-
tumelia tua ad altissimum et superbia tua ad fortem.” If this

VOL. Il.—7

98 THE REVELATION OF ST. JOHN [XVIII. 5-6.

rendering is right, then we are not to attempt to render
ἐκολλήθησαν κτλ. as “have grown together into such a mass as to
reach the heaven.” It would be extraordinary if God was not
mindful of the sins of Rome (5°) till they pressed in a mass
against the roof of heaven. To such an extravagant conception
the parallelism καὶ ἐμνημόνευσεν 6 θεὸς τὰ ἀδικήματα αὐτῆς would
form a singular anticlimax—a piece of sheer bathos. Hence we
infer that ἐκολλήθησαν is here= yin, and that the rendering is
independent of the LXX in Jer. li. (xxvili.) 9, ἤγγικεν εἰς οὐρανὸν
τὸ κρίμα αὐτῆς. The rendering of the two Syriac Versions here
is very infelicitous, ze. “have cleaved to.” This rendering of
κολλᾶσθαι is found once more in the Syriac Versions, namely, in
Luke x. 11, but there it is very felicitous.

On the other hand, it must be conceded that κολλᾶσθαι is the
general rendering of p27 in the LXX. If it presupposes this
Hebrew word here, then our text is not a reminiscence of Jer.
li. 9. But even so, the context is against the meaning belonging
to pat. Such a passage as 1 Bar. i. 20, ἐκολλήθη εἰς ἡμᾶς τὰ
κακὰ καὶ ἡ apa, does not support our text in the sense of “‘cleave
unto.” Even in this passage of Baruch ἐκολλήθη probably pre-
supposes a corrupt Hebrew text. See Whitehouse in Charles,
The Apoc. and Pseud. i. 578, and Kneucker zz loc. The Syriac
Version of Baruch =Nam) (=et pervenerunt), while the Greek =
patm. Dan. ix. 11, with which 1 Bar. 1. 15-11. 17 is closely
related, supports the former.

αὐτῆς αἱ ἁμαρτίαι. On this vernacular use of the genitive of |
αὐτός see notes on ii. 2, 19, and in vol. ii. 208, footnote.

ἐμνημόνευσεν ὁ θεός κτλ. Cf. xvi. το, Βαβυλὼν ἡ μεγάλη
ἐμνήσθη ἐνώπιον τοῦ θεοῦ.

6. In its present context this verse is to be taken as addressed
to Nero redivivus and the hosts that followed him: cf.
XViil. I1--17. But it is not to be forgotten that already Rome has
for the most part been destroyed in xvi. 19 by a great earthquake,
and its entire destruction by fire foretold in xvii. 16. The
present chapter, taken by itself, shows no consciousness of the
first of these judgments. But the destruction of Rome by fire is
proclaimed in xvill. 8, 9, 15. Hence the description of the final
overthrow of Rome in xviii. 21 must be taken as purely figurative.

ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν κτλ., 2.6. deal out to her the
same measure that she dealt to others. Cf. Jer. xxvii. (].) 29, ἀντα-
πόδοτε αὐτῇ κατὰ TA ἔργα αὐτῆς᾽ κατὰ πάντα ὅσα ἐποίησεν ποιήσατε
αὐτῇ : 15. ἐκδικεῖτε ἐπ᾽ αὐτήν᾽ καθὼς ἐποίησεν, ποιήσατε αὐτῇ : Ps.
CXXXVi. 8, μακάριος ὃς ἀνταποδώσει σοι τὸ ἀνταπόδομά σου ὃ ἀντα-
πέδωκας ἡμῖν. On this principle of /ex /a/ionis see the notes in
my edition of Judzlees on iv. 31, xlvili. 14.

διπλώσατε διπλᾶ: cf. Isa. xl. 2, ἐδέξατο ἐκ χειρὸς κυρίου

XVIII. 6-8. | COMMAND TO MINISTERS OF DOOM 99»

διπλᾶ τὰ ἁμαρτήματα αὐτῆς: Jer. xvi. 18, ἀνταποδώσω...
διπλᾶς τὰς κακίας αὐτῶν. διπλοῦν διπλᾶ is an extraordinary ex-
pression. Cf. Aesch. Agamem. 537, διπλᾶ δ᾽ ἔτισαν Πριαμίδαι
Oapapria.

But in Aeschylus the διπλοῦς is used purely as an adjective,
whereas in our text it is a noun. For this use cf. Ex. xxii.
3, 6, ὃ. In the first passage we have διπλὰ in the LXX
(O'3v’), in the second τὸ (Ὁ) διπλοῦν, and in the third διπλοῦν,
ζ.ε. ἀποτίσει διπλοῦν τῷ πλησίον. Cf. also Zech. ix. 12, διπλᾶ
ἀνταποδώσω.

ἐν τῷ ποτηρίῳ κτλ. : cf. xiv. 8, xvil. 4. This cup is the cup
of the wrath of God. Cf. 2 Bar. xiii. 8, in which the Romans
also are addressed.

“Ye who have drunken the strained wine
Drink ye also of its dregs,
The judgment of the Lofty One
Who has no respect of persons.”

7. In this verse it is a question whether the speaker is a
heavenly being or the Seer who wrote this vision.

ὅσα. .. τοσοῦτον. The torment and grief (or “ misfortune ”)
of Rome are to be proportionate to her self-glorification and
wantonness. Cf. Isa. ili. τό, 17, ἀνθ᾽ ὧν ὑψώθησαν ai θυγατέρες
Zeov . . . Kal ταπεινώσει ὃ θεὸς ἀρχούσας θυγατέρας Yewv:
Prov. xxix. 23, ὕβρις ἄνδρα ταπεινοῖ: Luke xiv. 11, ete.
On the probability that πένθος, which occurs twice in this verse, is
to be rendered “ misfortune ” or “calamity,” or that it is a trans-
lation of a corrupt form in the Hebrew original, see note on ver. 8.

ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει... ἴδω. These lines repro-
duce freely Isa. xlvii. 7, 8, ... m2) ΠΝ obyyS ΠΝ ΠῚ
Daw YI ΝΟΥ AON WN NP... ΠΕΣ. mn. But the

LXX is not followed, which here gives εἶπας Εἰς τὸν αἰῶνα ἔσομαι
ἄρχουσα. . . ἣ λέγουσα ἐν TH καρδίᾳ αὐτῆς. . . οὐ καθιῶ χήρα οὐδὲ
γνώσομαι ὀρφανείαν. We should observe that for κάθημαι we
should expect καθίζω (see note on 11]. 21) if this chapter were from
the hand of our author. As a parallel to our text, the boast of
Tyre in Ezek. xxviii. 2 should be compared and also the self-
glorification attributed to Rome in 2 Bar. xii. 3.

8. Because of (ὅτι... dua τοῦτο) Rome’s pride and self-
confidence she shall be overthrown suddenly.

ἐν μιᾷ ἡμέρᾳ ἥξουσιν. Isa. xlvii. still influences our writer; for
these words are derived from the Massoretic ver. 9, where
the LXX (B) renders ἥξει... ἐπὶ σὲ ἐν τῇ φαρμακίᾳ gov. But NA
etc. agree with Mass. It is noteworthy that εἷς is postpositive in
ix. 12, 13, but prepositive in vili. 13, xvii. 12, 13, 17, xviii. 8, 10,
LG; Τὸ; xix... 17.

100 THE REVELATION OF ST. JOHN [XVIII. 8-9.

ἱ θάνατος καὶ πένθος καὶ λιμός ἡ. We might compare vi. 8.
It must be confessed that πένθος (“ mourning ”’) cannot with any
justice be reckoned under the category of plagues. _ But first of all
the presence of λιμός suggests that θάνατος here as in vi. 8 and
frequently in the O.T. =135, “ pestilence.” In that case the natural
order would be λιμὸς x. θάνατος x. πένθος. Now returning to
πένθος, itis possible that it should be rendered here according to
a rare meaning by “calamity,” “ misfortune” (cf. Pindar, 7521.
vi. (vii.) 51, ἔτλαν δὲ πένθος ov φατόν : Herod. 111. 14). If so, we
should translate ‘‘famine and pestilence and misfortune.” But
the error may be due to a corruption in the Semitic original.
Thus πένθος -- ax, corrupt for San. If this is right, we obtain an

excellent sense—‘‘famine and pestilence and destruction.”
The approach of the Parthians from the East under Nero would
cut off food supplies from Rome and lead to famine, in the
train of which pestilence would soon follow. The third plague
would then prepare for the destruction of Rome by fire. Or,
since the writer has, as has been shown on 7, borrowed
freely from Isa. xlvii. 7, 8, it is possible that Sax (-- πένθος)
may be a corruption of ‘av in Isa. xlviii 8—“famine and
pestilence and loss of children.” But the former restoration is
to be preferred.

ἐν πυρὶ κατακαυθήσεται. The judgment of Rome by fire,
which according to xvii. 16 is to be executed by Nero and the
Parthian kings, is here declared to come from God in the first
instance. On the judgment by fire cf. Jer. 1. 32, li. 25, 30, 32,
58.

isxupds ὃ θεὸς ὁ κρίνας αὐτήν. The translator of this
chapter is fond of the word ἰσχυρός Ξε οἴ. 2, το, 21. Outside
this chapter it occurs only five times in the Apocalypse: cf. Jer.
xxvii. (1.) 34, ὃ λυτρούμενος αὐτοὺς ἰσχυρός... κρίσιν κρινεῖ
πρὸς τοὺς ἀντιδίκους αὐτοῦ. This κρίνας points to the fact that the
decree of judgment has already been passed on Rome.

9-19. The dirge chanted over the conflagration of Rome by
the kings, 9-10, by the merchant princes of the earth, 11-16, and
the shipowners and sailors of the world, 17-19. The author is
influenced by the doom song pronounced by Ezekiel over Tyre,
Ezek. xxvi.—Xxvili.

9-10. Cf. Ezek. xxvi. 16-17, where the princes of the sea
mourn over ‘Tyre. -

κλαύσονται καὶ κόψονται ἐπὶ αὐτῇ : cf. 2 Sam. i. 12, ἐκόψαντο
... καὶ ἔκλαυσαν... emi. Hence our text =“ shall weep and
mourn over ” (=>y ΥἼΒΙ 1393). See also 11, 15, 19.

ot βασιλεῖς τῆς γῆς: cf. vi. 15 (see note), xvii. 2, 18,
xviii. 3. These kings are the heads of the heathen nations.
Foremost amongst them are princes subject to or in alliance with

XVIII. 9-11.] DIRGE QF KINGS AND MERCHANTS IOI

Rome; for, as the next clause shows, they have been deeply
affected by her influence. They are distinct from the Parthian
kings who destroy Rome, xvii. τό.

οἱ μετ᾽ αὐτῆς πορνεύσαντες : οἵ. XVil. 2, XViil. 3. στρηνιάσαντες.
They too had lived wantonly like Rome: Si, Clo

ὅταν βλέπωσιν. . . αὐτῆς. This clause recurs in 18.

τῆς πυρώσεως. The prophecy of Rome’s destruction by fire is
dwelt on again and again: cf. xvil. 16, xviii. 8, 18.

10. ἀπὸ μακρόθεν : cf. 15 (seenote), 17; Matt. xxvi. 58; Mark
v. 6, vill. 3, etc.

διὰ τὸν φόβον. . . αὐτῆς. This phrase recurs in 15.

οὐαὶ οὐαὶ 4 πόλις κτλ. This construction is not found in the
N.T. exceptin Luke vi. 25"; but it occurs frequently in the LXX :
ἘΡ παν 8. Τὶ 295, 20,225 Tabi Ὁ: 12, Τὸ"; Zeph. tiie
Amos v. 18, where the R.V. rightly renders : “woe unto.” Hence
the rendering here, as in these passages, should be, ‘‘ Woe, woe
to the great city.” The construction suggests the writer’s
acquaintance with the LXX. Our author’s construction is ovat
with the dat.: cf. vili. 13.

μιᾷ dpa: cf. 8, τό, 19.

11-16. The merchants of the earth take up their dirge over
Rome.

11. οἱ ἔμποροι τῆς γῆς. In Ezek. xxvii. 12-24 the various
nations that had commercial relations with Tyre are enumerated.

κλαίουσιν καὶ πενθοῦσιν ἐπ᾽ αὐτῇ : cf. 9, 15, 19; Mark xvi. 10;
Luke vi. 25; Jas. iv. 9. This combination is found in Neh,
i. 4.

γόμον = ship’s freight or cargo: cf. Acts xxi. 3. The vastness
of the commerce of Rome may be inferred from the following
Le which are all taken from Wetstein ; Galen, De Axzidot,

. 4, ἐὰν ev Ῥώμῃ κατοικῶμεν, εἰς ἣν ἐξ ἁπάντων τῶν ἐθνῶν nae
ἕκαστον ἐνιαυτὸν ἐξικνοῦνται πάμπολλα sete eis ἣν τὰ πανταχόθεν
ἧκε καλὰ διὰ παντὸς ἔτους : Pliny, .77.Δὴ. vi. 26, “ Minima computa-
tione millies centena millia sestertium annis omnibus India et
Seres peninsulaque illa imperio nostro adimunt”: Aristides, Zz
Rom., p. 200, ἄγεται δὲ ἐκ πάσης γῆς καὶ θαλάττης, ὅσα ὥραι φύουσι,
καὶ χώραι ἑκάσται φέρουσι, καὶ ποταμοί, καὶ λίμναι, καὶ τέχναι
Ἑλλήνων καὶ βαρβάρων" ὥστε εἴ τις ταῦτα πάντα ἐπιδεῖν βούλοιτο,
δεῖ αὐτὸν ἢ πᾶσαν εἰσελθόντα τὴν οἰκουμένην οὕτω θεάσασθαι, ἢ ἐν
τῇδε τῇ πόλει γενόμενον... τοσαῦται δὲ ἀφικνοῦνται δεῦρο κομί-
ζουσαι παρὰ πάντων ὁλκάδες, ἀνὰ πᾶσαν μὲν ὥραν, πᾶσαν δὲ φθινό-
ΠΟ ΠΟΥ, περιτροπήν, ὥστ' ἐοικέναι τὴν πόλιν κοινῷ τινι τῆς γῆς
ἐργαστηρίῳ. φόρτους μὲν ἀπ᾽ Ἰνδῶν, εἰ βούλει δὲ καὶ τῶν εὐδαιμόνων
᾿Αράβων τοσούτους ὁρᾷν ἐστίν, ὥστε εἰκάζειν γυμνὰ τὸ λοιπὸν τοῖς
ἐκεῖ λελεῖφθαι τὰ δένδρα. .. » Ἐσθῆτας δ᾽ αὖ Βαβυλωνίας, καὶ τοὺς ἐκ
τῆς ἐπέκεινα βαρβάρου κόσμους... . Πάντα ἐνταῦθα συμπίπτει,

102 THE REVELATION OF ST. JOHN [ XVIII. 11-13.

ἐμπορίαι, ναυταλίαι, γεωργίαι, μετάλλων κάθαρσις, τέχναι ὁπόσαι εἰσί
τε καὶ γεγένηνται, πάντα ὅσα γεννᾶται καὶ φύεται. ὅ τι δ᾽ ἂν μὴ
ἐνταῦθα ἴδοι τις, οὐκ ἔστι τῶν γενομένων ἢ γιγνομένων. In the
Talmud, Qidd. 40", it is stated that ‘Ten measures of wealth
came down into the world: Rome received nine, and all the
world one.”

Since 23° cannot stand in its present context, it may
originally have stood after 11%, and so this verse may have run
as follows :

τι *“ And the merchants of the earth weep and mourn over her,
23° For thy merchants were the princes of the earth,
115 For no man buyeth their merchandise any more.”

12-13. These two verses give a list of the articles imported
by Rome from all quarters of the world. Holtzmann has
recognized that the first four articles mentioned (1.6. precious
stones) harmonize rhythmically with the next four, consisting of
costly garments. But further examination of the passage shows
that it consists, according to the present text, of nine lines. That
the first four of these consist of two couplets there can be no
doubt, but great difficulty attaches to the method of dealing
with the remaining five lines. If they are to be retained as
they stand, it might be best to regard them as consisting of a
tristich and a distich:

“And cinnamon and spice and incense,
And ointment and frankincense and wine,
And oil and fine flour and wheat :
And beasts and sheep [and horses
And chariots and slaves] and souls of men.”

But it is probable that the words I have bracketed are an inter-
polation ; for (1) their syntax—genitives where there ought to be
accusatives—is wholly anomalous. It is without a real parallel
in the abnormal style of our author, and is still more at variance
with the much more grammatical style of this chapter, which, as
we have elsewhere seen, comes from an independent source.
(2) The same ideas are repeated in immediate proximity under
different forms; for “slaves” and ‘“‘souls of men” are here
synonymous. i

κτήνη; as 15 shown in the notes on 13 =draught cattle, ze.
horses, asses, etc., and thus the mention of horses separately, as
in the present text, is wholly gratuitous. Now, if we excise as a
gloss, which has crept in from the margin, the words “and
horses and chariots and slaves,” we get rid of the anomalous
syntax, and of the meaningless repetitions in the last line, and

XVIII. 12-13. | DIRGE OF THE MERCHANTS 103

recover the original text of 12-13, consisting of four stanzas of
two lines each. The last stanza then would be:

“ And oil and fine flour and wheat,
And beasts and sheep and souls of men.”

The dramatic forcibleness of what seems at first a purely prosaic
list of imports is in the highest degree impressive, closing as it
does in the climax—

“* And beasts and sheep and souls of men.”

12. On the various articles mentioned in 12-13 the Bible
Dictionaries should be consulted. Most of them are to be found
in the imports of Tyre: Ezek. xxvil. 12-24, z.e. gold, silver,
precious stones, fine linen, purple, brass, iron, all spices, oil,
wheat, cattle, sheep, horses, and the souls of men.

βυσσίνου : cf. xix. 8.

σιρικοῦ (so the uncials. The usual form is σηρικοῦ). This
word (= “‘silk”) is a dm. Aey. in Biblical Greek, but it was used
frequently by Greek writers after Alexander’s time. How
commonly it was used in Rome about 70 a.p. may be inferred
from the words of Josephus (B./. vil. 5. 4), who describes the
triumphant army of Vespasian and Titus as being clothed ἐν
ἐσθῆσιν σηρικαῖς, ἐστεφανωμένοι δάφναις.

καὶ πᾶν ξύλον θύινον. The construction here changes and
ξύλον is governed directly by ἀγοράζει. This change may be due
not to a slip on the part of the translator, but to a right rendering
of his text. The οὐδεὶς ἀγοράζει is to be taken closely with πᾶν
ξύλον (=ypy-b> . . . ws mp x5)=“no one buyeth any thyine
wood.” Hence καὶ πᾶν ξύλον θύινον should be rendered “or
any thyine wood” and not as in the A.V. and R.V. “and all
thyine wood.” Of course it is possible that the translator ought
to have rendered παντὸς ξύλου, but, so far as the Hebrew before
him went, the acc. was not only a possible but probably the right
rendering.

θύινον. This wood most probably came from Zhuia arti-
culata, a tree which grew in N. Africa. It was known to the
Greeks as θύα, θύον, or Ovia, to the Romans as citrus. It was
much used in the making of costly tables: cf. Martial, xiv. 87,
“‘ Mensa citrea.” Seneca (quoted by Swete from Mayor on Juv.
i. 137) had (according to Dio, ΙΧ]. 10. 3) 300 such tables with
ivory feet.

ἐλεφάντινον. Ivory was largely used, as Swete states, by
wealthy Romans in the decoration of furniture, quoting Juv.
ΧΙ. 120 566.

18. κιννάμωμον. In the O.T. cinnamon appears thrice
among aromatic spices. It is the Cassfa lignea and was

104 THE REVELATION OF ST. JOHN [XVIII 18.

imported, as it still is, from China. It was much used in Rome,
as we can infer from Plautus, Propertius, Lucan, Martial.

ἄμωμον. This perfumed unguent was derived from a shrub
of Eastern origin (Virg. £c/. iv. 25, ‘‘ Assyrium vulgo nascetur
amomum”). It was well known at Rome: Mart. viil. 77: “Si
sapis, Assyrio semper tibi crinis amomo splendeat”: Statius Silv.
1.113: “ Nec pingui crinem deducere amomo cessavit ” (quoted by
Wetstein). Theophrastus, ix. 7, is uncertain whether it was
derived from Media or India. Pliny, 2. xii. 28, mentions this
costly unguent for the hair.

θυμιάματα. See v. 8, λίβανος : cf. vill. 3.

σεμίδαλιν (=nbb). This word, meaning fine flour, is not
found elsewhere in the N.T. though frequent in the LXX.
Pliny, A&M: xiii. 21, refers to it: “Similago ex tritico fit lauda-
tissimo.”

σῖτον. Egypt was the granary of Rome.

κτήνη. This word generally means flocks and herds, but it
can also mean draught cattle or beasts for riding: hence horses
or asses: cf. Luke x. 34; Acts xxii. 24. That κτῆνος could
mean “a horse” is to be inferred also from Gen. vill. 19, where
the Hebrew is 22, which clearly the Greek translators read

as win (=“horse”), and from Num. xvi. 32, where the trans-
lators again read w’37 instead of 53 (=“‘substance”). From

these facts we conclude that κτήνη means all kinds of cattle for
draught or riding. Hence there is no real need for the word
ἵππων which follows, as it is already included in κτήνη. Horses
are mentioned among the imports of Tyre in Ezek. xxvii. 13 sq.

[καὶ ἵππων... . σωμάτων.) I have already given in the
introductory note on 12-13 the grounds on which these words
are to be excised as an interpolation. The absolutely anomalous
genitive here is, so far as I am aware, universally explained by
inserting γόμον before it. Thus Holtzmann and Bousset remark
here that as in 12 the gen. passes over into the acc., so here the
acc. returns again into the gen. But, as I have shown on 12,
the acc. can not only be accounted for, but probably justified :
whereas nothing can justify the present genitives between a series
of accusatives preceding and an acc. following. They are there-
fore to be regarded as an interpolation.

pedav. The ῥέδη came, according to Quintilian (1. 5. 5), from
Gaul and was a-vehicle with four wheels (Isid. Ztym. xx. 12).
Cicero used it, and apparently it became fashionable at Rome.

σώματα. This word is used to translate ΠῚ Ὁ) (“souls”) in
the LXX of Gen. xxxvi. 6. It is also used elsewhere in the LXX
in the sense of “slaves”: cf. Gen. xxxiv. 29 ; Tob. x. 11 (σώματα
καὶ κτήνη) ; Bel 32 (Theod.), δύο σώματα καὶ δύο πρόβατα : 2 Macc.

XVIII. 18-17.] DIRGE OF THE SEAFOLK 105

viil. rr. This non-Attic usage of the word arose apparently in
Egypt, as the Papyri show, and later established itself in Greek
generally. Hence a slave dealer is called a σωματέμπορος and
a slave house σωματοτροφεῖον.

ψυχὰς ἀνθρώπων. This phrase is borrowed from Ezek.
XXVii. 13, οὗτοι ἐνεπορεύοντό σοι ἐν ψυχαῖς ἀνθρώπων (QIN WD).
The phrase occurs also in τ Chron. v. 21, but there it does not
mean slaves as here.

14. This verse, as Vitringa, and in modern times Ewald (2nd
ed.), Volkmar, B. Weiss, and Moffatt have recognized, is here
out of place. These scholars have restored it after 23°, but the
present writer is of opinion that it originally stood after 21,
where he has restored it in this edition.

15. This verse resumes the dirge of the merchants over
Rome, from which the writer had turned aside to describe the
nature and extent of their commerce with Rome.

ot ἔμποροι τούτων --- 2.6. the merchants who dealt in the
merchandise mentioned in 12-13: cf. 23. This phrase in itself,
as B. Weiss observes, unconditionally excludes the presence of
14 where it stands in the text.

ot πλουτήσαντες ἀπ᾽ αὐτῆς : Cf. 3, το.

ἀπὸ μακρόθεν στήσονται : Cf. το, ἀπὸ μακρόθεν ἑστηκότες : 17,
ἀπὸ μακρόθεν ἔστησαν.

διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς. This phrase has already
occurred in το.

κλαίοντες κ. πενθοῦντες : Cf. 9, 11, 19.

16. On this construction of οὐαί see note on 10. ἡ πόλις ἡ
μεγάλη: cf. το, 19, XVil. 18. ἡ περιβεβλημένη πορφυροῦν καὶ
κόκκινον. Repeated from xvii. 4. kexpuowpery χρυσίῳ. ..
μαργαρίτῃ, Repeated from xvii. 4. μιᾷ ὥρᾳ ἠρημώθη. Repeated
in 19. A corresponding clause in the dirge of the kings is found
in Io.

17-19. Dirge of the seafolk. Cf. Ezek. xxvii. 28-29 on Tyre.

17. κυβερνήτης. This word means “shipmaster” or captain
as distinct from ναύκληρος = “shipowner.” In Acts xxvii. 11 we
have τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ = “the captain and the ship-
owner.” Cf. Plutarch, MWJoralia, 807 B, ναύτας μὲν ἐκλέγεται
κυβερνήτης καὶ κυβερνήτην ναύκληρος : Artemidorus, i. 37, ἄρχει δὲ

. πρωρέως ὃ κυβερνήτης, κυβερνήτου δὲ ὃ ναύκληρος. The word
κυβερνήτης is a rendering of an in Ezek. xxvii. 8, 27, 28, where
it means “pilots.” In Jon. i. 6 it means “ἃ sailor,” for the
captain is called San 35, or “chief of the sailors.”

6 ἐπὶ τόπον πλέων = ‘Every one that saileth any whither”
(R.V.). Cf. Acts xxvii. 2, πλεῖν eis τοὺς κατὰ τὴν ᾿Ασίαν τόπους.
But the expression is a strange one, and there is much to be
said for Nestle’s ( Zextual Criticism of the N.T., p. 168) correction

106 THE REVELATION OF ST. JOHN [XVIII. 17-19.

of τοπον into πότον, 1.6. πόντον. At all events Primasius supports
this emendation: ‘‘omnis super mare navigans.”

ὅσοι τὴν θάλασσαν ἐργάζονται, “gain their living by the sea”
(R.V.), lit. “ work the sea.” This is good classical Greek. Thus
Hesiod (TZheog. 440) has οἱ γλαυκὴν δυσπέμφελον ἐργάζονται:
Dion. Hal. A. iii. 46, τὴν αὐτὴν εἰργάζετο. θάλασσαν:
Appian, un. p. 2, τὴν θάλασσαν. .. 1 For
abundant illustrations of this idiom, see Wetstein zz Joc. What
the Hebrew equivalent of the clause is is uncertain: possibly
p-ns aNNdA= “who trade on the sea”: cf. Gen. xxxiv. 10, 21,

xlii. 34. The corresponding phrase ἐργάζεσθαι τὴν γῆν is also
good Greek and likewise good Hebrew: cf. Gen. il. 5, 15, ili. 23,
iv. 2; but the verb used in this connection 72y would not serve

for the clause in our text.

ἀπὸ μακρόθεν ἔστησαν. Cf. το, 15.

18. βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς. This is the
exact equivalent of the ὅταν. .. αὐτῆς clause in 9.

18-19. The last clause of 18 and the first clause of 19 are
dependent on Ezek. xxvii. 30-32. Thus ris ὁμοία τῇ πόλει TH
μεγάλῃ recalls Ezekiel’s words with regard to Tyre, xxvii. 32,
‘“who is like unto Tyre?” Here j83 Ὁ is rendered in the

LXX by τίς ὥσπερ Τύρος; Next, ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς
αὐτῶν is from xxvil. 30, “They shall cast up dust upon their
heads” (OM VINOD a>) Dy). Here the LXX τος: wee

a different and corrupt text (ἐπιθήσουσιν ἐπὶ τὴν κεφαλὴν αὐτῶν
γῆν καὶ σποδὸν στρώσονται). The same Hebrew clause is found
in Josh. vii. 6 and Lam. ii. ro. In the former passage the LXX
renders it almost as in our text. Even ἔκραξαν κλαίοντες καὶ
πενθοῦντες seems to be suggested by Ezek. xxvil. 30, 31, ‘‘ they
shall cry” (LXX κεκράξονται). . . “they shall weep 4 (LXX
—A only—xdAavoovra). But the combination κλαίοντες καὶ
πενθοῦντες has already occurred in the text in 11, 15.

οὐαὶ ἣ πόλις. See note on Io.

ἐπλούτησαν. Cf. 3, 15.

ἡ ἐκ τῆς τιμιότητος αὐτῆς ὅτι μιᾷ ὥρᾳ ἠρημώθη ἡ. The text is
here corrupt. This becomes apparent, if we compare the corre-
sponding clauses in the woes pronounced by the kings in 1o,
ὅτι μιᾷ ὥρᾳ ἦλθεν n κρίσις σου, and by the merchants in 16, ὅτι
μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος. These parallel clauses lead
us to expect a definite subject to be added after ἠρημώθηϊ in 19
as there is after the verbs in 10, 16. Now we discover in the
corrupt phrase ἐκ τῆς τιμιότητος αὐτῆς, the subject needed for
ἠρημώθη, 1.6. ἣ τιμιότης αὐτῆς. Thus the final clause of the text
should run: ὅτι μιᾷ ὥρᾳ ἠρημώθη ἡ τιμιότης αὐτῆς. Thus this
clause is brought into line with the corresponding clauses in ΤΟ,

XVIII. 19-21.] | SEER’S SONG OF DOOM 107

16, and the woe pronounced by the seafolk falls naturally into
three lines as the woe of the kings in ro.

“Woe, woe unto the great city, eon
Wherein were made rich all that had their ships at sea ;
For in one hour are her precious things laid waste.”

The corruption can be explained best through the Hebrew.
The original=*2in DW] Nn& Aywas. The corruption could

have arisen through an accidental doubling of the 8 (hence
mim2) and the subsequent transposition of 73170 before ‘3 in

order to give some intelligible sense to the passage. Hence
DW) MAX AyYwa 15. 71 the source of our corrupt text.

21-24. This section, embracing as it does 14 and 20,
consists of a song of doom preluded by a symbolic action, the
original idea of which is derived from Jer. li. 63, 64. This
dirge is not put in the mouth of some particular class. The
speaker is the Seer who wrote the original oracle, which has
been utilized here by our author. Some attempts here have
been made to adapt it to its new context. Thus the insertion
of the phrase καὶ of ἀπόστολοι in 20 is due to our author, and
most probably the last clause of 23 and the whole of 24. The
penultimate clause of 23 is either a gloss or should probably be
restored after the first clause in 11. A line has probably been
lost in 22.

21. καὶ ἦρεν ets ἄγγελος ἰσχυρός κτλ. Here as in v. 2, X. I
we have the phrase ayy. ἰσχυρός. The writer had Jer. li. 63, 64
in his mind: ‘And it shall be, when thou hast made an end of
reading this book, that thou shalt bind a stone to it, and cast it
into the midst of the Euphrates: and thou shalt say, Thus shall
Babylon sink and shall not rise again.” There may also bea
reminiscence of Ezekiel’s words with regard to Tyre, xxvi. 21.
Cf. also Or. «526. v. 158 sqq., on the destruction of Babylon by a
great star.

λίθον ὡς μύλινον μέγαν. The particle ws shows that it is not a
millstone that is referred to here, but that what the Seer saw in
the vision recalled the idea of such a stone. The stone was
probably the μύλος ὀνικός, seeing it is defined as μέγας. To turn
such a stone an ass was needed.

οὕτως ὁρμήματι βληθήσεται. It is not quite clear what
ὁρμήματι means here. It is rendered by Weizsacker and Swete
ΝΠ Δ. rash: ch Deut: (LXX) xxvill. 1051 Μίδου vi 733:
This rendering is in keeping with the symbol of the boulder
hurled down into the sea, but it is not in keeping with the thing
symbolized—the destruction of Rome by fire by Nero and the
Parthians. The rendering of the A.V. and Holtzmann, “ with
violence,” suits the figure, but how it can be justified is not clear.

108 THE REVELATION OF ST. JOHN [XVIII. 21-23

Perhaps ὅρμημα has here the meaning which belongs to it in the
LXX in Hos. v. το (also in Symm.), Amos i. 11, Hab. iii. 8,
z.e. “indignation” =m ay. This would suit the attitude alike of
heaven and the Parthian hosts towards Rome. But the matter
is uncertain.

ἡ μεγάλη πόλις. The order of the words as regards this
particular adjective is not that of our author (see note on xvi. 1)
nor of the rest of the source here used by him.

οὐ μὴ εὑρεθῇ ἔτι. Cf. Ezek. xxvi. 21 in reference to Tyre.

14. This verse forms the opening stanza of the Seer’s dirge
over Rome. It consists of four stanzas of four lines each. These
four stanzas are followed by two stanzas of three lines each.
The text has suffered owing to one or perhaps two disturbing
glosses and the loss of a line in the second stanza.

émaépa—ripe fruit. This word, like the Hebrew }p, means
first late summer or autumn, and next the fruits that then ripen.
Cf. Jer. xl. το, 12. The phrase σου τῆς ἐπιθυμίας τῆς ψυχῆς is a
literal rendering of ἡ ἘΣ) mix (cf. Deut. xii. 15, 20, 21, xiv. 26,
Hebrew and LXX). The unemphatic or vernacular use of σου
here should be observed. That cov is unemphatic is shown
independently by its absence from the parallel verse. σου
follows ψυχῆς in the LXX.

τὰ λιπαρά. This phrase denotes the things that belong toa
rich and sumptuous mode of life. Possibly food is specially
referred to here. At all events λιπαρός is, in the few cases
where it occurs in the LXX, a rendering of }v, which primarily
and generally means oil or fat. It is used in Ezek. xvi. 13,
Prov. xxi. 17, as a sign of luxury, and refers undoubtedly to rich
food. Cf. also Isa. xxx. 23.

τὰ λαμπρά. It is difficult to assign a definite meaning to
this phrase. Probably it indicates the well-ordered magnificence
in which the “pride of life” exhibits itself. Perhaps we might
render ‘the splendours.”

kat οὐκέτι... εὑρήσουσιν. ‘There can hardly be a doubt as
to this clause being a gloss. Without it the stanza consists of
four lines, as do the three succeeding stanzas. See Introd. to
this Chap., § 4. We should observe that our author uses οὐ μή
with the aorist subjunctive.

22-23. These verses have suffered severely in the course
of transmission.. We have already seen that 20 (see p. 92)
should be restored after 23°. After a dirge of four stanzas of
four lines each (= 14, 22, 23.) the Seer in the original source
calls upon heaven and the saints on earth to rejoice over the
doom of Rome. But this is not all. In 22 there has been
a loss of some words, while in 23 there is an addition to the

XVIII. 22.] SEER’S SONG OF DOOM 109

text which is not only meaningless but is also against the
structure of the stanza.

22. This verse consists of two stanzas of four lines each.
But the second line of the first stanza and one of the words of
the third line have been lost. These losses can, however, easily
be restored. It is obvious, from a comparison of the remaining
stanzas, that φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ
σαλπιστῶν is too long: in fact these words are but the relics
of three lines, and the whole stanza is to be read as follows:

7 A ἈΝ A
καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν
: Ξ
«οὐ μὴ ἀκουσθῇ ἐν σοὶ em >
καὶ « φωνὴ :- αὐλητῶν καὶ σαλπιστῶν
οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι.

The omission may have been due to a lazy scribe, who failed
to see that he was transcribing verse, and thought that the sense
was not affected by his compression of the text. The student of
MSS is not unacquainted with such arbitrary proceedings.

φωνὴ κιθαρῳδῶν καὶ Τ μουσικῶν t = “the voice of the harpers
and singers.” The writer had Ezekiel’s words against Tyre
(xxvi. 13) in his mind:

“1 will cause the noise of the songs to cease
And the sound of thy harps shall be no more heard.”

He adopted the words ‘shall be no more heard,” and instead
of speaking of “harps” changes this word into “harpers” and
“songs” into “singers,” though as we shall see presently the
text used by the Greek translator may have been corrupt here.
Thus the first two lines would be somewhat as follows:

Ow) D221 Dip
Ἣν Ja you xb

while the next two lines would speak similarly of the fluteplayers
and trumpeters.

But to return to μουσικῶν, it will be seen that I have
rendered it ‘‘singers” on the strength of the context (2.6. that we
must here have a specific and not a generic term) and of Ezek.
xxvi. 13 (quoted above). Now in classical Greek μουσικός
never appears to mean “(ἃ singer,” nor in later Greek, unless
it is a translation from the Hebrew It has been thought
by some scholars that in 1 Mace. ix. 39, 41, ὃ νύμφιος
ἐξῆλθεν καὶ ot φίλοι αὐτοῦ... μετὰ τυμπάνων καὶ μουσικῶν Kal
ὅπλων πολλῶν... καὶ μετεστράφη. .. φωνὴ μουσικῶν αὐτῶν
εἰς θρῆνον, the word μουσικῶν may mean “singers”; but the fact
that it stands between τυμπάνων and ὅπλων does not favour this

IIo THE REVELATION OF ST. JOHN [ XVIII. 22-23.

view. Cf. Gen. xxxi. 27, μετὰ μουσικῶν (=D WY) καὶ τυμπάνων.
In τ Esdr. iv. 63 the meaning is uncertain: ἐκωθωνίζοντο pera
μουσικῶν (=“songs” or ‘musical instruments”) καὶ χαρᾶς:
But ch v. 2, 59, Dan: i: 5, 7, ro, 1, where it= “musical
instruments,” or “music.” However, if it be conceded that
the word in some of these passages means “singers,” then
this otherwise unattested meaning, appearing as it does in
translations from the Hebrew, is in some way due to the
Hebrew text. Only in one case does μουσικός appear as
= “a singer,” in a passage which none of the commentators
has noticed, ze. T. Jud. xxiil. 2, τὰς θυγατέρας ὑμῶν μουσικὰς
καὶ δημοσίας ποιήσετε. Here the Greek is a translation
from the Hebrew, and even here the rendering “ minstrels”
would accord better alike with the context and the etymology
than ‘“‘singers.”! In other passages in the LXX povotxd=
“songs:” ' ‘Cf. Gen. xxxi. 27; Ezek: xxvi. 13; Sir. Xxil. 6j).cauey
3, 5, 6, xliv. 5, xlix. 1. From this examination of the word it
follows that μουσικῶν means either ‘‘song” or ‘‘ music,” but never
save in T. Jud. xxiii. 2 does it mean “‘ singer” or rather “ minstrel.”
And yet our text makes the meaning of “singers” indispensable.
Hence we conclude either that μουσικῶν here = “ singers,”—
a meaning difficult to justify,—or that it is an error due to a
corruption in the source. That is, μουσικῶν τε ὩΣ δ᾽, corrupt for
nw = “singers.” The rendering “minstrels” (R.V.) is here
inadmissible; for we cannot have a generic term such as
“minstrel” occurring in the midst of a list of specific terms.

αὐλητῶν. The fluteplayer (tibicen) was in much request on
the Roman stage, and at Roman festivities as well as at funerals.

σαλπιστῶν. The trumpeter (tubicen) had his part in the
Roman games, in the theatre and at funerals.

22°28. The order of these verses seems to be wrong. We
should expect that the dirge, having begun with the luxuries of
life and dwelt on their being brought to an end, would proceed
in due gradation to the destruction of the barest necessities of
life. And this expectation is confirmed by Jer. xxv. 10, which
the Seer had in his mind: “I will take from them the voice of
mirth and the voice of gladness, the voice of the bridegroom
and the voice of the bride, the sound of the millstones and the
light of the candle.” If this view is right, as the present writer
believes, we should rearrange as follows:

23°4, And the voice of the bridegroom and the bride
Shall be heard no more in thee:
1 Observe that in Eccles. ii. 8 nw) ow is rendered by the LXX ἄδοντας

καὶ ἀδούσας, and not by μουσικοὺς καὶ μουσικάς, which would mean ‘‘ male
and female minstrels.”

XVIII. 22-28, 20. | SEER’S SONG OF DOOM 111

9299: And no craftsman of whatsoever craft
Shall be found any more in thee.

And the voice of the millstone
Shall be heard no more in thee;
23%», And the light of the lamp
Shall shine no more in thee.

Thus the rejoicings attendant on marriage would no more be
known; the arts of civilized life would come to an end; the
familiar sounds of the household mill to be heard in every
hamlet would be no more heard, and the light of every lamp
would be extinguished. It will be observed that by this
rearrangement our text reproduces the order in Jer. xxv. Io.

23°, φωνὴ νυμφίου καὶ νύμφης. See the quotation from
Jer. xxv. 10 given above. Cf. also vil. 34, XVi. 9, XXXIli. 11.

22°h, τεχνίτης κτλ. This line would embrace skilled workers
in every kind of material.

φωνὴ μύλου (=oO'N Ip, Jer. xxv. 10). It will be observed

that for φωνὴ μύλου the LXX reads ὀσμὴν μύρου, presupposing
nv dip.

23>, φῶς λύχνου (=) "ἰδέ, Jer. xxv. 10). At this stage the
Seer is not thinking of the brilliant lights and torches borne by
slaves as they escorted the wealthy Romans to their homes, but
simply anticipating the hour when all lights—even the meanest—
will be extinguished for ever.

20. Restored to its rightful place at the close of the writer’s
dirge over Rome, this appeal to heaven and the saints to rejoice
over its destruction is most appropriate, and forms a fitting
introduction to xix., which contains the heavenly response,
whereas this apostrophe, standing as it does in the MSS, comes
in most awkwardly between two descriptive passages as Moffatt
has already recognized. The whole verse is to be ascribed to
John: Moffatt assigns it to the hand of a Christian editor.

There are, it is true, some difficulties in the style. Thus from
ΧΙ. 18, xvill. 24, we should expect οἱ προφῆται. . . καὶ of ἅγιοι.
But the fuller phrase here, οἱ ἅγιοι x. of ἀπόστολοι κ. οἱ προφῆται,
may account for the difference of order. Again, κρίμα seems here
to have the sense of lawsuit or case—a meaning not found else-
where in our author: cf. xvii. 1, xix. 2, where it=sentence, judg-
ment. But even here it can bear the latter meaning: “‘God hath
judged your judgment (2.6. the judgment due to you) upon her.”
On the other hand, εὐφραίνεσθαι belongs to the diction of our
author: cf. xii. 12, and the use of the singular οὐρανός is char-
acteristically that of John. Hence 20 is from the hand of
John: likewise 23'-24.

112 THE REVELATION OF ST. JOHN | XVIII. 20, 24.

This call of the Seer to heaven and its inhabitants to rejoice
over the accomplished doom of Rome is formed of two tristichs :
20, 23'-24.

εὐφραίνου. Modelled apparently on Jer. li. 48 (022 by 4337)
pnw), which is not found in the LXX.

οἱ ἅγιοι Kal ot ἀπόστολοι καὶ οἱ προφῆται: cf. xvi. 6. These
must be the blessed in heaven—martyrs, apostles, and prophets :
cf. xii. 12, where those addressed are the angelic hosts.

ἔκρινεν---τὸ κρίμα ὑμῶν ἐξ adtis=“‘hath judged your case
against her” (lit. ‘‘at her cost”). This phrase is found in
Lam. iii. 59, ‘BwID ποθ “judge Thou my cause.” With the
idiom ἐξ αὐτῆς cf. Ps. cxix. 84 (LXX), but here the present
Hebrew text has 3 and not jd. Or, as is suggested above,

κρίμα ἐξ αὐτῆς may here be taken in the sense of judgment.
ἐξ αὐτῆς is probably to be taken as the equivalent of M7":
cf; xix, 25.2 (Kings 1x; 7.

23°. [ὅτι of ἔμποροί σου ἦσαν ot μεγιστᾶνες τῆς γῆς.] This
line, which is based on Isa. xxiii. 8, 7INI3DI . . . Ow WIND
where the LXX has οἱ ἔμποροι αὐτῆς. . . ἄρχοντες τῆς γῆς. But
in its present context there is no place for this line, being against
the parallelism. It is also meaningless. There is no ground for
saying that God destroyed Rome because its merchants were the
great ones of the earth. The real reason is given by the next
ὅτι Clause. It is possible that this line may be a fragmentary
survival of the original ending of the source used by our author.
Perhaps it should be read immediately after the first clause in 11,
“and the merchants of the earth—for thy merchants were the
princes of the earth—weep,” etc. This would be analogous to
the descriptive clause added in 9 after the phrase “the kings of
the earth.”

23'-24. This stanza, consisting of three lines, gives the grounds
for the destruction of Rome: her leading astray of the nations
by her sorcery, and her bloodguiltiness in respect of the prophets
and saints and of all the righteous, who had been slain by her
throughout the world.

23f, ὅτι ἐν τῇ φαρμακίᾳ ἵ σου ἡ ἐπλανήθησαν πάντα τὰ ἔθνη:
cf. 238. The gov is here corrupt for αὐτῆς. The corruption can
be explained by the dislocation of the text and the influence of
the preceding occurrences of the second personal pronoun. ἐν τῇ
φαρμακίᾳ κτλ. Cf. Nah. iii. 4, where Nineveh is called “the
mistress of witchcrafts (ἡγουμένη φαρμάκων), that selleth nations
through her whoredoms and families through her witchcrafts.”
Cf. also Isa. xlvii. 12, where analogous charges are brought
against Babylon.

24. While there is some doubt as to the provenance of 23°

XIX. §1.] ITS IMPORT 113

(1:2. the first line of the closing stanza), there can be none as to
that of the last two lines. The προφῆται καὶ ἅγιοι are the Chris-
tian prophets and saints, and the subject of the last line is the
universal martyrdom of the Christians apprehended by our author
and regarded as accomplished at the close of xiii.

προφητῶν καὶ ἁγίων. See note on xvi. 6, xviii. 20.

αἷμα προφητῶν κτλ.: cf. Ezek. xxiv. 6, ὦ πόλις αἱμάτων : Jer. li.
(LXX, xxviil.) 35, τὸ αἷμά μου ἐπὶ τοὺς κατοικοῦντας Χαλδαίους, ἐρεῖ
Ἰερουσαλήμ. In Matt. xxii. 35a like charge is brought against
Jerusalem: ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ
τῆς γῆς. The Seer here is not thinking only of the martyrs
under the Neronian persecution, nor yet of such as had already
fallen under Domitian (see list of passages referring to this
persecution in Lightfoot, Zp. Clem. i. 104-115) at the time of
writing; he is rather from the standpoint of the Seer looking
back on the universal martyrdom of the Christian Church as a
fact already accomplished. The diction ιι5ε4-- πάντων. τῶν
ἐσφαγμένων ἐπὶ τῆς yns—shows that it is of the martyrs that our
author is thinking ; for σφάζω has this connotation in our author’s
language: cf. v. 6, 9, 12, Vi. 9, xill. 8. ΧΙ. 3 is no exception,
for the Beast is therein caricaturing the Lamb. On the other
hand, in vi. 4 σφάζω is used in a more special sense.

CHAPTER’ XIX:
§ 1. L¢ts Import.

No real difficulty emerges in this chapter either as regards its
authorship or its relation to the chapters that precede and follow
it. There can be no question as to the Johannine authorship of
xix. 1-8*, 9, 11-21 from the standpoint of its style and diction
(§ 2), and there can be no doubt as to the relevancy and indis-
pensableness of its subject-matter (§ 4). Alike from its form
and substance it receives unequivocal attestation.

The chapter opens with the response (1-3) that the heavenly
hosts make ὦ the appeal of the Seer in xviii. 20, who thunder forth
as with the mighty voice of a great multitude their exultation
over the destruction of the Harlot City and God’s avenging of
the saints which she had slain. The theme is taken up afresh
by the Elders and the Living Creatures and by the angel of the
altar of incense, 4, xvi. 5°-7. The echoes of the closing words
of this anthem have hardly ceased to reverberate, when at the
summons of a voice from the throne (5) the glorified host of
martyrs burst forth with, as it were, the voice of many waters and
the voice of mighty thunderings into glad thanksgivings (6-7),

VOL. 11.—8

14 THE REVELATION OF ST. JOHN [XIX. § 1-2.

for that now at length the Lord God Omnipotent reigneth upon
the earth and the advent of the kingdom of Christ is at hand.
Thus, whereas the angels rejoice over the vindication of divine
justice, the martyred host rejoice in that the kingdom of Christ is
at hand with fresh stores of mercy and salvation for the sons of
men (cf. xv. 4).

At this stage we should have expected a vision bearing on the
destruction of the Parthian kings, mention of which was made
proleptically in xvii. 14 (see ὃ 4 ad fin.) ; but this vision may have
been displaced by the interpolation 9>-10 (see ὃ 2).

Now that the Harlot City (and the Parthian kings) have
been destroyed, there remains only the execution of judgment on
the kings of the earth who had shared in the spiritual fornication
and abominations of Rome (11-21). These are slain with the
sword that proceeded out of the mouth of the Word of God, and
the Beast and the False Prophet that deceived them were cast
into the lake of fire.

§ 2. The Diction and Idiom.

There can be no doubt whatever that xix. 1-8, 11-21 comes
from the hand of our author. Alike (@) the diction and (4) the
idioms are his, as is shown fully in the notes on the various verses,
but it will not be unhelpful to show in the case of a few verses
how intimately every verse is bound up with what precedes.

(a) Diction.—1. μετὰ ταῦτα ἤκουσα. Frequent in our author.

ὡς φωνὴν μεγάλην: cf. i. 15, vi. 1, 6, ix. 9, etc. μέγας is the
adjective generally connected with φωνή : see xvi. τ, note.

ὄχλου πολλοῦ. .. λεγόντων : cf. vil. 9. ὄχλος πολὺς...
ἑστῶτες. Observe the same construction κατὰ σύνεσιν. ἡ σωτηρία
καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν : cf. iv. 11, ν. 12, Vil. Io,
xii. το.

2. ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ : οἵ. xv. 3.

ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην: cf. xvil. 1; also 5, 16.
ἥτις ἔφθειρεν τὴν γῆν : cf. xi. τ8. ἐν τῇ πορνείᾳ αὐτῆς : cf. xiv. 8,
XVii. 2, XVill. 2. ἐξεδίκησεν τὸ αἷμα... ἐκ: Cf. vi. το.

8. καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει κτλ. : Cf. xiv. τ΄ (Xvill. 9, 18).

4. ἔπεσαν ot πρέσβύτεροι οἱ εἰκ. τέσσαρες : Cf. iv. Το, ν. 8, xi. τό.
ἔπεσαν οἱ πρεσβύτεροι . . . καὶ προσεκύνησαν : Cf. ΧΙ. 16. τ. καθημένῳ
ἐπὶ τ. θρόνῳ : see note on iv. 2.

XVI. 5-7. See notes on p. 120 566.

XIX. 5. φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν : cf. xvi. 17 for the
more usual order. ot δοῦλοι αὐτοῦ... μεγάλοι : almost a verbal
reproduction of xi. 18, though with a limitation of meaning.

1 80 is a gloss and 9’-I0 an interpolation (see notes 27 doc.), which may
have displaced a vision of the destruction of the Parthian kings and their hosts
by the Lamband the glorified martyrs. See § 4, ad jinem.

XIX. § 2.] DICTION AND IDIOM 115

6. ὡς φωνὴν ὄχλου πολλοῦ : see note on I. ὡς φωνὴν ὑδάτων
πολλῶν: cf. 1. 15, xiv. 2. ὡς φωνὴν βροντῶν: cf. vi. 1. ἐβασί-
λευσεν κύριος 6 θεός, ὁ παντοκράτωρ: cf. xi. 17, εὐχαριστοῦμέν σοι,
κύριε, ὃ θεός, ὃ παντοκράτωρ. .. ὅτι... ἐβασίλευσας.

7. δώσομεν τὴν δόξαν : see note On xi. 13. ἦλθεν 6 γάμος : cf.
ΧΙ. 18 for same use of verb. ἡτοίμασεν ἑαυτήν : Cf. xxi. 2, ἥτοι-
μασμένην ὡς νύμφην, also ix. 7, 15, Xvi. 12.

8. περιβάληται βύσσινον : cf. for construction vii. 9, 13, x. I.

9-10. See notes zz Joc.

11. πιστὸς k. ἀληθινός : cf. xxil. 6. πολεμεῖ: only used out-
side our author once in the N.T., whereas he uses it six times.

12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός : repeated from i. 14:
ἔχων. .. adtés—a gloss, though the diction is Johannine.

14. τὰ στρατεύματα: cf. ix. 16. ἐνδεδυμένοι βύσσινον :} cf. 1. 13,
xv. 6.

15. ἐκ τοῦ στόματος ἐκπορεύεται ῥομφαία ὀξεία : cf. 21, i. 16,
li. 12. ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ : cf. li. 27, xii. 5. πατεῖ
τ. ληνὸν τοῦ οἴνου τ. θυμοῦ κτλ.: Cf. xiv. 19--20, τ. ληνὸν τ. θυμοῦ
τ. θεοῦ... καὶ ἐπατήθη ἡ ληνός.

16. βασιλεὺς βασιλέων κτλ. : cf. xvii. 14.

17. ἔκραξεν φωνῇ μεγάλῃ: see note on xiv. 15. πετομένοις
ἐν μεσουρανήματι : cf. Vill. 13, xv. 6.

18. χιλιάρχων : cf. vi. 15. ἐλευθέρων... μεγάλων : cf. xiii. 16.

19. τ. βασιλεῖς τ. γῆς : cf. vi. 15 (ΧΥ]. 14), χχὶ. 24. συνηγμένα
ποιῆσαι τ. πόλεμον μετά: cf. xvi. 14, 16, xx. 8.

20. ὁ ψευδοπροφήτης : cf. xvi. 13, xX. το. ὃ ποιήσας τὰ
σημεῖα : cf. ΧΙΠ. 13, 14. ἐπλάνησεν κτὰ.: οἵ. xiii. 14, xx. 3, ete.
λαβόντας τ. χάραγμα τ. θηρίου: cf. xiv. 11, xx. 4 (xvi. 2, note).
προσκυνοῦντας τ. εἰκόνα : Cf. xill. 14, ΧΙν. 9; see note on Vii. 11.
ἐβλήθησαν . . . εἰς τ᾿ λίμνην τ. πυρὸς... θείῳ : cf. xx. το, xxi. 8.

21. τῇ ῥομφαίᾳ... ἐξελθούσῃ ἐκ τ. στόματος αὐτοῦ : see on
ΤΕ:
(ὁ) Ldiom.—There are no idoms against our author’s usage,
while those that follow are characteristic of him.

1. ὡς φωνήν: cf. passim. ὄχλου... λεγόντων : cf. vii. 9.

2. ἥτις -- ἦ in 2: cf. i, 12, ΧΙ]. 13, xvii. 12. ἐξεδίκησεν τὸ αἷμα
ἘΠ Πἐκι: Cl Vi. Τὸ:

1 βύσσινον is used as a noun only once in the LXX in the sing., Dan. x. Roe
in the plural in the LXX in Dan. x. 5°, xii. 6, 7; Isa. iii, 23: but in our
author only in sing. ; cf. xix. 8*>, 14, xviii. 12, 16. This use of adjectives
as nouns 2” the simg. is characteristic of the writer of xviii. Thus he uses
βύσσινον as a noun in 12, 16, πορφυροῦν as a noun in 16, and in xvii. 4—
which is from the same source, whereas the Fourth Gospel uses it as an
adj. (cf. xix. 2, 5), κόκκινον as a noun (rare except in plural) in 12, 16 and
in xvii. 4, but as an adj. in xvii. 3. I donot know of any other instances of
πορφυροῦν as anoun. σιρικόν in 12; here only in Biblical Greek, though used
by Plutarch, Strabo, etc.

i16 THE REVELATION OF ST. JOHN [XIX. ὃ 2-4.

4. προσεκύνησαν τῷ θεῷ : see note on Vil. II.

τῷ καθημένῳ ἐπὶ τῷ θρόνῳ: see note on iv. 2. οἵ μικροὶ καὶ
οἱ τιον cf; xiv τὸ

αἰνεῖτε τῷ θεῷ : a Hebraism; see note 2% oc.

δ ὡς φωνὴν ὄχλου ἐς i Neyercar: see note on I.

8. ἐδόθη αὐτῇ ἵνα : cf. ΙΧ. 5.

11. ὁ καθήμενος ἐπ᾽ αὐτόν : see note on Iv. 2.

12. ἐπὶ τ. κεφαλὴν αὐτοῦ: cf. x. 1, xiv. 14 (see Introd. to
xiv. § 3).

118. περιβεβλημένος---ἃ participle used as a finite verb:
note on iv. 7, vol. i. p. 104.

14. αὐτῷ ἐφ᾽ ἵπποις. The dat. after ἐπί here seems due to
αὐτῷ : cf. our author’s usage where καθημένου is followed by gen.
in 18, 19, 21, and where καθημένῳ is followed by dat.: iv. 9,
ν 13, Vil. 10, etc.

15. ποιμανεῖ : here used as equivalent to “will break”: see
note on il. 27.

16. ἐπὶ τὸν μηρὸν. .. γεγραμμένον: cf. iii, 12, γράψω ἐπ᾽
αὐτὸν τὸ ὄνομα.

18. καθημένων ἐπ᾽ αὐτῶν : cf. 19, 21: see note on iv. 2.

20. προσκυνοῦντας τ. εἰκόνα : see note on Vil. II.

§ 3. xix. οἷ--10 an Interpolation.
See note 77 doc.

§ 4. The Structure of the Book requires xix. 1-4, xvi. 5°-7,
xix. 5-8, 9%, 11-21.

xix. I-4, xvi. 5° is xix. 5-8 is the heavenly response to the
Seer’s appeal in xviil. 20. οὗ contains the fourth of the seven
beatitudes. The contents of xix. 11-21, which have already
been proleptically described in xiv. 14, r8-20, xvi. 14, 16, are
here seen in their due chronological connection, as the necessary
prelude to xx.-xxii. The kings of the earth, who had shared in
the idolatries and abominations of Rome, here meet with just
doom, while the Beast and the False Prophet are cast down into
the lake of fire. Only one more event must intervene before the
advent of the heavenly Jerusalem, and this—the chaining of
Satan—is witnessed in xx. 1-- 2.

There appears, however, to be a lacuna in this chapter.
Where the interpolation (9°-10) stands we should expect a
vision relating to the destruction of the Parthian kings. In xviii.
we have the vision of the destruction of the Harlot City which
had in an earlier chapter been spoken of proleptically as though
already accomplished: cf. xiv. 8. In xix. 11-21 we have a
vision of the destruction of the kings of the earth and the final

XIX. ὃ 4-5. | OUR AUTHOR’S METHOD 117

doom of the Beast and the False Prophet in their due chrono-
logical sequence, save in one respect, and this is, that after the
destruction of Rome and before the destruction of the kings of
the earth there ought to be a vision of the destruction of the
Parthian kings—a destruction that has already been referred to
proleptically in xvii. 14 (see 12-13, 17, 16, 14). A short vision
to this effect may have been displaced by the interpolation xix.

g°-I0.

§ 5. Zhe Method of our author elsewhere in this Book is
observed here.

In xix. 1-8 our author pursues the method already familiar
to us in preceding chapters, in accordance with which over
against a vision of the tribulation of the faithful is set one of
their deliverance and triumph, or over against a vision of coming
judgment on the enemies of Christ is set one of the ultimate
blessedness of the redeemed.

Thus xix. 1-4, xvi. 55-7, xix. 5-8, which sets forth the joy
of the angels on the dooms just executed on Rome and the joy
of the glorified martyrs on the impending advent of the kingdom,
is not only a heavenly response to the appeal of the Seer in
Xvill. 20, but the counterpart we expect of the dread judgments
culminating in xvil.—xvill. With this notable contrast we might
compare earlier analogous contrasts on this Book. Thus xv.
2-3, which comes in reality immediately after xiii. (since xiv. is
entirely proleptic), brings out the glaring contrast between the
universal martyrdom of the faithful in xiii. and the blessed
inheritance on which they entered forthwith in heaven itself.
Also in xiv. 1-5 we have a parallel to xv. 2-3 in contrast to xiii.,
where the visions were of such a nature as to daunt the faith-
fullest heart, as they foretold the destruction of all God’s
servants. In like manner xi. 14—18 comes in as a contrast to
the tribulations depicted in xi. 1-13 and the still darker visions
that follow in xii.—xiii., claiming as it does that already, however
great may appear the triumph of the Antichrist, it is but a pass-
ing one, and that the issues of the strife are already made known
to the hosts of heaven. Once more, after the account of the
Seals is placed the vision of the great multitude in heaven, vii.
g-17.

On every ground, therefore, whether we regard the diction,
the idioms, the due development of events in the Book, or the
method pursued in this chapter, we conclude that it is the
undoubted product of his pen.

1-8. Thanksgivings in heaven. The closing appeal in xviii.
20 to heaven to rejoice in that God had judged the great Harlot

118 . THE REVELATION OF ST. JOHN [ XIX. 1.

City is answered by an exultant anthem voiced by a great
multitude of angels (1-3) which is closed by the four and twenty
Elders and the Cherubim with the response, “ Amen, alleluia”
(4-5). They had already voiced their thanksgivings in two
anthems on the same subjects in xi. 15-18. Hence here they
simply give utterance to their approval of the theme of the
angels’ song. And whereas a voice from earth summoned the
heavenly hosts to the duty of thanksgiving in that the doom of
the Harlot City is already accomplished in 1-5, now in 6-8 a
voice from the throne summons the glorified martyrs in heaven
to the glad service of thanksgiving, whereupon there arose as it
were the voice of a great multitude and of many waters and of
mighty thunderings proclaiming that the Lord God Omnipotent
had become King, and that the advent of the heavenly Jerusalem
was at hand. It is fitting that the last song in the Apocalypse
should come from the lips of the martyrs.

1. The thanksgiving in this verse has been explained by some
interpreters as coming from the glorified martyrs, as in: 1. 10-12 ;
but the context and our author’s usage is against this interpreta-
tion. The context is against it; for the faithful, who appear to
embrace only the gloritied martyrs, do not offer their thanks-
giving till 6-8. Further, our author’s usage is against it. In
such a series of thanksgivings those of the angels could not be
omitted, and, if the alleluia in 1 is ascribed to the glorified
martyrs, then we have such an omission, while in 6-8 there
would then be a duplication of the praises of the martyrs.
Furthermore (see notes on iv. 4, v. 11), if any reference to the
angels’ thanksgiving is made in our text, it must come in 1; for
the mention of the Elders and the Living Creatures (and in this
order) in 4 shows that the Seer is beginning his description with
the outer ranks of the heavenly beings and proceeding inwards
towards the throne. Thus, as in vil. 11, we have first angels,
then the Elders, then the Living Creatures.

If the same order were observed as in vii. 9-11, we should
have 6-8 before 1-5: in other words, the thanksgivings of men,
then of angels, then of the Elders, and finally of the Living
Creatures. But the order is otherwise here, and the change is
instructive. Whereas in an earlier chapter, vi. ro, the cry of the
faithful was for vengeance on their persecutors, here (cf. xv. 4)
their sole theme of thanksgiving is that now at last ‘the Lord
God Omnipotent reigneth,” and that “the marriage of the Lamb
is come.” This prepares the reader for what is to follow in the
speedy removal (in xix. 11-21) of all that prevents the advent of
the heavenly Jerusalem. Hence 6-8 comes rightly at the close
of 1-5. On the other hand, it is noteworthy that in 1-5 the
theme of the angels’ song is one of profound thanksgiving for

XIX. 1-2.] THANKSGIVING IN HEAVEN 119

God’s righteous judgment of Rome and His avenging of the
blood of the martyrs. This thanksgiving follows naturally and
immediately in response to the appeal in xviii. 20.

ὡς φωνὴν μεγάλην. With ὡς φωνήν cf. 1. 15 (ν. 11), vi. 1, 6,
ΙΧ. 9, XIV. 2, xix. 6. μεγάλῃ is the usual adjective our author
connects with φωνή (see xvi. 1, note). With ὄχλου πολλοῦ, cf.
vii. 9. λεγόντων. A construction κατὰ σύνεσιν with ὄχλου
exactly as we find it in vil. g—oxAos . .. ἑστῶτες. ᾿Αλληλουιά.
As this word is a transliteration of ΡΥ ΌΤΙ, the η, where we

should have ε, is strange. ‘The same irregularity is to be found
in Τεθσημανεί, which according to Dalman (Gram. p. 152, note 3),
Delitzsch, and others is derived from %39¥ m3. This translitera-

tion came into use before the Christian era amongst Hellenistic
Jews, as Swete remarks, since it is found in 3 Macc. vii. 13 ; Tob.
ΧΙ]. 18. In the LXX it is found frequently at the beginning
and end of certain Pss.: see Swete, Jutr. to O.T. in Greek,
Pp. 250.

ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν. In xii. 10
we find ἡ σωτηρία and ἡ δύναμις conjoined, and in iv. 11, vii. 12,
ἡ δόξα and ἡ δύναμις (also in v. 12, but in the reverse order): in
Vil. το, 7 σωτηρία alone. This construction 7 σωτηρία... τοῦ
θεοῦ ἡμῶν has already occurred in xii. το, the more usual being
that which is found in 1. 6 (αὐτῷ ἡ δόξα), vil. Io.

2. ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ. This clause has, it
we have concluded rightly, been reproduced in xvi. 7, which
belongs to a dislocated passage, 2.6. xvi. 5—7. A distant parallel
occurs in xv. 3, δίκαιαι καὶ ἀληθιναὶ at δδοί cov. These words
define the reason for this hymn of praise—the righteousness of
God’s judgments as exemplified in the destruction of the Harlot
City.

ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην. This clause is a justifica-
tion of the preceding ὅτι clause. It recalls xvii. 1, τὸ κρίμα τῆς
πόρνης τῆς μεγάλης. On ἔκρινεν cf. xviii. 8, 20, and on τῆς
πόρνης τ. μεγάλης cf. xvii. 1, 5, 15, 16.

ἥτις ἔφθειρεν τὴν γῆν : cf. xi. 18, διαφθεῖραι τοὺς διαφθείροντας
τὴν γῆν, and the note thereon. The pronoun ἥτις appears here
to be simply the equivalent of 7. It definitely determines who
the Harlot is. For this usage of ὅστις see note on xi. 8. ἐν τῇ
πορνείᾳ αὐτῆς. This is the first charge brought against Rome.
It has corrupted the whole earth, cf. xiv. 8, xvii. 2, xviii. 3. The
second charge is that stated in the words ἐξεδίκησεν τὸ αἷμα τῶν
δούλων kth. These words recall the complaint of the martyrs in
Vi. το, οὐ... ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν κατοικούντων ἐπὶ τῆς
γῆς, and now recognize the consummation of divine justice: cf.
ΧΙ. 18. The idiom itself is found in 2 Kings ix. 7, ἐκδικήσεις
(NDP) τὰ αἵματα τῶν δούλων μου... ἐκ χειρὸς (WD) Ἰεζάβελ,

120 THE REVELATION OF ST. JOHN [XIX. 2-4,

Cf. also Deut. xxxii. 43. τῶν δούλων αὐτοῦ recalls xviii. 24—the
prophets and saints.

8. καὶ δεύτερον εἴρηκαν. “And a second time they say.”
The second utterance or antistrophe from the lips of the same
multitude consists not only of the word ἁλληλουιά, but also of
the words that follow καὶ 6 καπνὸς. . . αἰώνων. These words
correspond to the tetrastich that follows the first ἁλληλουιά in
I-2.

καὶ ὁ καπνὸς αὐτῆς κτλ. This clause recalls xviii. 8 (ἐν πυρὶ
κατακαυθήσεται) and xviii. 9, 18 (τὸν καπνὸν τῆς πυρώσεως
αὐτῆς). Cf. also xiv. 11, καὶ ὃ καπνὸς τοῦ βασανισμοῦ αὐτῶν εἰς
αἰῶνας αἰώνων ἀναβαίνει. The καί is not to be taken here asa
mere conjunction. We can only secure the right meaning of
the clause that follows if καί is taken as a Hebraism: 7.6.
‘“‘ Hallelujah ; for the smoke thereof goeth up for ever and ever.”
This clause therefore is a circumstantial clause introduced by
καί (=) and gives a statement of the concomitant conditions,

which justify the action denoted by the principal verb (π δῦ).
See Oxford Hebrew Dict. p. 253.

εἰς TOUS αἰῶνας τῶν αἰώνων. This expression is equivalent here
to 1000 years. For, since the advent of the Millennial Kingdom
is already at hand, and since the earth is to be destroyed at its
close, it follows that even the smoking ruins of Rome will cease
to exist at that date. Contrast this meaning with that which it
bears in xxil. 5, where it denotes eternity.

4. Now that the angelic hosts have sung their two paeans of
triumph, the Elders and the Living Creatures too take their
share in the praises of heaven with the words, ᾿Αμήν, ᾿Αλληλουιά,
followed by xvi. 5"--7, which belongs here.

In iv. 8, 11, xi. 15-18 the Cherubim and the Elders offer
their praises independently; in v. 9 together, as in the verse
before us; in v. 14 the Cherubim pronounce the “amen” at
the close of the doxology of all creation. In the present text
both orders unite together (as in v. 9) in singing the antistrophe
(consisting like the strophe 1’-2 of two stanzas of three lines
each), 3°, xvi. 5°—7.

προσεκύνησαν τῷ θεῷς, Our author uses the dative when
speaking of the highest form of worship: see note on vil. 11. τῷ
καθ. ἐπὶ τῷ Opdvw—also a characteristic usage of our author: see
note on iv. 2.

᾿Αμήν, ἁλληλουιά, These words form the close of Ps. cvi. 48,
man yO, where they are rendered in the LXX by γένοιτο,
γένοιτο. Cf. also Neh. v. 13. .

XVI. 5-7. These verses, which in the MSS follow after
xvi. 5%, do not belong to xvi., but have in this edition been
restored to their original context after xix. 4. Either what

XVI. 5-7. | XVI. 5>-7 RESTORED HERE 121

originally followed was lost (cf. loss in xvi. 10), or else it was
deliberately removed by the Johannine editor and these verses
substituted in their stead.

(1) The first ground for regard:ng these verses as an inter-
polation in their present context is that they limit the incidence
of the Third Plague and probably that of the Second to the
adherents of the Roman Empire. But, if the Second and Third
Plagues are studied apart from these verses, the fact that their
incidence is universal for sea and land cannot be questioned
any more than that of the Fourth Plague, the Sixth, and the
Seventh. We have already seen that the First also affects all the
earth. Hence all the Bowls are universal in their incidence save
the Fifth, just as all the Seals are likewise universal save the
Fifth.

(2) The main point of these verses was not understood by
the Johannine editor. Rightly understood they mean: God is
righteous, inasmuch as He has made those who shed the blood of
the prophets and saints to shed each other’s blood (αἷμα αὐτοῖς
δέδωκας πεῖν, xvi. 6°) and stirred up the kings of the East against
the great Harlot City Rome to destroy it, and eat her flesh
(ras σάρκας αὐτῆς φάγονται, xvil. 16). Now this judgment of
Rome is not referred to till we come to the vision in xvii.
12-13, 17, 16: hence xvi. 5°-7 cannot rightly occur till after
xvil., nor in fact till after xviii, which describes the destruction
of Rome.

(3) Since xvi. 55-7 does not belong to xvi. and cannot justly
be used till after xvili., we have two further points to determine:
t.e. (a2) Are these verses from our author; and, if so, (ὁ) what was
their original context ?

(a) The passage is genuine. In xvi. 5 on 6 ὧν καὶ ὃ ἦν οἴ,
xi. 17 (%.): ON ὅσιος as applied to God cf. xv. 4, ὅτι μόνος ὅσιος :
on ταῦτα ἔκρινας Cf. Vi. 10, xix. 2. 6. On αἷμα ἁγίων x. προφητῶν
cf. xi. 18, xviii. 24, xix. 2: On ἀξιοί εἰσιν cf. 111. 4 and xiv. 5 for
exactly the same asyndetic construction. 7. On κύριε 6 θεός,
ὁ παντοκράτωρ cf. i. 8, iv. 8, xi. 17, XV. 3, xix. 6, xxi. 22. Here
we should observe that the divine title in 5 and this title in 7
are already conjoined in xi. 17: on ἀληθιναὶ x. δίκαιαι αἱ κρίσεις
σου cf. xix. 2 where the words recur exactly as here; also in xv. 3
(in reverse order).

Thus the passage is undoubtedly Johannine.

(2) All the evidence is in favour of restoring it immediately
after ἁλληλουιά in xix. 4. Thus we have: first two stanzas of
three lines each, xix. 1*-2, followed by one of two in xix. 3, and
parallel with these two other stanzas of three lines each in
xix. 4°, xvi. 5°-6 followed by another of two in xvi. 75°, The
structure is thus perfectly symmetrical.

122 THE REVELATION OF ST. JOHN [XVI. 5-7.

The Song of the Angels.

XIX. 1°. ᾿Αλληλουιά᾽
Ἢ σωτηρία καὶ ἡ δόξα καὶ Sdvapis τοῦ θεοῦ
ἡμῶν,
2. Ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ"
Ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην,
Ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς,
Καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς
αὐτῆς.
8. Καὶ δεύτερον εἴρηκαν᾽
᾿Αλληλουιά᾽"
Καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν
αἰώνων.

The Song of the Elders and the Cherubim.

4°. ᾿Αμήν, ἁλληλουιά"
XVI. 5”. Δίκαιος εἶ, ὁ dv καὶ ὁ ἣν,
Ὅσιος ὅτι ταῦτα ἔκρινας.

6. Ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν,
Καὶ αἷμα αὐτοῖς δέδωκας πεῖν"
ΕἿΣ , >
᾿Αξιοί εἰσιν.

7. Καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος
Nai, κύριε, ὁ θεὸς 6 παντοκράτωρ,
3 ‘ Ν , ε ,
Αληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου.

At first sight it might appear an objection that this doxology
is addressed directly to God, whereas the doxology in xix. 1°-2
is not so directed, but God is spoken of in the third person.
But this objection is groundless ; for in iv. 8 the doxology speaks
of God in the third person, whereas that which follows in iv. 11
is addressed directly to God. The same change of persons is
found in the two thanksgivings in connection with the Lamb in
v. 9-1ὸ and v. 12. Here also the Elders and the Cherubim
join together, as in ν. Ὁ, in this great anthem of praise. Again
it is noteworthy that the doxologies of the twenty-four Elders are
always elsewhere in our author (cf. iv. 11, v. 9, xi. 17) addressed
directly to God, just as they are above in xix. 4°, xvi. 5°-6.
Thus what at first sight appears to be an objection turns out to
be evidence in favour of the above restoration.

(4) The reader will recognize at a glance the similarity of
construction between the doxology in xix. 1-2 and that of the
Elders and Living Creatures in xix. 4°, xvi. 5°-6, both of which
consist of two stanzas of three lines each, and that in each case

XVI. 5-7.] SONG OF ELDERS AND CHERUBIM 123

these stanzas are followed by one of two lines. They both also
deal with the same subject—thanksgiving over the fall of Rome.

XVI. 5°. ὁ dy καὶ ὁ ἦν. See note oni. 4.

ὅσιος. Cf. xv. 5. So the best authorities: ‘“holy”—in
apposition to δίκαιος. If with XP we read ὁ ὅσιος the phrase is
to be taken.as a vocative, “‘Thou Holy One.” It represents
God as faithful in His relation to men. See Trench (Synon.8
Ρ. 316) on the relation of δίκαιος and ὅσιος in Classical Greek.
On this attribute of God cf. 1 Enoch i. 2, 3, x. 1, XIV. I, XXV. 3,
XXXVii. 2, CXXXIV. I, XCli. 2, XCIli. TI, XCVili. 6, Civ. 9.

6. αἷμα ... ἐξέχεαν. Cf. Ps. ee 3.

ἁγίων καὶ προφητῶν. We should expect the reverse order:
cf. xvili. 24, XXil. 9.

αἷμα αὐτοῖς δέδωκας πεῖν. This expression has a technical sense
in the O.T. and later books. Thus in Isa. xlix. 26 we have= “1
will feed them that oppress thee with their own flesh, and they
shall be drunken with their own blood.” In that time “no man
spareth his own brother ” (Isa. ix. 19). _ This is the so-called Period
of the Sword: cf. Ezek. xxxviii. 21, “1 will call fora sword against
him . . . every man’s sword shall be against his brother”; Hag.
1 22. σι will destroy the strength of the kingdoms .. . ‘every-
one by the sword of his brother”; seZechs xiv, 53; 1 Enoch
XXXVill. 5, XCVIil. 12, xcix. 4, 6; Jub. “xxiii, 19; 2 Bar. xlviii. 32,
Ixx. 6-7 ; Mark xiii. 8. Thus the meaning of the clause in our text
is that God would cause internecine war to arise amongst the
Antichristian nations, z.e. between Rome and the nations of the
East ; for the latter, as the Seer has already testified in xvii. 12--
13, 17, 16, would invade the West and destroy Rome. But the
Johannine editor was wholly ignorant of the force of these words
and took them ina literal and material sense: As Rome had shed
the blood of the saints, so it should drink actual blood! whereas
they mean that the doom pronounced by God on those who had
martyred the prophets and the saints would be that they should
fall by each other's hands, and thus they should eat each other’s
flesh (xvii. 16) and drink each other’s blood (xvi. 6). We should
observe that the two ideas in Isa. xlix. 26 are thus adopted by our
author. πεῖν Ξε πιεῖν : cf. Blass, Gram. 23.

ἄξιοί εἰσιν. Contrast the use of this phrase in ili. 4, and for
the absence of the copula xiv. 5.

7. ἤκουσα τοῦ θυσιαστηρίου λέγοντος. This clause must be
taken in connection with the statements made in reference to this
altar, 2.6. the altar of incense in the preceding chapters. In
vi. to the souls of the martyrs are represented as beneath this
altar, and from thence their prayers go forth to God. In
vill. 3-4 the prayers of all the saints that are still upon earth are
offered up upon it. In ix, 13 this altar first appears in con-

124 THE REVELATION OF ST. JOHN [XIX. 5.

nection with judgment, where it is conceived as initiating the
second Woe by ordering the four angels of punishment to be
let loose. In xiv. 18, which represents a period chronologically
later, 2.5. when the roll of the martyrs is complete, an angel goes
forth from this altar and delivers to the Son of Man the divine
command to undertake the judgment of the earth. In the
present passage the altar confirms the doxologies just uttered
(vai), and declares that in the destruction of Rome the truth and
righteousness of God are vindicated. Thus at last the prayers of
the martyrs and of the saints are fulfilled.

XIX. 5. φωνὴ ἀπὸ τοῦ θρόνου. This voice directed to God’s
servants in heaven (¢.e. the martyrs) seems to be that of one of
the Cherubim or of the Elders, and not of an angel, since the two.
first orders were the nearest to the throne. In no case should
the voice be ascribed to Christ, as in that case we should have
not τῷ θεῷ ἥμων in the words that follow, but τῷ θεῷ pov, as in
111: £2,

αἰνεῖτε τῷ θεῷ ἡμῶν (Ξιο πον γ 0). αἰνεῖν takes the acc.
elsewhere in the N.T. and all but universally in the LXX. Inthe
half-dozen or more of cases where αἰνεῖν takes the dative in the
LXX, we can explain it in 1 Chron. xvi. 36, xxiii, 5, 2 Chron. xx.
19 as a reproduction of the Hebrew idiom mn" 5$m or mans mon.
Still more remarkable is the careful following of the text in Ezra
iii. 10, where αἰνεῖν takes the acc. as $n does in the Hebrew, and
in iii 11, where αἰνεῖν τῷ κυρίῳ is a rendering of mm 555. In
2 Chron. v. 13, αἰνεῖν τῷ κι is a translation of “5 mn; also in
vil. 2. Hence it is not improbable that this Hebrew idiom was
in the mind of our author when he wrote, αἰνεῖτε τῷ θεῷ ἡμῶν.
The dative is also found in Pss. Sol. v. 1, αἰνέσω τῷ ὀνόματί
σου.

αἰνεῖτε. .. πάντες οἱ δοῦλοι αὐτοῦ, καὶ ot φοβούμενοι αὐτόν, οἱ
μικροὶ καὶ ot μεγάλοι. Cf. xi. 18, τοῖς δούλοις σου καὶ τοὺς
φοβουμένους τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους. First
of all, our text is influenced by Ps. cxxxv. 1, MM “Tay. . . 755
(LXX, αἰνεῖτε. . . δοῦλοι Κύριον), and 20, Mmm ‘wy (LXX, οἱ
φοβούμενοι τὸν κύριον). In the usage of our author the phrase
δοῦλοι (τοῦ θεοῦ) represents the most notable servants of God—
the Christian prophets (cf. 1. 1, x. 7, xi. 18, xxii. 6) and martyrs
(cf. vii. 3, xix. 2), and the servants of God generally in 1i. 20,
xxil. 3. The context therefore must decide its special signifi-
cance in each case.

We have next to discover who these servants of God are.
They can hardly be said to compose the Church universal ; for
(1) the presupposition of xviii. 20, etppaivov . . . οὐρανέ, is that
only those who are in heaven should take part in the thanks-
givings over the fall of Rome. (2) The words, further, φωνὴ ἀπο

XIX. 5-6.| | RESPONSE OF THE MARTYRS 125

τοῦ θρόνου, have the same implication. They are addressed to
those in heaven. If the voice were addressed to those on earth
we shall expect φωνὴ ἐκ τοῦ οὐρανοῦ: cf. x. 4, 8, xi. 12, xiv. 2, 13,
xvi. 4. In xxi. 3 God tabernacles with men = hence this phrase
has not the same significance there that it has in the earlier
chapters. (3) We have found that all the faithful had been
removed from the earth after chap. xiii.

Thus since the divine command is issued only to the servants
(δοῦλοι) of God in heaven, these can only be the glorified martyrs,
who have already been described as ‘‘a mighty multitude which
no man could number” in vii. 9. The martyrs have already
been.so designated in vil. 3, xix. 2. It is used elsewhere also of
the Christian prophets, and also of God’s servants generally (see
above).

So much then appears clear. The anthems of thanksgiving
in xix. 1-8 are sung only by those actually in heaven—angels
and glorified martyrs. We have now to deal with the further
description of the latter, which is given in the next line.

καὶ ot φοβούμενοι αὐτὸν, ot μικροὶ καὶ ot μεγάλοι. If we
accept the καί (with AQ min™" vg. syr.) 2 Prim.) we must render
it as “even”; for there is no question here of two distinct
classes of the faithful in heaven: there are only the martyrs.
The martyrs are described here as οἱ δοῦλοι αὐτοῦ, as in the angels’
song in 2. This being so, the phrase καὶ of φοβούμενοι αὐτόν is
not a strong one as descriptive of the martyrs. καὶ οἱ φοβ. αὐτόν
. . + μεγάλοι appears to be derived from Ps. cxiv. 13 (cxiii. 21)
originally. The phrase οἱ φοβούμενοι τὸ ὄνομά σου bears another
meaning in xi. 18. There the whole body of the faithful are
referred to; xi. 187 refers to the events subsequent to the final
judgment, and to all the orders of the faithful who then enter
into the everlasting Kingdom of God. Hence καὶ οἱ φοβού-
μένοι TO ὄνομά σου denotes a class of the faithful quite distinct
from the other classes there enumerated. But in the present
context only one class is mentioned, 2.6. that of the martyrs.

6. Response of the martyr host to the divine command.

ὡς φωνὴν ὄχλου πολλοῦ. See note on ver. 1. ὡς φωνὴν
ὑδάτων πολλῶν: cf. 1. 15, xiv. 2. ὡς φωνὴν βροντῶν ἰσχυρῶν:
cf. vi. 1 (x. 3). λεγόντων. This is the best attested reading
(AP and many cursives). Presumably our author took it in
immediate connection with βροντῶν. Cf. like irregularities in
iv. 1, φωνὴ... λέγων: in ix. 13, φωνὴν. . . λέγοντα. λέγοντες
(Q and many cursives) is, though parallels in our author’s use
(cf. ν. 11, xiv. 6-7) could be adduced, probably a correction.

ὅτι ἐβασίλευσεν . . . χαίρωμεν καὶ ἀγαλλιῶμεν, For the same
connection of ideas cf. Ps. xcvii. 1 ΝΠ dan 45D mm (xcvi. 1,
ὃ κύριος ἐβασίλευσεν, ἀγαλλιάσεται ἡ γῆ). With ἐβασίλευσεν : cf.

126 THE REVELATION OF ST. JOHN [XIX. 6-7.

xi. 15, 17. With the destruction of Rome the reign of God is
established on earth. Cf. Pss. Sol. 11. 34, 36, v. 21, 22, xvii.
I, 4, 38, 51, where the like thought of the kingship of God
prevails. This is the second great stage in the destruction of
evil in the universe. The first was achieved when Satan was
cast down from heaven (chap. Xii.).

κύριος 6 θεὸς ὁ παντοκράτωρ. A favourite designation of God
in our author. (ΟἿ 8; νὴ δ᾽ Xi. Τὴ» XV. 3) ΧΗΣ eee
Against (A 1, 49,95 al. me. arm.) other authorities add ἡμῶν
after θεός owing to the influence of 1, 5. But this is against the
usage of our author in this phrase, and the context itself is
against its insertion. When ὁ παντοκράτωρ does not immediately
follow, as in iv. 11, we have 6 κύριος καὶ ὃ θεὸς ἡμῶν, where Dr.
D’Arcy suggests there may be a reference to the blasphemous
title assumed by Domitian, ‘“‘ Dominus et Deus noster.”

7. χαίρωμεν kat ἀγαλλιῶμεν. For the same combination cf.
Matt. v. 12, χαίρετε καὶ ἀγαλλιᾶσθε. ἀγαλλιᾶν is found in the
N.T. only here and in Luke i. 47. Elsewhere in the N.T. and
in the LXX the middle form is used. The classical form is
ἀγάλλομαι.

δώσομεν τὴν δόξαν. See note on ΧΙ. 13.

ἦλθεν ὁ γάμος τοῦ dpviov. ἦλθεν is used prolep’ ‘cally in xi.
18, but not to the same extent here; for Rome is already
overthrown: the impenitent nations, the Beast and the False
Prophet are on the eve of being cast into the lake of fire, the
Millennial Kingdom on the eve of being set up, and the heavenly
Jerusalem—the bride—of coming down from heaven. In fact,
ἦλθεν refers here to the time just preceding the advent of the
Millennial Kingdom, whereas in xi. 18 to the period that follows
on its close. Cf. xiv. 7, 15, where it also occurs.

ὁ γάμος τοῦ dpviov. As God in the O.T. is the Bridegroom
of Israel (cf. Hos. ii. 16 ; Isa. liv. 6 ; Ezek. xvi. 7 sq.), in the N.T.
this symbolism is transferred to Christ and the Church, which
in our author is symbolized by the heavenly and the New
Jerusalem :- cf. xxi. g-10, xxii. 17, xxl. 2. This figure of
marriage denotes ¢he intimate and indissoluble communion of
Christ with the community, which He has purchased with Hts
own blood (v. 6, 9, vil. 17, xiv. 1). This communion is reached
first in its fulness by the martyrs, who reign with Christ for
1000 years in the Holy City, which comes down from heaven,
and are yet in-a mysterious way identified with the Holy City
xxi. Ὁ, xxii. 17, @e. the Church, the Bride of Christ. The
Gentiles converted during these rooo years belong also to the
Church. When the New (καινή) Jerusalem descends in xxi. 2
after the final judgment and the creation of a new heaven and a
new earth, 12 has become a symbol for the Church Universal.

XIX. 7-8.] MARRIAGE FEAST OF THE LAMB 27

It is worth observing that the heavenly (or New?) Jerusalem
is symbolized by a woman in 4 Ezra ix. 38 sqq., x. 25-50.

But to return to the term γάμος, we meet with the above
symbolism in other parts of the N.T. Thus the marriage feast
(γάμοι) is made by the king for His Son in Matt. xxii. 2 566. ;
the bride chamber is mentioned Matt. xxii. 10 (νυμφών), and the
wedding garment (ἔνδυμα γάμου), xxii. 11; the sons of the bride-
chamber, Mark ii. 19; the bridegroom (ata Mark ii. 19,
Matt. xxv. 1; and his friends (John iil. 29) and the bride (νύμφη)
in Matt. EXV: 1 (D). In 2 Cor. xi. 2 the same symbolism occurs,
ἡρμοσάμην yap ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ
Χριστῷ: Eph. ν. 25, 32, οἱ i ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ
ὃ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν . ++ τὸ μυστήριον τοῦτο μέγα
ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.

ἡ γυνὴ αὐτοῦ. Here ἡ γυνή is used as equivalent to ἡ μεμνη-
στευμένη (= ote) as in Deut. xxii. 23; Matt. i. 20. In xxi. 9

of our text the τὴν γυναῖκα appears to be a gloss.

ἡτοίμασεν ἑαυτήν. A favourite word in our author (ix. 7, 15,
xii. 6, xvi. 12, xxi. 2 (viii. 6)). Only the destruction of the Anti-
christian kings and nations, the casting of the Beast and the
False Prophet into the lake of fire (xix. 11-21), and the chaining
of Satan in the abyss (xx. 1-3), must intervene before the actual
bridal, before the full spiritual communion of Christ and His
Church is accomplished in the descent of the Holy City in
ΧΧΙ. 9 Sqq.

8. καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον = “ And it had been
given unto her that she should array herself in fine linen.”
This privilege was already accorded to the martyr Church in
νι. τὶ. περιβάλλεσθαι βύσσιν ον, ἱμάτια, στολάς are favourite
expressions in our author: cf. iil, 18, vil. 9, 13, X. I, xvili. τό,
etc. Our author uses also the phrase paveeeat Bcsuiey: οἴ. τ4;
xv. 6 (?). In the words ἐδόθη αὐτῇ ἵνα περιβάληται κτλ., and in
the preceding clause ἡτοίμασεν ἑαυτήν, we have presented ae
part and man’s part in the work of redemption : cf. Phil.
12-13, τὴν ἑαυτῶν σωτηρίαν, κατεργάζεσθε, θεὸς γάρ ἐστιν ὃ ἔτει τὶ
ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν. The words καὶ ἐδόθη.
καθαρόν could be taken as part of the martyrs’ song. But both
the context and the parallelism are in favour of regarding them
as a remark of the Seer.

βύσσινον: cf. 14, ΧΡ. 12. Here used as a noun, as in
Dan. (LXX) x. 5. On the meaning of this “fine linen” see
note on iii. 5, vi. 11, vol. i. p. 184 sq.

λαμπρὸν καθαρόν: cf. xv. 6. The vesture of the saints
stands out in strong contrast with that of the Harlot in xvii. 4,
XVill. τό.

[τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.] This is

128 THE REVELATION OF ST. JOHN [XIX. 8-10.

regarded by some scholars as the close of the anthem: if so, it
is a prosai> one. Of course it might be urged that it does not
come from the heavenly choir, but is an explanation of the Seer
himself, as the preceaing clause itself appears to be. But this
can hardly be maintained. As we have seen in the note on
xiv. 13, the righteous acts (so δικαιώματα : cf. xv. 4; Rom. v. 18;
1 Bar. ii. 19) of the saints are regarded by our author as the
manifestation of the inner life and as practically identical with
character—the character a man takes with him when he leaves
this life. Neither his righteous acts nor his character are to be
regarded as the garment of the soul of the martyrs; for, though
they had already this character they are described as without
such garments for a time, even in heaven: see vi. 11. As a
fitting clothing of the souls of the martyrs, God assigns them
spiritual bodies, vi. 11 (see note), which in ili. 5 (see note) and
here are described as white garments or shining pure garments.
The individuals also who compose the Church or Bride at this
period are the martyrs. If this view is right, then 8? is a gloss.
In a limited sense it is a correct gloss, since the spiritual bodies
will be in keeping with the character or righteous acts of the
saints.

Alford regards the entire verse as an explanation of the Seer.
But the objections to 8° hold nevertheless.

9°-10. This passage, which is in part a doublet of xxii. 8-9
but rewritten and given quite a different meaning, is bracketed
as an interpolation.

1. The clause οὗτοι of λόγοι of ἀληθινοὶ τοῦ θεοῦ εἰσίν (9) is
rather inept here, seeing that the words referred to are the
triumphant songs of the angels and martyrs in heaven. In xxii. 6,
on the other hand, they are full of significance, coming in as
they do at the close of the Book and giving it a solemn attesta-
tion. In xxi. 5 the authenticity of the phrase can hardly be
maintained.

2. xix. 10 is in part a doublet of xxii. 8-9. This fact in
itself is only of importance when combined with others.

3. xix. Io is rewritten from xxii. 8-9 by the editor and given
a less general meaning. In xxii. 8-9 the angel is a fellow-
servant of the prophets and of al/ Christians. In xix. 10 he is a
fellow-servant only of the prophets and those endowed with the
prophetic spirit.

4. If xix. τὸ were original, the action of the Seer in xxii. 8-9,
in again prostrating himself before the angel, would be incom-
prehensible. But if xix. ro is an interpolation, then xxii. 8-9 is
intelligible and in its right context at the close of the Book.

5. προσκυνῆσαι αὐτῷ (10) is not used elsewhere in our author
of simple homage or even of a θρησκεία τῶν ἀγγέλων (Col. ii. 18),

XIX. 9.| THE SUPPER OF THF LAMB 129

but only of divine worship (see note on vii. 11). We should, if
this phrase were from our author’s hand, have προσκυνῆσαι αὐτόν.
In xxii. 8 no such breach of our author’s usage is committed.

The above difficulties are against the direct authorship of the
Seer. The most natural hypothesis as to their insertion here is
that they were inserted by the disciple who edited the whole
work, who, though he repeats some clauses from John’s own
hand, supplements them with others from his own. This hypo-
thesis would explain the misuse of the phrase προσκυνῆσαι αὐτῷ
in this context, and the addition of the final clause 7 yap μαρτυρία
Ἰησοῦ ἐστὶν τὸ πνεῦμα τῆς προφητείας. For this clause gives the
preceding one, τῶν ἐχόντων τὴν μαρτυρίαν ᾿Ιησοῦ, a new meaning.
In itself the latter means the whole body of believers generally,
but when the last clause of ro is added it means the limited
body of Christian prophets. By this gloss the exact parallelism
of xix. 9-1τὸ with xxii. 8-g is destroyed, for there the angel
represents himself as the servant of the prophets and the whole
Christian community.

θ᾽. καὶ λέγει por Γράψον Μακάριοι ot εἰς τὸ δεῖπνον τοῦ γάμου
τοῦ ἀρνίου κεκλημένοι.

This beatitude is the fourth of our author’s σέζεγι beatitudes.
But there is a difficulty in κεκλημένοι; for throughout the
Millennial Reign all men alike are “called” to share in the
kingdom: cf. xiv. 7, xv. 4, xxii. 17. There is no blessedness
in being called (cf. Luke xiv. 24, οὐδεὶς. . . τ. κεκλημένων
γεύσεταί μου τοῦ δείπνου), unless a man accepts the call and is
found faithful—is “chosen” ἐκλεκτός and found faithful πιστός
(cf. xvii. 14). The words of our Lord can hardly have been
unknown to our Seer; πολλοὶ yap εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί
(Matt. xx. 16, xxii. 14). But κεκλημένοι has not this technical
meaning here, but simply that of “invited.” Here, as in Matt.
Xxil. 2 sq., the guests and the Bride are one and the same. But,
though the guests or the faithful might (as Israel in the O.T. in
relation to Yahweh) be rightly designated the Bride, as, for
example, in xxi. 9 (cf. Eph. v. 27), at the beginning of the
Millennial Kingdom, since the words Bridegroom and Bride
symbolize the close relation between Christ and the Church at
all times, yet the realization of the things so symbolized is
always partial and imperfect till the number of the saints is
complete. Hence not till then has the time come for the
Wedding Feast and for the Bride to become the Wife of the
Lamb. It is to this feast, therefore, that the faithful are “in-
vited”; and all such as are then invited naturally accept, for
they are all saints. So the writer of 4 Ezra ii. 438-41 rightly
connects the Marriage Supper and the completion of the roll
of the saints: “ Videte numerum signatorum in convivio Domini.

VOL. II.—9g

130 THE REVELATION OF ST. JOHN [XIX. 9-10.

Qui se de umbra saeculi transtulerunt, splendidas tunicas a
Domino acceperunt. Recipe, Sion, numerum tuum... Filiorum
tuorum ., . plenus est numerus. . . populus tuus, qui vocatus
est ab initio.” As Dalman (Words of Jesus, 118 sq.) points out,
κεκλημένοι = DD: cf. Babba Bathra, 75": ‘‘those who are

invited go up to the Jerusalem of the age to come”; Midr.
Tehill. 14’, where Jacob is “invited to the heavenly banquet”
(aayed yond). With the beatitude in our text cf. μακάριος ὅστις

φάγεται ἄρτον ev τῇ βασιλείᾳ τοῦ θεοῦ (Luke xiv. 15).

κεκλημένοι. καλεῖν always means ““ἴο name” in our author
except here and in xvii. 14, where the meaning our author
attaches to κλητοί is seen from its context: κλητοὶ καὶ ἐκλεκτοὶ
καὶ πιστοέί. Here these three epithets refer to the same persons.

; οὗτοι οἱ λόγοι οἱ ἀληθινοὶ τοῦ θεοῦ εἰσίν. See 1 in the note on
g?-I0.

10. ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ : cf. xxii. 8. πίπτειν
followed immediately by such phrases as πρὸς τ. πόδας, i. 17,
ἐνώπιον, iv. 10, Vv. 8, Vil. II, ἐπὶ τὰ πρόσωπα, xi. 16, is used of the
divine worship of God or the Lamb. Hence in ἔπεσα ἔμπροσθεν
τ. ποδῶν αὐτοῦ the same worship seems implied. It is strange
that the phrase προσκυνεῖν ἔμπροσθεν is used simply of homage.
See note on xxii. 8.

προσκυνῆσαι αὐτῷς: On this usage (contrary to that of our
author) see 5 in the note on 9°10 and vii. 11 note.

dpa py... ἀδελφῶν cov. See xxil. 9, where these words
occur in their right context.

τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ. This phiase is found
already in xii. 17. It is certainly in the phraseology of our
author. Cf. vi. 9, τὴν μαρτυρίαν ἣν εἶχον, and i. 2, 9, xx. 4, where
we have the phrase ἣ μαρτυρία Ἰησοῦ. In τὴν μαρτυρίαν Inood
the question arises whether we have in Ἰησοῦ the subjective or
objective genitive, ze. the testimony borne by Jesus, or the
testimony which men bear to Jesus. The former, according to
j. 2, ΧΙ]. 17, means the sum of the revelation made by him, and
should naturally be the meaning of the phrase here. But the
words that follow, 7 yap μαρτυρία Ἰησοῦ κτλ., require us to make
them mean “the witness to Jesus.” Hence it follows that the
γάρ is here to be taken in an explanatory sense: “now the
witness to Jesus is the spirit of prophecy.” Thus the angel
declares that he is the fellow-servant of John, and of those who
share with him the prophetic spirit. This is not the meaning of
the parallel passage in xxii. ro.

There is, however, the possibility that ἡ yap μαρτυρία. ..
προφητείας may have been a marginal gloss on τὴν μαρτυρίαν
Ἰησοῦ, which was subsequently incorporated in the text. It
certainly comes in very awkwardly after τῷ θεῷ προσκύνησον.

XIX. 10-11, | MESSIANIC JUDGMENT 131

It should have preceded it. If this clause was a gloss, then the
words σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν... Ἰησοῦ and xxii. 93»
would be practically equivalent in meaning. Even so, many of
the objections to the originality of xix. 9°10 still remain.

11-21. Cf. xiv. 14, 18-20, and xvi. 13-16 for proleptic
accounts of this destruction of the kings and the nations by
Christ and His angels. See note on 14. 11-21 deals with the
victory of Christ and His angels over the Beast, the False
Prophet, and the kings of the earth. With this victory of the
Messiah cf. 1 Enoch Ixii. 2; 2 Bar. xxxix.—xl., Ixxii.; 4 Ezra
xii. 32, xill. 38. ‘This destruction of the remaining active foes of
the Messianic Kingdom comes in here of necessity after that
judgment has been executed on Rome and before the inaugura-
tion of the Millennial reign. This corresponds to the judgment
of the Sword at the beginning of the Messianic Kingdom in
1 Enoch ]. 2, xc. 19, xci. 12, xcv. 7, XCvi. I, xcvili. 12. Though
the destruction of the Parthian kings is foretold proleptically in
XVli. 14, it is nowhere subsequently described.

11. εἶδον τὸν οὐρανὸν ἠνεῳγμένον : cf. Ezek. i. 1, καὶ ἀνεῴχθησαν
οἱ οὐρανοί: 2 Bar. ΧΧΙΪ. 1; 3 Macc. vi. 18; Matt. iii. 16; John
1. 51, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα.

As we learn from what follows, it is only the nations that are
hostile to Christ that are to be destroyed. For the attitude of
Judaism to the Gentiles in the O.T. and Apocryphal and
Apocalyptic literature, see my Lschatology*, 165, 246, 296, 297,
332, 361, also Sibyll. Or. ili. 740; Tob. xiii. 11, xiv. 6 sq.; Test.
XII. Patr. (see Index, p. 242, in my edition), and Volz, /udische
Eschatologie, 322-325.

ἵππος λευκὸς καὶ ὃ καθήμενος ἐπ᾽ αὐτόν : repeated from vi. 2;
but the two riders are quite distinct. Here there is no question
as to the personality of the present Rider. He is the Messiah—
“the Word of God.” The very epithets that are applied to Him
have occurred before in the same connection : cf. iil, 14, 6 μαρτὺς
6 πιστὸς καὶ ἀληθινός. See also i. 5, iil. 7. This same combina-
tion of epithets is used by Christ (the Logos) in xxii. 6, οὗτοι οἱ
λόγοι πιστοὶ καὶ ἀληθινοί. For this combination of epithets cf.
also 3 Macc. ii. 11. The Messiah as a man of war appears in
Pss. Sol. xvii. 23-27; Philo, De Praem. et Poena, 16, στραταρχῶν
καὶ πολεμῶν ἔθνη. . . χειρώσεται.

ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ. This description of the
righteousness of the Messiah is brought forward very distinctively
in Isa. xi. 3 sq.: “ He shall not judge after the sight of hiseyes .. .
4. but with righteousness shall he judge (pay. Sw) the poor, and
reprove with equity the meek of the earth. 5. And righteousness
shall be the girdle of his loins and faithfulness the girdle of his
reins.” In 1 Enoch he is designated as “the Righteous One ”

132 THE REVELATION OF ST. JOHN | XIX. 12.

(xxxvill. 2), “the Righteous and Elect One” (liii. 6), “the Elect
One of righteousness and faith ” (xxxix. 6). Cf. also Pss. Sol. xvii.
31, κρινεῖ. . . ἔθνη ἐν σοφίᾳ δικαιοσύνης αὐτοῦ : also in 35 he is
described as ἃ βασιλεὺς δίκαιος καὶ διδακτὸς ὑπὸ θεοῦ : cf. also 36,
41: Ps. xcvi. 13; Acts xvii. 31.

12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός. Repeated from i. 14:
cf. 1. τὸ:

ἐπὶ τ. κεφαλὴν αὐτοῦ διαδήματα πολλά. Here as always,
except in xii. 1, our author uses ἐπὶ τ. κεφαλήν and not ἐπὶ τ.
κεφαλῆς. See note on Introd. to xii., vol. i. p. 300sq. As King
of kings (16) the Messiah wears many diadems. The Dragon
(xil. 3) and the Beast (xiii. 1) wear respectively seven and ten.
According to 1 Macc. xi. 13, Ptolemy wore two diadems on
entering Antioch—one for Egypt and one for Asia.

12°. [ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός.]
Though the diction is Johannine (on éxwv . . . γέγραμμένον cf. τό,
and with ὃ οὐδεὶς οἶδεν cf. ii. 17) this clause appears to be inter-
polated. The objections are three. First, there is a break in
the thought. We should not expect a reference to the name
here in the midst of a description of the person and dress.
Moreover, the statement that no one knows His name save Him-
self is flatly contradicted in the next verse (13°), where the words
καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ θεοῦ cannot be explained
away (see note zz Joc.). Finally, by the omission of this clause
the parallelism is restored.

12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός,

καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά,

18. καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι,

καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ θεοῦ.

The interpolated line may have originated in a marginal
gloss. We have now to inquire what meaning can be attached
to this gloss. Some interpreters have thought the unknown
designation to be ὃ κύριος, Phil. 11. 11; others (as Ewald and
Volkmar) have taken it to be the tetragrammaton; others a
really mysterious name known only to Christ Himself, comparing
il. 17, ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ 6 λαμβάναν, and
iii. 12. As regards this last interpretation scholars are again
divided. Swete is of opinion that all created beings are excluded
from the knowledge of this name. Alford thinks that the know-
ledge of this name is withheld till the final and complete union
of Christ and His Church. In favour of this view we might
compare Asc. Isa. ix. 5: ‘“‘Thisis . . . the Lord Christ, who will
be called Jesus in the world, but His name thou canst not hear
till thou hast ascended out of thy body.” Others, as Bousset, that
this knowledge is withheld because of the power that attaches to
such knowledge. The Messiah alone has a name which carries

XIX. 12-13.] VESTURE DIPT IN BLOOD OF SLAIN 133

with it power over heaven and earth, and as no one knows this
name but Him, so He is the sole possessor of the power bound
up with the name. This last interpretation belongs undoubtedly
to the reign of magic, and is found among the Gnostics. This
idea underlies Gen. xxxii. 29 and Judg. xili. 17 sq. It wasa
very widespread idea among many ancient nations that the man
who knew the name of a god or a demon possessed certain
powers over him. Hence the name was concealed: cf. Heit-
miiller, Jv: Namen Jesu, 162 566. ; Giesebrecht, Gottesname, 23,
45, 100 (the last reference is from Gunkel’s Genesis*, p. 362;
Jevons, Z/utrod. Hist. Religion, p. 361).

ὃ οὐδεὶς κτλ. : Cf. 11. 17, ill. 12.

18. καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι. This clause
has created no little difficulty. But, 1 we hold fast to the follow-
ing facts, the difficulty can be surmounted. The first is that in
the leader of the heavenly hosts we have to do—not with the
Slain One, but the Slayer. The Word of God has come to
execute divine judgment. Hence the idea that the blood on
His Vesture is His own (cf. i. 5, v. 9, vii. 14, xii. 11) cannot be
entertained. When our author wishes to express a thought of
this nature, he speaks of the ἀρνίον... ὡς ἐσφαγμένον (v. 6).
Now this being so, how are we to explain the ἱμάτιον BeBappevov
aiwatt? In whose blood is the vesture of the Divine Warrior
dipped? If it is not His Own, no more is it that of the kings of
the earth and their armies (15, 18); for the judgment of the
sword as regards these has not yet begun, and the garments of
the heavenly armies are still white and pure (14). A comparison
with Isa. Ixiii. 1-3—-which passage is in the mind of our author—
confirms this conclusion: ‘‘ Who is this that cometh from Edom,
with red garments from Bozrah? ... 2. Wherefore art thou
red in thine apparel, and thy garments like him that treadeth in
the winefat? 3. I have trodden the winepress alone . . . yea,
I trod them in my anger . . . and their lifeblood is sprinkled
upon my garments.” Here the redness of the garments is due
to the blood of those who have already been slain, exactly as in
our text. Since, therefore, the redness of the vesture in 13 is
not due to the warfare in 11-21, there remains only one other
possible explanation, and this is that the blood on Hs vesture ts
that of the Parthian kings and thetr armies, whom He had
already destroyed, and whose destruction had already been pro-
leptically prophesied in xvii. 14. In this strife He was supported
by the glorified martyrs (οἱ μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοί κτλ.).

ἱμάτιον βεβαμμένον αἵματι. These words are freely based on
Isa. Ixiii. 3, ΣΝ ONY. ὉῚ (= ‘and their blood is sprinkled on
my garments”). Here BeBappevoy (AQ, etc.) is to be accepted
and not ῥεραντισμένον, ἐρραμμένον, or the other variants from

134 THE REVELATION OF ST. JOHN [XIX. 18-14.

paivw and ῥαντίζω ; for, whereas both these latter verbs are used
in the LXX to render ΠῚ) (the Hebrew verb in Isa. lIxili. 3), and
whereas Aquila and Symmachus do render it by ῥαντίζω in Isa.
Ixiii. 3, but no translator ever renders it by βάπτω, it follows
that, though | there were possible grounds for changing βεβαμμένον
into ἐρραμμένον, there were none for changing ἐρραμμένον into
BeBappeévov from the standpoint of Isa. lxii. 3, whence the idea
was derived. Our author thus deals freely with Isa. Ixin. 3.
That such a free reproduction was not unknown in Judaism we
might infer from the late Palestinian Targum on Gen. xlix. 11,
which recounts the victory of the Messiah over His enemies :
** How beauteous is the king Messiah, who is about to arise from
the house of Judah. He hath bound his loins and gone forth to
war against those that hate him: kings and princes shall be
slain: he will make red the rivers with the blood of their slain. .
his garments will be dipped in blood (ΠΟ δ paysyn “wiad).”

καὶ κέκληται TO ὄνομα αὐτοῦ Ὁ Λόγος Tod θεοῦ. ‘This line has
been taken by Volter, Spitta, Hilgenfeld, Bousset, and others to
be the addition of a scribe or reviser. Now it is manifest that
either 12° (ἔχων ὄνομα... ὃ οὐδεὶς οἶδεν κτλ.) or the present clause
must be of this nature. But, whereas we found that 12° was
open to serious objections on various contextual grounds, no
objection of such a nature can be brought against the present
clause, which accordingly comes from the hand of our author.
We have here another of the numerous instances of community
of diction between the Apocalypse and the Fourth Gospel, in
many of which there is no community of meaning. For the
Logos here is a Warrior, and our text reminds us of Wisd.
XVili. 4-25, especially of xviii. 1 5, ὃ παντοδύναμός σου λόγος ἀπ᾽
οὐρανῶν ἐκ θρόνων βασιλείων ἀπότομος πολεμιστὴς εἰς μέσον τῆς
ὀλεθρίας ἥλατο γῆς ξίφος ὀξὺ τὴν ἀνυπόκριτον ἐπιταγήν σου φέρων.
We might compare also the later Jewish conception, 128) and
ὃ λόγος τοῦ θεοῦ in Heb. iv. 12. Although the ideas underlying
the words are different, in the latter passage this word is said to
be “sharper than any two-edged sword.”

14, καὶ τὰ στρατεύματα κτλ. To 145 conjoined with 16 we
have remarkable parallels in xvii. 14, but there the enemies of the
Lamb are the Parthian kings, who are also referred to in.xvi. 12.
Here we have a conflict on a larger scale, as in xiv. 14, 18-20,
xvi. 13-16. See notes on xiv. 14, 18-20, xvi. 12-16, xvii. 14.

A study of the chief passages (ii. 26-27, xiv. 14, 18-20,
XVi. 12-16, xVil. 14, Xvili., xix. 11-21) dealing with the destruc-
tion of the world powers helps us to understand the expectations
of the Seer as to (a) the order in which the world powers were to
be destroyed before the Millennium, and (4) the nature of the
heavenly armies which destroyed these powers.

XIX. 14. | ARMIES OF HEAVEN 135

(a) The destruction of Rome was to come first, next that of
the Parthians, and finally that of the remaining hostile powers.
—In xiv. 8-11 the destruction of Rome is foretold, followed
immediately (for xiv. 12-13 belongs after xiii. 15 or 18) by that
of the hostile nations, xiv. 14, 18-20. The same sequence of
events is found in xvili. (the destruction of Rome) and xix. 11-21
(that of the hostile nations). But the sequence of events can be
determined more definitely. Thus in xvi. 12 the forces led by
the Parthian kings are clearly distinguished from those of the
remaining hostile nations in xvi. 13-16; and that these two
divisions of the hostile heathen world, which survived the
destruction of Rome, were to be separately destroyed, we infer
from xvii. 14, according to which, immediately after the destruc-
tion of Rome, Christ and His armies would destroy its destroyers,
z.e. the Parthians.

(ὁ) The heavenly armies were to be composed of angels and (in
certain cases if not in all) of the glorified martyrs.—The armies of
the Word of God are described in xix. 14 (τὰ στρατεύματα τὰ ἐν
τῷ οὐρανῷ. . . ἐφ᾽ ἵπποις λευκοῖς). In xiv. 14, 18—20 the presence
of these heavenly horsemen is presupposed in xiv. 20 (ἄχρι τῶν
χαλινῶν τ. ἵππων). So far as these passages go, we should con-
clude that the heavenly armies were composed of angels only.
But this is not so. Quite clearly in xvii. 14 it is stated that the
armies of the Lamb will be “the called and elect and faithful,” a
description which cannot be applied to angels. Now since this
war of the Lamb on the Parthians is subsequent to the destruction
of Rome, and therefore to the universal martyrdom of the faith-
ful, it follows that this army is composed of the glorified martyrs,
who had come down from heaven with Christ for that purpose.
That they should share in this task we have already learnt from
11. 27, where of the individual martyr (6 νικῶν) it is stated
ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, the very words, which in xix. 15
are used of Christ Himself. That the martyrs take part in the
judgment of all the hostile nations cannot be affirmed in so
many words, though the comparison of ποιμανεῖ κτλ. in both
il, 27 and xix. 15 points probably to this conclusion. Moreover,
the comparison of xvii. 14 (where Christ is called κύριος κυρίων
καὶ βασιλεὺς βασιλέων, and His army is composed of glorified
martyrs) and of xix. 14%, where His followers are the armies of
heaven and His name is βασιλεὺς βασιλέων x. κύριος κυρίων (16°),
may point in the same direction.

Some of the chief expectations of our Seer relative to the
judgment of the hostile nations may be briefly summarized as
follows.

The Parthian kings are referred to in xvi. 12, xvii. 12-13, 17,
16, and their destruction by the Lamb and the glorified martyrs

136 THE REVELATION OF ST. JOHN [XIX. 14-15.

in xvii. 14*°. The other hostile kings of the world are men-
tioned: their gathering to Armageddon in xvi. 13-16, and their
destruction by One like a son of man, xiv. 14, 18-20, by the
Word of God with the armies of heaven in xix. 11-21. In these last
two passages the Divine Leader is said to tread the winepress
of the wrath of God (xiv. 19, xix. 15). Finally, at the close of
the Millennial Kingdom there is the destruction of the unre-
pentant nations by fire sent down from heaven, xx. 7-10.

For the idea of armies in heaven cf. Test. Levi ili. 3; 2 Enoch
xvil.; 2 Esdr. xix. 6, σοὶ προσκυνοῦσιν ai στρατεῖαι τῶν οὐρανῶν
(where the armies are the stars) ; Matt. xxvi. 53.

The heavenly armies, which are not definitely mentioned in
the parallel account (xiv. 14, 18-20) but are implied in the words
ἄχρι τῶν χαλινῶν τῶν ἵππων, have descended with Christ from
heaven. In il. 27 (see note), xvii. 14 (see notes) they appear to
be the faithful: in ii. 27 the foes they destroy are the hostile
nations generally: in xvii. 14 the Parthian kings.

ἐνδεδυμένοι βύσσινον λευκόν. For the phrase cf. i. 13, xv. 6.

15. In 15*°° are combined thoughts and words which are
drawn from Isa. xi. 4 and Ps. il. 9. But this combination 15
already found in Pss. Sol.

XVll. 26. ἐκτρίψαι ὑπερηφανίαν ἁμαρτωλῶν ὡς σκεύη κεραμέως,
ἐν ῥάβδῳ σιδηρᾷ συντρίψαι πᾶσαν ὑπόστασιν αὐτῶν"

27. ὀλοθρεῦσαι ἔθνη παράνομα ἐν λόγῳ στόματος αὐτοῦ.

39. πατάξει γὰρ γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ.

καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεία : cf. i. 16,
ΠΡ τ:

ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη. From Isa. xi. 4, καὶ πατάξει γῆν
τῷ λόγῳ τοῦ στόματος αὐτοῦ, καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ
ἀσεβῆ, cf. Pss. Sol. xvil. 26-27, 39 (quoted above). Wisd. xviil.
22, ἐνίκησε τὸν ὄχλον οὐκ ἰσχύι τοῦ σώματος οὐχ ὅπλων ἐνεργείᾳ
ἀλλὰ λόγῳ τὸν κολάζοντα ὑπέταξεν : 1 Enoch Ixii. 2, ‘‘ The word
of his mouth slays all the sinners.” All these passages imply that
the sword that proceeds out of the mouth of the Messiah is
simply a figure for forensic or judicial condemnation.

καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ: cf. ii. 27 (see
note), xil. 5. From Ps. ii. 9. The αὐτός in this and the next
clause is emphatic. Neither here nor in il. 27, xii. 5 has ποι-
paivew ἃ favourable meaning.

In these three passages it connotes punishment and destruc-
tion. Contrast, on the other hand, its meaning in vii. 17. See
note on ii, 22. Hence render “ break them with an iron rod.”

καὶ αὐτὸς πατεῖ τὴν ληνὸν κτλ. Here, though accompanied by
hosts of angelic warriors, the action of the Messiah alone is dwelt
upon, just as in xiv. 1g sq. and in similar words. Only here and
in xiv. 19-20 is the Anvés of divine judgment spoken of in our

XIX. 16. | MESSIANIC TITLE INSCRIBED 137

author. The two ideas of the winepress (xiv. 19) and the cup of
wrath (xiv. 10) are here combined, and mean that from the wine-
press trodden by Christ flows the wine of the wrath of God, of
which his enemies are to be made to drink. It is a case of
mixed metaphors.

16. [ἐπὶ τὸ ἱμάτιον καὶ] ἐπὶ τὸν μηρὸν αὐτοῦ κτλ. Of this text
there is no satisfactory explanation. Duisterdieck, B. Weiss, and
Holtzmann think that the title is inscribed on the girdle; Swete,
that ‘it is displayed on His habit where it falls over the thigh ” ;
Grotius imagines a sword on the hilt of which the name was
inscribed. Wellhausen, recognizing the unintelligibleness of the
text, proposes ἵππον instead of ἱμάτιον and makes the αὐτοῦ refer
to the ἵππον. Horses were branded on the thigh amongst the
Greeks: see Wetstein 22: /oc. But the idea of such an inscription
on a horse cannot be entertained. If, therefore, we are to gain
any satisfactory meaning here,-we can only do so by following
our chief Uncial A, Cassiodorus, and some Ethiop. MSS, which
omit the words I have bracketed above. If A is right, the chief
Syriac Version (s!) would probably be the first stage in the
interpolation of the text; for s! here places the two phrases ἐπὶ
τὸ ἱμάτων αὐτοῦ and ἐπὶ τ. μηρὸν αὐτοῦ side by side without the
connecting κα Thus the first phrase would appear to have
originated in a marginal gloss owing to 13? (περιβεβλημένος
ἱμάτιον κτλ.). The final stage in the corruption of the text is that
which all the remaining authorities attest. At this stage the first
αὐτοῦ is omitted and the καί inserted.

Our text now runs ἐπὶ τ. μηρὸν αὐτοῦ. For the occasional
appearance of names and inscriptions on the thighs of statues we
have evidence in Greek and Roman authors (see Wetstein from
whom these quotations are derived). Thus in Cicero, Verr.
iv. 43, we find: “Signum Apollinis pulcherrimum, cujus in femore
literulis minutis argenteis nomen Myronis erat inscriptum.”
Also in Pausanias, ας. extr., τὸ ἀνάθημα... ἀνδρὸς εἰκὼν

. ἐλεγεῖον δὲ ἐπ᾽ αὐτὸ γεγραμμένον ἐπὶ τοῦ μηροῦ: “ Justinus
(4 cent. A.D. ἢ), xv. 4,5: Figura anchorae, quae in femore Seleuci
nata cum ipso parvulo fuit. 9. Originis ejus argumentum etiam
in posteris mansit, siquidem filii nepotesque ejus anchoram in
femore veluti notam generis naturalem habuere.”

The Seer sees in the vision the Divine Warrior and His
heavenly horsemen—not halting but sweeping downward from
heaven and onward against the serried armies of the Beast, False
Prophet, and the kings of the earth, and, as they thunder along, their
garments stream behind them, and so on the thigh of the Leader
is disclosed the name: “ King of kings and Lord of lords.”

βασιλεὺς βασιλέων κτλ. See note on xvii. 14.

17-21. An angelic summons to all the birds of prey to

138 THE REVELATION OF ST. JOHN [X1IX. 17-19,

hasten to the scene of slaughter of all the mighty of the earth.
The overthrow and final doom of the Beast and the False
Prophet.

17. ἕνα (cf. vill. 13) ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ. What was
the original idea underlying this phrase is unknown. It is
generally explained that the angel took this central position in
mid heaven in order to deliver from thence his message of
victory and his summons to the birds of prey.

kat ἔκραξεν φωνῇ μεγάλῃ. See note on xiv. 15.

λέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσουρανήματι (cf.
Vili. 13, xiv. 6) Δεῦτε συνάχθητε εἰς τὸ δεῖπνον. .. τοῦ θεοῦ. 18.
ἵνα φάγητε σάρκας βασιλέων. .. καὶ σάρκας ἰσχυρῶν. This
passage is clearly based on Ezek. xxxix. 17, where the LXX reads
εἰπὸν παντὶ ὀρνέῳ πετεινῷ. . . Συνάχθητε καὶ ἔρχεσθε. . . ἐπὶ
τὴν θυσίαν pov... καὶ φάγεσθε. 18. κρέα γιγάντων... καὶ
αἷμα ἀρχόντων. 20. Kal... ἵππον καὶ ἀναβάτην. It is obvious,
however, that our author is giving an independent rendering of
the Hebrew : observe δεῦτε συνάχθητε (SHDN 3N3) with συνάχθητε
καὶ ἔρχεσθε, and ἰσχυρῶν in our text with γιγάντων, and ἵππων
k. Tov καθημένων ἐπ᾽ αὐτῶν with ἵππον καὶ ἀναβάτην in Ezek.
ΧΧΧΙΧ. 20.

Our author here borrows his imagery from the slaughter
wrought by God in Ezek. xxxix., and yet the final overthrow of
Gog and Magog in our author is adjourned to the close of the
Millennial reign in our author.

τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ. See Gressmann, Ursprung der
Lsraelit. Jiid. Eschatologte, 136-141.

18. τῶν καθημένων ἐπ᾽ αὐτῶν. Here the reading αὐτῶν (PQ
minfre °™) is to be followed. A with two cursives and & read
respectively αὐτούς and atrots—which are both corrupt. Cf. ro,
21. ἐλευθέρων τε kal δούλων. See note on ΧΙ. 16. μικρῶν καὶ
μεγάλων. See note on xiii. τό.

19-21. The Beast, the False Prophet, and the kings of the
earth overthrown and cast into the lake of fire.

19. τὸ Onpiov—z.e. Nero-antichrist. See xi. 7 (note), xiil. 3
(note on various stages of the Neronic myth).

τοὺς βασιλεῖς τῆς γῆς: cf. xiv. 14, 18-20 (though not here
specifically mentioned), xvi. 14 (note), xvii. 2, 18, xvill. 3. These
are to be carefully distinguished from the Parthian kings, xvi. 12,
XVil. 12-13, 17, 16, who are destroyed by the Lamb (and the
glorified martyrs). See also note on 14 above.

τὰ στρατεύματα αὐτῶν. For αὐτῶν A and a few cursives read
αὐτοῦ. This is perhaps right. Though they are the subjects of
the kings, they are the armies of the Beast.
συνηγμένα ποιῆσαι τὸν πόλεμον. For the diction cf. xvi. 14, 16,
xx. 8, ;

XIX. 20.| DOOM OF BEAST AND FALSE PROPHET 139

τοῦ στρατεύματος αὐτοῦ Though the heavenly army is
described in the plural as στρατεύματα, it is here very significantly
described as a single host. While the opposing hosts of evil are
moved by a variety of conflicting aims, the heavenly host is
actuated by one only.

20. With the Beast and the False Prophet we might compare
Ahriman and Azi-Dahaka in the Zend religion, which influenced
Judaism from the East. Cf. De la Saussaye, Lehrd. d. Religtons-
geschichte?, ii. 206 (ii. 226 in 3rd ed.): “Zuletzt bleibt noch der
Kampf zwischen himmlischen und hollischen Geistern wbrig.
Alle Ameshas Spentas ringen da mit ihren teuflischen Gegen-
geschopfen und vernichten sie ganzlich: Ahriman selbst und die
Schlange Azhi zu bandigen, wird die Sache Mazda’s und Sraosha’s
sein. Als Priester erheben sich die beiden Gotter, mit Gebet
und Gebetschnur tiberwaltigen sie die Bosen und stirzen sie
und ihr Versteck in den gliihenden Strom. Dann ist die Welt
vollkommen rein, das Universum nur von Mazda’s Wesen erfiillt,
und alles, was lebt, geht in die Unsterblichkeit und himmlische
Vollkommenheit ein (Bahman Yasht, 43 ; Bundehesh, 30).” See
also Boklen, Die Verwandschaft 4. jiid.-christichen mit der
parsischen Eschatologie, 127 566.

ἐπιάσθη. The Attic form of this verb is πιέζω, but in late
Attic πιάζω is also found. The classical meaning was to press,
weigh down, stifle, etc. But its later meaning, as here, is to seize,
Jay hold of. maw, which occurs only here in our author, is a
favourite word in the Fourth Gospel, being found there eight
times and only four times throughout the rest of the N.T. (one
of these being in Luke vi. 38, where it retains the ancient
classical form and meaning).

ὃ ψευδοπροφήτης. See ΧΙ]. 11 sqq. notes, xvi. 13, xx. 10.
The False Prophet represented the priesthood of the Imperial
cult, which practised all kinds of magic and imposture to beguile
men to worship the Beast.

ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα KTA. Only those who
had received this mark were an easy prey to the False Prophet.
On the τὸ χάραγμα see note on xiii. 16: cf. xiv. 9 sqq., xvi. 2
(note), xx. 4.

προσκυνοῦντας τὴν εἰκόνα αὐτοῦ. Though weakly attested
ἘΝ 28, 39), this seems to be the right reading: see note on
vil. 11. Possibly the dative is right. In that case the text
would mean that divine worship was actually offered to the image.

τὴν λίμνην τοῦ πυρός : cf. xx. 10, xxi. 8. On this final abode
of punishment for Satan, the Beast, the False Prophet, and
wicked men, see note on ix. 1.

τὴς καιομένης ἐν θείῳ. The genitive here can only be explained
as a slip on the part of the writer. Contrast xxi. 8—ry λίμνῃ τῇ

140 THE REVELATION OF ST. JOHN [XX. § 1-2.

καιομένη. On ἐν θείῳ in this conjunction cf. xiv. 10, xx. 10,
ἘΧΙ 5.

21. οἱ λοιποὶ ἀπεκτάνθησαν κτλ., 7.6. the kings of the earth
and their armies. These kings and their armies had been affected
by the Caesar-worship: cf. xiv. 9 sq. They were not, like the
Beast and the False Prophet, cast forthwith intoGehenna. Their
physical life was destroyed by the sword, z.e. by the sword of the
Word of God (cf. ver. 15), and their spirits no doubt consigned te
Hades. In the judgment all the dead are raised (xx. 12), and
then death and Hades and all the wicked are cast into the lake
of fire (xx. 14-15). In the Test. of Hezekiah—a work incor-
porated in the Ascension of Isaiah, 2.6. ili. 13°-iv. 18, and written
before 100 A.D.—a different sequence is anticipated: Asc. Isa.
iv. 14, “The Lord will come with His angels and with the armies
of the holy ones from the seventh heaven ... and He will
drag Beliar (7.e. the Antichrist) into Gehenna and also his armies.”

πάντα τὰ ὄρνεα ἐχορτάσθησαν κτλ. Cf. 17 sq.; also 1 Enoch
xlvi. 4-6.

CHAPTER XxX. 1-3.
INTRODUCTION.

§ 1. Contents——Now that Rome has fallen (xviii.), the hostile
nations been destroyed, and the two Beasts cast into the lake of
fire (xix. 19-20), there remains no obstacle to the manifestation
of the kingdom save the presence of Satan still on earth. Hence to
his activities an end is put by his being cast down into the abyss
and chained there for 1000 years (xx. 1-3). The destinies of
Satan are determined by the chief events in the life of Christ.
In xii. Satan’s expulsion from heaven is connected with the birth
and ascension of Christ. On the earth, as he had only a short
time, he raged furiously against Christ’s followers, but on Christ’s
Second Advent and His overthrow of Satan’s agents, Satan too
is cast down from the earth into the abyss and the Millennial
Kingdom established. At the close of this kingdom Satan is
loosed from the abyss and finally conquered and cast into the
lake of fire, and the new heaven and the new earth appear,
wherein is the joint throne of God and the Lamb.

That xx. 1-3 comes from our author’s hand there can be no
doubt, as the diction and idiom prove.

§ 2. Diction and tdiom.

1. εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ. The whole
clause has already occurred in x. 1, xviii. 1, and the last four
words also in 11]. 12, xvi. 21, XXl. 2, 10.

τὴν κλεῖν τῆς ἀβύσσου : cf. ix. I.

XX. 1-2. | DRAGON BOUND FOR I000 YEARS Ι41

2. τὸν δράκοντα ὁ ὄφις ὁ ἀρχαῖος. The same words in the
same characteristic and anomalous construction have already
occurred in xil. 9. ὕς ἐστιν Διάβολος καὶ ὁ Σατανᾶς. Cf. xii. 9,
ὃ καλούμενος Διάβολος καὶ ὃ Σατανᾶς.

ἔδησεν αὐτόν. Cf. ix. 14, δεδεμένους.

8. ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον. For this use of βάλλειν
ΠῚ 10; Vill,"5; 7, 8; ΣΙ Ὁ ΣΙΝ. 20; ‘etc.

ἔκλεισεν: οἵ ill, 7, 8, xi. 6, ΧΧΙ. 25. éodpdyioev—seven
times elsewhere in our author. ἐπάνω: cf. vi. 8. ἵνα μὴ
πλανήσῃ ἔτι τὰ ἔθνη : οἵ. xill. 14, Xil. 9. ἄχρι cum subj.—a rare
ligt <-Ch., 5, Vile 2, XV. ὃ. τελεσθῇ: Ch 5, ἡ, x. ἢ, Ἀν. 1, ὃ.

§ 3. Order of words.—Wholly Semitic.

1-3. The binding of the Dragon in the abyss for 1000 years.

1. καὶ eidov.—See note on iv. I.

τὴν κλεῖν τῆς ἀβύσσους. See notes on i. 18, ix. 1. The abyss
is regarded only as a temporary abode of punishment. Satan is
finally cast into the lake of fire, xx. Io.

ἅλυσιν μεγάλην. ἅλυσις seems to be used here to denote a
chain or bond by which the body is bound. In Mark v. 4 and
frequently elsewhere it signifies hand fetters as opposed to πέδαι.
See note of Lightfoot on Phil. p. 8.

ἐπὶ τὴν χεῖρα. It is hard to explain the use of ἐπί here. The
best parallel is to be found in v. 1, ἐπὶ τὴν δεξιὰν. . βιβλίον.
But in this latter case the idea implied is that the book is lying
on the palm of the hand. It is perhaps best to regard the
present instance as a loose use of ἐπί, which does not admit of
any exact explanation. It is practically here equivalent to ἐν (cf.
i. 16 with 1. 20), and indeed ἐν is read here by & 38 syr. 1 2.
Another difficult use of ἐπί, but with the dative, occurs in xxii. 16,
where, however, the best authorities have év.

2. τὸν δράκοντα, 6 ὄφις 6 ἀρχαῖος. For a like anacolouthon
cf. 1. 5. See note on xii. 9 on the identification of the old
serpent and the devil. Gunkel on Gen. ili. 1 maintains that the
text there implies that originally the serpent was an evil demon
hostile to God and man and possessing a snakelike form. He
further points out in support of this view that in 2 Kings xviii. 4
divine worship is offered to a snakelike form by the faithless
Israelites, and that heathen gods and demons were frequently so
conceived in the ancient world.

ἔδησεν αὐτὸν χίλια ἔτη. This idea of binding the powers of
evil in prison for an undefined period is already found in
Isa. xxiv. 22, and of their final judgment in xxiv. 23. These powers
consist of the host of heaven and the kings of the earth. This
idea of the angels and the kings of the earth being judged
together reappears in t Enoch liii. 4—liv. 5, and the idea of the
binding of the fallen angels in a place of temporary punishment

142 THE REVELATION OF ST. JOHN (XxX. 2.

till the day of the final judgment is found in 1 Enoch xviti. 12-16,
xix. I-2, xxl. 1-6, from which the final place of their punishment
—an abyss of fire—is carefully distinguished, x. 13-15, xvili. 11,
xxi. 7-10, liv. 6, xc. 24-25. Their leader Azazel is bound ina
place by himself (x. 4-5) as a preliminary punishment, but at the
final judgment is to be cast into a place of everlasting punish-
ment (x. 6). In nearly all cases the evil spirits are spoken of in
1 Enoch as being “bound” in a preliminary place of punish-
ment, just as in Isa. xxiv. 22 and in our text.

In the Zend religion the same idea is found. According to
the Bundehesh iii. 26 (cf. xiii. 77) the evil serpent Azi-Dahaka
was smitten by Thraétaona and fettered in the mountain Damé-
vand for gooo years, S. &.£. iv. 9 (note), 226, 245 sq., ν. 234, 397,
XVill. I10, 201, etc. He was released by Ahriman, S.B.Z.
V. 233-235, and reigned for 1000 years, v. 150, xxiv. 103, but was
slain by Sam or Keresasp, v. 235. After the renovation of the
world there would be no Azi- Dahaka, xvilil. 118. But, since these
Iranic myths belong to various periods ‘before and after the
Christian era, there is no ground for tracing any direct connec-
tion.

χίλια ἔτη. Before the year 100 B.c. it was generally believed
in Judaism that the Messianic Kingdom would last for ever on the
present earth. Sometimes the conception was universalistic in
character, especially in the greater prophets of the O.T., as
Jeremiah, the Second Isaiah, Jonah, Malachi; but in others, as in
Ezekiel, Haggai, Zechariah, Joel, it was particularistic. The idea
of the everlastingness of this kingdom on earth persisted, as we
have above said, till about 100 B.c. For such it appears to be
in 1 Enoch 1xxxili.—xc., vi-xxxvi., but by the date just mentioned
the earth had come to be regarded in Judaism as wholly unfit
for the manifestation of this kingdom except in a temporary
character. The dualism which had begun to affect the religious
forecasts of religious thinkers in the znd cent. B.c. succeeded in
leavening wholly their expectations in the 1st. As a consequence
of this breach between the things of earth and the things of
heaven, the writers of this century were forced to entertain new
conceptions of the kingdom. Hence in 1 Enoch xci.—civ., Pss.
Sol. i.-xvi., the Messianic Kingdom is declared to be of
temporary duration on the present earth, and the goal of the
risen righteous to be not this transitory kingdom, but heaven
itself after the final judgment, which from this period forwards
was conceived of as taking place not at the beginning, but at the
close of the Messianic Kingdom. ‘Thus it is that the Millen-
nium in our text, as in 2 Baruch and 4 Ezra, is really a late and
attenuated form of the old Jewish expectation of an eternal
Messianic Kingdom on the present earth. For a fuller treat-

XX. 2-3.] IN THE ABYSS 143

ment of this question the reader can consult my Zschat-
ology *, pp. 103, 106-108, 110 sq., 113-116, 219 sq., 223, 248,
250 56.

We have next to consider the duration of this kingdom.
Apparently nowhere in earlier or contemporary literature is the
duration of 1000 years assigned to the Messianic Kingdom save
here. Its duration is not defined in 1 Enoch xci.-civ. ; Pss. Sol.
Xi) 1 sqq.; Sibyll.) Or ui 1-62; Jubilees’ xxii. 27-29);
Assumption of Moses x. 7; 2 Bar. xxix. 4. ΧΧΧ. I, xxxix. 7, xl. 3,
χα 2-454 Ezra’ ΧΙ} 22; 36: In 4 -Ezra. vil.) 28: it 15
definitely said to last 400 years.

3. ἔβαλεν αὐτὸν εἰς τ. ἄβυσσον καὶ ἔκλεισεν. On the ἄβυσσος
see ΙΧ. 1, note.

ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, 2.6. Closed the abyss and
sealed it over him. Our text recalls the Prayer of Manasseh, 2-4,
and the two passages are distantly connected, though our Seer
has no thought of this passage nor of the myth that it pre-
supposes.

For, whereas it is a literal Satan overcome by an angel that
is presupposed in our text, it is a mythological monster that
is overcome by God in the Prayer of Manasseh. What was
originally a mythological idea concerning the uprising of the
Chaos monster (z.e. the sea) against God at the world’s begin-
ning, had long ere our Seer’s time been transformed into an
eschatological expectation, z.e. the rebellion of Satan against God
at the world’s close, and his being cast into the abyss. The
mythological idea is quite clearly set forth in the above-mentioned
Prayer of Manasseh: ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν σὺν παντὶ
τῷ κόσμῳ αὐτοῦ, ὁ πεδήσας τὴν θάλασσαν τῷ λόγῳ τοῦ προστάγματός
σου, ὃ κλείσας τὴν ἄβυσσον καὶ σφραγισάμενος αὐτὴν τῷ φοβερῷ
καὶ ἐνδόξῳ ὀνόματί σου.

πλανήσῃ ἔτι τὰ ἔθνη. As he had done before: cf. xiii. 14,
xvl. 13. See also xii. 9g. As these words point to the future,
they imply that there would still be heathen nations after the
Messianic judgment executed in xix. 19-21. Now that Satan’s
chief agents, the Beast and the False Prophet, were cast into the
lake of fire and Satan himself bound in the abyss, the time for
the Millennial reign has arrived and for the evangelization of
the surviving heathen nations: see xiv. 7, xv. 4, xxii. 17. The
astonishing part in our Seer’s forecast is that the preaching of the
Gospel during the Millennium will only in part be successful,
though the active impersonations of evil have been wholly
removed from the earth for this period. The implication is that
each man carries in his own bosom the possibilities of his own
heaven and his own hell.

Seu τι τ uk:

144 THE REVELATION OF ST. JOHN [XX. 4-XXII.

XX. 4-XXII. THE TEXT INCOHERENT AND
SELF-CONTRADICTORY AS IT STANDS.

XX. 4—-XXII. These chapters have hitherto been a constant
source of insurmountable difficulty to the exegete. They are
full of confusion and contradiction if the text is honestly dealt
with. And yet the Apocalypse exhibits, except in a: few
passages, and especially in chap. xviii., a structural unity and a
steady development of thought from the first chapter to the
close of xx. 3. Now this is just what we should expect in an
Apocalypse which is designed to be a philosophy of history and
religion from the standpoint of the author. It was a combina-
tion of vision and reflection. ‘Though the book of a prophet did
not necessarily show any structural unity or steady development
of thought, it was far otherwise with the apocalyptist, in whose
writings such characteristics were indispensable. While the
ordinary man saw only the outside of things in all their in-
coherence and isolation, the apocalyptist sought to get behind
the surface and penetrate to the essence of events, the spiritual
motives and purposes that underlay and gave them their real
significance—in fact, to lay bare their origin, course, and con-
summation. It was thus, in short, a Semitic philosophy of
religion, and as such it was ever asking Whence? Wherefore?
Whither? Apocalyptic, and not prophecy, was the first to grasp
the great idea that all history, alike human, cosmological, and
spiritual, is a unity—a unity following naturally as a corollary of
the unity of God preached by the prophets.

I have emphasized these two points—structural unity and
orderly development of thought to the final consummation of all
things—as pre-eminently the characteristics of apocalyptic and
not of prophecy or of any other form of writing in the Bible.
This being so, we are all the more astonished that the three
closing chapters of the Apocalypse are all but wholly wanting in
these characteristics, and—so far from advancing steadily to the
consummation that all the preceding chapters postulate—exhibit
many incoherencies and self-contradictory elements.

To some of these I drew attention in my first edition of the
Book of Enoch in 1893, where on p. 45 I wrote as follows:
““We have here (z.e. Rev. xxi. 1, 2) a new heaven and a new
earth, and a New Jerusalem coming down from heaven: yet in
xxii. 15 all classes of sinners are said to be without the gates of
the city. But if there were a new earth this would be im-
possible.” This is only one of the many difficulties that
confront the serious student of these chapters. Now to make
the problem before us clear it will be best to deal shortly with a

XX. 4-XXII.] THE TEXT AS IT STANDS 145

few of the passages which make it impossible for us to accept
the text as it stands.

1. In xx. 7-10, after the close ‘of the Millennial Kingdom,
Satan is loosed, and the heathen nations (Gog and Magog),
which have refused to accept the Christian faith, march against
Jerusalem and the camp of the saints, but are destroyed by fire
from heaven. Satan also is cast finally into the lake of fire and
brimstone, to be tormented there for ever and ever. TZhus the
prime source of evil and his deluded followers (Gog and Magog)
are removed final/y from the world, and their power to influence
the world for evil nadc tmpossible for ever.

2. In xx. 11-15 the old earth and the old heaven are given
over to annihilation. Then the final judgment takes place, and
all the dead are judged according to their works, and death and
Hades are cast into the lake of fire, together with all those
whose names are not found written in the book of life. Az this
stage we have arrived at the final condemnation and destruction of
all evil, together with the destruction of death itself.

3. Now that all evil and death itself are cast into the lake of
fire, the new heaven and the new earth come into being, and
the New Jerusalem comes down from heaven, and God Himself
dwells with men (xxi. 1-4).

It is clear from this passage that we have arrived at the closing
scene of the great world struggle between good and evil, and that
henceforth there can be neither sin, nor crying, nor pain, nor death
any more. In fact, there can be no place at all for these in the
universe of God—the new heaven and the new earth, and the New
Jerusalem that cometh down from God to the new earth,

The conclusion just arrived at is inevitable, if there is a
steady development in the visions of the Seer. Now since
such a development is manifest in chaps. 1.—xx. 3, when certain
verses and glosses are excised and a few disarrangements of the
text set right—expecially in xvilii—we naturally conclude that
our author will not lightly fall into contradictions, even of a
minor sort, in the last three chapters. But unhappily this is not
our experience as we study them; and at last we stand aghast
at the hopeless mental confuston which dominates the present
structure of these chapters, and are compelled to ask if they can
possibly come from his hand, and, in case they do, to ask
further, if they have been preserved as they left his hand. But
we must first justify the above statement, though we shall
adduce here only the main contradictions in these chapters.

1. Inasmuch as according to our text the New Jerusalem does
not come down from heaven till Satan is bound for ever in the
lake of fire, and all sin and death itself are at an end, and the
place of the old world has been taken by a new and glorious

VOL. II.—10

146 THE REVELATION OF ST. JOHN [XX. 4-xX XII.

world, wherein there is neither spot nor blemish nor any such
thing, how is ft that we are told that, outside the gates of the
Holy City which has come down from God to the new earth,
there are “the dogs and the sorcerers, and the fornicators, and
the murderers, and the idolaters, and every one that loveth and
maketh a lie” (xxii. 15)? A greater contradiction in thought
and statement is hardly conceivable. But, if this statement were
made in connection with the Millennial Kingdom which was to
be established before the Final Judgment, everything would be
intelligible.

2. Again, since the new earth is inhabited only by the blessed,
on whom the second death could have no effect, and since these
are all righteous, and God Himself tabernacles among them,
how is it that in xxii. 2 the leaves of the tree of life are said to
be for the healing of the nations? ‘This statement can have no
meaning unless it applies to the period of the Millennial
Kingdom. During Christ’s reign of 1000 years the surviving
nations have still a further period of grace accorded to them.
This evangelizing of the nations during this period has already
been proclaimed in xiv. 6-7, xv. 4. It is thrice elsewhere
referred to in the last two chapters, 2.6. xxi. 24, Xxil. 14, 17.

3. Only on the supposition that the Millennial Kingdom is
still in existence can we explain xxi. 24-27:

“ And the nations shall walk by the light thereof:
And the kings of the earth do bring their glory into it.
And the gates thereof shall not be shut day or night}

And they shall bring the glory and the honour of the nations
into it? <

And there shall not enter into it anything unclean, or he
that maketh an abomination or a lie;

But only they which are written in the book of life of the Lamb.”

Now from the above contradictions—the solution of which is in
part already suggested—it follows either that (4) a considerable
part of xx.—xxil. 15 not from the hand of our author, or that, (4)
if it is from his hand, it is disarranged.

Now the first solution (a) is that adopted by most of the
leading German scholars of the past thirty years. Thus while
Volter (Die Offenbarung Johannis, 1904), Weyland (Omverkings-
en Compilatie-Hypothesen toegepast op de Apocalypse van Johannes,
1908), and J.. Weiss (Die Offend. des Johannes, 1908) assume
that xx.-xxil. is derived from three different sources, and Spitta
(Die Offend. des Johannes, 1889) finds traces of four authors,

1A necessary emendation. The corruption in the text arose from the

present disorder, and the influence of xxii. 5, “‘and there shall be no more
night,” where this clause is wholly justifiable.

XX. 4-XXII. | FROM JOHN’S HAND BUT IN DISORDER 147

Erbes (Die Offend. Johannis, 1891) and, on the whole, Bousset
(1906), are content with two. Bousset, in fact, regards xx.—xxii.
as the work of our author, with the exception of the fragment
ΧΧΙ. Q—XXIl. 5.

But, even though for the time being we accepted as a
working hypothesis any one of the theories of these scholars
based on a plurality of authorship, we have still two insuperable
difficulties to face. (a) The first of these is that the more closely
we study t.—xx. 3, the more convinced we become of the structural
unity of these chapters—a fact which does not exclude the
occasional use and adaptation of sources—and the clear and
masterly development tn thought, working up steadily to a climax.
This being so, how ts tt that xx.-xxit. shows no such orderly
development, but rather a chaos of conflicting conceptions? (f3)
But the second difficulty is still greater. The hypotheses of the
above scholars, with the partial exception of Bousset, break
down hopelessly in the face of the general linguistic unity of
xx.-xxli. In fact, these scholars had failed to make a thorough
study of the style, vocabulary, and grammar of the Apocalypse.
Bousset, it is true, has done much to compensate for the
deficiencies of his predecessors in this field, but a deeper study
of his materials would have precluded his assuming the existence
of xxi. g-xxii. 5 as an independent source, seeing that it is
internally self-contradictory and that yet 4nguistically it is from
the hand of our author. ‘To the conclusion, in fact, that, with
the exception of a few verses, chaps. xx.—-xxil. are from the
same hand to which we owe the bulk of the preceding chapters,
a close and prolonged study has slowly but irresistibly brought
me. If, then, this is so, we must conclude that the text in xx.—
Xxll. 25 disarranged tn an astonishing degree and does not at present
stand in the orderly sequence originally designed by our author.

To what cause, we must now ask, is this almost incredible
disorder due? It cannot be accounted for by accidental trans-
positions of the text in the MSS—a phenomenon with which
the students of MSS in every ancient language are familiar.
For no accident could explain the intolerable confusion of the
text in xx. 4—xxii., and apparently the only hypothesis that can
account for it is that which a comprehensive study of the facts
forced upon me in the beginning of 1914, and this is that John
died either as a martyr or by a natural death, when he had
completed t.—xx. 3 of his work, and that the materials for its
completion, which were for the most part ready in a series of
independent documents, were put together by a faithful but un-
intelligent disciple tn the order which he thought right.

This hypothesis we shall now proceed to establish by
adequate proofs.

148 THE REVELATION OF ST. JOHN [XX. 4-XXII,

1. First of all it is a matter beyond dispute that xxii. 15,
xxi. 27, which state that outside the gates of the Heavenly
Jerusalem evil in every form exists, but that it can in no wise
pass within the gates of the Holy City, prove that she Heavenly
Jerusalem here referred to was to descend before the disappearance
of the first earth and the first heaven and the final judgment
described in xx. 11-15. A kindred expectation is found in
4 Ezra vii. 26-28, where the Heavenly Jerusalem,! the Messiah,
and those who had been translated to heaven without seeing
death, are to be manifested together on the earth for 400 years.
The same view appears in the same work in ΧΙ. 32-36. In this
latter passage evil in every form exists outside the Heavenly
City.

P rom later Jewish sources we are familiar with the connection
of the rebuilt Jerusalem and the temporary reign of the Messiah.
The advent of the Messiah determines the hour when the
Temple and therefore Jerusalem should be rebuilt (Shemoth
rab. c. 31). According to the Targum on Isa. liii. 5 (cf.
Bammidbar rab. c. 13) the Messiah Himself was to build it.

From the above facts we conclude that in our author the
account of the Heavenly Jerusalem (xxi. g—xxil. 2, 14-15, 17)
should have followed immediately on xx. 3 as the seat of the
Messiah’s Kingdom.

2. Verses xxi. 24-26, xxii. 2, 14-15, 17 assume that the
nations are still upon earth, that the gospel is preached to them
afresh from the Heavenly Jerusalem, that they are healed
thereby of their spiritual evils, their sins washed away, that they
can enter the Heavenly City and eat of the tree of life which
was therein. And to this salvation they are bidden of the Spirit
and the Heavenly Jerusalem (2.6. the bride, xxii. 17).

Now this expectation is derived from the Old Testament.
In Zech. xiv. 16 sqq., when the blessed era sets in, the nations
are to go up yearly to keep the Feast of Tabernacles at
Jerusalem. In Tob. xiv. 6 the conversion of the Gentiles is to
synchronize with the rebuilding of Jerusalem in a fashion far
transcending all that Seer or prophet had hitherto dreamt of—
when its gates should be “ builded with sapphire and emerald,”
and all its walls ‘‘ with precious stones,” and its streets ‘ paved
with carbuncle and stones of Ophir” (xii. 16-17). Similarly in
1 Enoch (161 B.c.) we find it prophesied that the conversion of
the surviving Gentiles would follow on the setting up of the
Holy City, which was to be done by none other than God
Himself. Next, in the Test. XII Patriarchs the conversion of

1 Box, it is true, regards vii. 26, which tells of the manifestation of the

Heavenly Jerusalem, as an interpolation ; but the evidence of our text and
later Judaism supports the connection of the Messiah and the Holy City.

XX. 4-XXII.] GROUNDS FOR THIS CONCLUSION [40

the Gentiles is associated with the advent of the Messiah,
T. Levi xviii. 9, T. Jud. xxiv. 5, and that of the New Jerusalem
in Τὶ Dan v. 12. Like expectations are expressed in the Sibyll.
Or. iii. 751-59, 767-95 ; 1 Enoch xlviii. 4 (where the Messiah is
described as the light of the Gentiles) ; Pss. Sol. xvii. 27, 32.

Thus in many books in Judaism the hope is entertained, as
in our text, that the Gentiles would turn to the worship of the
true God, when either the earthly Jerusalem was rebuilt or a
Heavenly Jerusalem set up on earth, or when the Messiah
‘established His Kingdom upon the earth. It is true that
Judaism associated this expectation with the First Advent of
the Messiah ; for it looked for no second. But in Christianity
it was different. What had not been realized on the First
Advent of Christ is, according to many a Christian prophet and
Seer, as also to our author, to be realized in a far higher degree
when Christ came the second time in glory.

That the conversion of the heathen nations in our text,
therefore, was to be accomplished in connection with the
Heavenly City, which as the seat of the Millennial Kingdom
was to descend on the earth before the Final Judgment, needs
no further demonstration.

3. The facts just stated in the preceding paragraph, that the
Gentiles shall still be upon the earth on the advent of the
Heavenly City, and have a right to enter therein, are already
postulated in the earlier chapters of the Apocalypse. Thus in
xv. 4 we read in the song sung by the triumphant martyrs before
the throne of God—

“Who shall not fear, O Lord,
And glorify Thy name?
For Thou alone art holy ;
For all the nations shall come
And worship before Thee ;
For Thy righteous acts shall have been made manifest.”

Again, in xiv. 6-7 the Seer recounts a vision in which he
hears an angel proclaiming the coming evangelization of the
nations of the world:! “ And I saw another angel flying in mid
heaven, having an eternal gospel to proclaim unto them that
dwell on the earth, and unto every nation and tribe and tongue
and people, saying with a great voice,

1 A somewhat analogous expectation is found in 1 Cor. xv. 23-28, where
we have an account of the Messianic Kingdom. This kingdom is heralded
by the resurrection of Christ : it is apparently established on Christ’s (second)
Advent with the risen righteous (23). Then follows the reign of Christ, in
the course of which every evil power is overthrown (24>-28). Then comes

the end (the general resurrection, final judgment, the destruction of the old
world and the creation of the new).

100 THE REVELATION OF ST. JOHN |XX. 4-ΧΧΙΙ.

Fear God and give Him glory ;

For the hour of His judgment is come:

And worship Him that made the heaven and the earth
And the sea and fountains of waters.”

Now, according to the present form of the text of the last three
chapters of our book, these prophecies, which definitely foretell the
evangelization of the nations of the world and their acceptance
of the Gospel preached, remain wholly unfulfilled. In fact,
according to the present text, the nations are simply annihilated
before the advent of the Heavenly City. On the other hand, if
the account of the Heavenly Jerusalem as given in xxi. 9 to xxii.
2, 14-15, 17 is restored immediately after xx. 3, then these
prophecies are fulfilled; for the nations, according to this
account, walk by the light thereof, and the kings of the earth
do bring their glory into it, and yet outside its gates there is
still evil of every kind.

4. Again, in xi. 15 we read—

“The Kingdom of the world is become the Kingdom of our

Lord and of His Christ,
And He shall reign for ever and ever.”

These words quite clearly assume that the rule of God and
Christ will be extended over the whole world of the nations.
But, as the text at present stands, not a single nation is men-
tioned as being brought beneath its sway, while in the verses
(xx. g-10) that precede the description of the Final Judgment
(xx. 11-15) we are led to infer that they are wholly destroyed
by fire from heaven. That is one way of establishing authority
over the neutral or hostile nations, but it is not God’s way. We
have only to read chaps. xxi.—xxii., which deal os¢enszbly with
events occurring only after the absolute destruction of all the
nations and of the first heaven and the first earth, when we
discover the nations, that had presumably passed out of exist-
ence, going up in pilgrimage to the Heavenly Jerusalem, each
under its own king, passing within its blessed portals, bringing
their glory and honour into it, receiving spiritual healing in the
Holy City, and assimilating the divine truths that make them
heirs to immortality, that is, eating of the tree of life. That all
the nations do not avail themselves of these privileges is plainly
asserted in the text ; for outside the gates are sorcerers and whore-
mongers and idolaters and whosoever loveth and maketh a lie.

On this ground again we must transpose the description of
the Holy City before the Final Judgment, and regard it as the
seat of the Millennial Kingdom.

5. The city that is spiritually designated Sodom and Egypt
(xi. 8) cannot be called “the beloved city” as in xx. 9, nor can

XX. 4-XXII.] GROUNDS FOR THIS CONCLUSION 151

it become the seat of the Millennial Kingdom. Much less can
the ruins of such a polluted city become the abode of Christ and
of the risen martyrs come down from heaven to reign with Him
for a thousand years.

6. Again, as we study xxi.—xxii. we discover that there are in
reality two descriptions of the Heavenly City, and not one, as has
hitherto been universally assumed. The Seer has two distinct
visions, and they deal not with one and the same city, but with
two quite distinct cities. The first (xxi. 9 to xxii. 2, 14-15, 17)
presupposes the existence of the present earth. Thus the Seer
tells how the angel, that had showed him the destruction of the
great world-capital Rome in xvil., came again to him and carried
him off Zo a great high mountain to show him the Heavenly City
that was to take the place of Rome as the metropolis of the
world. The very first words of the vision presuppose the co-
existence of the Heavenly Jerusalem and the present earth.
This city the Seer beheld coming down from heaven to earth
(z.e. the first heaven and the first earth). It becomes the great
spiritual centre of the world. The nations flock up to it from
every side to share in its spiritual blessings, its gates are open
day and night, and yet none of the evil individuals or nations
that are without may enter into it (xxi. 24-27).

It is manifest that since sin, and therefore death, prevail out-
side the gates of the Heavenly City, the present order of things
still prevails, the first heaven and the first earth are still in being.

But there is another Heavenly City (xxi. 1-4°, xxil. 3-5)
described by our author, quite distinct from that just dealt with.
The angel in xxi. 9 has apparently had no direct part in
mediating this new vision. ‘The vision, just as those in xx. 1-3,
II-I5, xxl. I, seems to be independent of any angelic agency.
With regard to this Heavenly City there can be no question as
to the hour of its manifestation. The very first words of the
text imply that the vision of the Seer has outleapt the bounds of
time, when the former heaven and earth have vanished for ever.
This second Heavenly City does not appear “// the first heaven
and the first earth have vanished and their place been taken by the
new heaven and the new earth. Hence as distinguished from the
first Heavenly City, it is designated “new,” 2.6. καινή, that is, of
a new sort or quality as distinct from the first, just as the second
heaven and the second earth are themselves described as “new”
(καινός and καινή). This epithet is never applied to the Heavenly
City described at such length in xxi. g-xxil. 2, 14-15, 17. Sin,
of course, no longer exists in this new world. Hence there is
no more crying, nor mourning, nor pain, nor curse, nor death
(xxi. 49°, xxii. 3"), though round about the first Heavenly City
—close even to its very gates—sin in every form and death did

152 THE REVELATION OF ST. JOHN [XX. 4—-XXII.

exist, and even within its stately walls sorrow for sin and repent-
ance were never absent, for the nations of the earth flocked to it
from every side to be healed of their spiritual) ills and infirmities
(xxi. 24-26, xxii. 2).

7. It is finally to be observed that, since the earthly
Jerusalem was in ruins, and never in the opinion of the Seer to
be rebuilt, a new city was of necessity to take its place as the
seat of Christ’s Kingdom and the abode of the blessed martyrs,
who were to come down from heaven to reign for a thousand
years with Him. Since this new city was to be the abode of
Christ on His Second Advent from heaven, and of the martyrs
coming down from heaven with Him in their glorified bodies, it
follows that the new city must be from heaven also, if it was to
be a fit abode for its inhabitants from heaven. Even as early as
161 B.c. (as we have already mentioned above), we have a like
expectation in 1 Enoch xc. 28-38, where it is said in the vision
that God Himself set up the New Jerusalem, to be the abode of
the Messiah and the transformed and glorified Israel. A like
expectation is attested in a work almost contemporary with our
author, z.e. 4 Ezra, as we have already shown.

8. To the revision of John’s literary executor we may prob-
ably ascribe the non-Johannine combinations τ. καθήμενον ἐπ᾽
αὐτοῦ in xx. 11, where, though only A and some cursives attest
this reading, they are to be followed; 6 καθήμενος ἐπὶ τ. θρόνου in
Xxi. 5, where, since every MS is wrong, the error must go back
to the editor; τῶν πεπελεκισμένων . . . Kal οἵτινες οὐ προσεκύνησαν
in xx. 4, where the οἵτινες is thrust in against John’s usage (see
i. 5, note). Possibly the normal construction τ. λίμνῃ τῇ καιομένῃ
πυρὶ καὶ θείῳ in xxi. 8 may be due to him: contrast that in xix.
20. Again in xxi. 6 instead of τῷ διψῶντι δώσω the Johannine
idiom 15 τῷ διψῶντι δώσω αὐτῷ (see note 77 /oc.).

From the above facts the conclusion is inevitable that after
xx. 3 our author had intended to add a description of the Heavenly
Jerusalem that was to come down from heaven to earth and be the
habitation of Christ and the martyrs that accompanied Him from
heaven in their glorified bodies: and also that this very description
has been preserved tn certain sections of XXt.—XxX11.

We have next to determine the extent of this description.
Now even the cursory reader will observe that there are two
accounts of the Heavenly Jerusalem in these chapters, which have
been rudely thrust together by the Seer’s literary executor.) A

1 We might compare 2 Corinthians, which is now recognized by the
learned world as consisting of two mutilated Epistles of St. Paul edited
together as one, the last four chapters belonging to the earlier Epistle. In
Cicero’s letters Professor Purser shows that in several cases exactly the same
phenomenon may be found.

XX. 4-XXII.] RECONSTRUCTED TEXT 153

close study of these chapters will show that the section xxi. 9--
xxii. 2 constitutes a unity, though incomplete in itself, as we
shall see presently, and gives a description of the Heavenly
Jerusalem that was to be the centre of the Millennial Kingdom.
Two further fragments of this description are to be found in
xxii. 14-15 and 17. This description fits in perfectly with the
conditions of the Millennial reign of Christ and the martyrs for
a thousand years. It is conceived of as a period of beneficent
rule and evangelizing effort in regard to the surviving nations
who visit the Heavenly Jerusalem and bring all their glory and
honour into it. Wickedness, of course, still exists without it,
but nothing that is unclean, nor any liar or abominable person,
is permitted to enter into it (xxii. 15, xxi. 27).

So far the first description. But what are we to make of
the second, which begins with xxi. 1? Only the disyecta membra
of this description remain. Two fragments of it are recoverable
in xxi. 1-4° and xxii. 3-5. These should be read together, as
the first clause of xxii. 3 forms the fourth line of the stanza, the
first three lines of which are preserved in xxi. 4% In this
second description the former heaven and earth have passed
away for ever, with all the sin and sorrow and pain that prevailed
on the former earth. Death itself shall be no more throughout
the new heaven and the new earth and the New Jerusalem
(xxi. 4). And whereas in the Heavenly Jerusalem that came
down from God for the Millennial Kingdom the saints who had
been martyred reigned only a thousand years, in the later New
Jerusalem they are to reign for ever and ever (xxii. 5). It is
noteworthy that even the very diction of xxi. 1-42>* and of
XXil. 3-5 testifies to the fact that they form part of one and the
same poem. Thus οὐκ ἔσται ἔτι, which occurs three times in
xxi. 1° 4>°, recurs twice in xxii. 3 5% (contrast xxi. 26) and not
elsewhere throughout our author. οὐκ... ér occurs nine
times in connection with other verbs. Thus while οὐκ ἔσται ἔτι
is confined to xxi. 1-4®°, xxii. 3-5, it is to be observed that
οὐκ... ἔτι is Characteristic of our author in the N.T., since
outside our author it occurs in the N.T. only six times and
twice of these in quotations.

We have now dealt with the chief difficulties in xx.—xxii.
There are, of course, many of a subordinate nature affecting the
original order of the text in xxii., but they are treated shortly in
the introductions to the various sections of the rearranged trans-
lation that follows. Chaps. xx.—xxii. should provisionally be
read in the following order:

xx. 1-3. Vision of the chaining of Satan for a thousand
years.

ΧΧΙ. Q—Xxll. 2, 14-15, 17. Vision of the Heavenly Jerusalem

154. THE REVELATION OF ST. JOHN [XXI. 9-XXITI. 2.

which comes down to be the abode of Christ and the glorified
martyrs, and the centre of a new evangelization of the nations
for a thousand years.

xx. 4-6. Vision of the glorified martyrs who reign with
Christ for a thousand years.

xx. 7-I0. Vision of the loosing of Satan, and the attack of
Gog and Magog on the Beloved City ; of the destruction of Gog
and Magog, and the casting of Satan into the lake of fire.

XX. 11-15. Vision of the great white throne; of the vanishing
of the former heaven and earth; of the judgment of the dead,
and of the casting of death and Hades into the lake of fire.

xxi. 5°, 44, 5°, 1-42%°, xxii. 3-5. The outworn world has
vanished: God creates a new world. Vision of the new heaven
and the new earth: of the New Jerusalem descending from
God to the new earth, in which the saints are to reign for
ever.

xxi. 5° 6-8. Admonition of God conveyed through the Seer
to his contemporaries.

Xxil. 6-7, 18%, 16, 13, 12, το. Declaration of Christ as to
the truth of the words of the Seer; His assurance of His
almighty power and His speedy advent; and His command to
the Seer to publish the prophecy: for the time is at hand.

xxli. 8-9, 20. John’s testimony and closing words regarding
Christ.t

xxii. 21. The closing benediction.

VISION OF THE HEAVENLY JERUSALEM.

XXI. 9. ΧΧΊΙ. 2, 14-15,17: Vision of the Heavenly Jerusalem
coming down from heaven to be the abode of Christ and of the
glorified martyrs, who are to reign with Him for 1000 years, and
to be the centre of a new evangelization of the nations.

This vision forms (1.) an integral part of the Book, and (II.) is
from the hand of the Seer. Since the question has already been
discussed (see pp. 144-154) we shall sum up shortly the evidence
for the above statements.

I. The vision forms an integral part of the Book.

1. There must be a fitting seat on earth for the kingdom of
Christ during the Millennial reign with the glorified martyrs in
their heavenly bodies. This city while obviously supramundane,
as befitting Christ and the glorified saints, must yet be accessible
to the actual dwellers on the earth, as in fact it is: cf. xxi. 24-27,
Xxll. 14-15, 17.

2. Such a kingdom or centre of the evangelization of the
heathen nations is clearly foretold in xv. 3-4, and implied in v. 10,

1 xxii, 11, 18&-19 are most probably later additions.

XXI. 9-XXII. 2.| VISION OF HEAVENLY JERUSALEM 155

xiv. 7. Without such a kingdom there would be a lacuna in the
Book.

3. As one of the angels of the Seven Bowls showed the
doomed city of the Antichrist to the Seer (xvii.—xviii.), so the same
angel, or one of the same Seven, shows him the blessed city of
the Christ (xxi. 9).

Thus so far as the subject-matter goes, the presence of this
vision is indispensable.

II. It is from the hand of the Seer. Full evidence of this
statement is given in the notes, but sufficient evidence will here
be adduced to establish this point.

1. First, as to action.

XXI. 9. καὶ ἦλθεν ἐπ τας δείξω got agrees exactly with xvii. 1.
With φιάλας. τῶν γεμόντων τῶν ἑπτὰ πληγῶν cf. xv. 7. τ. νυμφὴν
τ. γυναῖκα τοῦ ἀρνίου 15 prepared for in xix. 7-8.

10. ἀπήνεγκεν . . . πνεύματι. So also in xvil. 3. τὴν πόλιν
τ. ἁγίαν ᾿ερυσαλήμ : cf. xxi. 2. καταβαίνουσαν ἐκ τ. οὐρανοῦ ἀπὸ
τ. θεοῦ: cf. iii, 12, x. I, XxXi. 2, etc. ἔχουσαν τ. δόξαν τοῦ θεοῦ
(also in 23): ef xy, ὃ:

11, ὡς λίθῳ ἰάσπιδι: cf. iv. 3, ὅμοιος... λέθῳ ἰάσπιδι.
Now we know (see vol. 1. p. 36) that our author several times uses
ὅμοιος as the equivalent of ὡς. κρυσταλλίζοντι : cf. iv. 6, ὁμοία
κρυστάλλῳ.

18. ἀπὸ ἀνατολῆς : cf. vil. 2, xvi. 12.

15. ὃ λαλῶν pet ἐμοῦ : cf. xvii. τ.

18. ὑάλῳ (ὕαλος, 21): cf. ὑάλινος, iv. 6, xv. 2.

92. Observe the divine title so frequent i in our Book.

23. οὐ χρείαν ἔχει: Cf. 111. 17, xxii. 5. φαίνωσιν : cf. 1. 16, vill. 12.

24. περιπατήσουσιν : ΓΤ τ ΧΥ τ

26. τὴν δόξαν καὶ τ τιμὴν: Ὁ Ιν Ὁ, 025) Vi 12: 11.

27. γεγραμμένοι ἐν τ. βιβλίῳ τῆς ζωῆς : cf xx. 12, 15. ποιῶν
βδέλυγμα (cf. xxi. 8) καὶ ψεῦδος : cf. xxii. 15.

XXII. 1. λαμπρόν : cf. xv. 6, xix. 8. ποταμόν... ὡς κρύσ-
ταλλον : cf. iv. 6, θάλασσα... ἘΠ Ὸ κρυστάλλῳ, and see above
ON ΧΧΙ. Io. ἐκπορευόμενον ἐκ τ. θρόνου : cf. iv. 5.

14. πλύνοντες τ. στολὰς αὐτῶν. So vil. 14. ἐξουσία---ἃ favourite
‘Johannine word though here used with a slightly different meaning.

15. φαρμακοὶ . . . εἰδωλολάτραι. For the same list of four
see xxi. 8, though in a different order.

17. νύμφη : cf xxi. 2, 9. ἔρχου : cf. vi. 1. διψῶντι : cf. xxi.
6. ὕδωρ ζωῆς δωρεάν: cf. xxi. 6.

2. Technical use of idioms.

(a) Anomalous constructions: cf. xxi. 9, φιάλας τῶν γεμόντων.
14. τὸ τεῖχος. .. ἔχων. (6) Participle=finite verb, ἔχων -Ξ
ἔχει, ΧΧΙ. 12, 14: Cf. iv. 1, etc. (c) Delicate distinction of our
author preserved between ὕδωρ ζωῆς and ξύλον ζωῆς in xxii. 14,

156 THE REVELATION OF ST. JOHN [XXI. 9-10.

17. This distinction is not made, so far as I am aware, in any
other book before 100 a.pD.: cf. vil. 17, xxi. 6 on ὕδωρ ζωῆς,
and ii. 7 (note) on ξύλον ζωῆς. (4) Observe how the difficult
phrase ὁ gworhp αὐτῆς ὅμοιος. . . λίθῳ ἰάσπιδι (xxi. 11) IS
explained by the clause in iv. 3, ὃ καθήμενος ὅμοιος. . . λίθῳ
ἰάσπιδι (See note on xxi. 11). (6) The use of ὡς and ὅμοιος as
equivalents: cf. xxi. 11, 18, where ὅμοιος is used in this sense, and
ΧΧΙ. II, 21, xxii. I, where ὡς is so used. Observe also that
whereas we have ὕδωρ ζωῆς δωρεάν in xxii. 17, we find τοῦ ὕδατος
τῆς ζωῆς δωρεάν in xxi. 6—a fact which points to xxi. 6 having
been written subsequently to xxii. 17. (7) The order observed
by our author as to numerals but nowhere else rigidly observed,
is attested in every instance in this vision. Thus our author
also places δώδεκα after its noun when the noun is otherwise un-
qualified: so also in xxi. 12 (625), πυλῶνας δώδεκα, ἀγγέλους δώδεκα,
and καρποὺς δώδεκα, xxii. 2 ; but before it when the noun has a
dependent genitive: so also in xxi. 12, δώδεκα ὀνομάτα τῶν δώδεκα
ἀποστολῶν. Finally, when the subject of a clause consists of
δώδεκα preceded by the article and followed by a noun, and the
same numeral recurs in the predicate with a noun, the δώδεκα
precedes the noun. So also in xxi. 21, of δώδεκα πυλῶνες δώδεκα
μαργαρῖται. See note on viii. 2.

XXI. 9-21. An angel of the Seven Bowls shows to the Seer
the Heavenly Jerusalem which is to be the seat of the Millennial
Kingdom.

9. καὶ ἦλθεν... φιάλας. Repeated from xvii. 1. φιάλας
τῶν γεμόντων. This is certainly an extraordinary construction
even in our author. It is best, perhaps, to explain it as an over-
sight. καὶ ἐλάλησεν. . . δείξω σοι. Repeated from xvii. 1.

τὴν νύμφην [τὴν γυναῖκα] τοῦ ἀρνίου. The phrase in brackets
is with Bousset to be excised. It can be explained as ἃ marginal
gloss on τ. νύμφην based on xix. 7. The great variation in the
MSS points to this phrase being an intrusion.

10. καὶ ἀπήνεγκέν pe ἐν πνεύματι. This clause has already
occurred in xvii. 3, and the phrase that follows here, ἐπὶ ὄρος
μέγα, suggests the present earth just as explicitly as does εἰς
ἔρημον in xvii. 3. The implication is that the present earth and
the Heavenly Jerusalem would coexist. But there is no such
implication in regard to the New Jerusalem. The former heaven
and earth have already vanished (xxi. 1). Ezek. xl. appears to
have been in the mind of our author when he committed this
vision to writing. τοῦ is practically an echo of Ezek. xl. 2, “In
the visions of God brought he me . . . and set me down upon
a very high mountain.” Here, as the LXX renders ἤγαγέν pe ev
ὁράσει θεοῦ. . . καὶ ἔθηκέν pe ἐπ᾽ ὄρος ὑψηλὸν σφόδρα, Our author
has thought of the Hebrew only. On this very high mountain

XXI. 10. | VISION OF THE HEAVENLY JERUSALEM 157

(cf. Ezek. xvii. 22; Isa. ii. 2) stood what appeared to be the
structure of a city.

There he met a man with a measuring line (Ezek. xl. 3) where-
with he measured the Temple.

ἐπὶ ὄρος μέγα καὶ ὑψηλόν. Paradise and a lofty mountain are
associated together in 1 Enoch xxiv. sq., and again in lxxxvii. 3,
and probably in Jub. iv. 26. But this association may go back
to primitive times, when the mountain of God (Ezek. xxviii. 14,
Ps, xlviii. 2) was associated with the glorified Jerusalem (Isa. ii. 2) ;
see Oesterley, Evolution of Mess. Idea, p. 129 sqq.

τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλήμ. If we compare this phrase
with that in xxi. 2, which refers to the New Jerusalem which
descends after the Judgment and the creation of the new heaven
and the new earth, we observe that it is word for word the same
save that the latter adds the significant word καινήν. This seems
to imply that the Heavenly City is itself renewed or replaced
by another.

But there are other questions which call for discussion in
connection with this conception. We have four titles of this
future abode of the blessed in our author: 1. ἣ πόλις τοῦ θεοῦ
pov (iil, 12). 2. ἢ πόλις ἡ ἁγία ᾿Ιερουσαλήμ καινή (xxi. 2.), Or ἧ
καινὴ Ἱερουσαλήμ (ill. 12). 3. ἡ πόλις ἡ ἁγία Ἱερουσαλήμ (xxi. 10).
4. ὃ παραδεῖσος τοῦ θεοῦ μου (ii. 7). This list we can at once
reduce to three by referring to ill. 12, where 1 and 2 are identified.
Next, by comparing xxi. 10 and ii. 7, we are enabled to identify
3 and 4; for both these are the seat of the ξύλον ζωῆς (cf. xxii. 2).
We have now to consider in what relation does (a) 4 πόλις ἡ ἁγία
Ἴερ. (=6 παραδεῖσος τοῦ θεοῦ pov) stand to (8) ἡ πόλις ἡ ἁγία
Ἴερ. καινή (Ξε ἡ πόλις τοῦ θεοῦ μου). Are they really different
or are they identical? They are closely related in the mind of
our author, but ¢hey are not identical.

(a) The first, 2.6. ἡ πόλις ἡ ἁγία ᾿Ιερουσαλήμ, is the seat of the
Millennial Kingdom. It contains the tree of life (ii. 7, xxii. 2).
At the close of the Millennial Kingdom and before the Final
Judgment, when both the heaven and the earth vanish, its removal
from the earth is presupposed together with Christ and the
glorified martyrs. This removal from the earth is not expressly
stated, but it is undoubtedly presupposed. There are analogous
expectations in contemporary Judaism. Thus in 2 Bar, vi.
6-10 it is said that even the sacred vessels of the Holy of Holies
were removed by angels before the destruction of Jerusalem in
70 A.D. For an analogous account see 2 Macc. ii. 4-8. In4
Ezra vi. 2-3, ili. 6, moreover, where the main source (= S: see Box)
identifies the heavenly and earthly Paradises, Paradise, which
had been prepared by God before the creation of the world, was
placed afterwards on the earth as Adam’s abode, iii. 6, but with-

158 THE REVELATION OF ST. JOHN [XXI. 10.

drawn after Adam’s fall (see Box on ¢ £zra, p. 197). Hence we
might reasonably conclude that it is the same city—the Holy
City, Jerusalem—that is spoken of in xxi. ro sqq. and in xxi. 2,
but that it has been transformed (καινή) in order to adapt
it to the new heaven and the new earth. Further, in this
connection we might remark that just as the Heavenly Jerusalem
is associated with the manifestation of Christ on earth in our
text, so also we find the same association in 4 Ezra vii. 26,
xili. 36. It is true that Box rejects both these passages as inter-
polations. But if it was believed that the heavenly Paradise had
come down to earth to be Adam’s abode, there could be no
objection to the hope that the Heavenly City should come down
to be the abode of the Messiah.

(8) But, though the Holy City, Jerusalem, has been removed
from the earth before the Final Judgment, when the former heaven
and earth vanish into nothingness, this city is not to be absolutely
identified with “the Holy City, New Jerusalem,” which comes
down from the new heaven to the new earth to be the everlasting
abode of the blessed. This new city is either wholly new in
every respect, or it is the former city transformed. It belongs to
the new creation, xxi. 5”. As opposed to the former Holy City,
this Holy City is “new” (καινή) ; that is, it is here contemplated
not under aspects of time but of gualizy: it is new as set over
against that which is in some respects materialistic, or outworn,
or marred, or unfit.

In f, as we have already remarked, there is an identification
of ἡ καινὴ Ἱερουσαλήμ. (ill. 12) and ἣ πόλις τοῦ θεοῦ. It seems as
if B is distinguished also in another respect from a. There is no
mention of the presence of the tree of life in 8, though this is a
characteristic feature of a. But the tree of life is unnecessary in £,
since death itself is wholly at an end, xxi. 4», and the blessed live
in the light of God’s presence and reign for ever and ever, xxii. 5.

In the conception of the New Jerusalem our author has fused
together 1 and 2 and discarded 4 (see above). But these ideas
were originally very different, as the following notes will show.

1. The city of God.—The idea of the heavenly city or the city
of the gods, found in many nations of the ancient world, was taken
over by Judaism.

The city of the gods was originally suggested by the heaven
with the sun and moon and the twelve signs of the Zodiac and
the twelve gates through which they were conceived to pass, on
the north three gates, on the east three gates, on the south three
gates, and on the west three gates. There was also the great
Milky Way, which was conceived as the great street of the
heavenly city.

It has been said that our author had before him the descrip-

‘XXI.10.] VISION OF THE HEAVENLY JERUSALEM 159

tion of Ezekiel’s city (Ezek. xlviii. 31 sqq.) with its twelve gates,
three in each of the four walls, and that this description with the
enumeration of the twelve precious stones in the high priest’s
breastplate (Ex. xxvili. 17 sqq., XXxix. Io sqq.) was all that our
author drew upon in the ideas and facts of the past for his own
description of the Heavenly City. But our text itself refutes
such a view. For the fact that in this city are twelve gates,!
which are respectively composed of the twelve precious stones,
sh ws that some of the ideas in our text go back ultimately to
the heavenly city itself. There is some hint of this connection in
1 Enoch Ixxii. 2 sqq., xxv. 6, Ixxxii. 4 sqq., where there are said
to be twelve portals in the heaven through which the sun, moon,
and stars go forth at different seasons. The connection is here
very slight, but the connection between these gates and the
precious stones mentioned in our text recalls the fact that Philo
(De Monarchia, 11. 5: cf. Vita Mos. iii. 14) and Josephus (Ant.
iil. 7. 7) interpret the twelve precious stones on the breastplate of
the high priest of the signs of the Zodiac ; and Kircher (Oedipus
Aegyptiacus, 1653, 11. il. 177 sq.) has shown that according to
Egyptian and Arabian monuments these stones correspond to
these signs.

The peculiar shape of the city, that it is equally long, broad,
and high, may possibly be explained from this standpoint ; for to
the human vision the heaven appears to be of this character.
We might here compare the Holy of Holies in Solomon’s Temple,
which was a cube, being 20 cubits each way: cf. 1 Kings vi. 20.

But our author disassociates (see p. 167 sq.) the Heavenly
Jerusalem from this ethnic conception of the city of the gods, which
had impressed itself slowly, and perhaps for the most part imper-
ceptibly, on the Judaism of the past. As the stars were naturally
compared with precious stones, and as we have just seen that a
clear association between the signs of the Zodiac and certain
precious stones was established before the Christian era, it is not
improbable that in Isa. liv. r1-12, where the earthly Zion is
referred to, we have traces of the heavenly city :

“Behold I will set thy bases in rubies,
And thy foundations in sannhires.
And I will make of jasper thy pinnacles,
And thy gates of carbuncles, and all thy border of jewels”

(Box’s translation) ; and also in Tob. xiii. 16-18,

*‘ And the gates of Jerusalem shall be builded with sapphire
and emerald,

1 The Babylonians were already familiar with the idea of heavenly gates ;
see Zimmern, KA7*, p. 619.

160 THE REVELATION OF ST. JOHN [XXI. 10.

And all thy walls with precious stones.
The towers of Jerusalem shall be builded with gold,
And their battlements with pure gold.
The streets of Jerusalem shall be paved
With carbuncle and stones of Ophir,
And the gates of Jerusalem shall utter hymns of gladness,
And all her houses shall say, Hallelujah.”

In a much later work, Sibyll. Or. v. 420 sq., we find
καὶ πόλιν ἣν ἐπόθησε θεός, ταύτην ἐποίησεν
φαιδροτέραν ἄστρων τε καὶ ἡλίου noe σελήνης.
Now from the contents of these passages it appears clear that we
have to do not with the heavenly city of God, but with the
earthly Jerusalem, and yet the descriptions reflect the character-
istics of the heavenly city.!

2. Paradise. — Paradise? is very variously conceived at
different times and in different writings. First of all the term
is used of the Garden of Eden in Gen. ii.-iii. In the 2nd cent.
B.C. it has become the abode of the righteous and elect after this
life, and is called the Garden of Righteousness, or of the Righteous,
or the Garden of Life, 1 Enoch Ix. 8, 23, Ixi. 12, and is situated at
the ends of the earth, ἰχν. 2, cvi. 8 (Ixxxix. 52), or on the N.W,,
Ixx. 3; Ixxvil. 3, or to the east of the seven great mountains,
XXxil. I-2, xxiv. 1-4 sqq. In Test. Levi xviii. 10, 2 Bar. li. το--
11, 2 Enoch ix. 1 sqq., xlii. 2-4, Paradise does not become the
abode of the righteous till the Advent of the Messiah or the last
judgment, 1 Enoch xxii. In nearly all these passages it is the
heavenly and not the earthly Paradise that is meant, or rather
the earthly Paradise has assumed a heavenly character. In
2 Enoch viii. 1-6 the heavenly and earthly Paradises are
mentioned in succession. ‘The earthly Paradise was created on
the third day, Jub. ii. 7, 2 Enoch xxx. 1, whereas according to
later Judaism the heavenly Paradise is described as existing
before the world either actually or in the thought of God, Pesach.
54°; Ned. 39°.

In 4 Ezra (source S) the heavenly and the earthly Paradises
are identified. This Paradise was prepared by God before the
Creation as Adam’s first abode, ili. 6 (cf. 2 Bar. iv. 3), but after-
wards withdrawn from the earth and reserved for the righteous
after the final Judgment. In this author Paradise has become
identical with heaven and is set over against Gehenna, 4 Ezra

1 See Zimmern, KAT*, p. 619; Gunkel, Zu Verstandniss des NT., p.
48 sqq. ; Bousset 7% Joc. ; Jeremias, Babylonisches im NT.,

= The Talmudists are almost unanimous in maintaining that there was
both a heavenly and an earthly Paradise. The Rabbis distinguish between

Gan and Eden. Thus Samuel bar Nahman declares that Adam dwelt only
in the Gan, whereas no mortal eye had ever seen Eden (Ber. 34).

XXI. 10-11.] VISION OF THE HEAVENLY JERUSALEM 161

vii. 36-38, 122. See Box, g Zzra,195sqq. But in 2 Bar. iv. 3
the two Paradises are distinguished apparently ; for Adam did
not live in the heavenly Paradise, but only enjoyed the vision of
it before his fall.

3. The New Jerusalem.—In the O.T. such passages as Isa.
liv. 11 sq., Ix. 10-14, Hag. ii. 7-9, Zech. ii. 1-5, refer only to
the earthly Jerusalem, though in Isa. liv. this conception has
been influenced by the conception of the city of God. In Tob.
xiii, 16-18 this influence is still clearer, while in 2 Bar. iv. 2-4
the heavenly Jerusalem is definitely affirmed and distinguished
from the earthly and likewise from Paradise. But it is an error
to suppose, as some do, that it was only after the destruction of
the earthly Jerusalem that the idea of the heavenly was evolved,
for we find it clearly stated early in the second century B.c. in
1 Enoch xe. 29, where God Himself builds what is symbolically
called ‘‘the New House” on the site of the earthly Jerusalem,
which He had removed. In 2 Bar. iv. 3 the manifestation of
this city is connected with the manifestation of God, just as in
4 Ezra vii. 26, ΧΙ]. 36 the heavenly Zion is to appear along with
the Messiah, and in our own text the Holy City, Jerusalem, with
Christ and the glorified martyrs. If the heavenly Paradise could
appear on earth for Adam, it was only natural that the heavenly
Jerusalem should appear on earth for Christ—the Second and
greater Adam. Finally, we should observe that the transference
of the tree of life from Paradise to Jerusalem, 1 Enoch xxv. 4-5,
implies the identification even at this early date of Paradise and
Jerusalem: also in Test. Dan v. 12,

* And the saints shall rest in Eden (2.6. Paradise),
And in the New Jerusalem shall the righteous rejoice.”

kataBaivousav ... τοῦ θεοῦ. For parallel phrases in our
author see above, p. 155.

τὴν δόξαν τοῦ θεοῦ. See note on 23, xviii. 1.

11. ὁ φωστὴρ αὐτῆς -- “(Π6 light thereof.” This phrase is
practically equivalent to that which immediately precedes, ze.
ἔχουσαν τὴν δόξαν τοῦ θεοῦ. The city is lighted up by the glory of
God Himself, and this light was “like a most precious stone as it
were a jasper (ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι). 6 φωστὴρ
αὐτῆς does not mean “the luminary thereof” and is not equiva-
lent to 6 λύχνος αὐτῆς in 23, but is to be rendered as given above.
This is clear when the words that follow ὅμοιος λίθῳ... . ὡς
λίθῳ ἰάσπιδι are compared with iv. 3, where ‘“ He that sat on the
throne” is described as being ‘to look upon like a jasper stone”
(ὅμοιος λίθῳ ἰάσπιδι). Thus the light that pervades the Holy
City is in colour like to that which flashes through the nimbus
that surrounded the throne of God (iv. 3). Moreover, we are

VOL. Il.—1I

162 THE REVELATION OF ST. JOHN [XXI. 11-14.

told that it is the glory of God that gives light to the city (xxi.
23, 9 yap δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν). This use of φωστήρ =
light, is very rare. Cf. 1 Esdr. vill. 79. Thayer quotes Axthol.
II. 359 as another instance of this use.

12. ἔχουσα = ἔχει. See p. 155 ad fin. The second ἔχουσα is
an ordinary participle.

τεῖχος. Cf. 2 Enoch lxv. το, ‘And there shall be to them a
great wall that cannot be broken down.”

πυλῶνας δώδεκα. Twelve gates, as in the city of Ezekiel: cf.
Ezek. xlvili. 30 sqq., corresponding to the Twelve Tribes. In
t Enoch xxxiil.—xxxv. there is a similar distribution of the gates
of heaven whence the stars issue. In Classical Greek πυλών
meant a gatehouse, gatetower, or porch, and was, therefore,
distinct from πύλη. It has this meaning in Acts xil. 13, τὴν
θύραν τοῦ πυλῶνος : cf. ibzd. xii. 14; Matt. xxvi. 71. But it came
in late Greek (see the LXX) to mean simply a large gate: cf.
Luke xvi.'20.; Acts x: 17, xiv. 13. It is m ‘this ‘sensé(thapat
appears to be used by our author—in all eleven times. This is
clear from xxi. 21, of δώδεκα πυλῶνες δώδεκα papyaptra. He
does not use πύλη. In the LXX πυλών is often used as a
rendering of MMB and sometimes of yu‘, while πύλη very often

renders yw) and sometimes nnB. Hence it is no guide here.

It is noteworthy that whereas the Fourth Gospel does not use
πυλών Or πύλη, it employs θύρα many times in the same sense (x.
I, 2, 7, 9, XVill. 16, Xx. 19), as does our author (iil. 8, 20, iv. 1).

ἀγγέλους δώδεκα. Ci. Isa. [Χ]]. 6, “1 have set watchmen
upon thy walls, O Jerusalem.”

ὀνόματα ἐπιγεγραμμένα κτλ. The twelve gates are entrusted
respectively to the Twelve Tribes, and the names of the latter
inscribed respectively on these gates, as in Ezek. xlviii. 31, ‘“‘ The
gates of the city (LXX, πύλαι τῆς πόλεως) shall be after the names
of the tribes of Israel.” If the gates bear the names of the
Twelve Tribes, the names of the Twelve Apostles (14) are
engraven on the foundations. Thereby the Seer maintains the
continuity of the O.T. and the Christian Church.

18, The order of the Pa of the compass in this verse are
E.N.S.W., whereas in Num. 3 566. it is E.S.W.N. and in
Ezek. xlviii, N.E.S.W. Hon the gates were respectively
inscribed we have no means of determining.

14. τεῖχος... ἔχων. See above, p. 155 ad fin.

θεμελίους δώδεκα. Since there are twelve gates, the wall
surrounding the City is divided into twelve sections, each section
of which rests upon a single foundation stone. ‘These twelve
foundation stones consist of twelve precious stones, which are
enumerated in 19 sq., and form apparently an unbroken and
continuous basement.

XXI. 14-16. | VISION OF THE HEAVENLY JERUSALEM 163

ἐπ᾽ αὐτῶν δώδεκα ὀνόματα τ. δώδεκα ἀποστόλων. Elsewhere in
the N.T. we have a similar combination of the Christian and
Jewish Churches. In Matt. xix. 28, καθήσεσθε καὶ ὑμεῖς ἐπὶ
δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ισραήλ, which may
contain a reminiscence of T. Jud. xxv. 1. A remote parallel is
to be found in Eph. ii. 20, ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν
ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ.
In Eph. the whole spiritual Church is the theme of St. Paul:
here it is only the foundations of the wall that encircles the
Holy City. We have really a nearer parallel in Heb. xi. το, ἐξεδέ.
χετο yap THY τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης. . . ὃ θεός.

τῶν δώδεκα ἀποστόλων. The Twelve are here referred to as ἃ
corporate body, and there is no hint as to its exact composition.
““The absence of Paul’s name,” as Moffatt remarks, “is no more
significant than the failure to emphasize that of Peter.”

15. This and some of the verses that follow have been
suggested by Ezek. xl. 3 sqq. The measuring in each case has
to do with the respective ideal cities of the O.T. prophet and
the N.T. Seer, and not as in xi. 2, where the actual Jerusalem is
referred to. The act of measuring here has none of the meanings
given in the note on xi. 1. The measures are given to the Seer
in order to elucidate the vision.

16. ἣ πόλις τετράγωνος. Babylon, according to Herodotus
(i. 178), was a square (τετράγωνος), each side of the square being
120 stades. The Greeks regarded the square as a symbol for
perfection : cf. Simonides in Plato’s Prot. 344 A, ἄνδρ᾽ ἀγαθόν,
χερσί τε Kal ποσὶ καὶ νόῳ τετράγωνον, ἄνευ ψόγου τετυγμένον,
χαλεπὸν ἀλαθέως : Aristotle, ez, ill. 11. 2, τὸν ἀγαθὸν ἄνδρα φάναι
τετράγωνον: cf. Ζίλ. Vic. 1. το, 11, ἀγαθὸς ἀληθῶς καὶ τετράγωνος
ἄνευ ψόγου. κεῖται -- “stood.” Cf. iv. 2; Jer. xxiv. 1, δύο
καλάθους. .. κειμένους (OD): John ii. 6, xix. 29.

ἐπὶ σταδίους δώδεκα χιλιάδων. This reading, which is that of
AQ and most of the cursives, is very difficult. ἐπὶ σταδίους is in
itself the usual classical construction, but the genitive (so xP)
also is found: see Thuc. ii. 90; Xen. Cy. ii. 4. 2, ἐγένοντο τὸ
μέτωπον ἐπὶ τριακοσίων... τὸ δὲ βάθος ἐφ᾽ ἕκατον. But how,
if we adopt the σταδίους, are we to explain δώδεκα χιλιάδων ?
Winer (p. 244 n.) describes it as a genitive of quality and com-
pares πηχῶν (see Blass, p. 99, n. 1) inthe next line. But the cases
are not analogous. If it is original, it is perhaps to be rendered
“to the length of furlongs of the amount of 12,000.” Possibly,
however, σταδίους is a primitive error and xP have rightly
emended the text: ἐπὶ σταδίων δ. x. = “at 12,000 furlongs.” Cf.
XIV. 20, ἀπὸ σταδίων χιλίων ἑξακοσίων.

δώδεκα χιλάδων. 12,000 stades=nearly 1500 miles. This is
either the length of one side of the square or of the four sides

164 THE REVELATION OF ST. JOHN [XXI. 16-18.

combined, but the words that follow are in favour of the former
view. These huge figures are not, of course, to be taken literally.
Our Seer is using the language of symbolism. When dealing
with the subject of Paradise later Jewish writers make statements
of a kindred nature. Amongst the more moderate computations
is that found in Sibyll. Or. v. 251 (88-130 A.D.) :

” Ν \ 77 i= / ἐς

ἄχρι δὲ καὶ ᾿Ἰόπης τεῖχος μέγα κυκλώσαντες
ε Ae. 9. ἢ y+ Ν te > a
ὑψόσ᾽ ἀείρονται ἄχρι Kal νεφέων ἐρεβεννῶν.

Here the circumference of the city would be about 280 miles.

A larger estimate (quoted from Wetstein) appears in the
Shir R. vii. 5, where it is said that Jerusalem would be enlarged
till it reached the gates of Damascus, and exalted till it reached
the throne of God (ix. 1). In the Baba Bathra, 75°, its height is
defined as twelve miles. But the imagination is wholly baffled
by the amazing figures in Taanith, τοῦ, where the whole world is
declared to be the sixtieth part of the Garden, and the Garden
the sixtieth part of Eden.

17. ἕκατον τεσσεράκοντα τεσσάρων πηχῶν. This wall of 144
cubits is wholly out of proportion in view of the gigantic magni-
tude of the City. It cannot rightly be described as μέγα καὶ
ὑψηλόν in connection with the City, and so it may be either a
fragmentary and now unintelligible survival of some archaic
element, or else merely a poetical detail, and without symbolic
significance. But if we might take the wall as an outer line of
defence distinct from the City, then it could well serve as a
defence against the entrance of the wicked and unclean (xxi. 27,
XI! ES).

apie ἀνθρώπου ὅ ἐστιν ἀγγέλουι The measures used by the
angel are those in common use amongst mankind. This is not
unreasonable, since both angels and men are fellow-servants of
God (xix. 10, xxil. 9).

18 ΧΧΊΙ. 2. This section is in verse, and deals with the
appearance and character of the City.

18-21. The materials of which the city is constructed.

18. ἡ ἐνδώμησις. . . ἴασπις. ἐνδώμησις found only here and
in Joseph. Avt. xv. 9. 6 (ἡ δὲ ἐνδόμησις ὅσον ἣν ἐβάλλετο κατὰ τῆς
θαλάσσης διακοσίους πόδας), and in ἃ pre-Christian inscription, τὴν
ἐνδώμησιν τοῦ τεμένους (Dittenberger’s ϑγλίορε Inscript. Graec.
583, 31, quoted from Moffatt), appears to mean materials or
fabric. Thus not only was the radiance that came forth from
Him that sat on the throne (iv. 3) of a jasper hue, and like-
wise that of the whole atmosphere of the Holy City (xxi. 11), but
the wall itself was constructed of jasper. This structure of
jasper was based on twelve precious stones, each of which
formed one-twelfth of the entire foundation (cf. 12, 19).

XXI. 18-19.] VISION OF THE HEAVENLY JERUSALEM 165

ἡ πόλις χρυσίον καθαρόν κτλ. The city itself was composed of
transparent gold.

19. The twelve precious stones which compose the twelve
foundations of the wall correspond on the whole to those that were
set in gold on the high priest’s breastplate in Ex. xxviii. 17-20,
Xxxix. 10-13 (cf. also Ezek. xxviii. 13 on the dress of the King
of Tyre, where, however, in the Hebrew only nine stones are
mentioned though twelve are given in the LXX).

Whereas, according to Ex. xxviii. 17 sqq., the names of the
Twelve Tribes were written on the twelve stones on the high
priest’s breastplate, in our text the names of the Twelve Tribes
are written, as in Ezek. xlviil. 31, on the twelve gates; but it is
the names of the Twelve Apostles that are written on the twelve
precious stones which form the foundations of the wall of the
City. By means of xxi. 13, where the order in which the angel
measured the four sides of the city (7.6. E.N.S.W.), and xxi. 19-20,
where the twelve stones are enumerated, we are able to discover
the probable order in which these foundations were laid. This
order has nothing whatever to do with the order given in Ex.
XXVlll. 17 Sqq., as Myers, Eucyc. Bib. iv. 4811, and Bousset, follow-
ing the same principle in his commentary, assume ; nor is it to be
explained from any accidental inversion or misreading of the twelve
stones arranged in four lines, each line containing three stones.
Bousset’s explanation is as follows. Our author read the second
three stones in Ex. xxviil. 17 sq. before the first three, and the
fourth three before the third three, and thus arrived at the
following order:

I. ἄνθραξ σάπφειρος ἴασπις
11. σάρδιον τοπάζιον σμάραγδος
III. χρυσόλιθος βηρύλλιον ὀνύχιον
ΙΝ. λιγύριον ἀχάτης ἀμέθυστος.

Next, he or his source had read the stones in I. and II. from
right to left, and in III. and IV. from left to right. Now, only
in the last resort could such a complicated hypothesis—in itself
a confession of failure—be accepted.

While rejecting such an hypothesis, it is advisable to state
the actual relations between our text and Ex. xxviii. 17-20.
1. Our author has not followed the LXX of Ex. xxviii. 17 sqq.,
seeing that his list differs in the renderings of four of the
Hebrew words. 2. Our author’s list presupposes a transposition
of the sixth and twelfth stones, ze. the oom (Ξ τοπάζιον) and

naw (-- ἴασπις). This was probably the original Hebrew order

(see Encyc. Bib. iv. 4810). 3. It is not credible that, using as
he did the Hebrew text first hand, he should accidentally invert
the order of the first and second rows and of the third and fourth,

166 THE REVELATION OF ST. JOHN = [XXI. 19.

and in addition read the first pair of rows from right to left and
the second pair from left to right. J short, the order of the
stones in our text cannot be explained from the order in Ex.
xxviit. 17-20. We have now to discover the grounds which gave
rise to the difference in order between our text and Ex.
xxviii, 17-20. First of all let us arrange the list of stones in
rg-20 in conjunction with the sides of the city as they were
measured by the angel. :

Now whereas in Num. ii. the tribes are arranged in a square
the sides of which look E.S.W.N., and the gates of the Holy City
in Ezek. xlviii. which bear the names of the Tribes are enumer-
ated in the order N.E.S.W., we are tempted to ask why does the
angel adopt an apparently capricious order and measure the
sides of the Holy City E.N.S.W.? I know of no certain ex-
planation, but it is possible that we may discover some ground
for it, if we take the reconstructed list of the Tribes in vii. 5-8
and combine it with xxi. 12. Asa result of this combination we
have the following result :

Zebulun. Issachar, Levi.
|
Manasseh. — —Simeon,
Naphtali.— —Reuben.
Assher. —Judah.
he |
Gad. Benjamin. Joseph.

In this diagram we see that the six sons of Leah, ze. Judah,
Reuben, Simeon, Levi, Issachar, Zebulun (see vol. i. p. 208),
are arranged along the E. and N. Immediately adjoining the
children of Leah come the children of Rachel in our author’s
list, Joseph and Benjamin (see 1. 208), and since the S. was
preferred to the W. among the Jews, and the angel measures the
city in the order E.N.S.W. (xxi. 13), these two must be arranged
along the S. Next (see i. 208) come the sons of Leah’s hand-
maid, ze. Gad and Assher. These take the next position of
honour, #.¢. S.W.S. and W.S.W.

XXI. 19. | VISION OF THE HEAVENLY JERUSALEM _ 167

This solution of the difficulties of vii. 5-8, xxi. 13, 19-20 has
this recommendation, that it explains all three passages as part of
one coherent conception. If it is rejected, some other explana-
tion must be discovered, else the direction pursued by the angel
in measuring the walls—E.N.S.W.—is highly capricious.

The angel measures the walls in the order E.N.S.W. Now,
let us take the twelve stones enumerated in 19-20 and beginning
with the S.E. corner place the first three on E., which the angel
measured first, the second three on N., which the angel measured
next, the third three on S., which the angel measured next, and the
fourth three on W., as is done below. But it is not till we com-
bine these data with the following fact that we arrive at the
solution of the problem. This fact is that, according to Kircher’s
Ocdipus Aegyptiacus, τι. 11. 177 Sq. (1653), each of the twelve
precious stones! in our text is connected respectively with one
of the twelve signs of the Zodiac on Egyptian and Arabian monu-
ments. That this connection was already recognized by the Jews
we learn from the express statements of Philo and Josephus (see
references in note, p. 159). The following table (from Kircher)
gives the connections between the signs and the precious stones:

. The Ram—the amethyst.

. The Bull—the hyacinth.

. The Twins—the chrysoprase.
The Crab—the topaz.

The Lion—the beryl.

. The Virgin—the chrysolite.

. The Balance-the sardius.

. The Scorpion—the sardonyx.
. The Archer—the smaragdus.
to. The Goat—the chalcedon.
11. The Water-carrier—the sapphire.
12. The Fishes—the jasper.

Cos An hw N μι

Ὁ

In the diagram that follows I have placed the precious stones
in the order suggested by our text in 13, 19-20 and added the
signs of the Zodiac with which they were respectively connected,
Now, if we read the signs of the Zodiac as there given in the
order prescribed in 19-20 we arrive at the following result.
The signs or constellations are given in a certain order, and that
exactly the reverse order of the actual path of the sun through the
signs. Thus we have the Fishes, Water-carrier, Goat, Archer,
Scorpion, Balance, Virgin, Lion, Crab, Twins, Bull, Ram ; for the
order to be followed is that given in xxi. 13, ze. E.N.S.W.
But in the apparent movement of the sun, the sun is said when

1In Pliny’s 27... xxxiii. the definite number twelve is connected with
precious stones,

168 THE REVELATION OF ST. JOHN [XXI. 19.

crossing the equator towards the north to be at the first point of
the Ram, thirty days later it enters the Bull, and so on through the
Twins, Crab, Lion, etc., till it reaches the Fishes. Now ¢hzs
cannot be an accident. The conclusion that our author is ac-
quainted with these current beliefs as to the connection of the
twelve precious stones with the signs of the Zodiac, and the
sun’s progress through the signs of the Zodiac cannot in the face
of the above facts be questioned, while the further fact that he
gives the stones in exactly the reverse order to that required by
astronomical science, shows that he regards the Holy City which
he describes as having nothing to do with the ethnic speculations
of his own and past ages regarding the city of the gods. ‘Thus he
deliberately disconnects the Holy City with the city of the gods,
in which the twelve gates were connected with the twelve precious
stones and the signs of the Zodiac, (1) by connecting the gates
of the Holy City with the names of the Twelve Tribes, and by
representing each gate as composed of a single pearl, and (2) by
using the twelve precious stones in an ornamental sense and de-
scribing them as engraved with the names of the Twelve Apostles.

Table giving the stones of the foundations in their probable order and their
probable equivalents in Ex. xxviit. 17-20.

σάρδιον σαρδόνυξ (τοπάζιον σμάραγδος
(=07k), in LXX=77p3), (=n)93),
Balance. Scorpion. Archer.

ἀμέθυστος ἘΝ
(=9?nx), Ram.

Η

χαλκηδών (ἄνθραξ
in LXX=35)), _
Gvat.

ὑάκινθος (ἀχάτης
in LXX - 128),

ihe high ee (Ξ 80), ὁ
Bull.

Water-carrier.

χρυσόπρασος (λιγ-
ύριον in LXX=

__flacms (τε πϑψ)), ‘
oy), Twins. ᾿

ishes.

|
τοπάζιον (- ὀνύχιον βήρυλλος χρυσόλιθος
in ΓΧΧ - ὅπ), (=07¥), (- Ψ18),
Crab. Lion. Virgin.

XXI. 19-20. | VISION OF THE HEAVENLY JERUSALEM 169

In the above diagram it will be observed that our author has
rendered the Hebrew words 35), 7705, ov%, and 13 respectively
by χαλκηδών, σαρδόνυξ, χρυσόπρασος, and ὑάκινθος, whereas the
LXX in Ex. xxviii. 17-20 renders them respectively by ἄνθραξ,
τοπάζιον, λιγύριον, ἀχάτης: Of the twelve stones enumerated
in our text! three have already been mentioned, the ἴασπις,
σμάραγδος, and σάρδιον in iv. 3, while ὑάκινθος is implied in ix. 17.

ἴασπις. This was probably of a green or emerald colour.
Seéiv. 2.

σάπφειρος. This stone “is identified (Theophr. 37; cf. 55,
κύανος σκύθης, and Pliny, ./V. xxxvil. 120) with the opaque blue
‘lapis lazuli’ of Turkestan ” (Zcve. Bib. iv. 4805).

χαλκηδών. This word occurs only here in Biblical Greek.
This gem is taken to be of a green colour (=a copper silicate),
and as we have seen already is substituted for ἀνθραξ (a red
garnet) in the LXX.

σμάραγδος. See note on iv. 3.

20. σαρδόνυξ (=the M705). If we may identify this stone
with the topaz, it was, according to Strabo (770), translucent and
golden coloured (χρυσοειδὲς ἀποστίλβον φέγγος) or yellow green ;
according to Pliny (/7./V. xxxvii. 8), yellow green (e virenti genere).
The LXX renders 705 by τοπάζιον in Ex. xxvili. 17-20. But
the σαρδόνυξ was properly a variety of the ὄνυξ in which the white
background was variegated by layers of red or brown (Pliny, 77. 4.
XXxVil. 23). But what is the Hebrew?

σάρδιον. See iv. 3 (7.).

χρυσόλιθος (-- δ} Π). This gold stone is hard to identify: it
may be golden yellow and opaque—z.e. yellow jasper or yellow
serpentine: or it may be golden yellow and translucent (see
Encyc. Bib. iv. 4807). These stones are described by Pliny, HV.
XXXVil. 42, as “‘aureo fulgore translucentes.”

βήρυλλος (=Onv). This is thought to be the malachite by
Myres in the Zucyc. Bib. iv. 4808, “with its wavy. . . bands
and cloudy patches of light vivid and dark green.” In Ex.
XXVIl. 20, ΧΧΧΙΧ. 13, DM’ is rendered by ὀνύχιον.

1 The identification of the Greek with the Hebrew names for these precious
stones is in several cases purely hypothetical. This is in part due to the
confusion of the order in the Massoretic. Although the same order in the
four rows on the high priest’s breastplate is given in Ex. xxviii. 17-20 and
xxxix. 10-13 both in the Massoretic and the LXX respectively, yet the LXX
implies a transposition of 75¥’ and oda, But the confusion is further aggra-
vated by the two accounts in Josephus, Anz. iii. 7. 5 and Bed/. v. 5, 7, which
differ from each other as to the order of the stones in the third and fourth
rows, and while the first account gives for the first stone in the first row
σαρδόνυξ, the second gives σάρδιον. Since Josephus states (Azz, iii. 7. 5)
that the names of the Twelve Tribes were engraven on the stones, each stone
having the honour of a name in the order in which they were born, this con-
fusion is all the more disturbing,

170 THE REVELATION OF ST. JOHN [XXI. 20-22,

τοπάζιον. See under σαρδόνυξ above.

χρυσόπρασος. This word, which does not occur in the LXX,
which has λιγύριον, is the Greek equivalent of owd. It was prob-
ably of a greenish yellow colour. According to Pliny, 4.
XXXVIi. 20, it was like the beryl but paler: “ vicinum genus huic
(beryllo) est pallidius, et a quibusdam proprii generis existimatur
vocaturque chrysoprasus.”

ὑάκινθος (1.6. 12v’%, where LXX has ἀχάτης). According to
Pliny, #./V. xxxvil. 41, it was of a violet colour, resembling the
amethyst but less bright: “1116 emicans in amethysto fulgor
violaceus dilutus est in hyacintho.”

ἀμέθυστος (1.6. nDSms)—a transparent purple quartz.

21. ot δώδεκα πυλῶνες . .. μαργαρῖται. Cf. Sanh. r1oo*:
“ Rabbi Jochanan sat one day and preached: One day will the
Holy One—blessed be He—bring precious stones and _ pearls
thirty cubits long by thirty cubits broad and excavate (openings)
in them of ten cubits (in breadth and) twenty cubits in height,
and they shall stand in the gates of Jerusalem”: cf. also Baba
Bathra 75>. ἀνὰ εἷς ἕκαστος. This isa “ barbaric” construction:
cf. Matt. xxvi. 22, etc. For this distributive use of ava cf. iv. 8,
John ii. 6; but the ἀνά is here an adverb, not a preposition. In
καθ᾽ εἷς in Mark xiv. 19, Rom. xii. 5 the κατά is an adverb also
(Robertson, pp. 460, 555). A somewhat parallel construction
is found in Eph. v. 33, καθ᾽ ἕνα ἕκαστος (Blass, p. 179).
ἡ πλατεῖα. Probably to be taken generically ‘‘the streets,” as
ξύλον ζωῆς in xxii. 2. χρυσίον καθαρόν. The whole city is
described as “pure gold” in ver. 18. ὡς ὕαλος διαυγής. This
may be rendered either ‘transparent as glass” or “as it were
transparent glass.” The latter is decidedly weak, but either is
admissible: cf. i. 14, iv. 6, ix. 9, xv. 2, Xxli, 1. διαυγής is found
only here in the N.T. and not at all in the LXX. It occurs in
Philo, Lucian, Plutarch, Apollonius Rhodius.

22. In the Holy City there would be no temple (see note on
vii. 15), nor ark of the covenant—the restoration of which was
so eagerly looked for by the Jews; for that the Lord God would
be the Temple thereof and the Lamb the Ark of the Covenant
thereof. The absolute destruction of the earthly temple was
foretold by our Lord, Mark xiii. 2; John iv. 21; but even the
heavenly temple so often referred to in the earlier chapters
would have no place as the Heavenly Jerusalem. This verse
like those which precede and follow it was originally a tristich,
but some words have been lost after καὶ τὸ ἀρνίον. Not improb-
ably the missing words are to be recovered from xi. 19, and thus
the last two lines may have run

ὃ yap κύριος, ὃ θεὸς ὃ παντοκράτωρ, ναὸς αὐτῆς ἐστίν,
καὶ τὸ ἀρνίον ἡ κιβωτὸς τῆς διαθήκης αὐτῆς.

XXI. 22-23. | VISION OF THE HEAVENLY JERUSALEM 171

The temple that was in the first heaven will disappear (cf.
vii. 15, xi. 19). God Himself is henceforth the only Temple, and "
Christ the Ark of the Covenant. By this restoration the complete
parallelism between 22 and 23 is restored. In vii. 9-16 the
vision is concerned with the martyr host before the throne of
God in heaven, still incomplete and still growing with fresh
accessions from the great tribulation on the earth. This host
serve God day and night in the temple in heaven, but this temple
has no part in the Heavenly Jerusalem: still less in the New;
for it belongs to the former things that have passed away (xx1. 4°).
See note on xxi. 3. In the Ep. Barn. xvi. the idea of anything
but a spiritual temple is looked upon with disfavour. Man,
when redeemed, forms the habitation of God—‘‘a spiritual
temple built up to the Lord” (πνευματικὸς ναὸς οἰκοδομούμενος τῷ
κυρίῳ).

Our restoration of the missing words 7 κιβωτὸς τῆς διαθήκης
αὐτῆς is confirmed by Jer. iii. 16, where it is prophesied that on
the advent of the kingdom of God “the ark of the covenant of
the Lord” (Ayn NMA MS) should no longer be thought of nor
needed nor restored. That the Jews of the century before the
Christian era expected the restoration of the ark on the advent
of the kingdom is clear from 2 Macc. il. 4 sqq., where it is told
that the ark had not been destroyed but had been hidden by
Jeremiah on Mount Nebo with a view to its safe keeping. That
this belief was current in the first century A.D. is to be inferred
from 2 Bar. vi. 7-9, where the ark and certain other holy things
belonging to the first temple are said to have been hidden by
angels in the earth till the Messianic kingdom was established.
That this expectation persisted long afterwards in Judaism we
learn from Bammidbar rabba 15. For another kindred legend see
Yoma, 545. Against such materialistic expectations our author
declares boldly that there will be no.restoration of the ark of the
covenant, for that its place was taken by the Lamb.!

23. With the whole verse cf. Isa. lx. 19 sqq., καὶ οὐκ ἔσται σοι
ἔτι ὃ ἥλιος εἰς φῶς ἡμέρας, οὐδὲ ἀνατολὴ σελήνης φωτιεῖ σοι τὴν
νύκτα ἀλλ᾽ ἔσται σοι Κύριος φῶς αἰώνιον... οὐ γὰρ δύσεται ὃ ἥλιός
σοι, καὶ ἡ σελήνη σοι οὐκ ἐκλείψει, ἔσται γὰρ Κύριός σοι φῶς αἰώνιον.
As in Isaiah the sun and moon do not cease to exist: their
splendour is simply put to shame by the glory of God Himself:
cf. Isa. xxiv. 23. Our author does not seem to have used the
LXX here.

οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης. .. αὐτῇ : Cf xxii. 5;
Isa. lx. 19 sq. Here the glory of God—see 11, ἔχουσαν τὴν δόξαν

1 The ark was at all events a symbol of the divine presence. To the

popular mind, however, it was more ; it was conceived as the aciual abode of
Jahveh: cf. Num. x. 35, 36; 2 Sam. xv. 25.

172 THE REVELATION OF ST. JOHN |XXI. 23-24.

τοῦ θεοῦ (note)—lights up the Heavenly City, and not the sun
and moon as we see from the next clause, though these still give
light to the world outside the City. Cf. Midrash Tillin, xxxvi. 2,
“‘Neque in mundo futuro necesse habebunt lumen solis interdiu,
aut lunae noctu” (Wetstein).

ἡ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν : cf. 11, xvill. τ. The “ glory” of
God manifests itself in light. This δόξα is probably the 1" or bright-
ness which went forth from the Shekinah or the glory (&7p*) of
God: cf. Targ. Jer. 1 on Ex. xxxili. 11, 8 Ὁ, and Jarg. Jon. on
Ezek. xliii. 2, where we have “the brightness of His glory” (1%
xp’). The brightness of Moses’ face ("5287 72) δὲ Vt), according
to Jarg. Jer. 1 on Ex. xxxiv. 29, was derived from the brightness
of the glory of the Shekinah of Yahveh ("7 ΣΦ AP'S Wt 12).
This last expression will explain xviii. 1, where it is said of an
angel, ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ : cf. xxi. 3, note.

καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον. Here ὁ λύχνος αὐτῆς is the
predicate and corresponds to ἐφώτισεν αὐτήν in the preceding
line, just as τὸ ἀρνίον is the parallel to ἡ δόξα τοῦ θεοῦ. There
is no comparison here with the sun and moon as Bousset
suggests.

24-27. The necessity of interpreting these verses with regard
to the present earth and the nations surviving the advent of
the Millennium has already been pointed out (see p. 146 sqq.).
The evangelizing of the nations is already foretold in xiv. 7 by
an angel flying in the midst of heaven, and the going up of the
nations to worship God is proclaimed as an event of the future
by the glorified martyrs in heaven (xv. 4). The Seer at last
beholds in vision the fulfilment of these prophecies. Unless
we explain xxi. 9-xxii. 2, 14-15, 17 as the Heavenly City
which was to come down from heaven to be the seat of the
Millennial reign, then the prophecies in xiv. 7, xv. 3 remain
unfulfilled.

The conversion of the Gentiles to Judaism was looked for by
Zechariah, ii. 11, vill. 23, and the writer of Isa. lxv.—Ixvi.; Dan. vii.
τά; ΤῸΡ. xi 11) xiv: 65 1 Enochsxj21, ΧΟ: 22 sqq.; Test), bem
xviii. 9 ; Test. Jud. xxv. 5 ; Test. Asher vil. 3 ; Test. Naph. viii. 4 ;
Pss. Sol. xvii. 32; 4 Ezra xi. 46, amongst other Jewish writers.
This expectation became a central truth of Christianity, but the
conversion of the heathen nations is to be due, not to Judaism,
but to Christianity.

24. This verse consists of a stanza of three lines, the second
line of which is corrupt. The whole stanza is based on Isa. Ix. 3,
11—not on the LXX of these verses, which runs as follows:

‘ a ~ ,
3. καὶ πορεύσονται βασιλεῖς TO φωτί σου,
,. » “a / 7
καὶ ἔθνη τῇ λαμπρότητί σου.

XXI. 24-27.] VISION OF THE HEAVENLY JERUSALEM 173

11. καὶ ἀνοιχθήσονται at πύλαι σου διὰ παντός,
ἡμέρας καὶ νυκτὸς οὐ κλεισθήσονται
εἰσαγαγεῖν πρός σε δύναμιν ἐθνῶν,
καὶ βαυιλεῖς αὐτῶν ἀγομένους.

The words in heavy type have their equivalents in our text,
in 24-25, but our author has here rendered the Hebrew inde-
pendently of the LXX. We might compare Pss. Sol. xvii. 34-35.

διὰ tod φωτός. Here διά may be rendered “amidst” or
CoS a

25. ἡμέρας { νὺξ γὰρ οὐκ ἔσται ἐκεῖ 7. The obelized clause
was probably a marginal gloss originally, based on xxii. 5, which
subsequently displaced the true text, καὶ νυκτός. In xxii. 5 the
definite statement is made that there shall be no longer any
night at all. That is what we should expect in the New Jerusalem
and the new heaven and the new earth. But there are the
following objections to this clause in its present context. 1. We
should expect ἡμέρας καὶ νυκτός as in Isa. lx. 11, on which the text
is confessedly based. 2. The parallelism is against it. 24-25
form a tristich occurring in the midst of a succession of tristichs,
and the last line of this tristich is formed of 25. Hence instead
of

καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ yap οὐκ
εσται EKEL
we should read
Kal ot πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας καὶ νυκτός.

3. We should then have the familiar phraseology of our
author: cf. iv. 8, vil. 15, Xx. Io.

It might, of course, be urged that the adverb ἐκεῖ justifies the
clause in the present context by limiting the statement to the
city itself. But this emphatic use of ἐκεῖ implies clearly that day
and night alternate as usual outside the City. What meaning is
then to be attached to ἡμέρας Does this word denote the un-
broken day that prevails wethin the City, or the usual period of
light without it? The obelized clause introduces hopeless
confusion into the context.

26. Based on Isa. Ix. 11. See on 24: cf. also Ix. 5, “the
wealth of the nations shall come unto thee.” Here the LXX
differs: ὅτι μεταβαλεῖ εἰς σὲ πλοῦτος θαλάσσης Kai ἐθνῶν καὶ λαῶν.
καὶ ἤξουσίν σοι ἀγέλαι.

27. The unclean and the abominable and the liars are still
on the earth, but, though the gates are open day and night, they
cannot enter.

οὐ μὴ εἰσέλθῃ... πᾶν κοινόν: cf. LXX of Isa. 11]. 1, οὐκέτι
προστεθήσεται διελθεῖν διὰ σοῦ ἀπερίτμητος καὶ ἀκάθαρτος ; xxxv 8,

174 THE REVELATION OF ST. JOHN ΠΕ ΣΤΗ͂Σ

ov μὴ παρέλθῃ ἐκεῖ ἀκάθαρτος : also Ezek. xliv. 9. That our
author is using the Hebrew text and not the LXX is evident
here ; for though ἀκάθαρτος has already occurred four times, he
does not use it here but κοινός. But there seems to be some
primitive error in the text. Alike the passages in the O.T., of
which our text is a reminiscence, and the following phrase zrotwv
βδέλυγμα lead us to expect πᾶς κοινός instead of πᾶν κοινόν.
Moreover, the final clause εἰ μὴ of γεγραμμένοι presupposes only
persons to be mentioned here. If this is right, then we should
render: ‘and there shall in no wise enter into it any that is un-
clean or that maketh an abomination or a lie.” NDL-PD could

represent πᾶς κοινός OF πᾶν κοινόν.

ποιῶν βδέλυγμα. Contrast Babylon (xvii. 4) which was full
of βδελύγματα : cf. xxi. 8. ποιῶν. . . ψεῦδος : and xxii. 15, πᾶς
φιλῶν Kal ποιῶν ψεῦδος.

εἰ μὴ οἱ γεγραμμένοι (=O’INIA-DY 5). This construction, as
I have pointed out above, implies that only persons should be
mentioned in the two preceding lines: 7.¢., od μὴ εἰσέλθῃ εἰς αὐτὴν
πᾶς κοινὸς Kal ποιῶν βδέλυγμα.

τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου. See notes on iii. 5, xiii. 8.

CHAPTER ΧΧΙΙ.

1-2. The description of the Heavenly City that descends
from heaven for the Millennial reign is continued in these verses.
The καὶ ἔδειξέν μοι points back to xxi. 9, 10, where the same
phrase occurs. In this vision the spirit of the Seer is actually
translated (cf. xvii. 3) to the Heavenly City, which is shown to
him by an angel (cf. xvii. 1). There is no such translation of
the Seer’s spirit in the vision of the New Jerusalem that is to
descend from heaven after the Judgment and the creation of the
new heaven and the new earth (xxi. 5%, 4°, 5°, 6%, 1-4?"°, xxii. 3-5).
This latter vision is part and parcel of the vision of the Judg-
ment: cf. καὶ εἶδον in xxi. 1, 2 with the same phrase in xx. 11,
12. In this vision there is no angelic intermediary. The Seer
sees the great white throne and Him that sat thereon (xx. 11, 12):
he hears God proclaiming the end of the old world and the
creation of the new (xxi. 57, 4°, 5»): he sees the new heaven and
the new earth and the descent of the New Jerusalem, and hears
agreat voice from the throne declaring that God Himself will
henceforth abide with men (xxi. 1-3).

1. καὶ ἔδειξέν μοι : cf. i. 1, iv. 1, and the preceding note.

ποταμὸν ὕδατος ζωῆς. Has ‘‘the river of the water of life”
the same spiritual significance as “the fountains (or ‘ fountain’)

XXII. 1-2.] VISION OF THE HEAVENLY JERUSALEM 175

of the waters (or ‘water’) of life” in vii. 17, xxi. 6 and “the
water of life” in xxil. 17? It is probable, since the river goes
forth from the throne of God, and “ the fountains of the waters
of life” may be conceived as forming the source of this river in
the throne of God. But it is noteworthy that no spiritual signi-
ficance is attached to this river here, whereas the tree of life
(xxii. 2) is full of significance in this respect.

Whatever the relation of ‘the river of life” and “the
fountains of the waters of life” may be in our author, their origin
and meaning were originally different. The idea of the river in
the Heavenly City springs ultimately from the river in the Garden
of Eden (Gen. ii. 10). The object of the river in Eden was
simply to supply the garden richly with water. When, however,
we come down to Ezekiel, we find that the river which flowed
forth from beneath the Temple in the coming Kingdom of God was
possessed of healing powers as regards the natural products of
the earth (Ezek. xlvii. 8-11). Zechariah (xiv. 8) speaks of these
waters as issuing forth from Jerusalem eastward and westward,
but attributes no transforming influence to them. Perhaps
Ps. xlvi. 5 might be cited here, but both the text and its meaning
are uncertain. Lastly, in 2 Enoch Vili. 5 it is stated that the
river in Paradise in the third heaven flows from beneath the tree
of life and divides into four streams of honey and milk and oil and
wine. Thus so far as the O.T. and Judaistic literature down to
I0o A.D. are concerned, this river in Paradise was not associated
with any powers of spiritual transformation such as we find
frequently with the phrase “fountain of life ” or “ water of life.”

So far for “the river of the water of life.” Turning now to
the phrase “fountain of life,” we find that this and analogous
phrases had in Jewish literature a spiritual significance—cf. Jer:
ii. τῷ; Prov. x. 11, xiii. 14, Xiv. 27, xvi. 22; Ps. xxxvi. 10;
1 Enoch xcvi. 6—just as they have in our author.

λαμπρὸν ὡς κρύσταλλον. For λαμπρός cf. xv. 6, xix. 8, xxii.
16, and with ὡς κρύσταλλον cf. iv. 6, ὁμοία... nite ee τς
two phrases being exact equivalents ‘(see vol. Iss 30):

2. ἐκπορευόμενον : Ge Ezek. xlvil. 1, καὶ ἰδοὺ ὕδωρ ἐξεπορεύετο
ὑποκάτωθεν τοῦ αἰθρίου κατ᾽ ἀνατολάς: also 8; Zech. xiv. 8.

τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου. There i is no difficulty in
this conception nor is there any ground for regarding καὶ τοῦ
ἀρνίου with the most recent German critics as an addition. This
idea with regard to the Messiah is pre-Christian: cf. 1 Enoch
li. 3, “And the Elect One shall in those days sit on My throne.”
Likewise the Elect One is described as sitting on “ the throne of
glory, xlv. 3, lv. 4, and as sitting on the throne of His (1. God’s)
glory,” Ixil. 3, 5 (cf. li. 3). Similarly the Lord of Spirits places
the Elect One “on the throne of glory ” (Ixi. 8), ‘on the throne

176 THE REVELATION OF ST. JOHN [ XXII. 2.

of His glory,” Ixii. 2. This throne is called the Son of Man’s
throne, lxix. 27, 29. Finally, it is to be observed that though
the Lord of Spirits places the Elect One on the throne of glory in
lxi. 8, and he judges all men, yet in Ixi. 9, the praises of all are
directed to the Lord of Spirits. On the other hand, in xxii. 3 of
our text the phrase καὶ τοῦ dpviov may be an addition, though
there is no conclusive evidence for so regarding it.

ἐν μέσῳ τῆς πλατείας αὐτῆς. This phrase can be taken either
with what precedes or with what follows. 1. In the former case
we are to translate as in the R.V. “he shewed me a river .
in the midst of the street thereof.” The next sentence then pro-
ceeds: “And on this side of the river and on that.” Here
ἐντεῦθεν καὶ ἐκεῖθεν have a prepositional force as in Dan, xii. 5
(Theod.), εἷς ἐντεῦθεν τοῦ χείλους τοῦ ποταμοῦ (INT nawd m3):
cf. ἔνθεν καὶ ἔνθεν τῆς κιβωτοῦ, fase M3792 799, in Jos. viii. 33.
According to this view the river runs down the midst of the great
heavenly way, and is flanked on either side by the trees of life.
2. But it is possible to take the passage differently and connect
the words ἐν μέσῳ τῆς πλατείας αὐτῆς with what follows, and
treat ἐντεῦθεν καὶ ἐκεῖθεν as genuine adverbs (cf. Ezek. xlvii. 7,
δένδρα πολλὰ σφόδρα ἔνθεν καὶ ἔνθεν (ND) M9), and John xix. 18,
ἐντεῦθεν καὶ ἐντεῦθεν). The resulting construction is quite
grammatical but the sense is unsatisfactory: ‘‘ Between the street
of the City and the river on either side of it was there the tree of
life.” These words presuppose that there was a space between
the street and the river, and suggest that they ran side by side.
There are two possible ways of conceiving the arrangement of the
trees of life. Either these trees are arranged in two rows, one on
either bank of the river (one row thus coming between the street
and the river), or they are placed on either side of the space that
lies between the street and the river. The unsymmetrical char-
acter of 2. is certainly against it.

ξύλον ζωῆς. See note on xxii. 14. This expression is used
here collectively. In Gen. 1. 11 sq. YY is used collectively.
Hence our author departs here from the conception of a single
tree of life as in Gen. il. 9, ill. 22; 1 Enoch xxiv. 4, xxv. 4-6—
perhaps under the influence of Ezek. xlvil. 7, καὶ ἰδοὺ ἐπὶ τοῦ
χείλους τοῦ ποταμοῦ δένδρα πολλὰ (3 YY) σφόδρα ἔνθεν καὶ ἔνθεν,
and 12, ἐπὶ τοῦ χείλους αὐτοῦ evdev καὶ ἔνθεν: πᾶν ξύλον
βρώσιμον... .. καὶ ἔσται ὃ καρπὸς αὐτῶν εἰς βρῶσιν καὶ ἡ ἀνάβασις
αὐτῶν εἰς ὑγίειαν.

ποιοῦν καρποὺς δώδεκα. This is suggested by Ezek. xlvii. 12,
which speaks of fresh fruit being produced every month.

κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ. This is a free
rendering of Ezek. xlvil. 12, Ἴ33) yw'n, where the LXX (AQ,

XXII. 2,14-15.] VISION OF HEAVENLY JERUSALEM 177

other uncials omitting) has τῆς καινότητος αὐτοῦ πρωτοβολήσει---ἃ
fact which proves our author’s independent use of the Hebrew
text. The greater part of this verse is based on Ezek. xlvii. 12.
τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν. Here again our
author draws directly from Ezek. xlvii. 12, nan? γπῦν, which the

LXX has rendered ἀνάβασις αὐτῶν (=onby (?): cf. Ezek. xl. 6)

εἰς ὑγίειαν. The nations here are those that have survived the
visitations in chap. xix. and are evangelized by the inhabitants of
the Heavenly City.

14-15. This is the next fragment of the description of the
Heavenly City which is to be the seat of the Millennial Kingdom.
The persons referred to here are the nations who are contempo-
raries of this kingdom.

14. οἱ πλύνοντες Tas στολὰς αὐτῶν. See additional note on
vi. 11, vol. i. p. 187 sq.

The phrase is the equivalent spiritually of of νικῶντες. Each
class alike has endured and overcome, and as access to the tree
of life is here promised to those who have cleansed their robes,
so in ii. 7 the right to eat of the tree of life is given to those who
have overcome.

ἵνα ἔσται... καὶ. .. εἰσέλθωσιν. On this combination of
the future and subjunctive cf. iii. 9. ἵνα is frequently followed
by the future in our author: cf. vi. 4, 11, Vili. 3, ix. 5, xii. 6,
Xlil. 12, xiv. 13.

The καί here = “‘and so”; for the faithful must first enter the
City before they can eat of the tree of life: ‘‘ that they may have
the right to the tree of life and so may enter, etc.” To ἵνα
ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς we have a remarkable
parallel in 1 Enoch xxv. 4, οὐδεμία σὰρξ ἐξουσίαν ἔχει ἅψασθαι
αὐτοῦ μέχρι τῆς μεγάλης κρίσεως.

τὸ ξύλον τῆς ζωῆς. See note on il. 7.

15. ἔξω. ‘There can be no question as to the meaning of this
term here. Our author clearly states that outs¢de the City or
the gates of the City are all classes of sinners. We might
compare Ps. ci. 7, “He that worketh deceit shall not dwell
within my house.” In the Pss. of Solomon xvii. 29 the writer
declares of the Messiah :

** And he shall not suffer unrighteousness to lodge in their
midst,

Nor shall there dwell with them any that knoweth wicked-
ness.”

Nay, more, like Joel iil. 17 (ἀλλογενεῖς οὐ διελεύσονται δι᾿ αὐτῆς

οὐκέτι) the writer of this Psalm maintains the exclusion of the

Gentiles in 31, “ And the sojourner and the alien shall dwell with

them nomore.” But in our author race distinctions are taken no
VOL. IIl.—12

178 THE REVELATION OF ST. JOHN [XXII. 15, 17.

account of. Character alone is decisive of a man’s fitness or
unfitness.

ot κύνες. If we compare this verse with xxi. 8 we observe
that they are practically doublets. Thus the οἱ φαρμακοὶ καὶ of
πόρνοι Kal οἱ φονεῖς καὶ οἱ εἰδωλολάτραι as well as πᾶς ποιῶν
ψεῦδος are repeated almost verbally in xxi. 8. ΤῸ τοῖς δειλοῖς καὶ
ἀπίστοις in xxi. 8 there is no equivalent, but we may reasonably
infer with Swete that the κύνες of the verse before us denote the
same persons as the ἐβδελυγμένοις in xxi. 8. In other words, the
persons referred to were either heathens or Jews stained with the
abominable vice which excluded them from the Heavenly
Jerusalem, the Spiritual Israel. Anciently the word was used to
denounce the moral impurities of heathen worship: cf. Deut.
xxiii. 18, “Thou shalt not bring the hire of a whore or the wages
of a dog unto the house of the Lord thy God.” Here “dog” is
the technical term for a Ὁ ΠΡ, or male prostitute, according to the

inscription in the temple of Astarte at Larnaka. It was likewise
employed by the Jews of the 1st century a.D. to designate the
heathen: cf. Matt. xv. 22 sq. In Phil. iii. 2 St. Paul applies the
term to the Judaizing faction in the Christian Church (βλέπετε
τοὺς κύνας). See Lightfoot, who well paraphrases ili. 2-3: “ We
are the children, for we banquet on the spiritual feast which
God has spread before us: they are the dogs, for they greedily
devour the garbage of carnal ordinances, the very refuse of God’s
table.”

On οἱ φαρμακοὶ . . . καὶ ot εἰδωλολάτραι See xxi. 8 (notes).

πᾶς φιλῶν καὶ ποιῶν ψεῦδος. Cf. xxi. 8, πᾶσι τοῖς ψευδέσιν.
Unless we attach to ποιῶν here the sense of doing with regard to
a certain object or end, we should have an anticlimax in the
phrase before us. The meaning then would be: “every one that
loveth and maketh falsehood his systematic object.” In this
case 6 ποιῶν ψ. would differ from 6 πράσσων ψΨ. The latter
would mean simply “one who tells lies,” “one who practises
lying,” whereas the former would mean rather “one who lies
deliberately with an object” (see Plato, Charmides, 162d, on this
meaning of ποιεῖν as distinguished from πράσσειν). The φιλῶν
ψεῦδος denotes one who loves lying for its own sake. Here we
might compare Rom. i. 32, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ
συνευδοκοῦσιν τοῖς πράσσουσιν.

17. This is the last verse belonging to the description of the
Heavenly Jerusalem, xxi. g—xxil. 2, 14-15, 17. It cannot
belong to any other section of the work. It deals with the
evangelization of the heathen nations as foretold in xiv. 7, xv. 4,
and implied in xi. r5.

This expectation is in harmony with most O.T. prophecies—
as in the Second Isaiah, Haggai, Zechariah, Daniel, and also in

XXII. 17.] VISION OF THE HEAVENLY JERUSALEM 170

the Apocryphal literature—in Sirach, 1 Enoch, Testaments XII
Patriarchs. See my Zschatology, and Wicks, The Doctrine of God
(in the indexes of both).

τὸ πνεῦμα. πνεῦμα has many different meanings in our
author. 1. Either alone, as in xiii. 15, or with ζωῆς appended,
Xli. 11, it simply means “life.” 2. It means personalized living
beings either (a) as angels, τὰ πνεύματα τοῦ θεοῦ, 111. 1, iv. 5, v. 6:
(ὁ) as men, though in the passages that follow it is the spiritual
element that is alone emphasized, ἐν πνεύματι, 1. 10, iv. 2, xvii. 3,
XXl. 10, 6 θεὸς τῶν πνευμάτων τῶν προφητῶν, xxil. 6: (¢) as un-
clean spirits or demons, πνεύματα ἀκάθαρτα, xvi. 13, xviii. 2, πν.
δαιμονίων, xvi. 14. 3. It means the Spirit of Christ. Thus in τὸ
πνεῦμα λέγει, ll. 7, 11, 17, 29, lil. 6, 13, 22, xiv. 13° (where vai,
λέγει τὸ Tvedua—the utterance of the Seer—answers like an echo
the voice from heaven in xiv. 13?) it is the Spirit of Christ
speaking through the Seer. For in all the Seven Letters the
Speaker is Christ: cf. 11. 1, 8, 12, etc. Similarly in the present
passage, xxil. 17, it is the Spirit of Christ that is speaking through
John. Thus the entire phrase τὸ πνεῦμα καὶ ἡ νύμφη means con-
cretely ‘Christ and the Church in the Heavenly Jerusalem ”—
that is the Church after the Second Advent, not before it: see
next note. In such expressions of the prophet the human inter-
mediary is wholly overlooked, and his utterance assigned directly
to the Spirit, just as in the O.T. the prophet introduced his
message with the words: “Thus saith the Lord.” We might
compare 1 Tim. iv. 1, where τὸ πνεῦμα ῥητῶς λέγει Means in con-
crete language: ‘‘a certain prophet says expressly”: οἵ,
Acts xxi. 11.

ἡ νύμφη. In xxi. 9 at the beginning of the description of
the Heavenly Jerusalem this City is called ἡ νύμφη : cf. xxi. 2.
Thus the term has a double meaning: it can denote either the
Heavenly Jerusalem or its inhabitants, 2.6. the Spiritual Israel,
which is to be the Bride of Christ, just as Israel in the O.T. was
conceived of as the Bride of Yahweh. It is as the Spiritual
Israel, as the Church triumphant in the Heavenly Jerusalem, that
the Bride evangelizes the earth afresh—an evangelization which
was promised in xiv. 7, xv. 4, and which, when it is accomplished,
will make true in fact what was already declared as accomplished
in the counsels of heaven in xi. 15, ἐγένετο 7 βασιλεία τοῦ κόσμου
τοῦ κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ. England can mean either
a certain geographical expanse of country or the people who live
in it. ΘΕῸ xix ὍΣ pi 220;

ἔρχου. Cf. vi. 1. This word seems to be taken universally
as the reply of the Church to the voice of Jesus in ver. 12. But,
as we have seen above, the Bride is the Heavenly Jerusalem or
its blessed inhabitants in the Millennial Kingdom and not the

180 THE REVELATION OF ST. JOHN [XX. 81.

Church before the Advent. Thus Christ has already come in
this vision. Further, in line 17°, there can be no question that
ἐρχέσθω refers to the coming of him that is athirst to Christ. It
is, therefore, only natural, apart wholly from the force of the
term ἡ νύμφη, to take ἔρχου in 17” in the same sense: te.
as the invitation of the Spirit of Christ, of the Heavenly
Jerusalem, and of those who accepted the message, to the world
of men that were still thirsting for life and truth or were willing
to accept them. Cf. John Vi. 35; ὃ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ
πεινάσῃ, καὶ ὃ πιστεύων εἰς ἐμὲ οὗ "μὴ ἱψήσει πώποτε: Vil. 37, ἐάν
τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω. Cf. the Didache, x. 6, in
the post-Communion prayer of the Church.

“Let grace come (ἐλθέτω)
And let this world go.
Hosanna to the Son of David,
If any one is holy, let him come (ἐρχέσθω) :
If any one is riot, let him repent.
Come, Lord (1.6. papavada).”

We have here a spiritual adaptation of certain parts of our text.
Here, since the Second Advent of Christ is still in the distance,
the prayer ‘Come, Lord” can be taken eschatologically as well
as spiritually.

καὶ 6 ἀκούων κτλ. The call was to be taken up by such as
heard it and repented. The hearer is to be regarded as one who
heard and accepted. ὁ διψῶν ἐρχέσθω. Cf. Isa. lv. 1 (x¥7d9
ond 195) ; John vii. 37, ἐάν τις dupa, ἐρχέσθω πρός με καὶ πινέτω.
Cf. also xxi. 6 of our text.

ὕδωρ ζωῆς δωρεάν. The phrase recurs in xxi. 6 where it
rightly has the article τοῦ ὕδατος τῆς ζωῆς Swpedv—a fact which
points to xxi. 6 as really coming later in the text.

CHAPTER XX. 4-15.

§ 1. Contents.

This section follows naturally on the elaborate descrip-
tion of the Heavenly Jerusalem, which had come down
from heaven to be the abode of Christ and the glorified martyrs.
After this vision we have another vision of the glorified martyrs
who alone had part in the first resurrection (xx. 4-6). Then, at
the close of the Millennial Kingdom, Satan is loosed and leads
Gog and Magog to the assault of the Beloved City, whereupon
follows their destruction by fire from heaven, and Satan is cast
into the lake of fire (7-10). This section closes with a vision of

XX. § 1-3.] DICTION AND IDIOMS 181

the great white throne, before whose presence the former heaven
and earth had vanished, of the raising of the righteous and
wicked from the “treasuries ” and from Sheol to be judged, and
the casting of death and Hades into the lake of fire (11-15).

This section has suffered from a transposition of the text
in 4. Most probaby 13 stood originally before 12. Glosses have
been added at the close of 12 and 14, and the text tampered
with in 13 on dogmatical grounds. 13* is meaningless as it
stands. 4-15 with the above exceptions comes from the hand of
John as we shall now show alike by its diction and idiom. That
it forms an organic and indispensable element of the Book is
obvious.

§ 2. Diction.

4. διὰ τ. μαρτυρίαν ἸΙησοῦ καὶ διὰ τ. λόγον τ. θεοῦ : cf. 1. 2, 9,
Vi. 9, ΧΙ]. 11. οὐ . .. τὸ θηρίον οὐδὲ τ. εἰκόνα αὐτοῦ : cf. xiv. 9.
τὸ χάραγμα ἐπὶ τ. μέτωπον καὶ ἐπὶ τ. χεῖρα : cf. xili. τ6. ἐβασί-
λευσαν κτλ. : Cf. ν. TO.

5. ἔζησαν -- ““ came to life”: cf. ii. 8 (xiii. 14). ἄχρι τελεσθῇ:
Ch xv; 8, XVIL 17, XX: 3,

6. ὁ δεύτερος θάνατος : cf. il. 11, xxi. 8. ἱερεῖς . . βασιλ-
εύσουσιν : cf. i. 6, ν. το.

7. ἐκ τῆς φυλακῆς : cf. 11. 10 for phrase.

8. πλανῆσαι τὰ ἔθνη : cf. xii. 9, xiii. 14 (xviii. 23), xix. 20,
XX. 3, 10. ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς : Cf. vil. 1 for the
phrase. συναγαγεῖν αὐτοὺς eis τ. πόλεμον: cf. xvi. 14 for the
phrase.

10. ὁ διάβολος 6 πλανῶν : cf. ΧΙ]. 9, 6 Σατανᾶς ὃ πλανῶν.
ἐβλήθη εἰς τ. λίμνην τοῦ πυρός: οἵ. xix. 20, ΧΧ. 14, 15. ὅπου καί:
ἘΠ ΣΙ: 8: βασανισθήσονται : chix 8» Xiv. IO. ἡμέρας καὶ
νυκτός : Cf. iv. 8, vil. 15, etc. εἰς τ. αἰῶνας τ. αἰώνων : cf. 1. 6, 18,
iv. 9, etc.

11. ἔφυγεν . . . καὶ. .. οὐχ εὑρέθη : cf. xvi. 20, ἔφυγεν καὶ
shies οὐχ εὑρέθησαν. τόπος οὐχ εὑρέθη αὐτοῖς : cf. xii. 8.

12. ἑστῶτας ἐνώπιον τ. θρόνου : cf. vil. 9, ἑστῶτες ἐνώπιον τ.
θρόνου, Vlil. 2, etc. γεγραμμένων ἐν τοῖς βιβλίοις : cf. 1. 3. ἐν
αὐτῇ γεγραμμένα : xiii. 8, xx. 1 53 Xx 27,

13. ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. For € ἕκαστος with
plural verb cf. v. 8 (cf. John xvi. 32), and for κατὰ τὰ ἔργα,
li, 23.

14. ἐβλήθησαν eis τ. λίμνην τοῦ πυρός : Cf. 10, 15, xix. 20.

15. εὑρέθη. γεγραμμένος : cf. ill, 2 for construction. ἐν
τ. βίβλῳ τῆς lots: cf. 111: 55 ΧΧΙ. 27:

δ. 3. Jdtoms.
4. προσεκύνησαν τὸ θηρίον : see note on Vil. 11.

182 THE REVELATION OF ST. JOHN [xx. 4.

ἐπὶ τὸ μέτωπον καὶ ἐπὶ τ. χεῖρα : See note on xiii. 16, Vil. 3.

5. ἄχρι with 580]. : cf. 11. 25, note, vii. 4, xv. 8, etc.

6. ἐπὶ τούτων. . . οὐκ ἔχει ἐξουσίαν : cf. 11, 26.

8. ov... αὐτῶν : cf. ill. 8, vii. 2, 9, ix. 11, etc.

18. ἔδωκεν = “gave up”—a Hebraism in this sense =}M).

In two cases the text abandons our author’s idiom owing to
the ignorance of the editor.

4. Abandonment of the author’s idiom by insertion of οἵτινες
by editor in τῶν πεπελεκισμένων . . . Kal οἵτινες οὐ προσεκύνησαν.
See note on i. 5.

11. τὸν καθήμενον ἐπὶ αὐτοῦ : see note on iv. 2. Our author
wrote ἐπὶ αὐτόν, but of our author’s unique treatment of this
phrase the editor of xxi. 4—xxii. was ignorant.

4-6. Vision of the glorified martyrs who reign with Christ
Jor a thousand years.

4. The construction of this verse is difficult. Thus we have
two clauses, καὶ ἐκάθισαν ἐπ᾽ αὐτούς, καὶ κρίμα ἐδόθη αὐτοῖς, inter-
vening between εἶδον and its accusative τὰς ψυχάς. But not
only is the construction irregular, but the sense is hopelessly
uncertain from the standpoint of our author. For if we ask
who are those who seat themselves on the thrones, no satis-
factory answer can be given. It is not the glorified martyrs;
for they are first referred to in the words τὰς ψυχὰς τῶν πεπε-
λεκισμένων. And yet from ili. 21, where it is said that the
martyrs are to share the throne of Christ, we should expect
them to be referred to here and to sit on the thrones as Christ’s
assessors. Somewhat in favour of this view is Christ’s promise
to His Apostles in Matt. xix. 28, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα
θρόνους. Likewise in Dan. vii. 9 (LXX Theod.), ἐθεώρουν ἕως ore
(ὅτου, Theod.) θρόνοι ἐτέθησαν, and vii. 26 (Theod.), τὸ κριτήριον
ἐκάθισεν (LXX, ἡ κρίσις καθίσεται), and vii. 22 (Theod.), καὶ τὸ
κρίμα (LXX, τὴν κρίσιν) ἔδωκεν (+ τοῖς, LXX) ἁγίοις (+ τοῦ, LXX),
ὑψίστου, we have passages which not only speak of the function
of judgment as assigned by the Most High to the saints, but
appear to have suggested the clauses in our text. Cf. 1 Cor.
Vi. 2 SQ., οὐκ οἴδατε ὅτι οἱ ἅγιοι TOV κόσμον κρινοῦσιν. . . ὅτι
ἀγγέλους κρινοῦμεν.

Thus owing both to the ungrammatical structure of the text
and its unintelligibleness it is not improbable that θρόνους, καὶ
ἐκάθισαν ἐπ᾽ αὐτούς καὶ κρίμα ἐδόθη αὐτοῖς καὶ was originally a
marginal gloss based on Daniel, or rather that this passage has
got displaced and should be restored after καὶ ἐπὶ τὴν χεῖρα
αὐτῶν. By adopting the latter alternative, as the present editor
has done, we restore sanity to the text by making it at once
grammatical and intelligible, and recovering the lost parallelism
of the passage: te.

XX. 4.] VISION OF THE GLORIFIED MARTYRS 183

καὶ εἶδον τ. ψυχὰς τ. πεπελεκισμένων διὰ τ. μαρτυρίαν Ἰησοῦ
καὶ διὰ τ. λόγον τοῦ θεοῦ,
καὶ [οἵτινες] οὐ προσεκύνησαν τὸ θηρίον
οὐδὲ τ. εἰκόνα αὐτοῦ,
καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον
καὶ ἐπὶ τ. χεῖρα αὐτῶν
«καὶ εἶδον)» θρόνους καὶ ἐκάθισαν ἐπ᾽ αὐτους
καὶ κρίμα ἐδόθη αὐτοῖς.

This signifies that authority is now vested in the hands of the
righteous, and not in those of the oppressors of the Church as
aforetime.

τῶν πεπελεκισμένων, 2.6. beheaded by the zeAextis—the instru-
ment of capital punishment in republican Rome. Cf. Diod. Sic.
Xix. 101, ῥαβδίσας ἐπελέκισε κατὰ TO πάτριον ἔθος. Joseph. Aut.
Xiv. 7. 4, Σκιπίων δέ, ἐπιστείλαντος αὐτῷ Πομπηίου ἀποκτεῖναι
᾿Αλέξανδρον τὸν ᾿Αριστοβούλου, αἰτιασάμενος τὸν νεανίσκον ἐπὶ τοῖς
τὸ πρῶτον εἰς Ῥωμαίους ἐξημαρτημένοις τῷ πελέκει διεχρήσατο. In
vi. 9, ΧΡ]. 24 we find ἐσφαγμένων, the word used in connection
with the Lamb that was sacrificed, v. 6, 9, 12, ΧΙ]. 8.

διὰ τ. μαρτυρίαν Ἰησοῦ καὶ διὰ τ. λόγον τ. θεοῦ. These phrases
are found in the opposite order in i. 2, 9, vi. 9. Cf. xii. 11.

[οἵτινες] οὐ προσεκύνησαν κτλ. These had all suffered martyr-
dom according to ΧΙ]. 15. The clause gives a further definition
of those who had been faithful unto death. To regard these as
forming a second class of the faithful, 2.6. the surviving faithful, is
against the actual statement in xiii. 15, and the presuppositions that
underlie xiv.—xix. (see pp. 4, 26, 40, 96 ad fin.) and also against
the immediate context ; for in that case we should have to attach
two conflicting meanings to ἔζησαν which immediately follows :
z.e. “lived again” and ‘continued to live” according as we
connect it with the first class, the actual martyrs, or the second
class, the confessors. Moreover, the opening words of 5, οἱ
λοιποὶ τῶν νεκρῶν, clearly imply that the persons referred to in
4 were among the νεκροί according to the usual phraseology.

[οἵτινες]. This is probably an addition made by the disciple
who edited these last chapters. See note on i. 55-6. By its
omission we should recover our author’s zorma/ resolution of

the participle into a finite verb, ze. τ. πεπελεκισμένων . . . Kal
ov προσεκύνησαν = ‘who had been beheaded and had not wor-
shipped.”

προσεκύνησαν τὸ θηρίον κτλ. See vil. 11 7%.

τὸ χάραγμα ἐπὶ τ. μέτωπον καὶ ἐπὶ τ. xetpa. See ΧΙ]. 16 (7),
Vil. 3 (52).

ἔζησαν, 7.6. “came to life” (cf. 11. 8, xill. 14; Rom. xiv. 9) in
human parlance, though in their life in heaven they had been

184 THE REVELATION OF ST. JOHN [ΧΚΧ. 4-5.

more truly alive than when they had been on earth. With this
first resurrection or manifestation of the glorified martyrs in the
Millennial Kingdom we should compare that of all the departed
saints with Christ in 1 Thess. iv. 14-17, and that of certain
saints who had been taken up alive into heaven in 4 Ezra vii. 28
(cf. vi. 26). ‘This line resumes briefly the preceding eight lines.

ἐβασίλευσαν μετὰ τοῦ Χριστοῦ χίλια ἔτη. Cf. v. to. The
earliest authorities for the belief in a temporary kingdom of the
Messiah are 1 Enoch xci.—civ. (xciii. 1-14, xci. 12-19), Pss. Sol.
Xi, xvii. ; Sibyll. Or. ili, 1-62; Jub. xxiii. 27-29, 31, 11; 2 Bar.
Xxx, | XI. 3, Ixxiv. 2) xi. 345 2, Cor. xv. 23-28. “Theses
assigned to its duration are various. In 4 Ezra vii. 28 sq. this
kingdom is to endure for four hundred years, and to come to
a close with the death of the Messiah and all His companions,
and the world is to return to primeval silence—a statement
apparently without parallel for its explicitness in Jewish litera-
ture. In 2 Bar. xxx., on the other hand, Christ returns in glory
to heaven at the close of the Messianic reign. In 2 Enoch
XXXli. 2-xxxili. 2 there is a reference to a period of Sabbatic rest
of a thousand years after the close of six thousand years of the
world’s history. Barnabas, 22. xv. 2-8, accepts this view, and
adds that the Son of God will appear at the close of the six
thousand years to put an end to the reign of the Lawless one,
to judge the wicked and to change the sun, moon, and stars.
At the close of the Millennial period there will be the beginning
of another world (ἄλλου κόσμου ἀρχήν). See my Lschatology?,
pp. 248, 250 56.. 270 56., 301 Sq., 330, etc. Weber’, 373. The
reckoning of a thousand years was based on a combination of
Gen. i. 2 and Ps. xc. 4=2 Pet. ili. 8. From this it was concluded
that as each day of creation stood for a world-day of a thousand
years, so the history of the world would embrace a world-week of
seven thousand years, six thousand years till the final judgment
and a thousand years of blessedness and rest.

5. ot λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν. Therefore not even the
righteous, who had died a peaceful death, have part in this first
resurrection. We should observe that John, who must have
been well acquainted with the traditional and current belief,
that the righteous survivors would be blessed on the advent of
the kingdom, deliberately ignores it. This can only mean, as
has been frequently shown in the preceding pages (see p. 183),
that John held that there would be no righteous survivors on
the advent of the kingdom. The traditional belief is attested in
Dan. xii. 12; Pss. Sol. xvii. 50; Sibyll. Or. ili, 371; 1 Thess.
iv. 17; 1 Cor. xv. 51-52; Asc. Isa. iv. 15.

αὕτη ἡ ἀνάστασις ἣ πρώτη. This must not be construed in a
purely spiritual sense and taken to mean a death to sin and a

XX. 5-6. | THE FIRST RESURRECTION 185

new birth unto righteousness. 1. The earliest expounders of the
Apocalypse, such as Justin Martyr, Tertullian, Irenzeus, Hippo-
lytus, and Victorinus, quite rightly take the words in a literal
sense of an actual reign of Christ with the glorified martyrs on
earth. The spiritualizing method which emanated from Alex-
andria put an end to all trustworthy exegesis of the Apocalypse,
when adopted in its entirety with reference to the Apocalypse.
The meaning assigned by the votaries of this method became
wholly arbitrary, and every student found inthe Apocalypse what
he wished to find (see my Studies in the Apocalypse, 8, 9, 10,
12, 13, 14, 28, 30, 36, 38, 48, etc.). The earliest expounders
were right, as they were in close touch with the apostolic time.

2. Moreover, the Talmud, and other Jewish writings, and
specially the Jewish Apocalypses, attest a literal reign—and no
other—of the Messiah, so far as they deal with the question.

3. The context itself is wholly against taking the words in a
spiritual sense ; for (a) this resurrection is obviously the guerdon
of martyrdom, and begins xot with the beginning of the Christian
life but after its earthly close. (6) As Alford rightly urges: ‘‘no
legitimate treatment of it (ze. the text itself) will extort what is
known as the spiritual interpretation now in fashion. If, ina
passage where ‘wo resurrections are mentioned, where certain
ψυχαὶ ἔζησαν at the first, and the rest of the νεκροὶ ἔζησαν only
at the end of a specified period after the first,—if in such a
passage the first resurrection may be understood to mean
spiritual rising with Christ, while the second means /¢era/ rising
from the grave ;—then there is an end of all significance in
language, and Scripture is wiped out as a definite testimony to
anything.” Hence attempts to revive the spiritualizing inter-
pretation of the Millennial Kingdom are to be deplored from
every standpoint.

But since the first resurrection embraces only the glorified
martyrs, who return to earth to share the Millennial Kingdom
with Christ in the Jerusalem which comes down from heaven, it
is different in character from the second. For only the faithful
who had undergone martyrdom have part in it, whereas at the
second resurrection the rest of the faithful and all the unfaithful
rise to judgment. As we shall see on xx. 12, these two classes
appear before the great white throne, the former, as we must
conclude, in their glorified spiritual bodies, and the latter simply
as disembodied souls—z.e. naked.

6. By meeting martyrdom on behalf of their faith the
martyrs are admitted to share in the Millennial Kingdom, are
not subject to the second death, and accordingly are exempt
from the Judgment that is to follow on the close of the kingdom.
Moreover, their priestly character in bringing the knowledge of

186 THE REVELATION OF ST. JOHN [XX. 6.

God and Christ to the nations during the Millennial Kingdom
appears to be referred to in the expression ἱερεῖς τοῦ θεοῦ καὶ τοῦ
Χριστοῦ (see below).

μακάριος καὶ ἅγιος. Μακάριος is used seven times—in each
case in connection with a beatitude—cf. i. 3, xiv. 13, xvi. 15,
xix. 9, Xx. 6, Xxil. 7, 14. ἅγιος though of frequent occurrence is
not used in this connection elsewhere in our author. Hence it
is possible, as Wetstein suggests, that ἅγιος refers to the blessed
in their priestly capacity (ἱερεῖς τοῦ θεοῦ) and μακάριος in their
kingly (βασιλεύσουσιν)δ.. The combination ‘blessed and holy”
is found in Jub. 11. 23.

ὁ ἔχων μέρος ἐν. Cf. John xiii. 8, οὐκ ἔχεις μέρος μετ᾽ ἐμοῦ:
also in xxi. ὃ in ἃ different form, τὸ μέρος αὐτῶν, and xxii. 19.

ἐπὶ τούτων. For ἐπί in this sense with the genitive cf. ii. 26
[xi. 6], [xiv. 18].

6 δεύτερος θάνατος. This death is defined in xxi. 8 (cf. Matt.
x. 28). It is mentioned already in ii. 11 as a punishment, from
which those, who are faithful to the end, are exempt. In xx. 14
it is clearly an interpolation.

οὐκ ἔχει ἐξουσίαν. Cf. 11. 26, vi. 8, ix. 3, etc.

ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ. Cf. i. 6, ἱερεῖς τῷ eG. Now
it is to be observed that in 1. 6 (see note zx /oc.), v. 10, and here
the priesthood and the kingship of those whom John addressed
are conjoined (in 1 Pet. ii. 9 they are combined in one expres-
sion, βασίλειον ἱεράτευμα). But it is further noteworthy that
v. 10 (ἐποίησας αὐτοὺς. . . βασιλείαν καὶ ἱερεῖς καὶ βασιλεύουσιν
ἐπὶ τῆς γῆς) and the present passage connect the priesthood with a
special period of kingship, t.e. that which they are to exercise in
the Millennial Kingdom, and share with Christ (xx. 6) on the
earth (v. 10). These facts suggest that the priestly offices of the
blessed in the Millennial Kingdom have to do with the nations, who
are to be evangelized during this period (xiv. 6-7, xv. 4), and
this suggestion receives some support from xxii. 5 where, when
the eternal reign of all the saints after the Judgment is men-
tioned (βασιλεύσουσιν eis τ. αἰῶνας τ. αἰώνων), there is not the
remotest reference to any special or other priesthood of the
faithful.

βασιλεύσουσιν pet αὐτοῦ. The scene of this reign is given in
the proleptic vision, v. 10, as ἐπὶ τῆς γῆς.

7-10. Close of the Millennial Kingdom and of its evange-
lizing activities. Thereupon follow the loosing of Satan, the march
of Gog and Magog—all the faithless upon the earth—against
the Beloved City, thetr destruction by supernatural means, and
the casting of Satan into the lake of fire. ‘The Seer does not
say what became of the Heavenly Jerusalem, but its withdrawal
from the earth with Christ and the glorified martyrs before the

ἘΣ 7: LOOSING OF SATAN 187

Judgment is presupposed, while its return to the new earth in a
renewed form is definitely stated in xxi. 2. Since “‘the Beloved
City ” in xx. 9 is the Heavenly Jerusalem, the saints referred to
in the same verse include the risen martyrs and the converts
from among the nations.

The same order of events appears in Sibyll. Or. 111, 662-701,
i.e. the advent of the Messiah, the establishment of His kingdom,
the attack of the nations on Jerusalem, and the destruction of
the invading hosts by God. In certain sections (A1, A?, 48) of
2 Baruch (1st century A.D. ; see my edition, pp. liii. sqq.) the writers
look forward to a temporary Messianic kingdom preceded by the
Messianic woes, a beneficent domination of the world by the
Messiah preceded by the destruction of the antichristian
powers, and of such heathen powers as had been in any way
associated with them. In the Son of Man Vision in 4 Ezra xiii.
the Messianic woes come first (xiii. 30-31), then the manifesta-
tion of the Messiah (xiii. 32), the assault of the heathen nations
on the Messiah, and their destruction by Him, xiii. 33-34, and
the manifestation of the Heavenly Jerusalem, xiii. 36. For yet
another scheme of the last things see 4 Ezra iv. 56-v. 13,
vi. 11-28, vii. 26-44 (Box’s edition, p. 111). According to a
contemporary of our author, R. Eliezer ben Hyrkanos or R.
Eliezer the Great, the woes of the Messiah were to come first,
then the day of Gog and Magog, and then the Judgment. If we
pass on to the Coptic Apocalypse of Elias (a Jewish work edited
by a Christian, znd century A.D.) we find the order of events as
follows: the destruction of Antichrist and his adherents, the
advent of Christ with His saints, the creation of the new heaven
and the new earth and the Millennial Kingdom! In the
Hebrew Apocalypse of Elijah (3rd century a.p.) Gog and Magog
appear after a Messianic reign of forty years. On their annihila-
tion follow the Judgment and the descent of Jerusalem from
heaven.

It will be observed that, though each of the works above
cited differs in some respect from our text, in some respects they
all agree with it.

It is obvious at a glance that our author here forsakes the
apocalyptic style and adopts the prophetic. But he has already
done so in 6“, and in 9-10 he reverts to his apocalyptic style.
Further, there are no grounds in this section itself for assuming
a source, since there is not a single construction at variance with
our author’s style, though there are new phrases as might be
expected in describing new events.

7. λυθήσεται. Cf. λυθῆναι in 3 and the same verb in ix.
14 used in the same sense. ἐκ τ. φυλακῆς αὐτοῦ. Cf. ii. Io
[xviii. 2] for the word φυλακή.

188 THE REVELATION OF ST. JOHN [ΧΧ. 8.

8. ἐξελεύσεται (cf. lil. 12, vi. 2, 4, ix. 3, etc.) πλανῆσαι τὰ ἔθνη.
In 3 Satan was cast into the abyss, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη.

ἐν ταῖς τέσσαρσι γωνίαις τῆς γῆς. Cf. vii. 1 where this phrase
has already occurred.

τὸν Γὼγ καὶ Μαγώγ. Three matters call for consideration here:
1. The names. 2. The duplication of the invasion by and the
judgment of the heathen nations, 2.6. before and after the setting
up of the Messianic Kingdom. 3. The comprehension of these
terms in our text. 1. Magog first appears in Gen. x. 2 as a son
of Japheth, but in the Mass. of Ezek. xxxviii. 2 Magog is repre-
sented as the land from which Gog came: Ζ.6. “ Gog of the land
of Magog.” The LXX (ἐπὶ Toy καὶ τὴν γῆν τοῦ Maywy) and
Peshitto, however, have “toward Gog and (+ ‘toward,’ Pesh.)
the land of Magog,” a reading which prepares the way for the
later view current in Judaism, which conceived Gog and Magog
to be two different leaders. In Ezek. xxxix. 6 Magog seems to
be the name of a people. Gog is the foe whose invasion from
the north had been prophesied by Jeremiah (iii.—vi.) and by
Zephaniah (i. 7), but whose coming had hitherto been looked
for in vain. The name Gog is undoubtedly ancient ; for it is
found in the Tel Amarna letters (1400 B.c.) in the form GAgaja
as a designation of the northern nations, In Jubilees viii. 25
the land of Gog is mentioned. Gog is identified with the
Scythians by Josephus (Azz. i. 6. 1) and by the Chronicles of
Jerachmeel (xxxi. 4). In Jub. vii. 19, ix. 8, Magog appears as
a son of Japheth, as in Gen. x. 2. The same idea that underlies
the LXX of Ezek. xxxviii. 2 is definitely set forth in Sibyll. Or.

111. 512, 519:
αἰαὶ σοι, Tey καὶ πᾶσιν ἐφεξῆς ἅμα Μαγώγ -..
σ Ν > ld ΝΜ [4
γψιστος δεινὴν ἐπιπέμψει ἔθνεσι πληγήν.

and 319 sq.:

7 A , Ν ϑ3ῸΝ Ν , >
αἰαὶ σοι, χώρα Toy ἠδὲ Maywy μέσον οὖσα
Αἰθιόπων ποταμῶν, πόσον αἵματος ἔκχυμα δέξῃ.

By the second century B.c. this invasion of Palestine by the two
peoples Gog and Magog was clearly expected.

2. The duplication of the attack on Jerusalem (see p. 46), ze.
before and after the establishment of the Messianic Kingdom and
of the judgment on the heathen nations. The first attestation
of this conception is, of course, in Ezek. xxxvii. 21-xxxix. In
Xxxvil. 21~28 the kingdom with the Messiah, the son of David,
is established after the Captivity. Thereupon follows the final
attack of the heathen nations upon it in xxxviii—ix. In the
fragment, 1 Enoch lvi. 5-8, we have a description of such an
attack. In 4 Ezra xiii. 5, 8-9, 28-35 there is another account

XX. 8-9.] GOG AND MAGOG 189

of this final assault of the heathen nations on the Messiah and
on Mount Zion, or the Heavenly City, xiii. 35-36 (cf. 6), just as
in our text.

In many of the authorities it is only the hostile heathen hosts
that are destroyed: cf. Pss. Sol. xvil. 32; 2 Bar. lxxii. 4; Tobit
xlil. 11, xlv. 6 sq.; Sanh. 1o5a; but in most Jewish writings
after 100 A.D. a harsher view prevails as to the future destiny
of all the Gentiles.

Gog and Magog are frequently mentioned in Rabbinic works.
‘These nations march against God and the Messiah, Aboda-zara,
3°. This war and the last judgment were to last twelve months
according to the Rabbi Aqiba, Edujoth, ii. το. Other references
to Gog and Magog will be found in Ber. 7° and also in the Targ.
Jer. on Num. xi. 26, where it is recorded that Medad prophesied :
“In fine extremitatis dierum Gog et Magog et exercitus ejus
ascendent contra Jerusalem, et per manus regis Messiae cadent,
etseptem annis integris ignem accendent filii Israel ex eorum
instrumentis bellicis” (cf. also Targ. Jon. zz /oc.). In the Targ.
Jon. on Ex. xl. 11, Num. xxiv. 17, Gog’s armies are mentioned,
and in the Targ. Jer. on Deut. xxxii. 39 and on Isa. xxxiii. 22.
See Weber, Bousset, and Volz zm Joc.

3. The terms “Gog and Magog” comprehend all the faith-
less upon the earth. These are all destroyed by fire from heaven
in 9. ence the earth ts left without inhabitant at the close of the
Millennial Kingdom. Since the faithful at the close of the
thousand years withdraw from the earth along with the Heavenly
Jerusalem, there is no longer upon the earth any in whom ts the
breath of human life. At this point our Apocalypse agrees with
4 Ezra vii. 29-30, which declares that the world will revert “into
the primeval silence . . . like as in the first beginnings, so that
no man is left”: cf. 2 Bar. iii. 7, “Shall the world return to its
nature (of aforetime) and the age revert to primeval silence ?”

συναγαγεῖν αὐτοὺς eis τὸν πόλεμον. This phrase has already
occurred in xvi. 14.

ὧν ὃ ἄριθμος αὐτῶν ὡς κτλ. On the Hebraism iii. 8, xiii. 8,
12, etc. On the metaphor ὡς 7 ἄμμος τῆς θαλάσσης, cf. Gen.
xxil. 17; Jos. ΧΙ. 4; Judg. vil. 12, etc. The phrase ἡ ἄμμος τῆς
θαλάσσης has already occurred in a literal sense in xii. 18.

9. ἀνέβησαν. Cf. 1 Enoch lvi. 6 sq. where the Parthians and
Medes are mentioned :

“And they shall go up and tread under foot the land of His
elect ones...) «
But the city of My righteous shall be a hindrance to their
horses.”

Also Zech. xii. 3. ἀναβαίνω is the word always used in connec-

190 THE REVELATION OF ST. JOHN’ - [XX. 9.

tion with the pilgrims gosmg up to Jerusalem. We might
compare the “Songs of the Ascents””—the title of certain of the
later Psalms sung by the pilgrims as they approached the Holy
City. Cf. Ezek. xxxviii. 9, 11, 16 of the going up of Gog to
Jerusalem. Bousset and Gunkel explain the ἀνέβησαν of the
march of Gog and Magog from the outlying periphery of the
earth to the mountain of God lying in the centre of the earth.
ἐπὶ τὸ πλάτος τῆς γῆς. ‘There are two ways of rendering these
words. 1. ‘‘ Through the breadth of the earth.” This phrase is
found in the LXX of Hab. i. 6 (in connection with the march of
the Chaldean army against Jerusalem) where it is a translation
of 7S sand. 2. It is suggested that this phrase describes the

goal, towards which Gog and Magog were marching, 2.6.
Jerusalem, which in Ezek. xxxvill. 12 is called the centre or
navel of the earth. Wellhausen suggests that the Greek phrase
before ἃ -- ΠῚ ΓΒ 7S (Ezek. xxxviii. 11) and is actually identical
with PINT WAY = ὄμφαλος τῆς γῆς (xxxvili. 12).

ἐκύκλευσαν. Here and in John x. 24 only in the N.T.

τὴν παρεμβολὴν τῶν ἁγίων. 2.6. the same as the Heavenly
City. If the heathen nations had the daring to attack the
supernatural Messiah and His elect (xvii. 14) it is not surprising
that they should assault His city.

τὴν πόλιν τὴν ἠγαπημένην. The “ Holy City” is rightly here
designated ‘the beloved.” Fora thousand years it has been the
seat of Christ’s Kingdom and the centre of the evangelizing efforts
of the Church. Thus its record stands out in strong contrast with
that of the earthly Jerusalem, which according to our author ‘is
called spiritually Sodom and Egypt” (xi. 8). As such it rightly
perished at the hands of the antichristian power of Rome. But
far other is the destiny of “the beloved city.” When Gog and
Magog have been destroyed by fire and Satan cast down into
the lake of fire, the Holy City, which had come down from
heaven, is presupposed to be withdrawn from the sphere of the
former heaven and the former earth, and after that it has itself
been renewed (observe xxi. 2, τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ.
καινήν) to return from heaven from God to the new earth.

That an assault on Christ and the Holy City should be
deemed an inconceivable event by a few scholars can only be
due to their want of acquaintance not only with Jewish and
Christian Apocalyptic but even with the text of ourauthor. For
in our author we find the Parthian kings making war upon the
Lamb and the elect (xvii. 14), while in xix. 19 the kings of the
earth and their armies levy war on Christ and His hosts from
heaven (xix. 14). These passages refer to events at the initiation
of the Millennial Kingdom. In 4 Ezra xiii., as in our text, the
heathen nations (xlil. 5, 33, 34) assail the Messiah, who came

XX. 9-11.] § THE GREAT WHITE THRONE Ig!

flying with the clouds of heaven (xili. 3) and brought with Him
the Heavenly Jerusalem (xiii. 6, 35, 36), but with a flaming
breath from His lips He burnt them all up so that there was
nothing more to be seen of them ‘save only dust of ashes and
smell of smoke” (xiii. 10-11, 38). We have here almost a
perfect parallel to the account in our text from what was
practically a contemporary Jewish source. For we have a
supernatural Messiah, a Heavenly Jerusalem established on
Mount Zion, an assault of the heathen nations, and _ their
destruction by fire. There is, of course, one outstanding differ-
ence between the two accounts, z.e. that whereas these events are
connected with the first advent of the Messiah in the Jewish
document, they are incidents belonging to the second advent of
Christ in the Christian Apocalypse.

Likewise in 4 Ezra xii. 32-34 we have a description of the
Messiah destroying the heathen nations — especially Rome.
Similarly in 2 Bar. xl. 1 sq., xxii. 2 sqq. That He is a super-
natural Messiah whom the nations have attacked is to be inferred
from the description in 4 Ezra xili. 3°, 26, xiv. 9, and 2 Bar.
xxx. 1. We have already become familiar with this conception
of the Messiah in 1 Enoch xxxvii.—]xxi.

κατέβη πῦρ ἐκ τοῦ οὐρανοῦ. Cf. Ezek. xxxvill. 22, πῦρ καὶ θεῖον
βρέξω ἐπ᾽ αὐτὸν (τὸν Twy) καὶ ἐπὶ πάντας τοὺς μετ᾽ αὐτοῦ : xxxix. 6,
ἀποστελῶ πῦρ ἐπὶ Twy, and the references given in the preceding
note from 4 Ezra in exactly analogous circumstances: 2 Thess.
i. 8, 11. 8; Asc. Is. iv. 18. So far as words go, a perfect parallel
to κατέβη . . . αὐτούς is found in 2 Kings i. το.

κατέφαγεν αὐτούς. All the hosts of Gog and Magog are
burnt up—that is all the faithless upon the earth (see note 3 on
8 above). At the close of το we are left to infer that the Holy
City has withdrawn with all the faithful from the earth. There-
upon follows the Judgment of the risen dead by God Himself,
from whose presence the former outworn heaven and earth
vanish into nothingness.

10. ὃ διάβολος ὁ πλανῶν. Cf. xii. 9, 6 Σατανᾶς ὃ πλανῶν:
[xiii. 14] xix. 20. ἐβλήθη εἰς τὴν λίμνην κτλ. Cf. xix. 20. ὅπου
καί. Cf. xi. 8: also (for ὅπου without καί) 11. 13, ὅπου. .. ἐκεῖ,
xii. 6, 14. Cf. xvil. 9. βασανισθήσονται (cf. ix. 5, xiv. ro).
ἡμέρας kat νυκτός (cf. iv. 8, vil. 15, ΧΙ]. 10, xiv. 11). εἰς τοὺς αἰῶνας
τῶν αἰώνων (i. 6, 18, iv. 9, 10, V. 13, Vil. 12, X. 6, xi. 15, etc.).

11-15. Vision of the great white throne and of Him who
sat thereon. Disappearance of the former heaven and earth.
Judgment of the dead. Death and hell cast into the lake of fire.
This vision consists of four stanzas of three lines each. This
vision has suffered at the hands of interpolators.

11. εἶδον θρόνον μέγαν. As distinct from those mentioned in

192 THE REVELATION OF ST. JOHN [ΧΧ. 11.

iv. 4, xx. 4, this throne is designated μέγαν. Moreover, whereas
God has assessors seated on adjoining thrones in Dan. vii. 9,
here He judges alone. With this line and the text which refers
to God we might compare Isa. vi. 1, “I saw the Lord sitting
upon a throne. . . and His train filled the temple.” In our
text there is not the same explicitness. God is referred to
indeed under the unmistakable designation 6 καθήμενος ἐπὶ τὸν
θρόνον, but the place of the judgment ts not specified. The latter
is only natural; for before the judgment has taken place (12-15)
the former heaven and earth have vanished into nothingness (11°).
Hence the great white throne is conceived as the only thing
(save the Heavenly Jerusalem which was to be renewed) that
survives the annihilation of all that belongs to the first heaven
and the first earth, and as situated somewhere in illimitable
space. It is before this great white throne that the risen sods
clothed in spiritual bodies and unclothed, ze. those of the
righteous and of the wicked, appear. Since this throne was
created before the world (Berisheth rab. i.), as the eternal place
of God, it could well be conceived as surviving the world’s
annihilation. According to 4 Ezra vii. 33 also, “the Most High
shall be revealed upon the throne of judgment” after the first
world has disappeared (vii. 31; see p. 198). It was different,
however, in earlier Apocalypses, where the Messianic King-
dom was everlasting on the present earth and was of necessity
preceded by the Final Judgment. In such cases the Final Judg-
ment took place upon the earth, and the throne of judgment was
set up in Palestine, 1 Enoch xc. 20. In Joel iii. 2, 12, 14-16
and 1 Enoch liii. 1 the valley of Jehoshaphat is the scene of this
judgment and the agents are the angels (Joel iii. 13).

The Final Judgment is reserved in our text for God Himself;
but this Judgment has to do only with the dead, or rather those
risen from the dead, both good and bad, whereas the judgment of the
living in xiv. 14, 18-20, xvii. 14, XIX. 11--21, Xx. 7-10 is committed
wholly to Christ. In assigning the Final Judgment exclusively
to the Father even in this limited form (see, however, xxii. 13, 12)
our author stands apart from the doctrine presented in John
V. 22, οὐδὲ yap ὃ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν
δέδωκεν τῷ υἱῷ, and Matt. vil. 22, 23, xvi. 27, xxv. 31-46; Acts
XVI) 3152 δ ν. τὸ. (Cf, τ Enochisly, 2, Ixix.(29. ena
lxxil. 2-6. On the other hand, God alone is mentioned in this
relation in Matt. vi. 4, 6, 14, 15, 18, xviii. 35, while St. Paul
sometimes ascribes the Final Judgment to God, Rom. xiv. 10,
and sometimes to Christ, 2 Cor. v. ro.

λευκόν. This epithet may point to the absolute equity of the
Judgment. Or since according to our text and 4 Ezra vil. 31
the first world and all that belongs to it have vanished, and

XX. 11-12.] RESURRECTION OF THE DEAD 193

according to 4 Ezra vii. 41-42, “there is neither sun nor moon
nor stars . . . neither shining nor brightness nor light, but only
the splendour of the glory of the Most High” (= mby nas '?), the
throne of God is lighted up with the splendour of the Shekinah,
and hence it is the centre of light in the illimitable vastness of
space. Whether this is so or not, it is the glory of God alone
that lights up the universe. See note on τ. δόξαν τοῦ θεοῦ,
xxi. 10; also xxi. 23, note.

οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἣ γῆ Kat ὁ οὐρανός. Cf. xvi. 20.
When we take this line in connection with that which follows, it
is clear that there is here taught the literal vanishing of the
former heaven and earth into nothingness. As I have shown in
my Eschatology, 127-128, the older doctrine in the O.T. was the
eternity of the present order of things. This was the received
view down to the 2nd century B.c. From the rst century B.c.
onward in Judaism and Christianity, the transitoriness of the
present heaven and earth was universally accepted. Cf. Mark
Xili. 31, 6 οὐρανὸς καὶ ἡ γῆ παρελεύσονται.

From the words before us we must conclude that before the
Judgment began both seaven and earth had vanished into
nothingness. This conclusion is of great importance when we
come to deal with 13. That this was a contemporary Jewish
doctrine we find from 2 Enoch Ixv. 6, “ when all creation visible
and invisible . . . shall end, then every man goes to the great
judgment.” See also 4 Ezra vii. 31-36 (in the note on 13 below)
where the same view is taught.

καὶ τόπος οὐχ εὑρέθη αὐτοῖς. See xii. 8 21.

12. Since the verses that precede and follow 12 consist each
of three lines, we naturally expect that 12 originally consisted
of three lines also. When we examine the text we discover one
or two disturbing glosses. When these are excised this verse is
parallel in structure to that which precedes and that which
follows it. But this verse should be transposed after 13, since
it presupposes it.

τοὺς νεκρούς, 2.6. the rest of the dead who had no share in the
first resurrection. Only the dead appear before the great white
throne. As Christ had judged the quick in a series of judgments
(see note on 11), so God Himself judges all the dead save those
who had part in the first resurrection. From 11 taken in con-
junction with 13 it is to be concluded that our author has no
thought here of a bodily resurrection—save in the case of the
righteous dead, who would naturally as in 1 Cor. xv. appear in
their spiritual bodies. As regards the wicked, however, the
case is different. These would appear simply as disembodied
souls—“ naked ”—in a spiritual environment without a body—
without the capacity for communication with or means of expres-

VOL. 11.—13

194 THE REVELATION OF ST. JOHN [XX. 12-13.

sion in that environment. Every wicked soul, therefore, would
be thus shut up within itself and form its own hell even before
it was cast into the lake of fire.

[τοὺς μεγάλους καὶ τοὺς μικρούς.) Elsewhere our author
writes τοὺς μικροὺς καὶ τοὺς μεγάλους : οἵ. xi. 18, xiii. 16, xix. 5,
18 (the usual order in the O.T.). But he may have here deliber-
ately changed the order to emphasize the judgment which awaits
the great ones of the earth, and which they so often escaped on
earth. In the O.T. the order τ. wey. καὶ τ. μικρούς is found in ©
Jonah iit. 55 but /in. 1 ‘Sam. v. 9; Jer: -vi- 13, xxx) 345 Β5. ὉΣν,
13 we have the usual order τοὺς μικροὺς καὶ τοὺς μεγάλους.

kat βιβλία ἠνοίχθησαν. These books contain a record of all
that men have done: cf. Dan. vii. το, βίβλοι ἠνοίχθησαν :
1 Enoch? xc. 20, “‘ The other took the sealed books and opened
those books before the Lord of the Sheep”; 4 Ezra vi. 20, ‘‘The
books shall be opened before the face of the firmament”; 2 Bar.
xxiv. 1, ‘‘ Behold the days come and the books shall be opened
in which are written the sins of all who have sinned”; Asc.
Isa. ix. 22. On these books see my note on 1 Enoch? xlvii. 3,
which deals with three distinct classes of heavenly books, two of
which are mentioned in our text.

καὶ ἄλλο βιβλίον ἠνοίχθη ὅ ἐστιν τῆς ζωῆς. This book is the
register of the righteous. Cf. 1 Enoch xlvii. 3, ‘‘The books of
the living were opened before Him” (see note zz Joc.; also on
ili. 5 of the present text). The explanatory clause looks like a
gloss. Seeing that this book has already been mentioned with
the article in 111. 5, xii. 8, xvil. 8, such a clause is needless at all
events. The relation of the book of life and the books is well
stated by Alford. These “books and the book of life bore
independent witness to the fact of men being or not being among
the saved: the one by inference from the works recorded: the
other by inscription or non-inscription of the name in the list.
So the books could be as the ‘ vouchers’ for the book of life.”

[κατὰ τὰ ἔργα αὐτῶν]. This phrase is a mere tautology here.
It is interpolated from 13, where it rightly occurs. If the dead
are judged, ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις, that is the same
thing as saying ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν (13).

18. This verse should be transferred before 12:

καὶ ἔδωκεν ἣ θάλασσα f τοὺς νεκροὺς τοὺς ἐν ἵ αὐτῇ,
καὶ ὁ θάνατος καὶ ὁ adys ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς,
καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτοῦ.

This stanza betrays in its present form a hopeless confusion of
thought, which can only be due to deliberate change of the text.
The context cannot admit of a resurrection of the physical body
from the sea—seeing that the sea and everything pertaining to it

XX. 18.] THE RIGHTEOUS WITH SPIRITUAL BODIES 195

had vanished. And yet this is the only natural meaning of 1 48.
Hence, if 13 is original and we hold fast to the natural sense, 11”
cannot be original. But the originality of ταῦ cannot be ques-
tioned, for xxi. 44, 5 presuppose it. Accordingly we must either
interpret 13° in a wholly non-natural sense as defining not the
place of departed souls but the means by which certain men
perished, 2.6. the sea, and 13” as giving the intermediate abode
of all souls, which had died on sea or land, save only those of
the martyrs. The general sense then would be: all souls together
with their bodies—even those lost at sea (13*)—are given up by
Hades for judgment before the great white throne.

But it is only by a quite illegitimate tour de force that such a
meaning can be wrested from the words. 13° clearly presup-
poses the sea at once as existing and delivering up the Jdodies
that had been engulfed in it, at the same time that Hades
is represented as delivering up the sow/s that were init. Body
and soul would thus be reunited. The only natural meaning, then,
of 13” is in conflict with the unmistakable statement in 11° that
sea is now non-existent, and with the presupposition that underlies
the entire book, ze. that the wicked rise as disembodied souls
(see additional note on vi. 11).!_ Only the righteous are to possess

1 The doctrine of a bodily resurrection is consistently taught in 1 Enoch
xxxvii.-Ixxi. There the general resurrection takes place before the Judgment,
while the former heaven and the former earth still subsist. In Ixi. 5 we find
an account of the resurrection of

** Those who had been destroyed by the desert,
And those who had been devoured by the beasts,
And those who had been devoured by the fish of the sea.”

Here quite distinctly a physical resurrection is described. Further in the
same work in li. 1 the body and soul are raised separately and reunited at the
Final Judgment. In the case of the righteous a transformation of the physical
body into a spiritual is presupposed in the rest of this section (Ixii. 15, 16).

‘And in those days shall the earth also give back that which was
entrusted to it, -
And Sheol also shall give back that which it has received,
And hell (=Abaddon).shall give back that which it owes.”

Cf. also Ps.-Philo, de Biblic. Antiguitatibus, 111. τὸ :

‘*Reddet infernus (= Hades) debitum suum,
Et perditio (= Abaddon) restituet paratecen suam,
Ut reddam unicuique secundum opera sua.”

There is a remarkable parallelism here with our text (13). The doctrine
of a physical resurrection is enforced dogmatically in 2 Bar. xlix.-li. and
Sanh. 91°. This was the orthodox Rabbinic belief, and it is expressed in the
ancient Benediction (Ber. 605) still recited by the pious Jew every morning:
“Ὁ my God, the soul which Thou gavest me is pure: Thou didst create it

. and Thou wilt take it from me, but wilt restore it unto me hereafter . . .
Blessed art Thou, O Lord, who restorest souls to dead bodies” (see Singer,
Authorised Daily Prayer Book—Hebrew and English, p. 5).

but this crass materialistic doctrine does not belong to the N.T. Sucha

196 THE REVELATION OF ST. JOHN [XX. 13.

bodies, 2.6. spiritual bodies. Finally, Sheol in our author is the
abode, not of righteous but of wicked or indifferent souls.
As we shall see presently, righteous souls (save those of the
martyrs) were preserved in “ the treasuries.”

Hence we conclude that in ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν
αὐτῇ there is a deliberate change of τὰ ταμεῖα into ἡ θάλασσα in
order to introduce the idea of a physical resurrection. These
ταμεῖα (or “ treasuries”) contained the souls of the righteous
(with the exception of the martyrs who were already in heaven),
whereas ἄδης was the abode of the wicked souls. Thus we
should have:

“‘ And the treasuries gave up the dead that were in them,
And death and Hades gave up the dead that were in
them,
And they were judged every man according to their works.”

Our text thus, like the Pauline Epistles, teaches a resurrec-
tion of persons (‘‘the dead” so called), not a resurrection of
dead bodies even though in company with souls. The person-
ality of the righteous is complete—the soul clothed with a spiritual
body: the personality of the unrighteous is incomplete—the soul
is without a body—without the power of expressing itself or
receiving impressions from without. Sin is ultimately self-
destructive.

That such deliberate perversions of the text took place early
—probably in the znd century a.p.—I shall show presently.
In the meantime it is our task to prove that in apocalyptic circles,
to which our author belonged, it was the accepted belief that the
souls of the righteous were preserved in certain “treasuries.”
The word ‘treasuries ” (in the Latin of 4 Ezra promptuaria, and

in the Syriac of 4 Ezra and 2 Baruch iF sol) clearly goes back

to the Hebrew ὩΣ ΙΝ, which is used also in the Talmud occasion-
ally in this sense, and which in the Midr. rabba on Ecclesiastes
111. 21 (Weber?, 338) is said to be placed in the heavenly height.
These treasuries are first referred to in 1 Enoch c. 5, though not
by name:

“And over all the righteous and holy He will appoint
guardians from among the holy angels,
To guard them as the apple of an eye,

doctrine has no part in the Pauline Epistles, Hebrews, or in the Fourth
Evangelist, nor does it find any countenance in our author, though it was
enforced by many of the Fathers in the Christian Church from the 3rd century
onward in opposition to Gnosticism, and other more legitimate doctrines
within the Church on this question.

XX.18.] THE WICKED—DISEMBODIED SOULS 197

Until He makes an end of all wickedness and all sin,
And though the righteous sleep a long sleep, they have
nought to fear.”

To these treasuries only the souls of the righteous were
admitted. From this passage in 1 Enoch (early in the rst
century B.c.) we come down to two Jewish works practically
contemporary with our author, ze. 2 Bar. and 4 Ezra. In
2 Bar. xxi. 23, we have a remarkable confirmation of the
above emendation of 13°; for in xxi. 23 the angel of death is
mentioned, then Sheol as the intermediate abode of wicked souls,
and then the treasuries of the souls of the righteous. These
treasuries are to be opened after the close of the Messianic
Kingdom, 2 Bar. xxx. 2, and the souls of the righteous to come
forth at the Final Judgment. In 4 Ezra iv. 41-42 we find a
second confirmation of the above restoration of 13°.

‘“‘ And he said unto me: Sheol and the treasuries of souls are
like the womb: 42. For just as she who is in travail makes haste
to escape the anguish of the travail; even so do these places
hasten to deliver what has been entrusted to them from the
beginning.” Here as Sheol (cf. viii. 53) is the abode of unright-
eous souls, so the treasuries are the abode of righteous souls (cf.
iv. 35, Vil. 80). These treasuries were to restore the souls of the
righteous at the Final Judgment, vii. 32,95. These treasuries are
likewise designated “habitations” (habitacula: cf. ‘mansions ”
or “abiding places,” μοναί, John xiv. 2) in vil, 85, ror, 121.

We have thus proved that towards the close of the rst century
A.D. as well as earlier and later the souls of the righteous were
conceived of as being guarded and at rest (cf. 1 Enoch c. 5;
4 Ezra vii. 95) in certain places called “treasuries,” and that
from these the souls of the righteous came forth at the Final
Judgment.

Such a conception as the above would suit our text perfectly ;
for the Final Judgment has come, and since it is a judgment both
of the righteous and the wicked, we expect some reference to the former
in our text. By the proposed restoration we recover this reference.

But the evidence in favour of this restoration is not yet
complete. For an examination of our author’s use of the word
ays shows that he uses it in a bad sense as the temporary abode
of wicked souls. This is evident from the next verse (xx. 14),
where it is said that death and Hades are cast down into the
lake of fire. Hence ἄδης bears no neutral complexion in our
author. Had it done so, it would simply have vanished into
nothingness like the earth (11°), but it is hurled into the abyss
where Satan and his servants are tormented for ever and ever.

Thus, unless the text is restored as above suggested, there

198 THE REVELATION OF ST. JOHN [xXX. 13.

would only be a judgment of wicked souls, but by the above
restoration we have a General Judgment of the righteous and the
wicked.

It is significant that in 4 Ezra vil. 31-36 we find an analogous
depravation of the text with a like object, that is, to introduce
the idea of a physical resurrection. As might be expected, the
thought of the text is thereby hopelessly confused. In vii, 31--36
we have a description in couplets of the new heaven and the
new earth taking the place of the old which as corruptible Zad
passed away.

31. “And it shall be that after seven days the Age,
which is not yet awake, shall be aroused,
And that which is corruptible shall perish.” 1

Beis . . ° . . . . . :

32°. And the treasuries shall restore those that were committed
unto them.
23. And the Most High shall be revealed upon the throne
of judgment.?
And compassion shall pass away
And longsuffering shall disappear.$
34. But judgment alone shall remain,
Truth shall stand and faithfulness flourish.
35. And recompense shall follow,
And the reward be made manifest.”

Box, following Kabisch, has through a strange misconception
obelized 32° as an interpolation. But manifestly 32%” is the
intruder.

ἔδωκεν. . ἔδωκαν. Here διδόναι is used absolutely like jn) =

1 Here a couplet has been displaced and another interpolated to introduce
the idea of a physical resurrection.

32*. ‘‘ And the earth shall restore those that sleep in her,
b. And the dust those that are at rest therein.”

Seeing that the new world has already displaced the old in 31 this couplet
is wholly at variance with the context, Its aim is toassert the resurrection of
the body, to rejoin the souls which come forth from the treasuries, 32°. But
since the treasuries are prepared for righteous souls only (cf. iv. 35, vii. 80,
95; 2 Bar. xxi. 23, xxx. 2; 1 Enoch c. 5) the text would then teach only a
resurrection of the righteous. But every couplet that follows proves that we
have here a general resurrection. The lost couplet clearly spoke of Sheol
giving up the souls of the wicked for judgment, as the treasuries in 32° yield
up the souls of the righteous.

? The Syriac here interpolates ‘‘ And then cometh the end” against all the
other versions.

3 The Syriac adds ‘‘ And pity shall be afar off” against the Latin and the
first Arabic versions. The Syr. is supported by the Eth. and Arab”. The
line appears to be a doublet.

xX. 13-15. | THE SECOND DEATH 199

“to give up.” It is not a classical use, nor so far as I am aware
a Hellenistic one.

ὁ θάνατος καὶ ὁ adys. As pointed out in the preceding note,
aoys can be here only the abode of unrighteous souls (as in
1 Enoch Ixiii. 10 xcix. 11, ciii. 7; Pss. Sol. xiv. 6, xv. 11), seeing
that in the next verse it is cast into the lake of fire. Death and
Hades have already been found together in i. 18 (.), vi. 8: also
in Ps.—Philo, De Bibl. Antiguitatibus. In the latter work the
destruction of death and Hades are followed as in our text by
the creation of a new heaven and a new earth.

“Et extinguetur mors,
Et infernus (= Hades) claudet os suum...
Et erit terra alia et caelum aliud.”

The alia and aliud here obviously go back to ἕτερος which as
distinguished from ἄλλος involves a distinction in kind. While
ἄλλος simply asserts the negation of identity, ἕτερος asserts the
negation of likeness in kind. In 2 Bar. xxi. 23, when Sheol
and the treasuries have yielded up the souls in them, the new
world promised by God was to be manifested, xxi. 25. This
accords with the order of events in our text, xx. 13, XXl. I.
In 2 Enoch Ixv. to it is said that ‘‘all corruptible things shall
pass away, and there shall be eternal life.”

ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. Cf. il. 23; Ps. xxviii. 4,
iii ns {τὸ xvit το; Matt. x. 22; 295.

14-15. These two verses originally formed the concluding
stanza of this section. The text as it stands is impossible.
The statement οὗτος 6 θάνατος δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός
can only be made in reference to human beings, who have
undergone the first death, ze. the physical one. Hence, if it
belongs to the text, it does not do so in its present position.
Here, though a number of cursives, the Sahidic Version and
Primasius omit this line, the grounds for its rejection in its
present position are not to be sought in textual evidence, since
its intrusion is anterior to all such evidence. The real grounds
for its rejection are that the statement is absolutely devoid of
meaning. Even if death and Hades be regarded as persons, we
cannot conceive (cf. Haussleiter, Die Lateinische Apocalypse, 213)
how the words 6 θάνατος ὃ δεύτερος can be applied to them.
Moffatt suggests that this line was displaced from its original posi-
tion after 15. There are, in fact, only these two alternatives. Either
(1) the line is to be rejected as a gloss, and we must read as follows:

kat ὁ θάνατος καὶ 6 adys

ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός,

καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος
ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.

200 THE REVELATION OF ST. JOHN [XXI. $1.

Or (2) what appears here as the first and second lines must be
read as the first, and what appears here as the third and fourth
lines must be read as the second, and otros 6 θάνατος 6 δεύτερός
ἐστιν, ἡ λίμνη τοῦ πυρός be read as the third. This latter arrange-
ment is not free from serious objections. These are two.
First, there does not appear any reasonable ground for the
misplacement of the clause. In the next place, the clause in
itself is an unmeaning mis-statement. The lake of fire is not
the second death, but the second death is the lot of those who
are cast into the lake of fire. The right definition of the second
death is given in xxi. 8. The present writer, therefore, regards
the clause as originally a marginal gloss drawn from xxi. 8 and
subsequently incorporated into the text.

14. ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. Cf. το, xix. 20; Petr.
Apoc. ὃ, λίμνη τις ἦν μεγάλη πεπληρωμένη βορβόρου phevenes ov
ἐν ᾧ ἦσαν ἄνθρωποί τινες ἀποστρέφοντες τὴν δικαιοσύνην.

Τοῦτος ὁ ὁ θάνατος κτλ.] See note above and cf. xxi. 8.

15. ἐν τῇ βίβλῳ τῆς ζωῆς κτλ. Cf. xxi. 27, 11]. 5, note. τὴν
λίμνην τοῦ πυρός. See note on ix. 1 on the significance of this
phrase.

CHAPTER XXII. 5%, 4%, 5”, 6*, r-4%, XXII. 3-5.
INTRODUCTION.

The New Heaven, the New Earth, and the New Jerusalem,
with tts blest inhabitants.

§ 1. Now that all evil has been destroyed for ever, and all
evil agents have been cast into the lake of fire, that the former
heaven and earth have vanished, the final judgment brought
to a close, and death and Hades destroyed, God creates a new
heaven and a new earth, and summons into being the New
Jerusalem. In this city, which would never know tears, nor
grief, nor crying, nor any pain nor curse, God will dwell with
men, and His throne, which is also that of the Lamb, will be
in it, and His servants, whose character, as God’s own possession,
shall henceforth be blazoned on their brows, shall serve Him and
they shall see His Face. And God will cause the light of
His Face to shine upon them in perpetual benediction, and
they shall reign for ever and ever.

That this section was written by our author is undeniable.
It forms the natural climax and the fitting close to all that has
gone before, and the nature of the blessedness of the new
heaven and the new earth and the new city is in keeping with
all that is foreshadowed in the earlier visions of the Seer. The
diction and the idiom are our author’s.

XXI. § 2.] DECLARATION OF GOD 201

§ 2. Diction.

XXI. 4°, τὰ πρῶτα ἀπῆλθαν: for this use of ἀπελθεῖν cf.
ix. 12, Xi. 14, XXi. I. παρελθεῖν is used in this connection
in Synoptics and St. Paul: cf. Mark xiii. 31 = Matt. xxiv. 35 =
Luke xxi. 33; 2 Cor. v. 17, τὰ ἀρχαῖα παρῆλθον.

δ᾽, καινὰ ποιῶ πάντα. These words summarize the action of
God on the world. The faithful receive a new name, ii. 17,
111. 12; they sing a new song, Vv. 9, xiv. 3; and a new heaven,
earth, and a new city are created to be their habitation,
=. ya 2:

65. yéyovay. Cf. xvi. 17, φωνὴ . . . λέγουσα Τ ἔγονεν.

1. 6 πρῶτος οὐρανός. For this position of πρῶτος cf. il. 5.
ἀπῆλθαν. See note on xxi. 4 above.

2. τὴν πόλιν τ. ἁγίαν: cf. xxi. 10. Ἰερουσαλὴμ καινήν: cf.
iii, 12. καταβαίνουσαν ἐκ τ. οὐρανοῦ ἀπὸ τοῦ θεοῦ : cf. iil, 12,
ΧΧΙ. 10. ἡτοιμασμένην Os νύμφην : cf. xix. 7.

8. φωνῆς μεγάλης ἐκ τοῦ θρόνου : cf. xvi. 17, XIX. 5. σκηνώσει:
cf. vii. 15, ΧΙ. 12, Xlii, 6. αὐτοὶ λαοὶ αὐτοῦ ἔσονται καὶ αὐτὸς
ἔσται θεὸς αὐτῶν: cf. xxi. 7°

4}, ἐξαλείψει κτλ. : cf. vil. 17. οὐκ ἔσται ἔτι : οἵ. xxii. 3, 5.
πόνος : Cf. xVi. 10, II.

XXII. 8. οὐκ ἔσται ἔτι : cf. xxi. 4%. ὃ θρόνος τοῦ θεοῦ καὶ τοῦ
ἀρνίου : cf. ΧΧΙΠ. I. ot δοῦλοι αὐτοῦ λατρεύσουσιν : cf. vil. 15.

5. οὐκ ἔχουσιν χρείαν φωτὸς λύχνου κτλ. : Cf. xxi. 22. βασιλεύ-
σουσιν εἰς τ. αἰῶνας τ. αἰώνων : Cf. xx. 4.

Ldtom.

Johannine: KXII. 4. τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων: see
notes on Vil. 3, xili. 16.

5. οὐχ ἔχουσιν χρείαν. .. φῶς ἡλίου: cf. iii, 17 for this

extraordinary construction. φωτίσει ἐπ᾿ αὐτούς: a pure
Hebraism: see note zz oc. Contrast construction in xviii. 1,
xl 22:

Non-Johannine: XXI. 5. ὃ καθήμενος ἐπὶ τῷ θρόνῳ : see note
on iv. 2.

God will Create the World afresh—Heaven, Earth, and the
Holy City. This New Jerusalem—which is not created till after
the Millennial Kingdom—is always spoken of as belonging to
the future (z.e. every verb is in the future): whereas the Jerusalem
described in xxi. 9-xxil. 2, 14-15, 17 is described as already
existing, though as yet in heaven.

XXI. 5%, 44, 5>. God’s Declaration at the close of the Final
Judgment.

“* The former things have passed away:
Behold I make all things new.”

We have already (see pp. 151-153) shown that xxi. 1-4° and

202 THE REVELATION OF ST. JOHN [XXI. 5, 4.

xxli. 3-5 belong together and form a description by the Seer of
the New Jerusalem which is to be the eternal abode of the
blessed. This poem consists of six stanzas, the first two of
three lines each and the remaining four of four lines each.
Next, since it is obvious that xxi. 4%, 5°° do not really belong to
what follows nor yet to what precedes in the present text, these
dislocated lines, as representing the words of Him, from whose
presence the former heaven and earth had vanished into nothing-
ness, who has just judged the world (xx. 11-1 5), and who has
cast all wickedness into the lake of fire, at once claim their
rightful position as forming the close of the first creation and
the beginning of the new.

δ᾽. καὶ εἶπεν 6 καθήμενος ἐπὶ tT θρόνῳ T,
4°. τὰ πρῶτα ἀπῆλθαν,
δ᾽, ᾿Ιδοὺ καινὰ ποιῶ πάντα.

This restoration of the order of the text is supported by the
remarkable parallel in 2 Cor. v. 17, εἴ τις ἐν Χριστῷ, καινὴ κτίσις"
τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά. St. Paul here, it is true,
refers to the new or spiritual creation of the individual. But in
this respect man is a microcosm—an epitome of the universe or
the macrocosm.

δ᾽. καὶ εἶπεν. The Speaker here as in i. 8, xvi. 1, 17, is
God Himself, and He speaks, not to the Seer—hence no μοι is
added as generally elsewhere in our author: cf. vil. 14, xvil. 7,
xxi. 6, xxl. 6—but to the entire world of the blessed. The words
are most probably conceived as pronounced from the great white
throne at the close of the Final Judgment.

} ἐπὶ τῷ θρόνῳ. We have an error here traceable probably
to the disciple of the Seer who edited xx. 4—xxil. When he
makes an addition, he generally makes a mistake. Cf. xix. ro,
προσκυνῆσαι αὐτῷ, which should be αὐτόν. We should, of course,
have ἐπὶ τὸν θρόνον : see iv. 2, note.

The words 6 καθήμενος ἐπὶ τ. θρόνον go back to xx. 11, where
God is so described at the beginning of the Final Judgment.
Now that character has attained finality and all men have
entered on the issues of their conduct, and death and Hades
have come to an end, He that sitteth on the throne makes the
solemn pronouncement with regard to all that the past: ra
πρῶτα ἀπῆλθαν. The first world and all that essentially belongs
to it as distinct from the second and spiritual world have
vanished for ever.

4°. τὰ πρῶτα ἀπῆλθαν. With τὰ πρῶτα cf. xxi. 1, ὃ γὰρ πρῶτος
οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν. With ἀπῆλθαν cf. ix. 12,
Xl. 14, xxi. 1. That ra πρῶτα ἀπῆλθαν is to be taken im-
mediately in connection with Ἰδοὺ καινὰ ποιῶ πάντα is obvious

XXI. 5.] THE NEW CREATION 203

in itself. But there is some external evidence that confirms the
combination of 4° and 5°; for, while it is recognized on all
hands that Isa. xliii. 18, 19 was in the mind of our author here,
we find on turning to this passage that the two main ideas in
4° and 5° are already brought together (though in a more
primitive and limited form), and set forth as a divine utterance
as here:

18. μὴ μνημουεύετε τὰ πρῶτα

καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε"
19. ᾿Ιδοὺ ἐγὼ ποιῶ καινά.

The two ideas are also brought together in 2 Cor. v. 17, τὰ
ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά.

5°. ᾿Ιδοὺ καινὰ ποιῶ πάντα. On the idea of a new heaven and
a new earth cf. Isa. ἰχν. 17, Ixvi. 22; Ps. cil. 25-26: see note on
Xxil. r of our text. But in the current Apocalypses this idea
was a familiar one. Thus in 1 Enoch xci. τό (before 170 8.6. ὃ)
we find:

“ΤΠ first heaven shall depart and pass away,
And a new heaven shall appear ” ;

in Ixxii, 1 (before 110 B.c.): “Till the new creation is accom-
plished which dureth till eternity”; in xlv. 4 (94-64 B.c.):

“And I will transform the heaven and make it an eternal
blessing and light,
And I will transform the earth and make it a blessing” ;

Jub. i. 29 (before 107 A.D.): “From the day of the creation till
the heavens and the earth are renewed”; also in 2 Bar. lvii. 2
(before 70 A.D.):

“‘ And belief in the coming judgment was then generated,
And hope of the world that was to be renewed was then
built up,
And the promise of the life that should come hereafter was
implanted ” ;

xliv. 12 (after 70 a.p.): “And the new world which does not
turn to corruption those who depart to its blessedness” ; xxxil. 6:
“When the Mighty One will renew His creation”; 4 Ezra vii.
75: “Until those times come in which Thou shalt renew Thy
creation.” In the N.T. cf. Matt. xix. 28; Acts iii. 21; 2 Pet. iii.
13. The passage in Barnabas vi. 13 (λέγει δὲ κύριος “180d ποιῶ τὰ
ἔσχατα ws τὰ πρῶτα) has nothing in common with our text.

Be. [καὶ λέγει" Γράψον ὅτι οὗτοι of λόγοι πιστοὶ καὶ ἀληθινοί
εἰσιν] As these words cannot be assigned to God, they are
assigned to an angel. But if we accept this explanation we
should here have an instance of bathos—an error in style of

204 THE REVELATION OF ST. JOHN [XXI. 5-6, 1.

which our author is never guilty. When God Himself declares
in the hearing of the Seer that He recreates the world, His
words do not require to be confirmed either directly or indirectly
by any angel or archangel. The clause οὗτοι ot λόγοι...
ἀληθινοί is repeated from xxii. 6, where it is full of significance
in the mouth of Christ. ὅτι may (1) introduce a statement or
(2) give a reason. But it is not used in the first sense elsewhere
in our author after γράψον, cf. ii. 1, 8, 12, 18, lil. I, 7, 14,
xiv. 12. Even if we take it in the second sense (‘‘ because”)
the bathos of the statement still remains unrelieved. Hence 5°
appears to be an interpolation. That Christ should solemnly
authenticate the truth of these visions in xxii. 6 is wholly fitting.

[6%. καὶ εἶπέν μοι Γέγοναν.] Cf. xvi. 17. See note on xxi. 5°
(English translation: see vol. 11. 443, note 3). An interpolation ὃ
If original, the words come from God or from the ange/us interpres.
The Seer hears God’s first declaration: “ Behold I make all things
new,” and following immediately thereupon the words: ‘‘ They
have become (new).” After this the Seer sees the new heaven
and the new earth and the New Jerusalem (xxi. 1-42", xxii. 3-5).
On the form yéyovay see Blass, Gram. p. 46.

XXI. 1- 40. XXII. 3-5. The vision of the new heaven and
the new earth and the descent of the New Jerusalem adorned as α
bride for her husband. God is to tabernacle with men, and never
more is there to be grief or pain or tears or death, and all the
faithful are to reign for ever and ever.

1. εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν. On the meaning of
καινός as distinguished from νέος see iii. 12, note. On the new
heaven and the new earth see the note on xxi. 4 above, p. 203.
In Isa. Ixv. 17 the actual phrase used by our author is found:
“For behold I create a new heaven and a _ new earth”
(AWIN YAN) OWN OMY XN 97D) where the LXX has ἔσται
yap 6 οὐρανὸς καινὸὲ καὶ ἡ yn καινή, Wetstein quotes the
Debarim rab. S. xi.: ‘‘Cum Moses ante obitum oraret, coelum
et terra et omnis ordo creaturarum commotus est. Tunc
dixerunt: Fortasse adest tempus a Deo praestitutum, quo
renovandus est orbis universus (Sy nx πο). Exivit autem
vox dicens illud tempus nondum advenisse.” See Volz, 296 sqq. ;
Bousset, Rel. d. Judenth. 268 sq.

ὁ γὰρ πρῶτος οὐρανὸς καὶ κτὰ. This disappearance of the
first heaven and the first earth has already been referred to:
ef, sac Sr:

kat ἡ θάλασσα οὐκ ἔστιν ἔτι. The earliest parallel to this
statement is found in Test. Levi (109-106 B.c.), iv. 1: “Now
know that the Lord shall execute judgment upon the sons of
men. Because when the rocks are being rent . .. and the
waters dried up.” Next in the Assumption of Moses, x. 6:

XXI. 1-3. | VISION OF THE NEW JERUSALEM 205

“ And the sea shall retire into its abyss,
And the fountains of waters shall fail,
And the rivers shall dry up.”

Also in Sibyll. Or. v. 159, 160, 447, ἔσται δ᾽ ὑστατίῳ καιρῷ ξηρός
ποτε πόντος : Vill. 236, πᾶσα θάλασσα οὐκέτι πλοῦν ἕξει. All these
passages point not wholly to any Semitic horror of the sea in
itself, but in some degree perhaps unconsciously to its mytho-
logical connection with the. Babylonian myth of the Creation,
in which the sea is the water monster Tiamat, the special
opponent of the gods. The omission of the sea by John may
thus be owing to its evil associations, many traces of which
survive in the O.T. See articles Dragon, Leviathan, Rahab,
Serpent, in the λεγο Biblica. A remarkable parallel in
Plutarch’s De [side εἰ Osiride 7 should be observed. .There the
sea is regarded as an alien element in nature, fraught with
destruction and disease: ὅλως δὲ καὶ τὴν θάλατταν ἐκ πυρὸς
ἡγοῦνται καὶ παρωρισμένην, οὐδὲ μέρος οὐδὲ στοιχεῖον ἀλλ᾽ ἀλλοῖον
περίττωμα διεφθορὸς καὶ νοσῶδες.

2. τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ καινήν. This city is either
wholly distinct from that described in xxi. 9—xxil. 2—the seat of
the Millennial Kingdom—or it is that city wholly transformed
and hence described καινήν: see xxi. 10, note. Since God
re-creates all things, xxi. 5", the Holy City is either transformed
or created afresh as are the heaven and the earth. This city is
clearly distinguished from that in xxi. 9-xxil. 2. In the latter
the saints reign for a thousand years, and the tree of life stands in
the street thereof in order that all who were worthy might eat
thereof, that is, attain to immortality. But in this city there is
no mention of the tree of life: it is not needed; for all its
inhabitants are immortal (xxi. 4”) and reign with God for ever
and ever (xxii. 5). With, this New Jerusalem we might compare
Heb. xii. 22, eae ἐπουρανίῳ : Gal. iv. 26, ἡ δὲ ἄνω Ἴερου-
σαλήμ:. and Phil. iii. 20, ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς
ὑπάρχει.

καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ. Cf. ili. 12, xxi. 10.

ἡτοιμασμένην ds νύμφην. Cf. xxi. 9 ; Isa. xlix. 18, ΙΧ]. ro.

τῷ ἀνδρὶ αὐτῆς. Cf. 2 Cor. xi. 2; Eph. v. 23.

8. φωνῆς μεγάλης ἐκ τοῦ θρόνου. The throne is that in xix. 11.
The speaker is probably one of the Cherubim.

1800 ἡ σκηνὴ Tod θεοῦ μετὰ τῶν ἀνθρώπων,
καὶ σκηνώσει μετ᾽ αὐτῶν.
The word σκηνή here has nothing to do with the Tabernacle

(3). For in Jewish writings there is no expectation of the
restoration of the Zadernacle in the Heavenly Jerusalem. Its

206 THE REVELATION OF ST. JOHN [XXI. 8.

place is always taken by the Temple (cf. Weber?, 375-77). But,
since our author expressly states (xxi. 22) that there will be no
Temple in the Holy City, that is to be the seat of the Millennial
Kingdom, it follows that he could not have looked for a restored
Tabernacle in the New Jerusalem which was to be the everlast-
ing abode of the blessed. The word σκηνή has already occurred
twice. In xiii. 6 it means God’s dwelling, #.e. heaven, or
rather (?) ‘‘ His Shekinah” (see note zz /oc.). In xv. 5, where it is
found a second time, we have seen that the text is either corrupt
or interpolated ; for 6 ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ
is an intolerable, because an unintelligible, expression.

What, then, is the meaning of σκηνή here? The context
appears certainly to favour the interpretation suggested by Dr.
Taylor (Pirke Aboth®, p. 44). “The two (‘Shekinah’ and
‘Memra’) are brought together by St. John . . . ὁ Λόγος σὰρξ
ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν (John i. 14). The word σκηνή and
its derivatives are chosen on account of their assonance with the
Hebrew to express the Shekinah and its dwelling with men—
compare especially Rev. xxi. 3: Ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ pera τῶν
ἀνθρώπων καὶ σκηνώσει per αὐτῶν." Even in xiii. 6, where our
author is adapting to a new situation an earlier source, the
probability is that he gives a new meaning to the phrase τὴν
σκηνὴν αὐτοῦ, 1.6. ““ His Shekinah.”

Moreover, in Lev. xxvi. 11 we have a confirmation of the
above view. Here the Targum regards the Tabernacle simply
as the manifestation of the divine presence. The Hebrew (‘nnn
ὩΞΞΠΣ 32) “1 will set my tabernacle among them ”—LXX
καὶ θήσω τὴν διαθήκην (F, σκηνήν) μου ἐν tutv—is paraphrased by
the Targ. Jon. })3°22 Ip nav jn’si, “I will set the Shekinah
of My glory among you.” In the next verse we have “the
glory of My Shekinah.” The word Shekinah which is used as
a periphrasis for the divine name is closely associated with the
conception of the divine glory (SP, 7p'x, Heb. 1p’) as we see
from the last two passages and throughout the Targums. Cf.
also Targ. Jon. on Gen. xlix. 1, “the glory of the Shekinah of
Yahweh”: or simply “the glory of God” as in Onk. on Gen.
xvili. 33. It is employed also as a rendering of “face” when
used of God: cf. Deut. xxxi. 18, where 5 1"nDx (“I will hide
my face”) is rendered ‘n)2v pdx, “I will remove my Shekinah ” :
and of “name” in the same connection: cf. Targums of Onk.
and Jon. on Ex. xx. 24.

In the Mishnah and Talmud the Shekinah is the mediator
of God’s presence and activity in the world. Wherever ten
persons pray together, the Shekinah is in the midst of them
(Pirke Aboth iii. 9 (150-200 a.D.); Berach. 6*): also where
three are gathered together to administer justice or where two

XXI. 3.] GOD DWELLETH WITH MEN 207

meet to study the Law (Pirke Aboth ili. 9). Where a man and
his wife lead a pious life the Shekinah is present. Before Israel
sinned the Shekinah dwelt in each individual (Sota, 3°): and this
relation was possible afterwards: cf. Pirke Aboth iii. 9.

From the Shekinah proceeded a brilliancy or splendour (2.6.
yt). In this the blessed were to share in the next word: cf.
Berach. 17%, “ They delighted themselves in the brightness of
the Shekinah (ΤΠ 3 Π YD Ὁ.)Π2). On this ‘ brightness,” which is
apparently rendered by our author by δόξα, see note on xxi. 23.

As our author thought in Hebrew, this line and the next
would probably have run in his mind as

pon 3 oy ods nav mn
ony jaw

σκηνώσει pet αὐτῶν κτλ. On σκηνοῦν used of the inhabitants
of heaven, cf. xii. 12, xlii. 6: see also vii. 15. With the thought
compare Lev. xxvi. 11, καὶ θήσω τὴν διαθήκην (F, σκηνήν : so
Mass. ‘33¥D) pov ἐν ὑμῖν. . . 12... καὶ ἔσομαι ὑμῖν θεὸς καὶ
ὑμεῖς ἔσεσθέ μου λαός. Ezek. xxxvii. 27, καὶ ἔσται ἡ κατασκή-
νωσίς μου ἐν αὐτοῖς καὶ ἔσομαι αὐτοῖς θεὸς καὶ αὐτοί μου ἔσονται
λαός: xlili. 7; Zech. ii. 14 (10), vill. 3, κατασκηνώσω ἐν μέσῳ
Ἰερουσαλήμ.

λαοὶ αὐτοῦ. If this reading is original the idea appears to be
the same as that underlying John x. 16, where though there is
but one flock (ποίμνη) and one Shepherd, there are many folds
(avAai). Each λαός forms a fold in the flock, of which God is the
Shepherd. Possibly, however, λαοί may simply mean as in the
vernacular “people.” But John does not so use λαοί, and λαός
seems to be the original reading. See crit. note on Greek text
in loc.

καὶ αὐτὸς 7 ὁ θεὸς μετ᾽ αὐτῶν ἔσται αὐτῶν θεός ft.

The above text appears in three forms in the MSS, and none
of them is satisfactory. 1. That which is preserved in 8Q and
many cursives and omits αὐτῶν θεός can hardly be original,
independently of its weak attestation; for not only is the
parallelism against it (cf. also xxi. 7), but without αὐτῶν θεός the
line becomes an otiose repetition of the idea in the first two
lines. The preceding line, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, requires
some such parallelism as θεὸς αὐτῶν.

2. Since, then, the shortened form of the text in XQ cannot
be accepted, we have next to consider that attested by A, vg, 5} 2
—kal αὐτὸς ὁ θεὸς μετ᾽ αὐτῶν ἔσται αὐτῶν θεός. Although the line
is rather full, the sense is not unsatisfactory = ‘‘ And He—God
with them—shall be their God,” or “God Himself shall be with
them—their God.” But this wxemphatic position of αὐτῶν before
θεός (1.6. the vernacular use of the possessive pronoun—see

208 THE REVELATION OF ST. JOHN [XXI. 3-4,

Abbott, Gram. p. 419 sqq.) is against our author’s usage and is
not what we expect here.!_ Since in the preceding line the αὐτοῦ
in λαοὶ αὐτοῦ has its normal possessive force in this position, we
should expect θεὸς αὐτῶν in the present line. As “they shall be
His peoples,” so He shall be “‘ their God.”

3. Instead of αὐτῶν θεός, which is against our author’s usage
and also against the context, which here requires a real possessive,
P and some cursives read θεὸς αὐτῶν. This is the reading the
context leads us to expect, but its attestation is of the poorest
character. It can only, therefore, be regarded in the light of a
scribal emendation.

From the above examination of the MSS it follows that the
original text has not been preserved in any MS. The corrupt
readings appear to be due to the incorporation of what was really
a marginal gloss on xxi. 3°, 2.6. 6 θεὸς per αὐτῶν. The original
may have been (a) καὶ αὐτὸς αὐτῶν θεὸς ἔσται, where the αὐτῶν
would be emphatic owing to its proximity to αὐτός (see Abbott,
Gram. p. 421, note 1), or (4) καὶ αὐτὸς ἔσται θεὸς αὐτῶν. In any
case the sense would be: “And He will be their God.” The
usage-of our author would certainly be in favour of (4): cf.
ex 7.

4. καὶ ἐξαλείψει κτλ. See note on vii. 17. καὶ 6 θάνατος οὐκ
ἔσται ἔτι. The idea of this line—but not the diction—is suggested
by Isa. xxv. 85, “He hath annihilated death for ever” (mon yba
ny35), which section of Isaiah possibly belongs to the 2nd century
B.c. Cf. 1 Cor. xv. 54, κατεπόθη ὃ θάνατος eis νῖκος. It will be
observed that, whereas Aquila and Theodotion incorrectly render
nya as an Aramaic phrase by εἰς νῖκος and the LXX by

ἰσχύσας, Our author gives the right sense in a paraphrastic form.
For first century A.D. testimonies to the belief in the coming
destruction of death, cf. 2 Enoch Ixv. ro, “ All corruptible things
shall vanish and there shall be eternal life,” and 4 Ezra viii. 53;
2 Bar. xxi. 23. See also Moed Qaton, iii. 9, where it cites Isa.
xxv. 8.

Since death is destroyed (cf. xx. 14), there is no longer any
need of the tree of life. All the faithful have won everlasting
life. There can be no more death, there can be only “more
life and fuller.”

οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι. Cf. Isa.
Xxxv. 10, li. 11, “and sorrow and sighing (ΠῚ 12.) shall flee

1 αὐτῶν though occurring very frequently in our author is never elsewhere
found in this unemphatic position in our text; nor is αὐτοῦ. αὐτῆς is found
once in xviii. 5, but there in a source used by our author. σου is found
several times in this position: see ii. 2, 19, notes. This unemphatic use of the
genitive of αὐτός, though very frequent in the Fourth Gospel, does not belong
to our author.

XXII. 3-4. | BLESSED IMMORTALITY 209

away.” In our text the subject consists of three elements, and
so also does the LXX of Isa. xxxv. to and li. 11, but the words
of the LXX differ from those in our text, ἀπέδρα ὀδύνη καὶ λύπη
καὶ στεναγμός. See also Isa. Ixv. 19”; τ Enoch x. 22, xxv. 6;
2 Enoch Ixv. 8- (A), “They will live eternally, and then,
too, there will be amongst them neither labour nor sickness nor
humiliation nor anxiety nor need.”

XXII. 85. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. This verse forms
the fourth line of the stanza, the first three lines of which—xxi.
4**c__we have just dealt with. That this verse belongs to that
stanza, not only the subject matter, but the very diction is
evidence. Thus οὐκ ἔσται ἔτι, which is not found in our author
outside the description of the New Jerusalem (xxi. 1-49>°, xxii.
3-5), has already occurred twice in this stanza, 7.e. xxi. 405. The
words themselves are based on Zech. xiv. τα (My m-Nd DIM)
but not on the LXX. The word κατάθεμα (syncopated from
κατανάθεμα) means here, as the context shows, a curse, 2.6. an
accursed thing, and not an accursed person. In itself κατάθεμα
could mean the latter, as ἀνάθεμα (-- ὉΠ) can: cf. Gal. 1. 8;

1 Cor. xvi. 22; Rom. 1x, 3.

καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου κτλ. On this conception
of “the throne of God and of the Lamb,” see note on xxii. 1.
Owing to the fact that in the next line only God the Father is
spoken of, critics have inferred that καὶ τοῦ dpviov is here an
intrusion. But, as I have shown in the note on xxii. 1, we find
in 1 Enoch Ixi. 8, 9 an excellent parallel; for, though the Elect
One (i.e. the Messiah) is seated on God’s throne as Judge in
lxi. 8, in lxi. 9 the praises of all present are addressed to God
and not to the Elect One. Moreover, in our text, xx. 6° the
αὐτοῦ refers to only one of the two Divine Beings in 6% Cf.
iii. 21, which speaks of Christ as seated on God’s throne, while
in iii. 19 the O.T. words of Yahweh are used by Christ as His
own. οἱ δοῦλοι αὐτοῦ λατρεύσουσιν κτλ. Cf. vii. 15, note.

4. ὄψονται τὸ πρόσωπον αὐτοῦ. Cf. Matt. v.38; Heb. xii. 14.
This vision of God, which was withheld from Moses (Ex.
XXXill. 20, 23), is promised to the faithful in Messianic times in
Jerusalem in T. Zeb. ix. 8, ὄψεσθε αὐτὸν ἐν “lepovoadjnp—a
promise which appears also in Ps. Ixxxiv. 7 (LXX and Vulg.)
ὀφθήσεται ὃ θεὸς τῶν θεῶν ἐν Σιών. But this is not the vision
face to face that is designed in our text and also in 4 Ezra
vii. 98. In the latter passage the vision of God constitutes the
seventh and supreme bliss of the righteous.

“They shall rejoice with boldness,
Be confident without confusion,
Be glad without fear ;
VOL, I1.—14

210 THE REVELATION OF ST. JOHN [XXII. 4-5.

For they are hastening to behold the face of Him whom in
life they served,

And from whom they are destined to receive their reward in
glory.”

The capacity for such vision involves likeness of character : cf.
1 John iii. 2. Moffatt aptly compares Plutarch (De Jside, 79),
who writes that the souls of men after death “migrate to the
unseen” and “hang as it were upon Him (God), and gaze with-
out ever wearying, and yearn for that unspeakable, indescribable
beauty.”

καὶ τὸ ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτοῦ. See notes on vii. 3,
ἘΠῚ τῷ πὶν τὶ ΟἿ 3|Ξ0 112.

δ. καὶ νὺξ οὐκ ἔσται ἔτι. Darkness is at an end for ever.
This clause appears to be the source of the corruption in xxi. 25.
The expectation here expressed is not found in the O.T. but as
regards heaven at all events is definitely taught in Philo, De
Josepho, 24: εἰ γοῦν βουληθείη διακύπτειν εἴσω τις τῶν πραγμάτων,
εὑρήσει τὸν οὐρανὸν ἡμέραν αἰώνιον, νυκτὸς καὶ πάσης σκιᾶς
ἀμέτοχον, ἅτε περιλαμπόμενον ἀσβέστοις καὶ ἀκηράτοις ἀδιαστάτως
φέγγεσιν. Cf. also 2 Bar. xlviii. σο. But the conception in our
text is infinitely finer. The light of the New Jerusalem is not
due as in Philo to a multitude of unextinguishable and unadulter-
ated lights, but to the light of God’s own presence—always and
everywhere present. The conception could be deduced from
Isa. Ix. 19, “The sun shall be no more thy light by day; neither
for brightness shall the moon give light unto thee; but the Lord
shall be unto thee an everlasting light.”

καὶ οὐχ ἕξουσιν χρείαν φωτὸς λύχνου καὶ φῶς ἡλίου. Cf.
xxi. 23%. The future ἕξουσιν (A vg. 5} 2, Tic.) is to be preferred
to ἔχουσιν. All the verbs in this description of the New Jerusalem
(xxi. 1-4?¢, xxii. 35) are futures. As contra-distinguished from the
heavenly Jerusalem, that was already in being and was to come
down from heaven for the Millennial Kingdom, the New Jeru-
salem, which is not created till after its close, is not yet in being.
As regards the former, observe the occasional present and past
verbs in xxi. g-xxiil. 2. The phrase φῶς ἡλίου (AP: φωτός καὶ
me s!:2) had best be regarded as dependent on χρείαν. Such an
irregularity is not unfamiliar in our author. In fact we have
χρείαν ἔχειν with an acc. in ili. 17 and with a genitive in xxi. 23.

Κύριος ὃ θεὸς φωτίσει ἐπ᾽ αὐτούς. The construction here
(φωτίσει ἐπ’, NA, etc.) differs from that in xxi. 23, ἡ δόξα τοῦ θεοῦ
ἐφώτισεν αὐτήν, and in xviil. 1, and the sense differs likewise. In
xxi. 23 the meaning is clear: not the physical luminaries, the sun
and moon, but “the glory of God did lighten” the Heavenly
Jerusalem (cf. also xviii. 1). But here the Greek φωτίσει ἐπ᾽

XXII.5.] EPILOGUE OF THE APOCALYPSE 211

αὐτούς differs from that in xvili. 1, xxi. 23 alike in construction
and meaning. First, as regards the construction, it must at once
be conceded that it is peculiar. If our author had wished to
express the thought “shall shine upon them,” “give them
light,” he would have said φανεῖ αὐτοῖς : cf. xxi. 23. Hence
later MSS omitted the ἐπί, and herein they are followed by
WH, Bousset and others. Other editors, such as Alford, Swete,
and Moffatt, rightly follow XA here, but do not explain the
anomaly. We can get a good sense, if we explain it as a
Hebraism. When regarded from this standpoint we next re-
cognize that Κύριος ὁ θεὸς φωτίσει ἐπ᾽ αὐτούς is a rendering
Of Es. ὌΧΙ]. 27, 32? a “Ὁ bs, where for 1&8") our author found
7s) or Wen, which latter he changed into 1s’. Here the
Aramaic Targum and the Syriac, Ethiopic, and Arabic Ver-
sions similarly transform the two clauses into one and pre-
suppose the text to have been WX and not "δ. Here, there-
fore, the ἐπί reproduces 5.1 Having discovered the source of
our author’s words the discovery of their meaning ceases to
be difficult. In Ps. cxviii. 27 the words are a shortened form of
the priest’s blessing in Num. vi. 25 by the omission of 95 (see
Oxford Hebrew Lexicon, p. 21»), which in its fuller form recurs
several times as the footnote shows. Hence we should here
render “ The Lord God shall cause His face to shine upon them.”
Here there is a personal relation indicated between God and the
blessed individually. In xxi. 23, on the other hand, no such
personal relation is indicated. The Holy City is lighted up as a
whole by the glory of God instead of by the sun and moon.
Thus the Face which the saints will see in xxii. 4 will shine
upon them in eternal benediction (xxii. 5).

βασιλεύσουσιν εἰς τοὺς aidvas τῶν αἰώνων. This everlasting
reign of the saints in the New Jerusalem stands out in strong
contrast with the Millennial reign in the City which came down
from heaven before the Final Judgment, xx. 4.

The Epilogue.
xxi. 6>-8, xxii. 6-7, 18%, 16, 13, 12, 10, 8-9, 20-21.
INTRODUCTION.

§1. On this epilogue, which contains the declarations of God,
of Jesus, and of John, see p. 154. That they come from our
author cannot be contested, though they have been transmitted

1In Num. vi. 25 we have x (LXX ἐπί), in Ps. xxxi. 17; Dan. ix. 17
by, and 3 in Ps. cxix. 135, and -nx in Ps. Ixvii. 2. In all cases the LXX

renders by ἐπί. But the LXX does not use φωτίζειν in these passages but
ἐπιφαίνειν.

212 REVELATION OF ST. JOHN [XXI. 6-8, XXII. 6-7, &c.

in the utmost disorder, and no doubt defectively. The recon-
struction here given is, of course, tentative. First of all, xxi. 6>-8,
as containing a declaration of God, singles itself out for con-
sideration. It cannot possibly belong to the period after the
Final Judgment ; for hope is still held out to the repentant, and
the doom of the second death has not yet been pronounced
against the finally impenitent. It must, therefore, belong either
to the period of the Millennial Kingdom or to that of our
author. The thought and language are in favour of the latter
hypothesis. Thus ὁ νικῶν in xxii. 7 brings vividly before us the
Sue tee and apprehended—of the faithful in the
years go-96 a.D.: he is the warrior faithful unto death, to whom
promise after promise is held out, as in ii. 7, 11, 17, 26, iii. 5)
12, 21, ΧΙΪ. 11, xv.2. Again, xxi. 64, ἐγὼ τῷ δἰ ψον τὶ cour τῆς
πηγῆς Ἐπ} τῆς ζωῆς δωρεάν, clearly presupposes xXxil. 17 as
having preceded it; for there we have the divine gift described
without the article: ὃ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν. But for the
recurrence of the δωρεάν here we might have explained the
articles in xxi. 64 from vii. 17. As regards the sorcerers, fornica-
tors, murderers, and idolaters we are told (xxii. 15) that in the
Millennial Kingdom they will be excluded from the Heavenly
Jerusalem: here they are adjudged to be cast into the lake of
fire (xxi. 8).

Hence xxi. 6-8 is to be taken as the divine authentication of
the Apocalypse as a whole, which God had given to Jesus Christ
to make known to His servants (as stated ini. 1). This declara-
tion of God is then followed by the declaration of Jesus that He
had sent His angels to testify these things to the Churches in
ΧΧΙΙ. 6-7, 18%, 16, 13, 12, 10, and the Book closes with the testi-
mony of John, xxli. 8-9, 20-21 (see note on i. 1-3). In
xxii. 6-21 more than anywhere else in chapters xx.—xxii. we have
the disjecta membra of the Poet-Seer. We have already assigned
Xxii. 14-15, 17 to the section dealing with the Heavenly Jeru-
salem which comes down to earth during the Millennial
Kingdom. The re-arrangement of xxii. 6-22 just given is sug-
gested by the text itself and confirmed by i. 1-2 (see note in vol.
i. p. 5 Sq.), and is therefore not improbably the order intended
by the Seer. It is, of course, fragmentary. With a view to its
arrangement, we observe first of all that Jesus is the speaker in
12-13, 16, and likewise in 6—7 ; for in these last two verses the
speaker is distinguished from the angel who showed the Seer the
things which must shortly come to pass, and the words “ behold I
come quickly” in 7 are naturally spoken by Christ. Moreover,
as Konnecke and Moffatt have recognized, 12-13, 16 can be
restored to their original order by reading them as follows:
16, 13, 12. Thus this section is to be read as follows:

XXI. 6-8, XXII. 6-7, &c.] DICTION 213

6-7, 16, 13, 12. Verse ro—-still the words of Christ—comes
next, “And He saith unto me, Seal not up the words of the
prophecy of this book ; for the time is at hand.”

I have bracketed 11 as conflicting with xxi. 6°-8, which appar-
ently refer to evangelistic appeals during the Seer’s lifetime.
xxii. 18%, as coming from Christ, gives His imprimatur to the
book. xxii. 8-9 as describing the action of the Seer in relation
to the angel at its close, and xxii. 20-21 as giving the Seer’s final
testimony form the natural close of the Apocalypse.

Traces of the hand of the editor are to be found in two pas-
sages: see§ 3 ad fin. Cf. § 3 in Introduction to xx. 4-15 (p. 182).

§ 2. Diction.

ΧΧΙ. 6. τὸ “ANga κἀὶ τὸ Ὦ Cf. 1. 8, xxii. 13. ἡ ἀρχὴ καὶ τὸ
τέλος : cf. xxii. 13. τῷ διψῶντι (cf. vii. 16) δώσω ἐκ τῆς πηγῆς τοῦ
ὕδατος τῆς ζωῆς δωρεάν : cf. xxii. 17, vil. 17.

7. ὁ νικῶν : see under 81. ἔσομαι αὐτῷ θεός : cf. ΧΧῚΣ Ὁ:

8. τοῖς. .. φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλο-
λάτραις : cf. xxii. 15. τῇ λίμνῃ τῇ καιομένῇ : cf. xix. 20, xx. 10,
etc.

ὁ θάνατος ὁ δεύτερος : cf. ii. 11.

XXII. 6. ἀπέστειλεν τ. ἄγγελον αὐτοῦ : cf. i. 1, ἀποστείλας διὰ
τ. ἀγγ. αὐτοῦ.

_ δεῖξαι τ. δούλοις αὐτοῦ... ἐν τάχει : a verbal repetition from
1. I.

7. ἰδοὺ ἔρχομαι ταχύ: cf. 11. 16, iii, 11, xvi. 15, xxii. 12.
μακάριος ὁ τηρῶν τ. λόγους τ. προφητείας τ. βιβλίου τούτου : a
summary of i. 3 (and the last of the seven beatitudes in this
Book), xxii. 10, 18.

18". μαρτυρῶ: cf. i. 2. τ. λόγους τ. προφητείας κτλ. : see on
7 above.

16. éyo.. . ἔπεμψα κτλ. : οἴ. 1. 1. ἐγώ εἰμι ἡ pila... Δαυείδ :
repeated from v. 5. 6 dotyp .. . 6 πρωινός : already inii. 28.

18. ἐγὼ τὸ “AXda καὶ τὸ Ὦ : cf. i. 8, xxi. 6. ὁ πρῶτος καὶ
ὁ ἔσχατος : οἵ. i. 17, 11. 8. ἡ ἀρχὴ καὶ τὸ τέλος : cf. xxi. 6.

12. ἰδοὺ ἔρχομαι ταχύ. See on 7 above. ἀποδοῦναι ἑκάστῳ
ὡς τὸ ἔργον ἐστὶν αὐτοῦ: cf. li. 23, δώσω. . . ἑκάστῳ κατὰ τὰ ἔργα
ὑμῶν, XX. 13. ᾿

10. λέγει μοι: cf. ν. 5, vil. 13, Χ. 9. μὴ σφραγίσῃς : cf. x. 4.
τ. λόγους τ. προφητείας τ. βιβλ. τούτου : see on 7 above.

ὃ καιρὸς γὰρ ἐγγύς : cf. i. 3.

8. κἀγὼ ᾿Ιωάννης : οἵ. 1.1, 4, 9. ἔπεσα προσκυνῆσαι ἔμπροσθεν
τῶν ποδῶν : cf. xix. 1ο, which, however, is a doublet of this
passage. Elsewhere John uses προσκυνεῖν ἐνώπιον : cf. iii. 9,
xv. 4 where this phrase expresses simply homage. ᾿ τοῦ δεικνύοντος :
Chi. τὶ IV. 1, XVil. 1; ΧΧΙ Ὁ, 10, xxil. 1, 6.

214 THE REVELATION OF ST. JOHN [XXI. 6-8, &c.

9. τῶν τηρούντων τ. λόγους τ. βιβλ. τούτου : cf. i. 3, 111. 8, το,
ΧΙ]. 17, XIV. 12. τῷ θεῷ προσκύνησον : see note on Vil. II.

20. μαρτυρῶν: see 187 above. vat: see 1. 7 (note). ἔρχομαι
ταχύ : see on 7 above.

᾿Αμήν : see 1. 7 (note).

§ 3. Jdioms.—The constructions are almost wholly normal.
Here as elsewhere in xx. 4—xxii. the text has apparently been
normalized by the editor of this section.

Johannine xxi. 6. δώσω ἐκ: for this partitive use of ἐκ after
διδόναι cf. iii. 9. Not elsewhere in N.T. save in 1 John iv. 13.

8. τοῖς δὲ δειλοῖς. . . τὸ μέρος αὐτῶν : a pure Hebraism: see
note 77 /oc..

XXII. 8. ὁ ἀκούων: used here as an aorist or perfect as
elsewhere the participle is used in our author: cf. δεικνύοντός,
similarly used at the close of this verse.

LVon-Johannine xxi. 6. τῷ διψῶντι δώσω. According to our
author’s universal usage elsewhere we should expect αὐτῷ after
δώσω in this connection: cf. 11. 7, 17, 26, ili. 21. Here appar-
ently the editor has omitted it and so normalized the text.

XXI. 8. τῇ λίμνῃ τῇ καιομένῃ may be another such instance:
Chey χίσ. 2.0.

The Epilogue of the Apocalypse consisting of (1) the declara-
tion of God, xxt. 6°-8 : (2) the testimony of Jesus, xxii. 6-7, 1 8", 16,
13, 12, 10 [11], [78-19]: (3) and that of John, xxit. 8-9, 20-21.

Here more than anywhere else in chapters xx.—xxli. have we
the disjecta membra of the Poet-Seer. These fragments clearly
form the Epilogue of the Book, and a study of these fragments
leads us to recognize them as coming from three distinct
speakers—God, Jesus, and John. In xxi. 6>-8 God is clearly the
speaker. In xxii. 12-13, τό, and likewise 6-7, 10, 18%, Jesus
is the speaker, for in 6-7 the speaker is distinguished from
the angel who showed the Seer the things that must shortly
come to pass, and the words “behold I come quickly”
in 7 are most naturally spoken by Christ, and likewise
ro, 18%. Moreover, as Konnecke (followed by Moffatt) has
recognized, 12-13, 16 should be read as follows: 16, 13, 12.
Thus the original order of the testimony and declaration of
Christ was most probably: 6-7, 16, 13, 12, το [11], 188 [18"--το].
The book then closes with the testimony of John xxii. 8-9,
20-21. xxii, 11,.18*-19 appear to be interpolations.

This order, which is suggested by a study of xxii. 6-22, in
itself harmonizes with that given in the first two verses of the
Apocalypse, where we are told that (1) God has given to Christ
this revelation to show unto His servants: (2) that Christ has
sent and signified it by His angel to His servant John: (3) that

XXI. 6-8. | DECLARATION OF GOD 215

John has borne witness of the word of God and of the testimony
of Christ.

XXI. 6-8. The declaration of God as to His own Being, His
willingness to be gracious to the repentant, His promise of being a
Father to him that overcometh, and His denunciation of the craven-
hearted, the unbelieving and impure as destined to be cast into the
lake that burneth with fire and brimstone—the second death.

6°. ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ Here as in i. ὃ (where see note)
these epithets belong to the Eternal Father, whereas in xxii. 13
they are used by Christ of Himself.

ἡ ἀρχὴ καὶ τὸ τέλος. Cf. xxii. 13, see note on i. 8.

ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς πηγῆς κτλ. Based on Isa. lv. 1.
See note on vii. 17.

τοῦ ὕδατος τῆς ζωῆς δωρεάν. Observe the articles. We have
ὕδωρ ζωῆς δωρεάν in xxil. 17—which is explicable if xxii. 17 pre-
cedes, but not so if the MSS order of the text were correct.
On the distinction between ὕδωρ ζωῆς and ξύλον ζωῆς see ii. 7,
note.

7. ὃ νικῶν κληρονομήσει ταῦτα. The victor is here contrasted
with the cravenhearted in 8. The ταῦτα here refers to the
Millennial blessedness, the new heaven, the new earth, and the
New Jerusalem (xxi. 1-49>°, xx. 3-5). Of these “he who
conquers” is “the heir” (κληρονόμος) The collocation of
κληρονομήσει in this line and αὐτὸς ἔσται μοι vids in the next but
one shows, as Swete remarks, the close affinity in this respect
between our author and St. Paul: cf. Rom. viii. 17, εἰ δὲ τέκνα,
καὶ κληρονόμοι ; Gal. iv. 7, εἰ δὲ υἱὸς, καὶ κληρονόμος διὰ θεοῦ.

καὶ ἔσομαι αὐτῷ θεός. This promise was made frequently in
the O.T.: first to the founder of the nation, Gen. xvii. 7, 8,
while that in the next line, καὶ αὐτὸς ἔσται μοι vids, is first made in
reference to Solomon as a representative of the nation, 2 Sam.
vil. 14, and in Ps. lxxxix. 26, 27 in reference to David. Nowhere
in the O.T. can the individual as such claim God as Father.
This claim is first found in Sir. xxiii. 1: later in Wisdom 11. τό
(see note on Jub. i. 24 of my edition). But in the N.T. the
normal attitude of the faithful individual to God is that of a
son to his heavenly Father. Here only in our author is this
conception brought forward. This sonship is realized in some
true degree in the present life just as surely as the thirst for
Bs caeness (τῷ διψῶντι) is in some true measure satisfied

ere.

8. We have here the list of those who have disfranchised
themselves from the Kingdom of God and gone over into the
Kingdom of outer darkness. Of these there are mentioned eight
classes, which fall into three divisions, the first division com-
prising three classes, the second three, and the third two.

216 THE REVELATION OF ST. JOHN |XXI. 8.

First division—rois δὲ δειλοῖς 1 καὶ ἀπιστοῖς καὶ ἐβδελυγμένοις.
The δειλοί are not “the fearful” as in the A.V. and R.V. but
“the cowardly” or ‘‘the cravenhearted,” who in the struggle with
the Beast have played the coward, denied the faith, and rendered
worship to Cesar. δειλία has always a bad meaning, and St. Paul
declares, 2 Tim. i. 7: οὐ yap ἔδωκεν ἡμῖν ὃ θεὸς πνεῦμα δειλίας.
A man may fear and yet not be δειλόςς In fact the most
courageous man is he who, notwithstanding his fear of the real
dangers that beset his advance, goes sturdily onwards. But this
fear in the N.T. is either ¢08o0s—a middle term capable of a
good or of a bad interpretation according to the context—or
εὐλάβεια. Cf. Phil. ii. 12, μετὰ φόβου καὶ τρόμον τὴν ἑαυτῶν
σωτηρίαν κατεργάζεσθε.

τοῖς. .. ἀπίστοις. In our author ἄπιστος means primarily
“faithless,” “untrustworthy.” This is to be inferred from the
use of πιστός : cf. 1. 5, ἀπὸ Ιησοῦ Χριστοῦ ὁ μάρτυς ὃ πιστός ;
iil. 10, γίνου πιστὸς ἄχρι θανάτου ; il. 13, lll. 14, xvil. 14.2 Thus
the ἄπιστος is closely allied to the δειλός that precedes. As such
the ἄπιστοι are not coextensive with the δειλοί, for there are
other grounds than cowardice for such disloyalty. But the
ἄπιστοι owing to the ἐβδελυγμένοι that follows immediately may
suggest the idea of immorality: cf. Tit. 1. 15, τοῖς δὲ μεμιαμμένοις
καὶ ἀπίστοις... 16. . . + βδελυκτοὶ ὄντες καὶ ἀπειθεῖς. Further-
more, the ἄπιστοι appear to embrace not only the Christian who
denies his faith, but also the pagan who rejects it.

τοῖς. . . ἐβδελυγμένοις. These are those who are defiled
with the abominations referred to in xvii. 4, 5, connected with
the worship of the Beast and generally with the impurities of the
pagan cults, including unnatural vice. Cf. Hos. ix. 10; 2 Enoch
x. 4, 5, “This place is prepared for . . . those who on earth
practise sin against nature, which is child corruption after the
Sodomitic fashion, magic-making, enchantments, and devilish
witchcraft . . . lies . . . fornication, murder”: Apoc. Pet. 17,
οὗτοι δὲ ἦσαν οἵ μιάναντες TA σώματα ἑαυτῶν ws γυναῖκες ἀναστρεφό-
μενοι" ai δὲ μετ᾽ αὐτῶν γυναῖκες. .. al συγκοιμηθεῖσαι ἀλλήλαις ὡς

1 Τῃ τοῖς δὲ δειλοῖς... τὸ μέρος αὐτῶν we have ἃ Hebraism where $ is
used in introducing ἃ new subject : see Oxford Hebrew Lexicon, p. 514°=
opdy ce pene 0. Cf. 1 Chron. xxiv. 1, omp$np june 529) τε “ And as for the
sons of Aaron their courses were”: also vii. 1, xxvi. I, 31 (where the LXX
reproduces by the dat.) ; 2 Chron. vii. 21; Eccles. ix. 4. In Ezra x. 14
the LXX has this construction, though it is not found in the Hebrew, where
possibly the 5 has been lost: πᾶσιν τοῖς ἐν πόλεσιν ἡμῶν... ἐλθέτωσαν,
xa... ya wr ὕ3 Ὁ». The more usual construction in Hebrew would
be a nominativus pendens resumed by npn.

2 This meaning of πιστός, z.e. ““ faithful,” “loyal,” is also found in 2 Bar,
liv. 21 (where see my note), though elsewhere (except possibly in liv. 16) in
that book it means ‘‘believing”: cf. xlii. 2, liv. 5, lvii. 2, lix. 2, Ixxxiii. 8.
On 4 Ezra in this respect see Box, pp. 67, 143.

XXI. 8, XXII.6.] TESTIMONY OF JESUS 217

ἂν ἀνὴρ πρὸς γυναῖκα. This class must obviously comprise all
the pagan world that is so defiled. We thus observe that,
whereas the first three classes are closely associated in point of
character, their comprehensiveness steadily widens from faithless
Christians to the whole body of the impure whether Christian or
pagan.

καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς. In ΧΙ 15 these
words are found in the reverse order. These sins have already
been referred to in ix. 21, ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ TOV φαρμάκων
αὐτῶν οὔτε ἐκ τῆς πορνείας αὐτῶν (see note). See also Gal. v.
19-21, where πορνεία, φαρμακία and φόνοι (in some MSS) appear
amongst many other vices. In 1 Tim. i. 9 we have ἀνδροφόνοις,
πόρνοις, and in Jas. ii. 11 φόνος and μοιχεία are combined. The
φαρμακοῖς are “sorcerers,” as their association with the εἰδωλα-
λάτραις in the next line shows: cf. ix. 20, 21, where they are
similarly associated.

εἰδωλολάτραις Kal πᾶσι τοῖς ψευδέσιν. Cf. ix. 20, xxii. 15.
Idolatry is the cardinal sin against which our author warns his
readers. Hence the primary reference is here to Christians.
As the idols are lies so all the idolaters are liars. The insincerities
of heathenism, the frauds of its priests as well as all the falsities
of Christians are here referred to (cf. xiv. 5). Lying and
duplicity are denounced in the O.T. but in far stronger terms in
the N.T.

τὸ μέρος αὐτῶν. The αὐτῶν resumes the eight classes
mentioned in the preceding datives. On these datives see foot-
note, p. 216. τῇ λίμνῃ TH καιομένῃ κτλ. : Cf. XIX. 20, XX. 10, 14, 15
and note on ix. 1: 2 Enoch x. 2, “ And there were all manner of
tortures in this place... 4. This place, O Enoch, is prepared
for those who dishonour God, etc.” ὁ θάνατος 6 δεύτερος. See
note on ii. 11.
alas of Jesus, xxii. 6-7, 16, 13, 12, 10 [11], 18°

18°-19}.

XXII. 6-7. That these are the words of Christ is to be con-
cluded from the declaration in 7, καὶ ἰδοὺ ἔρχομαι ταχύς Moreover,
there is a special fitness that He, who is designated πιστὸς καὶ
ἀληθινός in iii. 14, xix. 11, should authenticate the words of the
prophecy of this book as πιστοὶ καὶ ἀληθινοί (6).

6. Οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί. Christ here authen-
ticates the words of the prophecy of this book and as 6 πιστὸς
καὶ ἀληθινός there is a special appropriateness in His so doing.
Besides He is therein fulfilling the very task given to Him by
God in i. 1, where we are told that God gave Him this revelation
in order that He might make it known—jp (i.e. τὴν ἀποκάλυψιν)
ἔδωκεν αὐτῷ (1.6. Ἰησοῦ Χριστῷ) ὃ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ.
Cf. 4 Ezra xv. 1, 2, “ Ecce loquere in aures plebis meae sermones

218 THE REVELATION OF ST. JOHN [XXII. 6-7, 18".

prophetiae, quos immisero in os tuum, dicit Dominus. 2. Et
fac ut in charta scribantur, quoniam fideles et veri sunt.”

ὁ κύριος 6 θεὸς τῶν πνευμάτων τῶν προφητῶν. This is certainly
ἃ strange expression. Some scholars (Bousset, Moffatt) regard
the plural as an archaistic detail (cf. 1. 4), according to which
there are a variety of angelic spirits that inspire the prophets. If
we take this in the sense that various angels were sent at various
times to instruct the prophets, it is quite unobjectionable. vev-
ματα is used of the archangels in our author: cf. ili. 1, iv. 5, etc.
But though the sense is unobjectionable, the words themselves can
hardly bear this meaning. The πνεύματα are best taken with
Swete to be the prophets’ own spirits filled by the One Spirit
mentioned in 11. 7, xiv. 13, xxll. 17. When the prophet spake as
a prophet, it was his spirit that was active (i. 10, xvil. 3, Xxi. 10).
Hence it seems that the text should here be interpreted as a
similar expression in 1 Cor. xiv. 32, πνεύματα προφητῶν προφήταις
ὑποτάσσεται, where it is the prophets’ own spirits that are
referred to. The divine title in our text has no connection of
any kind with the very frequent designation of God in 1 Enoch
XXXVii.—Ixxi. ; 2 Mace. iii. 24, ze. “Lord of Spirits.” In Num.
xvi. 22, xxvii. 16 the divine title “the God of the spirits of all
flesh” (nwa-52$ nnvin πο) has only a general reference to man-
kind as a whole and not asin our text to the special class of men.
τῶν προφητῶν. As in x. 7, ΧΙ]. 18, xxii. 9, John associates him-
self here with the Christian prophets.

τὸν ἄγγελον αὐτοῦ. Here Christ speaks of the angel of xvii. 1,
xxi. 9 as God’s angel, and yet in i. 1, xxil. 16 he is described as
Christ’s angel. The statements are not incompatible. δεῖξαι
τοῖς δούλοις. . . ἐν τάχει. This clause is repeated from i. 1.
In fact the words ἀπέστειλεν τ. ἄγγελον αὐτοῦ δεῖξαι τ. δούλοις αὐτοῦ
ἃ δεῖ γενέσθαι ἐν τάχει combine δεῖξαι τ. δούλοις αὐτοῦ, ἃ δεῖ
γενέσθαι ἐν τάχει and ἀποστείλας διὰ τοῦ ἀγγέλον αὐτοῦ in i, I.

7. καὶ ἰδοὺ ἔρχομαι ταχύ. Cf. xxii. 12, where as here it is from
the lips of Christ ; also ii. 5, 16, iii. 11, and xvi. 15, which as we
have already seen should be restored after iii. 3°.

μακάριος ὃ τηρῶν τοὺς λόγους κτλ. ‘This is the last of the
seven beatitudes of the book (see note oni. 3). It is a short
summary of i. 3, and thus the Book ends as it began in declaring
the blessedness of those who have kept the words of the
prophecy; but, whereas it is John that pronounces the first
beatitude (i. 3),-it is Christ that pronounces the last.

18%, μαρτυρῶ ἐγὼ πάντι τῷ ἀκούοντι τοὺς λόγους κτλ. Here
the speaker is, as Swete urges, still Christ, who gives His solemn
imprimatur to the Book. Moreover, as in τό---μαρτυρῆσαι ὑμῖν
tavta—the τοὺς λόγους is to be taken as the accusative after
μαρτυρῆσαι and not after ἀκούοντι, as is usually done: ‘to every-

XXII. 18", 16, 18.] CLAIMS OF CHRIST 219

one that heareth I bear witness to the words of the prophecy of
this book.” As in 7, 10, Christ uses the same phraseology, τ.
λόγους τ. προφητείας τ. βιβλίου τούτου.

16. ᾿γὼ ἸΙησοῦς ἔπεμψα τὸν ἄγγελόν pov. These words recall
i. I, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ, and xxii. 6,
ὁ θεὸς... ἀπέστειλε τὸν ἄγγελον αὐτοῦ, According to Westcott
(Add. Note on John xx. 21) ἀποστέλλω “conveys the accessory
notions of a special commission and so far of a delegated
authority in the person sent.” It is strange that Abbott (Johan-
nine Vocabulary, p. 227) ascribes to these verbs almost the
contrary meaning: ‘‘We are perhaps justified in thinking that
ἀποστέλλω means ‘sending away into the world at large,’ but
πέμπω ‘sending on a special errand.’” Our author, at any rate,
appears to use them as synonyms.

ὑμῖν: cf. also xxii. 6. The angel of Christ attests the contents
of this book (ratra) to the members of the Asian Churches.
Others think the ὑμῖν refers to the body of prophets in the
Johannine school.

ἐγώ εἶμι ἡ pila καὶ τὸ γένος Δαυείδ : cf. v. 5,6 λέων ὁ ἐκ τῆς
φυλῆς ᾿Ιόυδα, ἡ ῥίζα Δαυείδ : Isa. xi. τ, And there shall come forth
a shoot out of the stock of Jesse and a branch out of his roots
shall bear fruit; xi. 10; Test. Jud. xxiv. 5.

‘Then shall the sceptre of my kingdom shine forth,
And from your root shall arise a stem.”

In His own person Christ is at once the root, and the stem and
branches that spring from the root, and thus combines all the
Messianic claims of the Davidic family. Thus He forms the climax
of Jewish Messianic expectation. Our author lays more stress on
the Davidic descent than Christ did Himself: cf. Matt. xxii. 42-45.

ὁ ἀστὴρ 6 λαμπρός, ὃ πρωινός. Here Christ is Himself the
morning star, which in ii. 28 is promised to the faithful. The
idea is ultimately derived from Num. xxiv. 17, “There shall
come forth a star out of Jacob,” but in the Test. Lev. xviii. 3,
and probably in Test. Jud. xxiv. 1, this passage has been
definitely associated with the hope of a Messiah from Levi—an
expectation that was abandoned early in the first century B.c.
As Christ is the realization of all that Israel hoped for in the
past (7 pra κτλ.), He contains in Himself the promise (cf. Luke
1. 78) of all that is to come (ὃ ἀστὴρ. .. ὃ πρωινός) as “ the
Light of the world,” John viii. rz.

13. In this verse the Son claims all the attributes of the Father.
In the next verse (2.6. 12) it follows naturally that He designates
Himself as the Judge of all the world.

ἐγὼ τὸ ἴΑλφα κτλ. : cf. 1. 8 (note), xxi. 6, where it is the title
used by God of Himself.

220 THE REVELATION OF ST. JOHN [XXII. 13.

& πρῶτος καὶ ὁ ἔσχατος. See note on i. 17, ii. 8—in both
cases of Christ.

ἡ ἀρχὴ καὶ τὸ τέλος. This title is used by God of Himself
in xxi. 6.

The phrase 4 ἀρχὴ καὶ τὸ τέλος is an abbreviated form of an
ancient Orphic saying, which is first recorded in Plato, Leg. iv. 7,
ὁ μὲν δὴ θεὸς (ὥσπερ καὶ ὁ παλαιὸς λόγος) ἀρχήν τε καὶ τελευτὴν Kal
μέσα τῶν ὄντων ἁπάντων ἔχων. Thus Plato in the 4th century B.c.
speaks of this saying as even then an ancient one. A scholion
on this passage gives the original form of it and an explanation :
θεὸν μὲν τὸν δημιουργὸν σαφῶς, παλαιὸν δὲ λόγον λέγει. τὸν Ὀρφικόν,
Os ἐστιν οὗτος" Ζεὺς ἀρχή, Ζεὺς μέσσα, Διὸς δ᾽ ἐκ πάντα τέτυκται,
Ζεὺς πυθμὴν γαίης τε καὶ οὐρανοῦ ἀστερόεντος" καὶ ἀρχὴ μὲν οὗτος
ὡς ποιητικὸν αἴτιον, τελευτὴ δὲ ὡς τελικόν, μέσσα δὲ ὡς ἐξίσου πᾶσι
παρών. We might compare the Pauline statement, Rom. xi.
36, ἐξ αὐτοῦ καὶ δι᾿ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα, 1.6. God is
the initial cause, the sustaining cause, and the final cause of all
things.

This Orphic logion was well known in the ancient world. In
the first century A.D. it was familiar to the Palestinian Jews, as we
know from Josephus who quotes it in ὦ Af. ii. 22, ὁ θεὸς. ..
αὐτὸς ἑαυτῷ καὶ πᾶσιν αὐτάρκης, ἀρχὴ Kat μέσα καὶ τέλος οὗτος TOV
πάντων. In his “1717. vill. 11. 2 it appears in almost the same
abbreviated form as in our text: καὶ τὸν ἴδιον θεὸν. . . OS...
ἀρχὴ καὶ τέλος τῶν ἁπάντων. In later times it was adopted by the
Talmudists and given a Jewish turn in the third century A.D.
by Simon ben Lakish, who strove to derive this ancient Greek
Orphic saying from the Hebrew word nw (Jer. Jeb. xii. 137;
Gen. R. Ixxxi.); “for . . . δὲ 15 the first, Ὁ the middle, and n the
last letter of the alphabet—this being the name of God according
to Isa. xliv. 6, explained Jer. Sanh. i. 184, ‘I am the first <having
had none from whom to receive the kingdom>; I am the
middle, there being none who shares the kingdom with me;
<and I am the last>there being none to whom I shall hand
the kingdom of the world’” (quoted from /Jewshk Encyc. i. 439).
It is hardly needful to draw attention to the forced nature of this
explanation or to point out that Ὁ is not the middle letter of the
Hebrew alphabet—being the 13th from the beginning and the
roth from the end.

Turning now from Jewish to Christian writings, we find that
the early Christian writers were well acquainted with this ancient
Greek saying. This phrase lies behind the text of the Κήρυγμα
Πέτρου: εἷς θεός ἐστιν, ὃς ἀρχὴν πάντων ἐποίησεν Kai τέλους ἐξουσίαν
ἔχει. Justin Martyr (Cohort. ad Gent. xxv.) quotes the saying
from Plato but ascribes it to the Law of Moses. Irenaeus (aer.
ili, 25. 5, “Εἰ Deus quidem, quemadmodum et vetus sermo

XXII. 12, 10-11.] CHRIST’S COMMAND 221

est, initium et finem et medietates omnium quae sunt habens”;
Hippolytus, Refut. omn. Haer. i. 19; Clem. Alex. Protrepd.
vi. 69, Strom. 11. 22. § 132; Origen, ὦ. Cels. vi. 13; Eusebius,
Praepar. Evang. xi. 13, ἀρχὴν αὐτὸς ἔχων καὶ μέσσατον ἠδὲ
τελευτήν.

12. ἰδοὺ ἔρχομαι ταχύ. Cf. iil, 11, xxil. 7, 2ο. καὶ ὁ μισθός
pou pet ἐμοῦ. Cf. xi. 184 ὁ μισθός μου is here “the reward
which I give.” Cf. Isa. xl. το, ἰδοὺ 6 μισθὸς αὐτοῦ per αὐτοῦ :
Ixii. 11; Wisd. v. 15, καὶ ἐν κυρίῳ ὃ μισθὸς αὐτῶν.

ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ. Cf. ii. 23, xx. 13;
Rom. ii. 6; Prov. xxiv. 12° (LXX, ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ
ἔργα αὐτοῦ) ; Jer. xvil. 10; Ps. Ixi. 13, ὅτε od ἀποδώσεις ἑκάστῳ
κατὰ τὰ ἔργα αὐτοῦ. Our text seems to have been before 1 Clem.
XXXIV. 3.

10. Here also Christ appears to speak, as Bousset recognizes.
There is force in His command to issue the Book immediately ;
“for the time is at hand.” As contrasted with Jewish Apoca-
lypses, such as Daniel (cf. viii. 26, xii. 4, 9); 1 Enoch i. 2, xciii.
10, Civ. 12; 2 Enoch xxxill. 9-11, xxxv. 3, etc., which were not
to be divulged till distant generations, our Apocalypse is to be
made known by the Seer to his contemporaries. The older
Apocalypses were referred to as sealed (cf. Dan. viii. 26, in order
to explain the withholding of their publication till the actual time
of their author.

τοὺς λόγους τ. προφητείας κτλ. Cf. xxii. 7, 18. In all three
cases these are the words of Christ: cf. alsoi. 3. 6 καιρὸς γὰρ
ἐγγύς. This clause and the preceding are combined by our
author ini. 3. The same idea underlies the clause ἔρχομαι ταχύ,
ii. 16, iii. 11, xxil. 7, 12, 20, which is only used by Christ.

[11. These words can refer only to the contemporaries of the
Seer. But, since xxi. 6-8 refer also to his contemporaries and
still proclaim the possibility of free and full forgiveness, this verse
appears to be a later addition. In xxi. 64 those who thirst after
a new life are promised satisfaction, whereas here the door of
hope is closed absolutely and finally against every class of sinners.
Ver. 11 assumes that finality in character is already arrived at,
and an unswerving persistence in good or evil, though there is
still some interval between the vision and the Second Advent;
for the circulation of the Book among the Churches (ii.—iii.) and
the faithful observance of its teaching (xxi. 7, xxii. 7) postulates
some such interval. And yet the interval is not expected to be
long; “for the time is at hand” (1. 3, xxii. το). In Dan. xii.
10, 11 no such consideration for the sinner isshown. Besides in
our author the whole body of the neutral nations have to be

1 Cf. the Egyptian prayer quoted by Reitzenstein (Pozmandres, p. 277):
χαῖρε, ἀρχὴ καὶ τέλος τῆς ἀκινήτου φύσεως.

222 THE REVELATION OF ST. JOHN [XXII 11, 18".

evangelized on the Second Advent when the Millennial Kingdom
is established : cf. xiv. 6-7, xv. 4, XXll. 2, 17, xxl. 24-26., In the
face of such an expectation 11 is an impossibility.

ὁ ἀδικῶν ἀδικησάτω ἔτι,
καὶ 6 ῥυπαρὸς ῥυπανθήτω ἔτι.
καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι,

ς

καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.

We have already on the ground of their contents rejected these
lines. As regards their form and diction there are further
objections, though these are not unanswerable in themselves.
First, as regards their form, it will be observed that, whereas
universally in our author the second line is parallel with, 2.6.
reproduces the first not in identical but in similar terms, or more
rarely the second and third lines (as in xxii. 13, 12) reproduce
the first, 7x 11, however, tt ts the third line that ts parallel anti-
thetically to the first and the fourth that ts similarly parallel to the
second. This form of parallelism is not found in our author, though
there are approaches to it. It is, however, possible to regard the
first and second lines, and the third and fourth as respectively
instances of synonymous parallelism. But the antitheses between
the ὃ ἀδικῶν and the ὃ δίκαιος and between the 6 ῥυπαρός and the
ὁ ἅγιος and between ἀδικησάτω and δικαιοσύνην ποιησάτω are in
favour of our taking the stanza as we have done above. Next
the diction is remarkable. Thus ἀδικεῖν, which occurs twice in
this stanza, means here “to act unjustly,” “to sin,” whereas in
the nine cases where it occurs previously in our author it means
“to hurt,” “to damage.” Next ῥυπαρός (cf. ἀποθέμενοι πᾶσαν
ῥυπαρίαν in Jas. i. 21 in like sense) occurs only here in the N.T.
in the sense of internal defilement (cf. Job xiv. 4, τίς yap καθαρὸς
ἔσται ἀπὸ ῥύπου; once of external defilement in Jas. ii. 2),
ῥυπανθῆναι here only in N.T., and ἁγιασθῆναι, “to purify oneself
internally ” here only in our author. }

[18"-19. As Porter (Messages of the Books, p. 293) remarks,
these words form “an unfortunate ending of a book whose value
consists in the spirit that breathes in it, the bold faith and con-
fident hope which it inspires, rather than in the literalness and
finality of its disclosures.” But these clauses, to which there are
abundant parallels in other books, as we shall see presently, are
not in the opinion of the present editor from the hand of John.
For (1) these words presuppose that John looked forward to a long
period elapsing before the Second Advent, during which the
Book would be exposed not to the errors incidental to trans-
mission but to the deliberate perversion of his message both in
the way of additions and omissions.

But we know that John looked for the speedy Advent of

XXII. 18'-19.| INTERPOLATED PASSAGE 223

Christ and the Millennial Kingdom—an expectation which is
expressed repeatedly in the words ἔρχομαι ταχύ, 111. 11, xxii. 7»
T2026). 2. Che style is unlike that of John. Thus we have τῶν
λόγων τοῦ βιβλίου τῆς προφητείας ταύτης in 19, whereas, as in xxii. 7,
10, 18, we should expect τ. λόγων τ. προφητείας τ. βιβλίου τούτου.
Next after τοὺς λόγους in 185 we shall expect, not ἐπ᾽ αὐτά, but
ἐπ᾿ αὐτούς. Again, instead of ἀφελεῖ... τὸ μέρος αὐτοῦ ἀπὸ τοῦ
ξύλου τῆς ζωῆς we should expect ἀφελεῖ... τὸ μέρος αὐτοῦ ἐν
τῷ ξύλῳ τῆς ζωῆς: cf. xx. 6, xxi. 8, or τὴν ἐξουσίαν αὐτοῦ ἐπὶ τὸ
ξύλον τῆς ζωῆς : cf. xxii. 14. 3. The nature of the penalty is not
what we should expect. The extreme penalty that can befall the
evildoer in this Book is not the plagues singly or collectively, but
the being cast into the lake of fire. The plagues are concerned
with temporal punishments, not with eternal. Exclusion from
the tree of life is mentioned, it is true, in 19. 4. 18-19 intro-
duce a wrong note in these last verses.

On the above grounds I have bracketed these clauses as an
interpolation.

Next, the custom of appending such warnings claims our
attention. We first find them in Deut. iv. 2, ov προσθήσεσθε
πρὸς τὸ ῥῆμα ὃ ἐγὼ ἐντέλλομαι ὑμῖν, καὶ οὐκ ἀφελεῖτε ἀπ᾽
αὐτοῦ: ΧΙ. 32: 1 Enoch civ. το, “And now I know this
mystery, that sinners will alter and pervert the words of
righteousness in many ways, and will speak wicked words.” As
opposed to this, Enoch requires that they should “not change or
minish aught from my words” (civ. 11). In the Letter of
Aristeas (33-41 A.D.?) 310-311, it is said that, when the Greek
translation of the O.T. was completed, “they bade them
pronounce a curse in accordance with their custom upon any
who should make any alteration either by adding anything or
changing in any way whatever any of the words which had been
written or making an omission. This was a very wise precaution
to ensure that the book might be preserved for all the future
time unchanged.” A terrible judgment is foretold (2 Enoch
xlviil. 7-8) for those who tamper with the words of this book.
In Josephus (c. “42. i. 8) the writer claims a most faithful trans-
mission of the ancient books of the O.T. δῆλον δ᾽ ἐστὶν ἔργῳ, πῶς
ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι: τοσούτου γὰρ αἰῶν ος ἤδη
παρῳχηκότος οὔτε προσθεῖναί τις οὐδὲν οὔδε ἀφελεῖν αὐτῶν οὔτε
μεταθεῖναι τετόλμηκεν. It was not unusual for writers, Christian
and Jewish, to attempt to secure a faithful transmission of their
works by appending solemn adjurations that the scribes should
in no wise change or tamper with the text. Cf. Trenaeus in
Eusebius, fl. TEEN 20. 2: δρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον
τοῦτο... ἵνα ἀντιβάλῃς ὃ ὃ ᾿μετεγράψω καὶ κατορθώσῃς αὐτὸ πρὸς τὸ
ἀντίγραφον τοῦτο. .. καὶ τὸν ὅρκον ὁμοίως μεταγράψεις: and Rabbi

224 THE REVELATION OF ST. JOHN [XXII. 8-9.

Meir in Sota 20%, “ My son, be careful; for it is a divine work:
if thou writest, were it but a letter more or less, it is as if thou
wert destroying a world.”

τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου κτλ. The Holy City mentioned
here is that which is associated with the Millennial Kingdom.
The tree of life was in this city (xxii. 2). ]

8-9, 20-21. John’s testimony and closing words.

8-9. Of these verses we have already found a doublet in
xix. g—10 (see notes), which was probably from the hand of the
disciple that edited the Book after John’s death.

8. κἀγὼ Ἰωάννης 6 ἀκούων καὶ βλέπων. Cf. 2 Cor. xii. 4,
ἤκουσεν ἄῤῥητα, Dan. xii. 5, “And I Daniel saw.” At the close
of his words the author gives his name as at the beginning (i. 1).
Observe the participles are in our author’s usage equal to aorists
or perfects.

ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλους See note
on xix. το. Worship in the sense of prostration is here involved,
though not divine worship: cf. προσκυνεῖν ἐνώπιον in iii. 9, XV. 4
of simple homage. Yet even such homage is refused by the
angel. The phrase may be equivalent to προσκυνῆσαι αὐτόν (see
notes on xix. 9-10 (5°), vil. IT).

τοῦ ϑεικνύοντός μοι ταῦτα. Cf. 1. 1, iv. 1, XVil. I, ΧΧΙ. 9, 10,
xxii. 1, 6. Here the participle = δείξαντος.

9. ὅρα py’ σύνδουλός σού εἶμι κτλ. Our text appears to be
the source of Asc. Isa. vii. 21, “‘ And I fell on my face to worship
him, but the angel who conducted me (or rather ‘showed to
me’ 7.¢. ὃς ἔδειξέ μοι : for the Ethiopic is capable of this meaning
and the Latin and Slavonic Versions = ‘instructed me’) did not
permit me but said unto me: ‘Worship neither throne nor
angel’: and viii. 4-5, ‘What is this which I see, my lord?’
5. And he said: ‘I am not thy lord but thy fellowservant.’” The
Apocryphal Gospel of Matthew iii. 3 (Tischendorf, p. 59) seems
also to show signs of the influence of our text: ‘ Benedic me
servum tuum. Et dixit ei angelus: Noli te dicere servum, sed
conservum meum; unius enim domini servi sumus.” Our text
is a strong prohibition of angel worship (θρησκεία τῶν ἀγγέλων,
Col. ii. 18). That this was practised by the Jews before the
Christian era is to be inferred from Tob. xii. 15, “1 am Raphael,
one of the seven angels: 12. When thou didst pray ... I brought
the memorial of your prayer before the glory of the Lord:” Jub.
xxx. 20: Test. Dan vi. 2, “ Draw near to God and to the angel
that intercedeth for you; for he is a mediator between God
and man:”! Test. Lev. v. 5, where Levi prays to the angel who
conducts him to make known to him his name that he might

1 This idea of an angelic mediator is found already in Job v. 1, xxxiii.
23 sq. ; Zech. i. 12.

XXII. 9, 20.| YEA, I COME QUICKLY 225

call upon him in the day of tribulation, and the angel replies:
“ (ze. Michael) am the angel who intercedeth for the nation of
Israel”: 1 Enoch Ixxxix. 76.2. The fact that frequent admoni-
tions against the worship of angels are to be found in Jewish
writings confirms the view that this cult did prevail in Judaism.
Cf. Mechilta Sect. ὙΠ, Parash. 10, where R. Ismael ben Elisha
(flor. 100 a.D.) forbids the worship of any kind of angels (quoted
from Lueken, p. 6): Jer. Berach. ix. 13, where men in necessity
are bidden to pray to God and not to Michael or Gabriel:
Aboda Zara, 42°, where offerings to Michael are denounced as
offerings to the dead. In Shabbath 12” men are commanded
by R. Jehuda (4th century A.D.) not to pray in Aramaic since the
angels did not understand Aramaic. On the other hand, in the
Jer. Qiddushim at its close (Lueken) permission is given to ask
the angels for their intercession. For other proofs that, notwith-
standing strong prohibitions against the cult of angels, this cult
did survive in Judaism, see Lueken, A/zchael, 6-12.

From Christian sources we know of the prevalence of angel-
olatry among the Jews: cf. Preaching of Peter (Clem. Alex.
Strom. vi. 5), μηδὲ κατὰ “lovdaious σέβεσθε, καὶ yap ἐκεῖνοι...
οὐκ ἐπίστανται. λατρεύοντες ἀγγέλοις : Celsus in Origen, ¢ Ce/s.
v. 6, πρῶτον οὖν τῶν ᾿Ιουδαίων θαυμάζειν ἄξιον, εἰ. .. Tos...
oben σέβουσι.

That this superstition passed from the Jews to the Christians
our text is sufficient evidence: cf. a Col. ii. 18; Asc. Isa. vil.
21, vill. 4, 53 Justin Martyr, Apol. i. 6, ἀλλ᾽ Ee: τε, καὶ τὸν
παρ᾽ αὐτοῦ υἱὸν ἐλθόντα... καὶ τὸν τῶν ἄλλων ἑπομένων καὶ
ἐξομοιουμένων ἀγαθῶν ἀγγέλων στρατόν, πνεῦμά τε τὸ προφητικὸν
σεβόμεθα καὶ προσκυνοῦμεν : Athenagoras, Supp/. x., xxiv.: Clem.
Hom. iii. 36.

τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους κτλ. Here, as we
have shown in the notes on xix. g—10, the prophets and the
ordinary Christians are practically placed on the same level,
whereas in xix. 9-10 the prophets are exalted far above the
ordinary Christians, no mention of whom is made.

τῶν τηρούντων τοὺς λόγους. Cf. i. 3, ili. 8, IO, xil. 17, XIV. 12,
ΧΧΙΙ. 7.

τοῦ βιβλίου τούτους Cf. xxii. 7, 10 [18, 19]. τῷ θεῷ προσ-
κύνησον. See note on vil. 11.

20. λέγει ὃ μαρτυρῶν ταῦτα. Christ is again the Speaker.
The 6 μαρτυρῶν goes back to xxil. 18, where Christ solemnly
attests the truth of the words of the prophecy of this book.

Cir Asc: Isa. ix. 23, ‘‘ Iste est magnus angelus Michael deprecans semper
pro humanitate.”

2 The four chief angels are spoken of as intercessors in 1 Enoch ix, 1, 3,
the Watchers in xv. 2.

VOL, Il.—15

226 THE REVELATION OF ST. JOHN [XXII. 20-21.

Nat: ἔρχομαι ταχύ. Here for the third time in this chapter
(see 7, 12) our Lord declares that He is coming speedily. On
vai, see note on i. 7.

᾿Αμήν᾽ ἔρχου, κύριε “Inood. On this, the initial and primitive use
of ἀμήν, which solemnly assents to the utterance of a preceding
speaker, cf. v. 14, note, vil. 12, Xix. 4. ἔρχου κύριε is the Greek
equivalent of the Aramaic δὲ N37) (= “our Lord, come ”).!
See Encyc. Bib. and Hastings’ B.D. on “ Maranatha.” The
Aramaic is actually found transliterated in 1 Cor. xvi. 22,
and in the Didache, x. 6:

A C4 , 9 3 / e
εἴ τις ἅγιός ἐστιν, ἐρχέσθω
”

εἴ τις οὐκ ἔστι, μετανοείτω"

μαραναθά. ᾿Αμήν.

κύριε Ἰησοῦ. This designation is found only here and in the
next verse in our author.

21. ἡ χάρις τοῦ κυρίου Ἰησοῦ μετὰ πάντων τῶν ἁγίων. This
benediction, which is unusual in Apocalypses, is an indication
that the Book was intended to be read in the Church services.
In the Pauline Epistles οἱ ἅγιοι includes the whole body of the
baptized. But in our author it appears to embrace only the
faithful members of the Church. Cf. v. 8, viii. 3, 4, xi. 18, xiii.
7, 10, XiV. 12, xvi. 6, xvii. 6, xviii. 20, xix. 8, xx. 6,9. It is not
used at all in the Johannine Epistles.

1 This explanation of Dalman, Wellhausen, etc., is preferable to that

which is generally accepted in the Church Fathers, #.¢. μαραναθά -Ξ ἐπὶ [70,
‘our Lord has come.”

ΤΉ Sepia Bel, al Be
THE GREEK MANUSCRIPTS OF THE APOCALYPSE.

Uncial MSS containing the Greek Text of the Apocalypse or
part of it. The enumeration is that of Gregory, except in the
case of SAC.

ἐς (iv). Petrograd. Sd. 6 2. &* signifies the original text,
where the original scribe or a later one has intro-
duced an emendation. δὲ δὲν XN x etc. are
various correctors of the MS.

A (v). London. Sd. ὃ 4. A* signifies as δὲ ἢ above. A**
corrector.”

C (v). Paris. Sd. ὃ 3. Contains 1|-- 319, 5!4-714, 717_85,
916-10! r19-16}8, 182-195.

025 (ix). Petrograd. Formerly P. Sd. a 3. Contains 11-1612,

17}--1 03}, 209-228,

046 (x). Rome. Formerly Q or Β9ῳ. Sd. a 1070.

o51 (ix—x). Athos, Pantokrator 44. -Contains 11/513}, 133-227,
2215-21 with a commentary of Andreas in cursive.
Photographed for Prof. Swete.
052 (x). Athos, Panteleemon. Formerly r 183. Contains
716_g12,

GREEK CURSIVES OF THE APOCALYPSE.?

1 (xii-xiii cent.). Maihingen. Formerly r1. Sd. Av?0,
18 (1364 4.D.). Paris. Formerly r 51. Sd. 6 411.
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82 (x). Paris. Formerly r2. Sd. ΟἹ.

1 The photographic facsimile edited by Professor Lake for the Clarendon
Press has been used for this edition.
2 The photographic facsimile edited by Sir Frederic G. Kenyon (1909) has

been used for this edition.
3 Gregory’s enumeration of the MSS is adopted in this edition, but for the
convenience of those who use Von Soden’s text I have added the latter’s

enumeration.
227

228 THE REVELATION OF ST. JOHN

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628 (xiv). Rome. Formerly r 69. Sd. a 400.

632 (xiv). Rome. Formerly r 22. Sd. a 2o1.

664 (xv). Zittau. Formerly r 106. Sd. ὃ 502.

680 (xi). Cheltenham. Formerly r 107. Sd. ὃ 103,
699 (xi). London. Formerly r 108. Sd. ὃ 104.

743 (xiv). Paris. Formerly r 123. Sd. Av‘.

757 (xili-xiv). Athens. Formerly riz1o. Sd. 6 304,
792 (xiii). Athens. Formerly r ταὶ. Sd. € 585.

808 (xii). Athens. Formerly r 112. Sd. ὃ 203.

824 (xiv). Grottaferrata. Formerly r 113. Sd. ὃ 404,
866 (xiv). Rome. Formerly Γ 114. Sd. α 1375.

886 (1454 A.D.). Rome. Formerly Γ 115. Sd. A7?*0,
gig (xi). Escurial. Formerly r 125. Sd. a 113.

920 (x). Escurial. Formerly r 126. 54. α 55.

922 (1116 a.D.). Athos. Formerly r 116. Sd. 8 200.

935 Athos. Sd. ὃ 361.
986 (xiv). Athos. Formerly r 117. Sd. ὃ 508.

1006 Athos. od. a hr 74:
1064 Athos.

1072 (xiv). Athos. Formerly r 118. Sd. ὃ 406.
1075 (xiv). Athos. Formerly ri11g. Sd. ὃ 407.
1094 (xiv). Athos. Formerly r 120. Sd. ὃ 307.
1277 (xi-xul). Cambridge. Formerly r 185. Sd. a 194.

1328 | Jerusalem. Sd. a 1470,
1352 Jerusalem. Sd. ὃ 396.
1384 Andros. Sd. 6 100.
1424 Kosinitza, Sd. 8 30.
1503 Athos.

1551 Athos.

1597 Athos,

1611 (xii). Athens. Formerly r 105. Sd. a 208,

1617 Athos.

1626 Athos.

1652 Athos.

1668 Athos,

1678 Athos.

1685 Serres.

1704 Athos,

1719 Athos.

1728 Athos.

1732 Athos.

1733 Athos.

230 THE REVELATION OF ST. JOHN

1734 Athos.

1740 Athos.

1745 Athos.

1746 Athos.

1757 Lesbos,

1760 Serres.

1771 Athos.

1773 Athos.

1774 Athos.

1775 Athos.

1776 Athos.

1778 Saloniki.

1785 Kosinitza. Sd. δ 405.
1795 Kosinitza. Sd. a 215.
1806 Trapezunt. Sd. a 1472.
1824 Rome. Sd. O61,

1828 (xii). Athens. Formerly Γ 124. Sd. a 202.
1841 (ix—x). Lesbos. Formerly r127. Sd. a 47.
1849 (1069 A.D.) Venice. Formerly r 128. Sd. a 110,
1852 (xxi). Upsala. Formerly r 129. Sd. a 114.
1854 (xi). Athos. Formerly r 130. Sd.a 115.
1857 (xili). Athos. Formerly r 131. Sd. a 1587.
1859 Athos. Formerly r 371. Sd. a 402.
1862 (ix). Athos. Formerly r 132. Sd. O71,

1864 Athos. Formerly r 327.

1865 Athos. Formerly r 380.

1870 (x). Chalkis. Formerly r 133. Sd. a 54.
1872 (xii). Chalkis. Formerly r 134. Sd. a 209.
1876 (xv). Sinai. Formerly r 135. Sd. a 504.

1888 Jerusalem. Formerly r 495. Sd. a 118.
1893 Jerusalem. Formerly r 500. Sd.a117.
1894 Jerusalem. Formerly r 501. Sd. a 1670.
1903 Athos. Formerly r 513.

1918 (xiv). Rome. Formerly r 39. Sd. a 403.
1934 (xi). Paris. Formerly τ. 64. Sd. ΟἹ.

1948 (xv). Rome. Formerly r 78. Sd. a 505.
1955 (xi). London. Formerly r 93. Sd. a 110.
1957 (xv). Rome. Formerlyrgr. Sd. a 1574.
2004 (x). Escurial. Formerly r 142. Sd. a 56.
2014 (xv). Rome. Formerly r 21. Sd. Av®!,
2015 (xv). Oxford. Formerly r 28. Sd. a 1580.
2016 (xv). London. Formerly r 31. Sd. a 1579.
2017 (xv). Dresden. Formerly r 32. Sd. a 1582.
2018 (xiv). Vienna. Formerly r. 35. Sd. Av‘,
2019 (xiii). Vienna. Formerly r 36. Sd. Av®9,
2020 (xv). Rome. Formerly r 38. Sd. a 1573.

CURSIVES 231

2021 (xv). Rome. Formerly r 41. Sd. a 1572.

2022 (xiv). Rome. Formerly r 43. Sd. Av‘,

2023 (xv). Moscow. Formerly r 49. Sd. Av*6,

2024 (xv). Moscow. Formerly r 50. Sd. a 1584.
2025 (xv-xvi). Paris. Formerly r 58. Sd. a 1592.
2026 (xv—xvi). Paris. Formerly r 59. Sd. Av°0,
2027 (xili-xiv). Paris. Formerly r 61. Sd. a 1374.
2028 (1422 A.D.). Paris. Formerly r 62. Sd. Av*4,
2029 (xvi). Paris. Formerly r 63. Sd. Av®,

2030 (xii). Moscow. Formerly r 65. Sd. a 1272.
2031 (1301 A.D.). Rome. Formerly r 67. Sd. Αγ
2032 (xi-xli). Rome. Formerly r 68. Sd. Av,
2033 (xvi). Rome. Formerly r 72. Sd. Av®,

2034 (xv). Rome. Formerly r 73. Sd. Av*®

2035 (xvi). Florence. Formerly r 77. Sd. Av,
2036 (xiv). Rome. Formerly r 79. Sd. Av*®,

2037 (xiv). Munich. Formerly r 80. Sd. Av*,

2038 (xvi). Munich. Formerly r 81. Sd. Av®0,

2039 (xii). Dresden. Formerly r 90. Sd. a 1271.
2040 (xi-xil). Parham (Curzon). Formerly rg5. Sd. Ap!
2041 (xiv). Parham (Curzon). Formerly r 96. Sd. a 1475.
2042 (xiv-xv). Naples. Formerly r too. Sd. Av‘,
2043 (xv). Petrograd. Formerly r1o1. Sd. Av*,
2044 (1507 A.D.). Vienna. Formerly r 136. Sd. Av®,
2045 (xv). Vienna. Formerly r 137. Sd. Av®,

2046 (xv). Vienna. Formerly r 138. Sd. Av®8,

2047 (1543 4.D.). Paris. Formerly r 139. Sd. Av®,
2048 (xi—xii). Paris. Formerly r 140. Sd. a 1172.
2049 (xvi). Athens. Formerly r 141. Sd.a 1684.
2050 (1107 A.D.). Escurial. Formerly r 143. Sd. a 1273.
2051 (xvi). Madrid. Formerly r 144. Sd. Av®,
2052 (xvi). Florence. Formerly r 145. Sd. Av®,
2053 (xiii). Messina. Formerly r 146. Sd. O71,
2054 (xv—xvi). Modena. Formerly r 147. Sd. Av50,
2055 (xv). Modena. Formerly r 148. Sd. Ανϑβ,
2056 (xiv-xv). Rome. Formerly r 149. Sd. Av,
2057 (xv). Rome. Formerly r150. Sd. a 1576.
2058 (xiv). Rome. Formerly r 151. Sd. O74.

2059 (xi). Rome. Formerly Γ 152. Sd. Av!®

2060 (1331 A.D.). Rome. Formerly r 153. Sd. Av*?.
2061 (xv—xvi). Rome. Formerly r154. Sd. a 1588.
2062 (xiil). Rome. Formerly r155. Sd. (5430.

2063 (xvi). Rome. Formerly r157. Sd. Ἀν".

2064 (xvi). Rome. Formerly r 158. Sd. Av®.

2065 (xv). Rome. Formerly r 159. Sd. Av,

2066 (1574 4.D.). Rome. Formerly r 160. Sd. Av,

232 THE REVELATION OF ST. JOHN

2067 (xv). Rome. Formerly r 161. Sd. Av®.

2068 (xvi). Venice. Formerly r 162. Sd. Av®.

2069 (xv—xvi). Venice. Formerly r 163. Sd. Ανϑϑ,
2070 (1356 A.D.). Athos. Formerly r 164. Sd. Av*%,
2071 (1622 A.D.). Athos. Formerly r 167. Sd. Av’,
2072 (1798 A.D.). Athos. Formerly r 168. Sd. Av®,
2073 (xiv). Athos. Formerly r 169. Sd. Av‘,

2074 (x). Athos. Formerlyr170. Sd. Av}.

2075 (xiv). Athos. Formerly r171. Sd. Av*.

2076 (xvii). Athos. Formerly Γ 172. Sd. a 1570.
2077 (1685 a.D.). Athos. Formerly Γ 174. Sd. Av™,
2078 (xvi). Athos. Formerly r176. Sd. a 1686.
2079 (xiii). Athos. Formerlyr 177. Sd. a 1373.
2080 (xiv). Patmos. Formerly r 178.

2081 (xii). Patmos. Formerly r179. Sd. Av”.

2082 (xvi). Dresden. Formerly r 182. Sd. a 1682.
2083 (1560 a.D.). Leyden. Formerly r 184. Sd. Av,

2084 Constantinople. Formerlyr 506. Sd. a 1586.
2087 Basel.
2091 Athens. Formerly r 511. Sd. Av,
2116 Athens. Sd. Ap”.
2136 Moscow. Sd. € 700.
2138 Moscow. Sd. a 116.
2186 Athos. Sd. Av?
2195 Athos. Sd. a 508.
2196 Athos. Sd. a 1687.
2254 Athos. Sd. AvS,
2256 Athos. Sd. α 1577.
2258 Athos. Sd. a 1770.
2259 Athos. Sd Av
2286 Athos. Sd. Av,

There are thus 223 Cursives according to the above
enumeration, which is based on Gregory’s list, Griechischen
Handschriften des NT. (pp. 48-122).}

1In his list of MSS of the Apocalypse on pp. 360-361 there are six
omissions and two or more wrong insertions. Von Soden (Schréften des NT.
I. i. 289) reckons the number of Cursives as 222. Thus with the seven
Uncials there are altogether 230 (or 229) Greek MSS of the Apocalypse.

II. THE TEXT.

THE MSS anp VERSIONS COLLATED FOR THIS EDITION:
ABBREVIATIONS: SYMBOLS: ITACISMS.

UnciaLs.—Of the Uncials A and x have been collated afresh from
photographs of these MSS published by Kenyon and Lake
respectively. For the readings of C, 025, 046 the editor is
dependent on Tischendorf, and for o51 on the readings
given in Swete’s edition under the number 186.

CursivEs.—The following 22 Cursives have been specially photo-
graphed for this edition: 18, 35, 149, 175, 205, 325, 337,
386, 456, 468, 617, 620, 632, 866, 919, 920, 1849, 1934,
2004, 2020, 2040, 2050. Of these the following are
defective: 205, 337, 468, 866, 919, 920, 2040, 2050.

205. Defective: xvill. 14 ἀπῆλθεν ἀπὸ σοῦ. . . Xx. 9 τὴν παρεμ-
βολὴν τ. ἁγίων, 1.6. one page lost through carelessness of
the photographer.

337. Defective: x. 4-xi. 1 and xxil. 17 λέγουσα to end wanting.

468. Defective: xix. 18 καὶ σάρκας ἰσχυρῶν... xxii. 17 εἰπάτω

ο΄ ἔρχου wanting.

866. Defective: contains only vi. 17 ἡμέρα τ. ὀργῆς. .. xiii.
12 τοῦ θηρίου πᾶσαν.

919. Ends with xix. 6 ὑδάτων πολλῶν καὶ ὡς.

g20. Ends with xxii. 1 καὶ ἔδειξε.

2040. Ends with the words καὶ τόπος, xx. 11. Photographs

incomplete.

2050. Defective. Omits vi. 1 καὶ εἶδον. .. xix. 21 ἐκ τῶν

σάρκων αὐτῶν.

These 22 Cursives are generally quoted as 22, or 21, 20, 19,
accordingly as one or more are defective. See under “ Abbrevia-
tions” below.

For the readings of most of the remaining Cursives cited in
this edition the author is indebted to Tischendorfs VZ. Graece
(ed. oct. 1872) and to Hoskier’s Concerning the Date of the
Bohatric Version (1911) for select readings from the following
26 Cursives: 180, 181, 256, 337, 367, 368, 467, 582, 664, 680,
743, 1075, 1948, 2014, 2025, 2026, 2028, 2029, 2030, 2031,
2032, 2033, 2034, 2037, 2038, 2043. Where readings from
the Cursives cited by Tischendorf are not to be found in

Tischendorf, they are derived from Hoskier.
233

234 THE REVELATION OF ST. JOHN

CORRECTIONS ON THE MSS—

A*=original text. A**=correction and similarly in the
Cursives.

δ ἢ =original text. The lead of Tischendorf has been
followed in distinguishing the different hands
engaged in correcting &. On these different correc-
tors (as many as fifteen ranging from the iv to the
ΧΙ Century) and their dates see Lake, Codex
Sinaiticus, pp. xvil-xxiv. Lake differs from
Tischendorf in differentiating certain of the correc-
tors. Into this vexed question it is not necessary
to enter here.

VERSIONS.—For a short description of these Versions see the
Introduction to vol. 1.
Latin.

Tyc=‘“Tyconius’ Text of the Apocalypse, ἃ partial
restoration,” published by Prof. Souter in the
ἌΡΗΙ ΠΟΙ Ὁ:

Pr= Text οἵ Primasius in Dre lateinische Apocalypse, edited
by Haussleiter, 1891.
fl=Palimpsestus floriacensis in Haussleiter’s volume
just mentioned.
gig= Codex Gigas. A fresh collation made by Dr.
Karlsson in 1891 for Bp. John Wordsworth of
Salisbury, and put at my service by his collabor-
ator—Professor White.
vg = Vulgate (editio minor), edited by H. J. White,
1911.
Syriac.
s! = Philoxenian Version, edited by John Gwynn, 1897.
s? = Harkleian or Syriac Vulgate.
s sometimes is used to indicate the consensus of s!
and 52,
Armenian.
arm! 2-8.4—QOld Armenian MSS edited by F. C.
Conybeare, 1907.
arme = Armenian Vulgate.
Egyptian.
bo=Bohairic Version of the New Testament, vol. iv.,
- edited by G. Horner, 1905.
sa=Sahidic Version. Partial collation furnished to
the editor by G. Horner.
Ethiopic.

eth = Ethiopic Version, edited by J. P. Platt (new edition),

1890.

ABBREVIATIONS AND SYMBOLS 235

ABBREVIATIONS AND SYMBOLS—

Or°=the Greek text, which accompanies the recently dis-
covered Scholia of Origen on the Apocalypse, ze. in
Harnack’s edition, Der Scholien-Kommentar des Origenes
zur Apokalypse Johannis, 1911. This text is not Origen’s,
though the Scholia probably are. It should be numbered
as Cursive 2293 (x cent.).

Or™' 34 — Origen’s text of the Apoc. in his Commentary
on Matthew, vol. iv. p. 314, in Lommatzsch’s edition.
Similarly Or" "7 means Origen’s text of the Apoc. in
Contra Celsum, vol. xx. p. 117, of Lommatzsch’s edition.
Origen’s works are occasionally quoted to show that Or®
cannot be his text.

τ΄ 1 Words so enclosed are taken by the Editor to
have greater claims to be the original than the
alternative printed in the margin.

T + Words so enclosed are corrupt. The Editor’s
restoration is occasionally given in the margin.

= > Words so enclosed are restored by the Editor.

[ ] | Words so enclosed are interpolated.
+ =add
> = omit.
τὺ = transpose.
pr = prefix.

22 (—18. 35)=the 22 Cursive MSS collated for this edition
less by the two MSS 18. 35. Where certain
of these MSS are defective the symbol may be
21 or 20 or 19 or 18 or even 17.

Words in heavy type in the text are restorations of the original
textiasiin 3: 7-14

IracisMs.—Itacisms are not recorded in the case of the Cursives
nor yet of the Uncials excepting A and ἐξ, and not even the
itacisms of these in such common instances as ε for εἰ (ἴδον
for εἶδον). Such itacisms as ε for a or vice versa in these
two MSS are recorded, since this itacism has in one case
led to a corruption of the text. Thus Gwynn and Swete
have rightly recognized that πέσῃ ἐπί in 71° is corrupt for
παίσῃ ἔτι, the corruption being due originally to the mis-
writing of παιση as πεση. In 95 AN write recon for παιση---
a fact unrecorded by Tischendorf. In fact A writes πεσ-
twice for παισ- out of the five times where it occurs in the
N.T. and & three times. Other common unrecorded
itacisms are « for 7 and o for w, or vie versa.

III. THE TEXT AND APPARATUS CRITICUS.

CHAPTER I,

ΑΠΟΚΑΛΎΨΙΣ IQANNOY,

τ. ᾿Αποκάλυψις Ἰησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ 6 θεὸς δεῖξαι τοῖς
δούλοις αὐτοῦ, ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ
τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ ᾿Ιωάννῃ, 2. ὃς ἐμαρτύρησεν τὸν
λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν ᾿Ιησοῦ Χριστοῦ, ὅσα εἶδεν.

Title.

αποκαλυψις Ιωαννου (Iwavov δὲ) NC>A 205. 2004 | Ιωαννου
αποκαλυψις 175. 337- 920. 2040 | ἢ amok. του αγιου Iwavvov bo
αποκ. Iwav. του θεολογου (+ nv ev Ilatpw τὴ νισω εθεασατο 620)
325. 620: amok. του ay. Iwav. tov θεολογου 18. 35. 386. 456.
468. 2020 Or® | Iwav. του θεολ. και yyarnpevov αποκ. 1934 | αποκ.
(+7ov aytov 919) ἴωαν. του θεολ. καὶ ευαγγελιστου 046. 919]
amok. 7 ἐγένετο εἰς Tov (+ayvov 51) Ιωαν. τον evayy. (- ὑπὸ του θεου
52) ev Πατμω ty νήσω εἰς ἣν εβληθη ὑπο Νηρωνος Καισαρος 51" 3
|» αποκ. του αποστολου Iway {(- και ευαγγελιστου 025) 025 vg |
amok. Tov ay. ἀποστ. Iwav. του θεολ. 632 | αποκ. του ay. Iwav. του
αποστ. kK. evayy. Tov θεολ. nv ev εν πατμω TH νήσω κυριε εὐλογ. 2050.

1. amox. . . . τὴν μαρτ. I. Χ.] αποκαλυψις Ιωαννου του evayye-
λιστου arm! : αποκ. Ιωαννου καθως εἰιδὲν I. X. eth | gv edwxer

. oo ἐμαρτυρησεν) τῆς yevapevys εἰς ene Ιωαννὴν Tov ἀποστολον
του κηρυξαι 2050 | ην] δὲ ἧς arm? 5 α) αὐτω] αὐτὴ 046 δουλοις]
αγιοις 8* | κι ἐσημ.] significans Tyc : κ᾿ ἐπεμψεν eth | αποστειλας]
nuntianda Pr fl: >eth : +avra bo | του >88. 2015 | tw δουλω
aut. > 1854 Or: του δουλου avr. A | Iwaver s* |.

2. ver. 2 >arm! | oo εμαρτ. τ. X.] μαρτυριαν του λογου arm?
| του θεου > Pr | Χριστου > 181 | οσα >2040: +re 1: ἣν arm! |
ειδεν] Ἑ Kar ατινα εἰσι και ατινα (or a: >620) χρὴ γενεσθαι pera
ταῦτα 1. 88. 104. 181. 205. 209. 432. 468. 620. 632**. 1957. 2015.
2020. 2023. 2024. 2037. 2041. 2067 al: +xat aria εἰσιν 42: |.

236

I. 8:8] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 237

, δ 4

3. Μακάριος ὃ ἀναγινώσκων

καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας

καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα,

>

ὁ γὰρ καιρὸς ἐγγύς.

» , a ε Le , - 3 a? PS
4. Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν TH Ασίᾳ

xX a CAs ‘ > 4, > AY ae Ss, 20 ἢ Ny 6. 59 ’
άρις ὑμῖν καὶ εἰρήνη ἀπὸ 6 ὧν καὶ 6 ἦν καὶ ὁ ἐρχόμενος, (α)
\ Aye A ae ε
5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ ὁ μάρτυς ὃ πιστός,
΄ a a \ ” a , a
ὃ πρωτότοκος τῶν νεκρῶν καὶ 6 ἄρχων τῶν βασιλέων τῆς γῆς.

Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν
a“ 7 > “a
τῷ αἰματι αὑτοῦ,
(a) The MSS add here an early interpolation: καὶ ἀπὸ τῶν ἑπτὰ πνευ-
μάτων τῶν ἐνώπιον τοῦ θρόνου αὐτοῦ. See vol. i. 11-13.

8. μακαριος] pr καὶ eth : + εἰ 2050 : μακαριοι arm* bo ο ἀναγιν.
και >arm! : ot αναγινωσκοντες bo | 0 akovwy gig arm? 2 82 | 7, Noy.
τ. προφ. k. 0 akovwy arm?? | τ. Aoy. τ. προφ. >armt | rove Aoy.]
+rovrovs C : τον λογον & 046. 2042 | προφητιας NC 93. 104.
314 : +ravrys 104. 336. 468**. 620 gig vg 51:2 arm?2 bo: +
τουτου τ. βιβλιου eth | xat?]+ οἱ 2040 | τηρουντεσ] movowvreo armt
: τήρων gig arm!:232| ey αὐτὴ >fl : ἐπ avtyo 2050 bo | o yap
kK. eyy. >arm}-3 | καιρ. eyy. > 2050 |.

4. Ιωαννης] Iwavno & : pr a eypawe eth : +scribens haec Tyc
ταισξ] + oveaie 2050 | epyvn|+multiplicetur Tyc| aro...
epxou. | a deo patre Tyc | azo o wy ANC 025. 1. 60. 82. 88. 104.
181. 314. 336. 424. 432. 620. 628. 632**. 1957. 2015. 2020. 2023.
2036. 2037. 2041. 2050. 2067 : απὸ Tov o wy 61.™8 429. 617.
1934 : abeo qui est fl gig vg 5.3 bo: azo θεου ο wy 046, 21
(— 432. 620. 628. 632**. 2020. 2050) al™ Or® : azo κυριου o
wy 2016 | 0? >2050 | epxou.]+omnipotens Pr | cat >s? τωνξ
A® 88. 241. 2036 : a C 046. 21 (- 205. 620. 2020) alP™ Or?
st? arm*: a ἐστιν 025. I. 205. 620. 2020. 2023 al arm?¢ :
a εἰσιν 2019 arm‘ | αὐτου >2018 bo: του Geov 88. 2015. 2036
Pr fl : Inoov Χριστου eth |

5. καὶ amo |. Χ.Ἶ et a filio hominis Tyc : >eth | o¢ μαρτυς
πιστοσ ἐστιν 172. 2018 Pr gig vg arm*eth | o πρωτοτ.] “who
is eldest” arm? 8. ; εκ I. 1957. 2041 al | των νεκρων] “among
the dead” arm! 23 | apywy] μαρτυσ 2050: +7avtwv bo | βασι-
λείων &* (corr. by scribe himself to βασιλεων) arm}: 2 34 Or® | τω
(>8*) ἀγαπωντι ANC 046. 21 ( -- 205) al?! Or* της : τω ἀγαπησαντι
025. 1. 61.™8 88. 205. 1957. 2015. 2019. 2036. 2037. 2038. 2041.
2067 : og nyarnoey 172. 2018 ἢ gig vg arm!?-32 bo | ημασὶ]
>2050: ὑμας eth | λυσαντι ANC 1. 88. (104). 181*. 314. (620).
628. 2015. 2019. 2020. 2036. 2050 Or® Pr fl s!}? arm : λουσαντι
025. 046. 21 (—620. 2020. 2050) al?! gig vg eth : ἐλουσεν 172.

~

238 ΑΠΟΚΑΛΎΨΙΣ TOANNOY [I. 6-8.

Nios ΄ ec a Ῥ ε a a“ a ΓΝ Ν 3 al
6. καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ,
αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων" ἀμήν.

7. ᾿Ιδοὺ ἔρχεται μετὰ τῶν νεφελῶν,
NE Te, a ἈΝ “ 3 ‘ A ΄ Sk > ,
καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν,
καὶ κόψονται ἐπ᾽ αὐτὸν πᾶσαι at φυλαὶ τῆς γῆς. ναί, ἀμήν.(α)
(α) The MSS add here an early interpolation. 8. ᾿Εγώ εἰμι τὸ Αλῴφα

καὶ τὸ Ὦ, λέγει Κύριος ὁ θεός, ὁ ὧν καὶ ὁ ἢν Kai ὁ ἐρχόμενος, ὁ παντοκράτωρ.
See vol. ii. Eng. trans., footnote, Ζ72 /oc.

2018 bo : λυσαντι kK. των THO αμαρτιασ κιλιδων λουσαντι TH
ἐκχύυσει Tov ζωοποιου αἰματοσ κ. vdatoo κ. ποιησαντι ἡμασ βασιλειον
ιερατευμα κ. λουσαντι ἡμασ απὸοτωῶν αμαρτιων εν τ. αιματι αυτου. και
ἐποιησεν ἡμασ βασιλειαν ιερεισ κτλ. 104. 620. (336. 459. 628) |
ἡμασἥ >N* : vpas eth | εκ ANC τ. ὅτ." 88. 181. 2015*. 2019.
2020. 2036. 2037. 2038. 2050. 2067 : amo 025. 046. 21 (—620.
2020. 2050) 250 al?! Or® Pr fl gig vg bo? | τ. apapr.] peccato
Pr | μων] υμων eth : >A 1. 181. 336. (620). 2067 Pr | ev 7. aup.
αὖτ. >arml!- 3 |,

6. ἐποιησεν ANC 025. 21 (-- 386. 456. 468. 866) 250. 2037.
2038. 2067 Or® 51:32 bo eth : ποιήσαντι 046. 42. 69. 104.
325.°°% 336. 367. 385. 456. 459. 468. (620). 2019 ἡμασ & 025.
046 al?! Pr gig vg? (51:3) arm : nuw A 42. 325**. 367. 456.
468. 517. 2016. 2020 : ἡμων C: vas eth: regnum nostrum ἢ :
nostrum regnum vg): > 325* | βασιλειαν ιερεισ AN*C 21 (—325.
456. 468. 2050) 250 alPm fl νρί( 4); βασιλειαν καὶ ιερεισ δὲς
88 Pr gig vg? : “worthy of his kingdom and priests”
arml-3-4 ; βασιλείαν ιερατικὴην si? : βασιλειαν αγιαν eth:
βασιλειον ιερεισ 046. 2050: βασιλεισ καὶ ιερεισ Ο25. I. 2015.
2019. 2036. 2038. 2067 al arm™3"* : βασιλειον ιερατευμα 42.
61*. 69. (325). 367. 456. 468. 517. (620). 1854 Or® bo" |
xa? >arm!* bo | αὐτου >fl arm! | avtw . . . ἀμὴν >Pr arm?
| x. τὸ Kpatos . . . ἀμὴν >arm*| τ. αἰωνας] τον awva x* |
των αἰωνων XC 046 alP! Or® fl gig vg 51:3 arm*32:; >A o25.
88. 325. 456. 468*. 498. 2015. 2036. 2037. 2050 bo | ἀμὴν
> 218 |.

7. ae ἐπι Ο sa eth | των» 250. 2018. 2038 | νεφελων] + anny
35: +coeli gig arm! 2 3¢ | οψεται] AC 025. 046 alP! Ort δ" 8:
Pr fl gig vg eth: oWovrae & 1. 181. 2038. 2067 Or® 51 2? arm bo
| avrov! > 1. 205. 209 arm}-3 πασ] παντεσ 51:32 arm: +0 172
: Tavrec, tac bo | οφθαλμοσ καὶ >arm! | οφθαλμοι 51" 2 arm? 3.44
| avrov? >N* | κοψονται] οψονται (-erac Pr) Pr fl bo arm?! @) :
οψονται και κοψονται eth | ex αὐτὸν >1. 241* arm! : er >K* 2050
Or Pr ἢ bo | πασαι. . . γησ] omnis terra Pr | vac]+xae 51]
vat ἀμὴν >fl arm! : ναι > bo | αμην] Ἑ και λέγει arm? |,

8. to αλφα ANC 025. 046. 21 (-—620. 632. 2020) al

I. 9-11.] ATIOKAAYWIS, IOQANNOY 239

9. Ἐγὼ Ἰωάννης, ὁ ὃ ἀδελφὸς ὑμῶν καὶ συνκοινωνὸς ἐν τῇ θλίψει
καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ
καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Je
το. ἐγενόμην ἐν quem ἐν τῇ κυριακῇ ἡμέρᾳ, Kal ἤκουσα ᾿ φωνὴν ὀπίσω μου
ae ὄπισθέν pov! ὡς σάλπιγγος λεγούσης φωνὴν

an
Ὃ βλέπεις γράψον εἰς βιβλίον, ἀξ νυν

“ ’
καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις,

gig arm?-4¢ bo : ro a 1. 88. 241. 385. 620. 632. 2020. 2023.
2037. 2038. 2039. 2042. 2067 al Or® Pr fl vg : - καὶ eyw N*
| τοῦ] I am arm?!-3 | w]+(7) apxn και (το) τελοσ N* τ. 61.™ (88).
£72. 205. 250. 1954. (2065). 2018. (2019. 2922. 2036. 2037).
2038. 2050 Or“? Or® gig vg bo λέγει Κυριος ο Oeos >
2050 | λέγει >88 [ὁ θεοσ >arm! : + καὶ 620 arm? 34 | καὶ o ἣν
ἘΞΕΆΓΠΙ “and who is”) arm*®«:. ‘unto’ aeons” arm! |\o* >
1934 | epxop.|+ και 386 : + κυριοσι arm!-?¢| οὐ > 046. 2015.
2036 |.
ay eyo] + εἰμι bo : καὶ eyw eth | Iwavyo δε" | cvvKowwvor RC
025. 2036 al: συγκοιν. A 046. 205. 250. 468. 2020. 2037. 2038.
2050. 2067 ἃ] 51 : κοινωνοσ 21 (-- 205. 468. 2020. 2050) al™ s?;
+vupov 51:3 eth | καὶ βασιλεια ANC 046 al?! Ors Pr fl gig vg
arm!- 2-30: κι ἐν τη βασιλ. (+vpwr eth) 025. 1. 104. 205. 620.
2023. 2038. 2067 al eth: τησ βασιλειασ arm? : om ἡ βασιλεια
bo : Σ 51:3 καὶ σπομ. ev. Ino. > arm!4 | xac?]+ εν τη 51 | υπομ.]
Ἔτη 51:3: 4+ cov noav bo: Ἔδια τὴν vropovny υμων eth | ev Ιησου
R* C025. 2020. 2050 Or "8 gig vg s! bo: ev Χριστω A: ev
Ino. Χριστ. δὲ Pr vg? s? eth : Incov Χριστου 1. 205. 1854.
2015. 2036: ev Χριστω Incov 046. 21 (— 205. 2020. 2050) alP!
Or® fl arm? 3) | καλουμενὴ > 1: επικαλουμενη 2050 : λεγομενὴ
141: | dca] καὶ C | Gov] κυριου 620 | και την papt. AC I. 91.
172. 242, 325". 424. 432..1934. 2015. 2016. 2018. 2020. 2036
Pr gig vg arm? 4 bo: και δια τ. μαρτ. τὲ 025. 046. 21 (-- 5325.
1934. 2020) al?! Or® ἢ s!}2 arm?! 3 eth | Ijoov AX*C 025. 181.
2015. 2019. 2020. 2036. 2050 fl gig vg arm*: Χριστου arm! :
Inoov Χριστου N° 046. 21 (—2020. 2050) al?! Or® Pr sl?
arm? 3 bo |,

10. eyev. ev mveup.| “and (>a) there was in me the spirit
(holy 1)” arm! ?-3-¢ : pr eyw A: pr eyw Iwavrno gig : pr καὶ
51ἐν πνευματι ev TH > 2050 φων. pey. οπισθεν (336. 2020
omizw) pov A 336. 2020. 2067 arm! eth : omow pov φων.
(+oadmyyos 2015) μέγ. NC 025. 205. (2015). 2037 al
Pr ἢ gig vg s!-? arm?* bo : φων. om. μου peyad. 046. 2040 al?!
Or : φωνησ om. λεγουσηὴσ μοι wo σαλπιγγοσ peyadno 2050 :
pwvyo pey. 335. (2050). 2067 | οπισθεν μου >arm* | σαλπιγγοσ]
pr φωνὴ arm! * 4 eth |.

11. ea λεγουσαν N° “ Pr fl 51} 2 arm*: λαλουσησ 920.

240 ATIOKAAYWIS, IQANNOY [I. 12-18,

εἰς “Edecov καὶ εἰς Σμύρναν καὶ eis Πέργαμον καὶ eis
Θυάτειραν
καὶ εἰς Σάρδεις καὶ εἰς Φιλαδελφίαν καὶ εἰς Λαοδικίαν.

12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ.
καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς,
13. καὶ ἐν μέσω τῶν λυχνιῶν ὅμοιον υἱὸν ἀνθρώπου,
ἐνδεδυμένον ποδήρη καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς
ζώνην χρυσᾶν᾽"

2039. 2040 : φωνουσησ 2020:>104: Ἔμοι 1854. (2050) τη" ὃ
bo eth : +eyw adda xk. To ὦ πρωτοσ κ. 0 εσχατοσ (και) (025.
104) 620: +eyw εἰμι το aK. TO ὦ (0) πρωτοσ κ. (0) ἐσχατοσ (και)
1. 61*. 336. 628. 2019. 2020. 2023 | οβλεπ. >&* | ola 172. 424.
2018. 2020 Pr s! bo | βλεπεισ] βλεπησ 2040 : ακουσει bo |
εἰσ] Ἐτο & | καὶ πεμψον >arm‘ : et mittem fl | cat! >s* bo|
ἐκκλησιαισ |+ ta ev τὴ ασια bo : +7aw (ουσαισὴ arm | ev Epeow
, ey Σμύρνα κτλ. arm || eo? - «> 7 > bo : εἰ 5 Ξ
arm? | xa?) + ~5 >> Pr: καὶ > 149. 201. 2015. 2042. 2007) | Καὶ
eo Xprvpy. post Θυατειρ. pon &| ὥμυρναν C 025. 046. 21
(— 205. 620. 2040) al 52 : Smyrnam fi : Smirnam Pr gig :
pupvav A I. 177. 205. 620. 628. g20. 2017. 2018. 2024.
2040** : μυραν 104%. 2040* : Ζμυρναν & vg s! : Zuvpva arm
| Ilepxapov 2050 : | eo Θυατειραν (-ripav AC : -rypav 046.
2050) (AC 046) 69. 110. 172. 314. 424. 1854. 1957. 2018.
2020. (2050): Tyatyram fl: Tyathiram gig : Thyatiram vg : εἰσ
Θυατειρασ 1. 2038 : εἰσ Θυατειρα (-tTypa 620. 632) ὃὲ 21 (-205
2020. 2050) 250. 2037. 2067 al : εν Θνατειροισ 025. 205.
209. 2019 : Tiatirae Pr : Thyatera bo | και5] και 2040 | x.
εἰσ apd. ΣΝ : post Aaod. pon &° | Lapd.] αρδεισ 620: | Φιλα-
δελφιαν ANC 025. 046. 104. 205. 456. 522. 620. 919. 920.
1849. 1955. 2004. 2015. 2017. 2039. 2042. 2050 bo: Φιλαδελ-
φειαν 21 (—205. 456. 620. 919. 920. 1849. 2004. 2050) alP! :
“ Phrygia” arm! | Λαοδικιαν ANC 110%. 205. 2015. 2042. 2050
al bo : Λαοδικειαν 025. 046. 21 (—205. 2050) al?! : Laudatiae
Pri:

12. καὶ] Ε ANC 025. 205. 632**. 2020. 2050 Pr fl gig Cyp vg
sl} 2 bo: exes 2016: και exer 046. 21 (— 205. 632**. 2020. 2050)
alP! | ἐπιστρ. Brew. . . . Kat επιστ. edov|] Conversus respexi ut
viderem . . . et vidi Pr ἢ : ereorpeWa εβλεψα bo | βλεπ.]
ιδειν 2050 (s?) | τ. (POV (oa ἐμου] τον λαλουντα μοι 2050 |
ἐλαλει SC 046 alP! Pr fl gig vg (52) δτγηγδ 8.4. : λαλει A
arm! : ἐλαλησε 025. 1. 104%. 620, al s! | per ἐμου] μοι arm?
| emotpewao > 2050. (Pr fl) arm! | λυχν. err. χρυσ. 2050: >
arm! |,

13. και! >arm! | euperw AC 2004 : μεσον δὲ | των AC 025. I.

I. 14-15.] ATIOKAAYWIS IQNANNOY 241

14. ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ws ἔριον λευκόν,(α)
καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός,
15. καὶ of πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ | πεπ-
υρωμένης TF,
καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν.

(a) MSS adda gloss ὡς χιών. See vol. i. 28,

181. 205. 459. 2015. 2020. 2037. 2038. 2042. 2050. 2067 Tyc
Pr fl s arm! 2 4 bo: των extra & 046. 21 (-- 205. 2020. 2050)
alP! Or’ gig vg arm? | Avyv.] +rwv χρυσων 172. 250. 424. 2018.
2023 gig vg® arm* | ομοιον] ὁμοίωμα A s! (= wo ομοιωμα) bo sa:
opotos 1854 | Tov wov του avOp. s? | wov δὲ 046. 1. 35. 61*. 69.
ΤΟΝ LIC. 172: 175. 177: 20%.) 2500. 225. 327. 386.456. 617:
620. 1934. 2015. 2016. 2018. 2021. 2042. 2050 al: ww AC οΖξ.
18. 205. 468. 632. 9190. 920. 1849. 1854. 2004. 2020. 2037. 2038.
2040. 2067 al?! Ors Pr Cyp ἢ gig vg arm [ανθρωπου] - και s! |
evdedupevor . . . περιεζωσμενοσ 1854 | ποδηρη NC 025. 046
min fere omn : ποδηρην A (2050) | προσ] ev 172. 2018. 2020:
em. Pr fl bo: inter Tyc [μαστοισ C 025. 046. 250. 2037.™8 alPl:
μαζοισ A 35. 60. 432.1957. 2015. 2023. 2036. 2037*. 2038. 2041.
2067: μασθοισ ὃὲ 104. 205. 209. 385. 498. 620. 632. 2042. 2050:
+avrov 51" ? bo eth | χρυσαν AN*C : χρυσιν 620: χρυσὴν X° 025.
046 min omn"™4

14. ἡ Se κεφ. . . . τριχ.] “but the hair of his head” arm‘ |
τριχεσ] τριχαισ 2050: +avrov s! arm? | λευκαι > Pr fl arm}: 2-3 45a
| wot AN 35. 175. 386. 617. 620. 632. 920. 1934. 2020.
2040 al™ Or’: ὡσεὶ C 025. 1. 1957. 2015. 2023. 2036. 2037:
2038. 2041. 2042. 2050. 2067 al : ὠὡσπερ 205. 209. 242 : και
wo 046. 18. 250. 325. 3237. 456. 468. g19. 1849. 2004 al
| wo eptov .. . off. aur. >arm? | epiov|]+xar 110 s! | λευκον]
καθαρον arm* :.> 110 Pr fl Cyp s! : + και 2019. 2050
gig vg 51 arm**e« eth | wo χιὼν > arm! 3. 3*4 | wo?] woe
(2019). 2020. 2042 : και bo : aut (corrupt for ut) Tyc. | καιξ > Pr
| ὡσϑ > 517]:

15. και > 104. 620 Pr | ομοιοι] ομοιωσ 920 | χαλκολιβ.] χαλκω
AtBavw 025. 104. 175. 620, 2017. 2042. 2050: aurichalco (auri-
calco Pr) Libani Tyc Pr : aurocalco fl : auricalco gig : orichalco ᾿
vg : “burnished brass” bo : τ καὶ gig | wo . . . πεπυρ. > 498.
arm}: 3*-4 | wo >s! arm? 8." α | ev] ex Pr fl πεπυρωμενησ AC
Cyp Pr fl: πεπυρωμενω & 205. 209. 336. 620. 628. 2050 gig
vg sl? : πεπυρωμενοι 025. 046. 21 (— 205. 620. 2050). 250. 2037.
2038. 2067 al?! Or® : ignitos velut in fornace ignis Tyc :
“refined amidst a furnace fiery” arm? %""*|«. ἡ gov... .
vd. πολλ. > arm‘ | vdarwy zoAdwy] πληθουσ Aaov 2050 (cf.
Dan. τοῦ) |,

VOL. 11.—16

242 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [I. 16-18.

, 9 5 ~ -~ Ἂν > Ὁ 2 , e ‘
16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά,
“ ΄ ΄ ~
Kal ἐκ TOU στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπο-

ρευομένη,
καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ.

17. Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός"
καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ᾽ ἐμὲ λέγων

Μὴ φοβοῦ" ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος,
18. καὶ ὃ ζῶν καὶ ἐγενόμην νεκρὸς,

Nos ἣν a SN > Ν 2a a 9

και ἰδοὺ ζῶν εἰμι εἰς τους αἰωνᾶς Τῶν αιωνων,
Lom x a A , \ a 7

καὶ EXW Tas κλεῖς του θανάτου και του ἄδου.

16. xo! 5 - τ854 bosa | εχων δ 025. 046. 21 ( -- 2050) 2037.
2038. 2067 al?! Or® 51:2 : εἰχεν N*¥ 172. 250. 424. 2018. 2019 :
habebat Pr fl gig vg arm : >A 2021. 2050| εν τ. δ. x. avr.
>arm! | ev >2050 | def. χειρι. αυτ. ANC 025. 35. 61. 69. 172.
175. 181. 205. 209. 242. 250. 432. 617. 1934. 1957. 2016. 2017.
2018. 2019. 2023. 2036. 2037. 2038. 2041 alP : δεξια aur. χειρι
21 (-- 35. 175. 205. 617. 920. 1934. 2040. 2050) al?! Or® : χειρι >
60. 920. 2015. 2040. 2050 Tyc Pr ἢ gig vg arm? : xetpr avr.
tn δεξια 046 | αστερεσ A 1934. 2021 | poud. διστ.] πνευμα s! |
ofera > 205. 209. 242. 2050 arml-3-4 (bo) | ἐκπορευομ.] pendentem
Tyc | φαινει wo o ἡλιοσ & Pr Cyp fi arm* bo: “like the sun
flashing appeared ” arm}: 2 32 | 0 205. 209. 241. 432. 498. 628.
632. 2020. 2042 | φαινει] φαινων 2067 : “was flashing” arm‘ | ev
Ty Suv. avr. >arm |.

17. ἐπεσα ANC 025. 046. 35. 205. 325. 327. 456. 620. 632.
2020. 2050 : ewesov 18. 175. 386. 617. 919. 920. 1849. 1934.
2004. 2037. 2040 al | προσ] εἰσ & 42 : ἐπι 2033 Ss! | wo] wor N* :
woe 8 arm : καὶ wo Or® bo | εθηκεν AC 025. 046. 21 ( -- 35.
205. 2050) al?! Or®: posuit Pr gig vg : ἐπεθηκεν B τ. 35. 61.78 205.
2015. 2023. 2036. 2037. 2038. 2050. 2067 : inposuit fl Cyp | deé.
avt. AX*C 025. 046. 21 (-- 35. 205) al?! Pr fl gig vg arm eth
Ἔχειρα N° 1. 35. 61. 205. 1957. 2015. 2037. 2038. 2041. 2067
51: 2 Neywv]+ poe x alP arml?3 | μὴ φοβ >N*: +Iwavve Pr |
0 πρωτ.] ο πρωτοτοκοσ A : “beginning” arm}? | o ecx.| ο >
2050 |.

ae x. ο Lwy >Pr gig : “I am life” arm? 3.8 | και >N* bo
arm | eyev. vexp.] : “Tam (+same%) who died” arm! *°%: + καὶ
εἰπεν μοι eth | ov >arm? | των αἰωνων > 2020 αἰωνων AX* C
025. 2019. 2050. 2067 Pr Cyp fl gig vg bo arm!?* : +apnv
N° 046. 21 (— 2020. 2050) 250. 2037. 2038 al Or® s! 2 arm? : > 2020
| τὴν κλειδα 51 [κλεισ ANC 025. 35. 205. 250. 325. 456. 468. 620.
632. 2020. 2037. 2038 al. : κλειδασ 046. 21 ( — 35. 205. 325. 456.

I. 19-20. ] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 243

> >
19. γράψον οὖν ἃ εἶδες
καὶ ἃ εἰσὶν
εὐ ΄ , Ν ΄-“᾿
καὶ ἃ μέλλει γίνεσθαι μετὰ ταῦτα.
\ , a ε Aaa J , a 78 Pe LN ὃ a
20. TO μυστήριον τῶν ἑπτὰ ἀστέρων οὗς εἶδες ἐπὶ τῆς δεξιᾶς μου
καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς" οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ
ἐκκλησιῶν εἰσίν, καὶ ai λυχνίαι αἱ ἑπτὰ [ἑπτὰ] ἐκκλησίαι εἰσίν.

468. 620. 632. 2020) al™ Or® | rou θαν. x. τ. ad. ANC 025. 046.
21 al?! Tyc Pr fl gig vg s!-2 (bo) arm eth: του ad. x. τ. θαν. 1.
2015. 2019. 2036. 2037. 2038 al |.

19. ow >1. 498. 620. 2020. 2050 arm!-?-8¢/a] o sl? |
ειδεσ] oer bo : ορασ arm}? 84 | και a εἰσιν >arm?- 8 bo | καιΐ >
arm? 4 α | a2>2050 | cau? >bo | a? >s! | μελλει] Se 2050: Set
μελλειν N* : der μελλει C: de 2050 | γινεσθαι AX 21 ( — 35. 386.
468. 617. 632. 2050). 250 al?! Or®: γενεσθαι S*C 025. 046. 35.
61. 69. 314. 386. 468. 617. 632. 1957. 2015. 2019. 2023. 2036.
2037. 2038. 2041. 2042. 2050. 2067 |.

20. οὖσ ANC 025. I. I10. 181. 205. 209. 2037%*. 2038.
2050: wv 046. 21 ( — 205. 2050). 250. 2037*. 2067 al?! Or® | edeo]
ορασ arm? | ere tyo def. NC 025. 046. 250. 2037. 2067 min
omn" Οὐδ s! arm* bo : ἐν τὴ δεξια A 2038 Pr fl gig vg 512
arm? 3¢ eth : εν τῇ xepe arm! | x. των extra λυχνιων 498 Pr fi
arm? | rac! > 18. 385. 429*. 522. 910. 920. 1849. 1955. 2004.
2039. 2040. 2042 | τασ χρυσασ > 408 51 : των χρυσων Pr arm?? :
+ TavTa ἐστιν 201 : +7TavTa εἰισιν 93. 486 | acteped | + επτα
bo | ayy... . εἰσιν] ayy. εἰσιν των err. εκκλ. 498 Pr fl gig vg:
των emt. εκκλησιων εἰσιν οἱ ayyeXou arm?® | ecw! >R* | και Qt
λυχν. au ἐπτα.. . . εἰσιν Σ» 632} | αἱ λυχν. αἱ επτα AC 025. 046
alP! gig vg 51:32 eth : αἱ λυχν. exra 218. 429. 2018. 2019 : ἐπτα
Avxyv. N* 1. 61.7 367. 2038 : αἱ ἐπτὰ Avyv. N° 35. 205. 250.
632**. 1854. 1957. 2020. 2037. 2050. 2067 al Or® | αἱ exra|+ac
ειἰδεσ 025. 1. (35). (61.78). 69.™E (205). 1955. (1957). 2036. 2037.
2038. 2067 bo: ται χρυσαι 2050 : +a χρυσαι ασ εἰιδεσ 51 : - αἱ
172. 241. 250. 424. 2020 arm | erra® >104. 498 Pr ἢ (arm*?).
Only these authorities attest the original text (see vol. i. 34-35 ;
vol. ii, Eng. trans., footnote, zz Joc.). The ai ἑπτά belongs to
ἐκκλησίαι.

244 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ ΠῚ

CHAPTER II.

1. To ἀγγέλῳ τῷ ἐν ᾿Εφέσῳ ἐκκλησίας γράψον.
Τάδε λέγει ὃ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ,
ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν,

1. τω ἀγγελω τω εν Εφεσω εκκλησιασ]) Since John’s usage
elsewhere attests the originality of this unique grammatical con-
struction (see Gram. in vol. i.), I add here a summary of the
documentary evidence for it in 2! and in the six other passages
where it originally occurred, 28-1218 31-714 This evidence is
sufficient to establish the originality of tw ayyeAw tw in all seven
passages: when reinforced by the evidence of John’s usage else-
where, it is irresistible. I have accordingly restored the original
reading in 3}: 7-14 where the Greek MSS fail us.

21 τ. ayy. τω] AC (2019) s! arm* Pr (though he reads:
angelo ecclesiae Ephesi). In the note Pr. refers to the
peculiar construction in the text: Dativo hic casu ecclesiae
posuit, non genetivo; ac si diceret Scribe angelo, huic
ecclesiae, ut non tam angelum et ecclesiam separatim vide-
atur dixisse, quam qui sit angelus exponere voluisse, unam
videlicet faciens angeli ecclesiaeque personam. 28 τ. ayy.
τω] A (2040 τ. ayy. Tyo 0) arm**, 212 τ. ayy. τω] 2050
51 arm#*sa, 218 τ. ayy. τω] A Epiph®* He sl. 2 arm! @. »),
C >rw? but does not replace it by τησ. 4} τ. ayy. τω] Pr
sl}? arm*. 377. ayy. τω] Pr arm*. 314 τ. ayy. τω] arm‘.

The difficulty of the reading led to the occasional omission
of ἐεκκλησιασ in 218 (A), 3!4 (919. 920. 2040), 3} (52), 37
(arm*). It is interesting to observe how the evidence for
the original reading grows weaker as the text advances.
The assurance of the scribes grows as they write. On the
individual passages the chief variants are given below.

τω ayy.| toe ἀγγελοισ arm}? : pr καὶ Pr ἢ gig : bo sa eth
begin 21+ 8 12.18 317.14 with καὶ (>bo sa) γραψον | τω ev Edeow
ἐκκλησιασ AC : tw tno ev Ed. εκκλ. 2019: Tw εν Εφεσω ev τη €x-
κλησια arm* : tw ev ἐκκλησια Ἑφεσου s! : τὴσ ev Edeow εκκλ.
δὲ 025.046 min fere omn Or®: Ephesi ecclesiae gig vg : ecclesiae
Ephesi Pr bo : τησ Εφεσιων εκκλησιασ 1. 2020 fl arm)? 3¢
| λεγει7 + κυριοσ 172. 250. 424. 522. 2018. 2039 | κρατων] - παντα
και 52 | defta] χειρι Tyc 51 : δεξια χειρι 172. 250. 2018 arm}: 5: 4
bo sa αὐτου] Ἡ χειρι &* | 07] καὶ arml?8¢/ ey μεσ.] euperw
AC : ἐπὶ 1 | exra > 498. 620. 628. 2020 Tyc 51 arm)? : ~7. X. τ.
emta χρυσ. 2042 | χρυσων 8 025. 046 min fere omn : χρυσεων AC :
χρυσίων 2050 |.

II. 2-5.] ΑΠΟΚΑΛΥΨΙΣ IOANNOY 245

os ber Ν A , Ν ἣν e ,
2: α τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου,
\¢ ,
καὶ ὅτι ov δύνῃ βαστάσαι κακούς,
\ 9 7 i , ς ἣν 3 , ‘ > ΩΝ ὁ
καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους καὶ οὐκ εἰσίν,
καὶ εὗρες αὐτοὺς ψευδεῖς"
ae 4 δὰ
3. καὶ ὑπομονὴν ἔχεις
5 , \ Ψ Ld
καὶ ἐβάστασας διὰ τὸ ὄνομά μου
καὶ οὐ κεκοπίακες.
> >» N a ¢ N δι (κα A , ris
4. ἀλλ᾽ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκας.
> ,
5: μνημόνευε οὖν πόθεν πέπτωκας,
καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον᾽
εἰ δὲ μή, ἔρχομαί σοι
καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς.(α)
(az) MSS add gloss ἐὰν μὴ μετανοήσῃς.

2. oda] εἰδον 337 eth | «. τ. kom. > 385. 429. 522 | κ. τ. ὑπομ.
gov K. τ. Kom. σου 632 | Tov κοπον AC 025. 35. 60. 181. 205.
209. 432. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2041. 2042
Pr gig vg 82 : Tove κοπουσ arm!* : tov κοπὸν gov & 046. 21
(- 35. 205). 250. 2007 Or® s! : rove κοπουσ cov arm* 8:4 bo |
cov? >Pr arm! 22 | xa? >A bo: +oda arm! | ov duvy es,
ov βασταζεισ arm}? | δυνησὴ 2042 : δυνει 620. 2050 | βασταξαι
025. 1. 2020. 2038 | κακον bo | kat] ove arm! | eavrova > 181.
2067 : - εἰναι vg’! arm* | ἀποστολ. AX*C 025. 94. 337. 2038 vg
arml 2.3. 4 : + ewat 8° ὁ 046. 21 ( — 337) al™ Or® Pr gig vg" sl 2:
και evp. aut. W.] K. ευρεθησαν ψευδαποστολοι bo |.

8. καὶ ὑπομ. ex. > 218. 424. 2018 | υπομ. εχ. (+K. θλιψισ πασασ
n*) κι eBaor. ANC 046. 21 (—35. 205. 620. 2020). 250 alm
Or’ vg 51:5 arm? : et habuisti patientiam et tolerasti Pr: «Baor.
(εβαπτισασ τ. 61.™ 2037) κι ὑπομ. εχ. (1) 35. (61.™8). 1957. 2015.
2020, 2023. 2036. (2037). 2038. 2067 al : εβαστ. pe x. ὑπομ. εχ.
025. 104. 205. 209. 336. 459. 620 : ὑπομ. ex. x. εβαστ. avtovo gig
bo | ἐχεισ] habuisti Pr | x. eBaor. > 432 | δια >314. 2016 | και
ov κεκοπιακεσ AC (51: 3): κι οὐκ. εκοπιασασ & 025. 046. 21 (— 620.
2020). 250. 2037 al?! Or®: et non (nec Pr) defecisti Pr gig vg :
και κεκοπιακασ 336. 432. 628. 2020 arm?* : καικοπιακασ : Kat
κεκοπιασασ 620 |.

4. αλλ AC 025. 1. 385. 620. 2015. 2020. 2037. 2038. 2042.
2050. 2067 Or®: αλλα & 046. 21 (—205. 620. 2020. 2050).
250 al : και 205 | exw κατα σου] ξολιγα gig τὴν πρωτὴν ‘cov
ayarnv A | αφηκασ AN® ὃ 025. 046 al omn"4 ; αφηκεσ N*C |.

5. μνημονευσον 1854. 2020 | ουν >Prs! arm)? 44 eth | ποθεν]
οθεν 386 : πωσ bo | πεπτωκασ ( -- εσ δὰ) ANC 046. 21 {-- 35. 205.
620). 250 al™ Or® Pr Cyp s? : εἰπεπσώκασ 025. 1. 35. 104.
265. G20. ΤΩΡ 2045. 2023. 2036. 2037.) 2035: 2041. "2067
gig vg 51 | κι μεταν. > 5} arm? | xk. τ' mp. epy. ποιησον >bo

246 ATIOKAAYWIS, IQANNOY [II. 6-9.

6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς TA ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ
μισῶ. 7. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
Τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς ὅ ἐστιν ἐν τῷ
παραδείσῳ τοῦ θεοῦ.

8. Καὶ τῷ ἀγγέλῳ τῷ ἐν Σμύρνῃ ἐκκλησίας γράψον

Τάδε λέγει 6 πρῶτος καὶ ὁ ἔσχατος,
ὃς ἐγένετο νεκρὸς καὶ ἔζησεν"
9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν,
ἀλλὰ πλούσιος εἶ,
καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων ᾿Ιουδαίους εἶναι ἑαυτοὺς
καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ.

eth | ἐργα]- σου gig arm | oo. ANC οὔ. °2050 gig vg s! bo
sa: > 181. 2041 arm! 5.4 ; + ταχὺυ 046. 21 (- 2050). 250.
2037. 2038. 2067 al?! Or® Pr 52 arm? : Ἔταχει 1 κινησω] Ὁ
κατα σου 325. 456 εκ τ. tom. aut. >s! | εαν] εἰ 35 | μετανοησεισ
(-σισ 1) 35. 104. 498. 620. 2050 : μετανοησ 205 : wetavonoy Tyc |.

6. exec] - αγαθον Pr| ore μισ.] ort μισησ 2040 | a> A arm?:
sicut Pr | xayw] eyw s! arm!-?-3¢ eth |.

7. ουσ] wra 51- 3: + axovew bo eth : aures audiendi Pr arm}: 4
| axoverw 617 | πνευμα] ᾿ αγιον arml-?4 eth | ταισ] Ἐ επτα A |
exkX. | + Taw exta C : καὶ s! | avrw AC 025. 046. 21 (-- 325.
205) Or® Pr Cyp vg s? arm eth: Σ" δὲ 35. 60. 205. 209. 1957.
2023. 2041 Tyc gig vg” s! | ev τω παραδ. AN*C 046. 21 ( -- 35.
205) al™ Tyc Pr Cyp vg s!-?arm!- 234 : ev weow τω παραδεισω
N° ° 025 : ev μέσω Tov παραδεισου I. 35. 61.™ 205. (εμεσω
205). 250. 1957. 2015. 2018. 2019. 2023. 2036. 2037. 2038.
2041. 2067 gig arm* bo| του @eov ANC 025. 1. 61.™® 205.
2015. 2019. 2036. 2037. 2038. 2067 s! arm* : μου 046. 21
(—205) απὸ (Or =? Or Tye Pr gig Cyp ves? πη ΣΝ
bo eth |.

8. tw εν] See note on 2΄. τω A armé : τησ NC 025. 046.
21 min™! Or’ eth : τησ-Ἐο 2040 [εν Σμυρνησ εκκλησιασ A:
Smirnae ecclesiae gig (vg) bo : ecclesiae Smirnae Pr 5] : εν
Ζμυρνη εκκλησιασ & : ev Spupvyn εκκλ. C 025. 046. 21. 250. 2038.
2067 al™ s? arm? (Ζμ.) : Tyo εκκλ. του Suvpvaov arm)-3¢ ;
ἐκκλησιασ μυρναιων I : Σμυρναίων εκκλησιασ 2015. 2036. 2037 :
Spup. AC 025. 046 min™= Vd pig s? arm}: 32 bo: Ζμυρ. & vg
s! arm‘ πρωτοσ] πρωτοτοκοσ A | 0? > 2016. 2020. 2041 | o
exx.] “without end” arm! : +0 πρωτοσ των vexpwv 69 | or ANC
025. 046. 35. 205. 468**. 620. 632. 2020. 2050 Pr gig vg sl?
arm!2:4e bo ; >18. 175. 325. 337. 386. 456... 468*. 617,979.
g20. 1849. 1934. 2004. 2040 al™ | εζησεν] vivit gig vg :
revixit Pr |.

9. σου AC 025. 93. 241. 250°™ Pr gig vg s! bo sa eth :
+Ta epya και & 046. 21. 250. 2037. 2038. 2067 Or® Tyc 52

II. 10-12.] ATIOKAAYYIS IOANNOY 247

το. μὴ φοβοῦ ἃ μέλλεις πάσχειν.
ἰδοὺ μέλλει βάλλειν 6 διάβολος ἐἕ ὑμῶν εἰς φυλακήν,
ἵνα πειρασθῆτε καὶ ἔχητε θλίψιν ἡμερῶν δέκα.

γίνου πιστὸς ἄχρι θανάτου,
Ν , A ~
καὶ δώσω σοι Tov στέφανον τῆς ζωῆς.

ε ” > 93 , ed) a , A» , e

11. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. O
Lal > ‘ > ~? -“ 4 aA ,
νικῶν ov μὴ ἀδικηθῇ ἐκ τοῦ θανάτου Tod δευτέρου.
Ν a 3 / a 2 4 > ,ὔ ,
12. Kal τῷ ἀγγέλῳ τῷ ἐν Περγάμῳ ἐκκλησίας γράψον
/ 5 i4 ε ΜΝ ως Ν c 4 = Ἀ ’ A > A
Τάδε λέγει ὃ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν

arm : τα epya κ. τὴν ὑπομονὴν arm | πτωχείαν 025. 046. 21
(—620) Or : πτωχιαν ANC 1. 498. 620 : +o0v gig vg s! bo
eth | την βλασφ.] + τὴν κὲ 51:3 : τασ βλασφημιασ arm}: 2-4 : blas-
phemaris Pr gig vg: “1 found not one” bo | εκ ANC 046. 21
(= 35. 295) αἰ Progigove 5: bo: S025. 1. 35. 205. O57.
2015. 2019. 2023. 2036. 2037. 2038. 2041. 2067 Or® | eaur.
Iovd. 2015. 2036 (s!) | Ἰουδαίων &*C 2050 arm! | εαυτουσ εἰναι
2019 | εἰναι > 468** s! | εαὐτ. > 336. 620. 628 : αὐτουσ 314.
2016, 2019 | κι οὐκ εἰσιν > arm! | caraval+eow XN % Pr gig
ve arm! 25 |,

10. pn AC 046. 2020. 2023. 2050. 2067 bo : μηδεν N 025.
21 (— 2020, 2050) Or® Pr gig vg 51}: 2 eth | a] wy 35 | μελλεισ
θελεισ arm* | πασχειν ANC 025. 1. 35. 104. 172. 205. 468
(πασχει 620). 1957. 2015. 2018. 2019. 2023. 2036. 2041 : παθειν
046. 21 (-- 35. 205. 468*. 620). 2067 al™ Ox’ | wov ANC o25.
I. 18. 61. 69. 104. 250. 620. 2018. 2019. 2020. 2036. 2037. 2038
al™ Pr gig vg st arm bo: +67 046. 21 (—18. 205. 620. 2020.
2050). 2067 Or®s? : +yap 2050 eth : +xae 205 | o διαβ. Bad.
920. 2020. 2040 5: 3 eth | βαλλειν ANC 025. 18. 35. 205. 250.
919. 920. 1849. 2004. 2020 al : βαλειν 046. 175. 325. 337. 386.
456. 468. 617. 620. 632. 1934. 2037. 2040. 2050. 2067 al Or? :
βαλλειν Barw &* | εξ vu. o διαβ, & τ. 2037. 2067 al gig | εξ] ad
1854 | wa πειρασθ.] wa πειραθητε τ : wa πειρασθη 920 | κ. εχ. θλιψ.
>gig [ἐχητε A 1854. 2019. 2038 Pr (bo) : exere C 025. 1. 181.
2050 : εξητε 110 : εξετε N 046. 21 (— 2050) Or® Tyc vg 51:2
OAup.|+ μεγαλην 2050 | dex. nu. Tyc gig | ἡμέρων ANC 025. 1. 35.
104. 172. 205. 250. 620. 1957. 2015. 2037. 2038. 2050. 2067 al :
dierum Pr : ἡμερασ 046. 21 (—35. 205. 620. 2050) al™ Or®
Tyc 51- 2: diebus gig vg | γινου >N* | γίνεσθε. . . πιστοι. ..
υμιν 51 | axpe 2050 | pexpt 632. 2020 |.

11, ovo] wra 51: 2 arm! ὁ ; +axovew bo eth : +audiendi Pr
arm!-#2 | τὸ] +ayov arm!? eth | τ. εκκλ. >arm!|o νικων)]
o yap νικων bo |.

12. τω ayy. | TOT αγγέλοισ arm). 2.3 | TW ἐν II. εκκλ. 2050
(save that it reads Περκαμω): see note on 2!: tw εν εκκλησια

΄

248 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY [11. 18-14.

1 a a
13. Οἶδα ποῦ κατοικεῖς,
ψ ε ΄ a a
ὅπου ὃ θρόνος τοῦ Σατανᾶ,
καὶ κρατεῖς τὸ ὄνομά μου,
καὶ οὐκ ἠρνήσω τὴν πίστιν μον

\ 3 - € , a? Ud «ε« ,
καὶ ἐν ταῖς ἡμέραις ἵ Avrizras,t 6 μάρτυς μου,
6 πιστός μου, ὃς ἀπεκτάνθη παρ᾽ ὑμῖν
ὅπου ὁ Σατανᾶς κατοικεῖ.
14. ἀλλ᾽ ἔχω κατὰ σοῦ ὀλίγα,
g μ᾿ > A aA Ν ὃ ὃ Ν Β Χ Ld
ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴν Βαλαάμ,
ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιον τῶν υἱῶν
Ἰσραήλ,
“-“ > , \ cal
φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι.

Πέεργαμου 5} : tw ev τὴ Iepyapov εκκλησια ? arm** : Tw ev τ. εκκλ.
Il. sa : tno εν Tepyapw εκκλησιασ all Greek MSS (— 2050) Or:
tno Περγαμαιων (Περγαιων}) exckAyovac arm}? : Pergami ecclesiae
gig vg 52 bo: eccles. Perg. Pr eth | Neyer] Ἑ κυριοσ 205 | τ. of. τ.
dior. 51:3 eth |.

18. oa ANC 025. 2020. 2050 Tyc Pr gig vg s! arm!-?4
bo sa eth : +7a epya σου και 046. 21 ( — 2020. 2050 [cov Ta epya
και 325. 456]) al?! Or’ s? arm®*| που] καὶ ome arm* | κρατεισ]
ἐκρατησασ bo : κρατουσιν arm! *" | pov] σου X* | ηρνησω] Ἐ
nomen meum et gig | τὴν πιστ.] τὸν πιστὸν arm? | xa? AC
1957. 2050 gig vg s! bo eth : > δὲ 025. 046. 21 (— 2050) al?!
Pr arm? 3 4¢| εν rao] αὑὐταισ 325* : in illis Pr | ἡμεραισ AC
vg 5] : Ἑταυταισ Δι} 5. : τ εν ταῖσ N* : -αἱσ 046. 21 ( -- 2ς.
205. 620. 2040. 2050) al Or® (arm®”**) : +e ato N° 025. 1. 35.
104. 205. 250. 620. 1957. 2018. 2023. 2036. 2037. 2038. 2041.
2067 (52) (arm*) : +in quibus fuit gig : +euaco τ. 61.8 : - μου
(ev) atx 2040. (2050) | Αντιπασ N*C 025. 046. 21 ( -- 325. 337.
456. 2050) al™ vg : Antiphas Pr: Anthipas arm®* : Antipax
gig : Αντειπασ AN*° 42. 82. 93. 325. 337. 367. 452. 456.
498. 2021. 2024**. 2050 Or® : ἀντεῖπασ 5}: 5 arm* bo : >eth |
o papr. | kato μαρτυσ 172. 2032 s!: rag μαρτυσ arm? | wou? > 181.
201g arm! bo: - καὶ Pr | ὁ πιστοσ] +ort rao μαρτυσ (+ pov s!)
πιστοσ 2059 51: ort μαρτυσ μου πιστοσ("» γ)πασ οπιστενων armF- γ-ὃ |
pou! AC 61. 69. 2050 Or® s? : >N 025. 046. 21 (-- 2ο50) Pr
gig vg (arm) bo | οσ αν εκτανθὴ 2050 : o απεκτανθὴ 205 : ov
ἀπεκτειναν bo eth | oc >172. 314. 2016 | παρ υμιν)] παρ υμων
g20. 2040 51 arm?"44: εξ ὕὑμων arm?: + exer 632 | orov o Yar.
κατοικ. >> 2020 5] }

14. αλλ. ANC 025. 35. 205. 620. 2020. 2050 al Or®: αλλα
046. 21 ( - 35. 205. 620. 2020. 2050) 250. 2038. 2067 al | κατα
σου» Δ : +Aeyew Pr arm?"4 | ὀλίγα >arml** eth | ore. . .
Kpat.] ονοματα κρατουντα bo | om>C Pr vg 52 exec] exe

II. 15-17.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 249

15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν
ὁμοίως.

΄, : ΕΒ
16. μετανόησον οὖν
» Ν τι, , 4
εἰ δὲ μή, ἔρχομαί σοι ταχύ,
Ν , 3 7 A > sen | v4 a , 4
kal πολεμήσω μετ᾽ αὐτῶν ἐν TH ῥομφαίᾳ τοῦ στόματός μου.

ε
17. ‘O ἔχων οὖς ἀκουσάτω
τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.

Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου,
καὶ δώσω αὐτῷ ψῆφον λευκήν, Ξ

καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον

ὃ οὐδεὶς οἶδεν εἰ μὴ ὃ λαμβάνων.

A | διδαχην] Ἐ του 42. 468. 2019. 2020 | εδιδασκεν ANC οἷς. 1.
2015. 2036. 2037. 2050. 2067 al Pr gig vg : εδιδαξεν 046.
21 (—2050) al™ Or® s!-? arm!-*3e2 bo : διδασκει arm‘ | tw
Bad. AC 104 : ἐν tw Bad. 1. 94 : τον Bad. &° 21 (— 35*). 250.
2037. 2038 Or® : ev tw Βαλααμ τὸν Bad. 025. 35%. 2067 et
comm. in 250. 2037. 2067: Bad. 046 : >N* | Βαλακ Axe
025. 21 (— 386. 620. 1849. 2040**. 2050) Or® : Balac gig
vg arm : Βαλαακ C 046. 620. 1849. 1854. 2040**. 2050 :
Balaac Pr: Βαλααμ 386 | Barew] βαλλειν N° : ἐμβαλειν 2050 :
βασιλει A | των] τε 2050 φαγειν ANC 025. 1. 35. 205. 522.
632*. 1957. 2015. 2019. 2020. 2023. 2036. 2050 Or8™-* 24 Pr
gig vg 51 arm: τοῦ day. 42. 325. 336. 367. 456. 468. 620. 628:
καὶ day. 046. 18. 175. 250. 337. 386. 617. 632**. g19. 920.
1849. 1934. 2004. 2040. 2067 al Or (52) | ειδωλοθ. >vg arm? :
εἰδωλοθυτον 1854 : de sacrificiis Pr |.

15. συ κρατ.] ο κρατων 2050 | κρατουντασ)] κρατουντα bo : >
arm}: 2. 3¢ | Νικολ. AC 046. 18. 175. 325. 386. 456. 468. 617.
g19. 1849. 2004 al : των Νικολ. δὲ 025. 1. 35. 104. 205. 337. 620.
632. 920. 1934. 1957. 2015. 2020. 2040. 2050 al (arm*# bo) :
“of Nicolaus” arm}? | ὁμοιωσ ANC 046. 21 (— 35. 468. 2020)
Or Pr gig vg 51:3 (arm*) : 0 μισω 1. 61.™8 : ἣν μισω 2037 arm? ;
opowa ο (w 468 : ἣν 2067) picw 025. 35%. 42. 181. 468. 2038.
2067 : >2020 arm!-?-3 bo sa eth |.

16. ουν AC 046. 21 ( -- 35) al™ arm!® bo eth : povoy arm? :
> 025. I. 35. 61. 69. 1957. 2015. 2019. 2023. 2036. 2037.
2038. 2041 Or® Pr gig vg 51" 3 arm? | εἰ δε μη] καὶ bo | σοι > 61.
69. 181. 2020. arm!:?*92 eth : συ N* | πολεμ.] ἐκπολεμησω 205 |
αὐτων] gov 2050 Pr : αὐτου arm®8 | ev>Tyc [τοὺ crop. μου
>arm! : καὶ εν τὴ απειλη ἡ φιλανθρωπια 104. 336. 459. 620. 628
(from the Comm. of Andreas) |.

17. ουσ] wra 51:32 : +axovew bo eth : aures audiendi Pr
arm) 4 | πνευμα] -᾿ αγιον arm)* eth | ἐκκλησ.] + ore bo | τω

250 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [11. 18-19.

18. Καὶ τῷ ἀγγέλῳ τῷ ἐν Θυατείροις ἐκκλησίας γράψον
Τάδε λέγει 6 υἱὸς τοῦ θεοῦ,
ὁ ἔχων τοὺς ὀφθαλμοὺς ὡς φλόγα πυρός,
Ν ε , > aid /
καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ,
19. Οἶδά σου τὰ ἔργα,
Ν Ν > 4 Ν id Ν A ’ Ν ‘
καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν Kal τὴν
ὑπομονὴν σου, '
καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων.

γικωντι N% 025. 046. 21 (- ὅ2ο. 2050) al?! : τω νικουντι AC :
[eure AC 025. 046 minf?o™ Or: > N Ὅτ Tye gig vet =
51; + φαγειν 025. 1. 35. 61.™8 104. 205. 468. 620. 632. 1957.
2015. 2023. 2036. 2037. 2038. 2041. 2067 Or® Tyc gig arm*¢:
Ἔτου φαγειν 42. 69 : +‘“food” arm!:?3| τον μαννα AC 21
(-- 35. 205. 468. 620. 632. 2050) al Or® : μαννα 69 : το μαννα
046 gig vg arm®° : ex του μαννα & 468%. 1957. 2019. (2050)
Tyc Pr 51. 2 arm** bo : azo τὸν pavva I. 35. 61.7% 104. 205.
468**. 620. 632: 2015. 2023. 2036. 2037. 2038. 2041. s20070,
απὸ του ξυλου 025 : amo του EvAov Tyo Cwyno arm! : + φαγειν 172.
250. 2018. 2050 | του κεκρ.] TO κεκρυμμ νον 2050 gig vg | dwow
avtw? > 2020 arm λευκ. κι ἐπὶ τ. ψηφ. >s! | ψηφ.3] ψημον
ς | καινον] κενον C 175. 2040 | γεγραμμ.] εγγεγραμμενον 919 : >
Pr: +e αὐτὴν bo | ο οὐυδεισ. . . λαμβ. 51 | o>N* | oder] εἰδὲν
205. 209 bo: +avtw 2050 |.

18. tw εν Θυατειροισ εκκλησιασ] See note on 21. τω ev Ovar.
A: εν @var. εκκλησιασ C : Tw ayy. Tyo εκκλ. τω ev Θυατ. Epiph*® :
ecclesiae qui est Tyatirae Pr: τω ev εκκλησια τὴ εν Θυατ. 5} : τω
Tyo εκκλησιασ THO εν Θυατ. 52 : quiin Theatrea ecclesia arm‘ ©: ;
τησ ἐν Θυατ. εκκλησ. & 025. 046 min omn%4 Or’ : Tyatirae
ecclesie gig : Thyatirae ecclesiae vg : ecclesiae Thyaterae bo :
των Θυατιραίων arm? : tye Θυατειρων exkAno. 2020 (arm?) |
Θυατειροισ N 1. 18. 35. 175. 205. 250. 386. 468. 617. 919. 920.
1934. 2004. 2037. 2040. 2067 : Θυατιροισ AC : Θυατηροισ 025.
149. 201. 632. 1849. 1955. 2036. 2050 : Θυατειρων 2020 : Ovarnpy
046. 620 : Ovareipy 69. 93. 104. TIO. 177. 325. 337- 456. 498.
2021 : Thyatirae vg : Tyatire gig | exxAyouas >A arm! | rove
οφθαλμ. A 2019. 2020 Pr gig vg (arm***) : τὸν οφθαλμον 51:
+avrov NC 025.046. 21 (— 2020). 250. 2037. 2038 al?! Or® 52
(arm!¢) | φλογα] φλοξ δ Pr : λαμπαδασ 1854 | χαλκω λιβανω
025. 104. 175. 620. 2050 : auricalco Pr : eramento thurino gig :
orichalco vg : “unto brass of Libanan ” s? arm}. 2: 3°4 ; “unto brass
smelted” arm3” ; “ burnished brass” (χαλκολιβανοσ) bo eth |.

19. ta epy. και >181 | τὴν (>2020) mort. κ. τ. ayam. κ. τ.
διακ. 18. 242. 2040 : τὴν ayam. κ. τ. διακ. K. τ. πιστ. I | κ. τ.
ἀγαπ.} Ἔσου 51 bo eth | την» Ο 2020 | πιστ.] " σου 51 bo eth
| τὴν διακονιαν και ΝΕ | την > 2020 | διακονίαν | - σου s! bo

II. 20-22. | ATIOKAAYWIS IOANNOY 251

20. ἀλλὰ ἔχω κατὰ σοῦ
ὅτι ἀφεῖς τὴν γυναῖκα ᾿Ιεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν,
καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους
πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
21. καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ,
καὶ οὐκ ἠθέλησεν μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς.
22. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην,
καὶ τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλίψιν μεγάλην,(α)
(α) Interpolation follows here: ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς.

See Eng. trans. vol. ii. footnote, Ζη: loc. ἐὰν μή is not followed by the
indicative in our author.

eth [την >A 2019 | cov? > 2023 Pr | cov?]+xar 1 [πλειονα]
xelpova. 175. 617*. 1934 |.

20. adda A 046 min mult : αὰἀλ NC 025. 35. 69. 104. 175.
295 $145,355. OFZ. 6206, 1934, 1957. 2015. 2016. 2020; 2027.
2038. 2050. 2067 al Or®| exw] λέγω arm! 2:84 | xara cov AC
025. 046. 21° (— 35*.-632*. 2050). 250 al™ Tyc vg s? bo eth:
oot arm! 2-34; +77odv δὲ 35*. 181. 632*. 2019. 2022. 2038. 2050
gig st arm**: Ἔπολλα 2015. 2036 Pr Cyp: +oArya 1 | adeo
AS*C 025.046. 21 (—2020. 2040. 2050): 2037. 2038.
al™ Pr Cyp gig vg : αφηκασ N° 506. 2019. 2050. 2067 Tyc
51.2 arm bo eth : αφιησ 241. 250. 424. 2018. 2040 : ποθεισ
2020 | γυναικα NC 025. 1. 104. 205. 468*. 620. 2019. 2020.
2038. 2050 Tyc gig vg arm®%+bo eth : +oov A 046. 21
(205-408. 620: 2020, 2050) al™" Or Pr \Cyp-s!? arm? ἢ
τὴν Ἰεζαβελ A : Ιαζαβελ 8* : Zezabel Pr Cyp arml-2-42| ἡ
λεγουσα AN*C : ἡ λέγει 046. 21 (—35*. 205. 2020. 2050).
al™ Or® gig vg bo eth : τὴν Aeyovoav N° 025. 1. 35*. 205.
1854. 2019. 2020. 2038. 2050 : “who declared” arml. 3 44 |
eauvrnv AC 025. 21 (—620) : αὐτὴν & 046. 104. 141. 336. 620.
628 | tpopytw ANC 21 (-—620. 919. 2004. 2040. 2050) al™
Or’ : prophetissam gig : προφητειαν &* : προφητὴν 025. 046. 104.
172. 620. 919. 2004. 2019. 2038. 2040. 2041*. 2050: propheten
Tyc Pr Cyp vg: +ewar δὲ 2050 s! arm*| x. διδασκει] διδασκειν
Pr Cyp vg : και didacxadov? bo | πλανα] πλαναν Pr Cyp vg
| εἰδωλοθ. day. I. 2019 | εἰδωλοθ.} To εἰδωλοθυτον ἢ arml-3-44 ;
de idolothytis vg (bo) : de sacrificiis (—ficio gig) Pr Cyp gig:
>arm? |,

21. v.21 >205 | cal >Prarm!-¢ | αὐτὴ] αὐτὴν 2040 | μεταν.]
μετανοησει 620. 2050 | κ- ov θελ. μεταν. >N* (arm*): κ εἰ μεν
θελει μεταν. 2020 : kK. ov μετενοησεν (post αὐτησ) 1 arml-2 ὅ|
ἠθέλησεν A Pr Cyp eth : θελει R*C 025. 046 min°™ Or® gig
vg sl-2 | πορνειασ C 025. 046. 21: πορνιασ AN | avtyo | ταυτὴσ & :
κυτων Κ. OV μετενοησαν arm” |.

22. Bou] «5° ov 2020 : +eyw 1 | βαλλω AC 21 (- 325.

252 ΑΠΟΚΑΛΎΨΙΣ LOQANNOY [II. 23-25,

‘ a fs i io > ~ > ,
23. καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ.
A , ~ @e 9 ,ὔ
καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι
ὅτι ἐγώ εἰμι 6 ἐραυνῶν νεφροὺς καὶ καρδίας
‘ , cee ε , Ν Re, ε ~
καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν.
24. ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις,
ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην,
σ 3 Ν ,, a ~ ε “
οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ, ὡς λέγουσιν,
οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο βάρος"

25. πλὴν ὃ ἔχετε κρατήσατε ἄχρι οὗ ἂν ἥξω.

456. 468*. 632. 2020. 2050). I. 250. 2037. 2038. 2067 Pr Cyp
vg arm : Badw &° 025. 046. 325. 456. 468*. 632. 2020. 2050 Ors
gig bo eth: καλω δὲ | κλινην] φυλακὴν A: καμινον arm! 23 ;
luctum cod. ap. Pr: “pains of a couch” arm‘ | μοιχευσαντασ 61.
69 Pr Cyp | per αυτησ] αὑτὴν 2050 | peyad. >arm?: maximam Pr
Cyp vg arm? | μετανοησουσιν AN: μετανοησωσιν C 025. 046. 21
(— 2050) al?! Or® : μετανοησει 2050: weravonon 469 Pr Cyp bo
sa eth | ex. τ. epy. aut. >bo sa | αὐτησ NC 025. 046. 21 (- 35%.
205. 468. 632) al™ Or® Pr Cyp gig vg s? arm‘ eth : avrwy A 1.
(35*). 61.8 181. 205. 468. 632. 2019. 2023*. 2036. 2037. 2038.
2067 vg. ¥ 51 arm]: 2-34 |

23. xa! > A 620 arm! bo sa|avryc] avtwy 205. 209
arm2™:3¢ | εν] ewo 468* | θαν.] θυμω 2019 | epavvwv AC : epevvwv
δὲ 025. 046 min omn"4 : scrutator Cyp Pr | ved. x. καρδ.] καρδ. x.
ved. arm! @) 34 bo eth: renis et cordis Pr | καρδιαν s! (arm?) |
αἀποδωσω 2050 | υμιν >arml-23 bo | κατα >arm!-? 3 | τα epya|
epya C: τὴν καρδιαν 2050 | ὑυμων AX°C 025. 21 ( — 2020. 2050)
Pr gig vg 5}: 3 arm! eth : αὐτου 046. 2020. 2050 vg ὦ arm! § bo
Sa : αὐτων arm® : >N* |.

24. 86 >468 s!| row λοιπ.] row ev λοιποισ &* | τοισὶ >
82 94. 2041 | tow ev τοισ Θυατ. λοιποισ 2050 | τοισ ev Θυατ.]
τῶν Ovatipawwv arm}: 23 | row? > 205 arm* | Θυατειροισ ἐξ" “ἢ ὁ: ©
21 (—149. 620. 632. 2050) : Θνατιροισ AC : Θνατηροισ 025.
620. 632. 2050 : Θυατηριοισ 149 : Θυατηραισ 046 : Θυατειραισ
61. 69 : Ovareipy N° : Thyatirae vg : Tyatirae Pr : Tyatire gig |
ogo] ort 205 : oot gig | οὐκὶ >N* | exovow] exer gig : euabere
arm!-23 | οἰτινεσ οὐκ] οὐδε Tyc | ove? >arm! | eyvwoar] eyvwre
Tyc arm?*| Babea AC 046. 21 (-—205. 2050). 250. 2067
al™ ; Baby NS 025. I. 205. 2015. 2019. 2036. 2037. 2038. 2050 :
(ro) βαθοσ bo.: altitudinem Tyc Pr : altitudines gig vg | wo
dey. >arm! | wo] a arm! 82 | βαλλω AC 025. 21 ( — 337. 632.
2050) al™ Tyc gig arm*: Badw & 046. 1. 61. 69. 177. 337. 632.
1957. 2023. 2050 Or Pr vg arm!:*-3¢ bo eth |.

25. πλην 0] o ow s!: “more than what” arm!-?-8 | κρατήσατε]
“and is with you” arml-28| αχρι NC 69. 177. 2087 : αχρισ

11. 26-111.1.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 253

26. Καὶ ὃ νικῶν καὶ 6 τηρῶν ἄχρι τέλους τὰ ἔργα pov,
δώσω αὐτῷ ἐξουσίαν ἐπὶ τῶν ἐθνῶν,
27. καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ
ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται,
ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου,
28. καὶ δώσω αὐτῷ τὸν ἀστέρα τὸν πρωινόν.
29. Ὁ ἔχων οὖς ἀκουσάτω
τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.

025. ο46. 21 8]Ρ]} : ov >2050: ews A 241 | av ηξω ANC 025. 35.
205. 468. 620. 632. 2020. 2050 Tyc Pr gig vg 5}. 2 bo : ανοιξω
046. 18. 175. 325. 337. 386. 456. 617. 919. 920. 1849. 1934:
2004. 2040 alP! |,

26. καιΐ > 104. 336. 522. 620. 628. 2020 arm!-2-3 | o?>
2020 | τηρων] κρατων 468* | ἀχρι τελ. > 51 τα epya pov axpet
τελουσ 2050 eth | εξ. ἐπι τ. εθν.] ἐπι» δ : ta εθνη Tyc |.

27. κι ποιμ.} ποιμαινειν (1854) 51 : et reget gig vg: x. ποιμα-
vovow arm!?3 | αὐτουσ] αὐτὸν arm? | σιδηρα] - και cuvtpupe
αὐτουσ 2050: - και Tyc arm)? | wo σκευοσ κεραμικον arm? ¢ bo |
συντριβεται ANC I, 104. 2020, 2037. 2038. 2050 al?. Possibly
a slip of the author for συντριβονται or rather συντριβήσονται :
συντριβήσεται 025. 046. 21 (— 2020. 2050) al™ Or® : confrin-
gentur Pr vg (52) : comminuentur Tyc : συντριψετε 51 (an itacism
for συντριψεται) : confringet eas (placed before wa!) gig :
συντριψει (-ovew arm * 3) avrove (αυτον arm*) arm bo eth | wo?]
ουτωσ yap 51 | καγω] eyw arm? 2 34 |,

28. autw] avrows arm? 4 | πρωινον RC 025 al omn fere : προινον
A 046. 2038 |.

29. v. 29 > Pr| ovo] wra 51:2 : +axovew bo eth : aures
audiendi arm!- 8: 6 | πνεῦμα] + αγιον arm! eth |,

CHAPTER III.

. a 3 ἐκ A
I. Kai τῷ ἀγγέλῳ τῷ ἐν Ξάρδεσιν ἐκκλησίας γράψον
ε ‘ Ν ’ “A ζω
Τάδε λέγει 6 ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ
καὶ τοὺς ἑπτὰ ἀστέρας,
5352 \ >»

Oida σου τὰ ἔργα,
ῳ Ν μὴ σ A \ DY
OTL ὄνομα ἔχεις ὅτι ζῇς καὶ νεκρὸς εἶ.

1. katt > Pr| τω αγγ.] τοισ ἀγγελοισ ΔΥπη]: 3. 3. | τω εν Σ.
εκκ.]. See note on 2΄. ecclesiae qui est Sardis Pr : τω εν τὴ εκ-
κλησια αρδεων 51: tw ev Zapd. s? : τω ev (rao) Sapdyora ἐκκλησιαισ
arm*: ryo ev &. εκκ. AX 025. 046 min°™® Or* : ecclesiae Sardis
(Sard. eccl. gig) gig vg bo eth : τησ Σξαρδικων (Σαρδαιων 2. a)
exkA, arml% 3 : τὴσ ev Sapd. εκκλησιαισ C| exra > 181.

τὰ ἔργα

264 ΑΠΟΚΑΛΎΨΙΣ IQANNOY (111. 2-3.

1. γίνου γρηγορῶν, καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν,
οὐ γὰρ εὕρηκα σου !épya! πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου.

45 Ὁ μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας,
4
καὶ τήρει καὶ μετανόησον.

XVi. 15. [dou ἔ ἔρχομαι ὡς κλέπτης.
μακάριος ὃ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ,
ἵνα μὴ γυμνὸς περιπατῇ,
καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ.

2015 | του θεου Σ» 386 | εργα] + και Pr s!| ονομα] + “of the
health” bo [τὸ ἕησ ANC’ 025. 25. 205. 250.) ὕζο. 2020:
2037. 2038. 2050, 2007 al™™ Or Tyc Pr gig vg) s* lana
bo : και ζησ 046. 21 (—35. 205. 620. 632. 2020. 2050) alP :
και ott ζησ 632 51 : ζωντοσ arm® | xai3|+ ore 5} |.

2. γινου] και γινου s! : yevou 1854 | yenyop.| εγρηγορων &* :
vigilans et stabilis Pr | στήρισον AC 025. 35. 175. 227. 408**.
617. 919. 920. 1849. 1934. 2004. 2020. 2040 al Or®: στηριξον καὶ
046,/1. τὸ; 205. (250.632. 2037. 2038. 2050. 2007 4) Miverrn
gig vg st bo eth : στηριζων 620 : τηρησον 42. 141. 201. 325.
385. 386. 429. 456. 468*. 522. 2015. 2019. 2036 52: tAnpwoov
arm!-2-3 | ra λοιπα >Tyc eth : rove λοιπουσ (οι) s? | α] οι 55:
ore arm? : εἰ δε uy? bo | ἐμελλον ANC 025. 172. 181. 250. 424.
468. 2015. 2018. 2019. 2020. 2036. 2037. 2038. 2050. 2067 Οὐ"
Tyc Pr gig vg 52 arm‘ : e(or ημελλεν 1.™ 104. 336. 620:
n(or ε)μελλεσ 046. 21 (— 468. 620. 2020. 2050). 93. 201. 498 al
51 : μελλεισ arm® bo | aofavew ANC 025. τ." 620. g1g*. 2020.
2050 al™ Or (αποθνησκειν 468. 2015. 2019. 2036. 2037) Tyc
Pr gig vg 51:2 arm** bo : αποβαλλειν 046. 21 ( -- 25. 468.
620. g19*. 2020. 2050) : αποβαλειν 35. 1957. 2023 | ευρηκα]
evpyxav 046 : invenio vg : Ἐσε οτι s! | πεπλήηρ. τ. epy. σου 141
51 | epya AC 1.78 : ta epya τὲ 025. 046. 21 al?! Or® | πεπλη-
pwpeva > 201. 386 | ενωπιον] + κυριου 35. 205 | μου» 1. 205. 2038.
2067 al? Pr 51 arm! 3¢|,

85: μνημονευε] pr καὶ eth | οὐν > 69 Pr gig 51 arm! 3: 5: 4
eth | ηκ. x. εἰληῴφασ 2050 s! | Kk. ἤκουσ. κι τήρει ANC 025. I. 35.
104. 172. 250. 468. 620. 1957. 2020. 2037. 2038. 2041. 2050.
2067 gig vg 52 arm? * bo: x. ἠκουσασ type 51 : ἠκουσασ τήρει
arm? : et audita custodi Pr: >046. 21 (—35. 468. 620. 2020.
2050) al™ | καὶ τήρει >arm® eth |.

xvi. 15. ou] oo Pr arm’ | ἐρχομαι] epxerar &* (sed corr.
prim. man.) 241. 2020 Prs!arm® : Ἐεξαιῴνης eth | κλεπτησ] +
Taxv 2019 : +xkat 205 | 0] ore N* | τηρων] τιμων 1849 | περι-
πατει 104. 522. 2015 : wepimatyoyn 2020 : περιπατήησει 2019 |
βλεπουσι 1. 2015. 2019. 2036. 2038: videat Pr | βλεπ. τ. acy.
avr.] “ their shame appear ” arm}: ?- 34 |,

III. 3-5. | ΑΠΟΚΑΛΎΨΙΣ LOANNOY 255

3% ἐὰν οὖν μὴ γρηγορήσῃς
ἥξω ὡς κλέπτης,
καὶ ov μὴ [γνῷς] ‘
, 9 9 φεῦν ,΄,
ποίαν ὥραν ἥξω ἐπὶ σέ

4. ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν
ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν,
καὶ περιπατήσουσιν μετ᾽ ἐμοῦ ἐν λευκοῖς,
ὅτι ἄξιοί εἰσιν.
5. Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς,
καὶ οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς,
καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου
καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ.

3°. ουν Σ» ὅ2ο | γρηγορ. AN® etc. : γρηγορησεισ 104. 620 :
μετανοησησ &* Pr : μετανοησησ μηδε (και bo) γρηγορισεισ 2050 bo
| ηξω"] pr. veniam et subitabo adventum meum ad te Pr | ηξω
AC 025. 1. 35%. 181. 468**. 2015. 2037. 2038. 2067 vg%4.f8
arm* bo : + ert σὲ N 046. 21 (—35*. 468**) al gig vg*¥
51:2 arm‘ eth | γνωσ AC 025. 1. 35. 175. 205. 468**. 617. 1934.
2037. 2038. 2067 al: γνωση N 046. 21 (-- 35. 175. 205. 468**.
617. 620. 1934. 2050) Or® : γνωσει 104. 620. 459. 2050 : nescies
gig vg : non scies Pr | ποιαν wp. n€.] “my coming” arm | ποιαν
wpav] ovav wpav (N*) : ποια wpa 181. 367. 632. 2050 |.

4. adda ANC 69. 468. 2020 Or®: αλλ 025. 046 min pl: >
35*. 205 arm* | exer] exw s! arm* bo | εχ. od. ονομ. ANC 025.
I. 35. 205. 2015. 2020. 2037. 2038. 2050 al Or® (Pr) vg 51:3
eth : ex. ov. oA. gig : ολιγ. ex. ονομ. 046. 21 (—35. 175. 205. 2020.
2050) al: ολιγ. ovo. ex. 61. 69. 175. 314. 522. 2016: και τ]
a ANC 025. 046. 21 (—35. 205. 468. 2020) al Or® gig : οἱ
I. 35- 205. 209. 432. 468. 2015. 2020. 2036. 2037. 2038. 2067
Pr vg : αἱ 522 | το ἱματιον Pr | avt.] eavtwv C : + pera γυναικοσ
bo eth | περιπατησ.] περιπατήσου A : περιπατουσιν 620. 2050
vg ΠΥ 51 arm?: ambulaverunt Pr vg? arm? | per ἐμου >armte
: ἐνωπίον pov 51 | ore] και s! | or: . . . εἰσιν] eth om. here and
trans. after λευκοισ in ver. 5 | εἰσιν] καὶ avaravow οὐκ exovow

. k. ὁ ἐρχομενοσ (from 4°) 35* |.

5. ourws AX*C 18. 35. 456. 920. 1849. 2004 al Or® Pr gig
vg 51: arm*2 bo : ovrw 325 : ovroa N° 025. 046. 21 (—18.
35. 325. 456. 920. 1849. 2004. 2050). 250. 2037. 2038. 2067 :
αὐτοσ 2050: ovtog ovtwa 467 | mepiBar.| περιβαλλεται C 51:3 ;
περιβεβληται 2050 : περιβαλουσιν avrov ? bo : >eth | εξαλειψω]
απαλειψω 2020 : εξαλειψουσιν bo sa | τὸ ovop. avt. . . . ομολογησω
>1. 2015 | αὐτου 1: 33] avrwy 52 arm bo | ex τ. BiBd.] ἐν BiBrw
2040 | τ. ζωησ] των ζωντων 920. 2040 | To ov. avt.2] avrov gig |
evwr.!] ἐμπροσθεν & | κ. Evwr. τ. ayy. avtT. > 325. 456 |,

γνώσῃ

256 ATIOKAAYWIS [TOANNOY [III. 6-7.

e ” ? > ‘
6. Ὃ ἔχων οὖς ἀκουσάτω
τι τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
᾽

7. Καὶ τῷ ἀγγέλῳ τῷ ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον
Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός,
ὁ ἔχων τὴν κλεῖν Δανείδ,
ὁ ἀνοίγων καὶ οὐδεὶς κλείσει
καὶ κλείων καὶ οὐδεὶς ἀνοίγει,

6. v. 6>Pr| ove] wra 51:3 : +axovew bo eth : aures
audiendi arm}: 8: 4 | rvevpa]+ayov arm!-? eth

7. και! >Pr | τω ayy.] τοισ αἀγγελοισ arm! i τω εν Bir. εκκλ.]
See note on 2} : ecclesiae qui est Filadelphiae Pr : τω ev Φιλα-
δελφια arm? : ryo ev BA. εκκλ. all Greek MSS Or : Philadelphiae
ecclesiae (gig) vg s! bo : τὴσ Φιλαδελῴων (-φιων 3) εκκλησιασ
arm}-2-3¢ | Φιλαδελῴφια NC 025. 046. 205. 325. 386. 456.
919. 920. 1849. 1934. 2004 al™ ; Φιλαδελῴφιασ A 620. 2050:
Φιλαδελφεια 18. 35. 175. 337. 468. 617. 632. 2020. 2040 al™ |
ἐκκλησιαισ τὲ | λεγει] + κυριοσ 172. 2018 | o αγιοσ o αληθ. C
025. 046. 21 ( 29:0) 2037. 2038. 2067 alP! Θέ gl2
arm** bo eth: o αγιοσ καὶ αληθ. 172. 2018 : sanctus et verus
Tyc Pr gig vg arm! 3.8. : 0 αληθ. 0 αγιοσ AN : 0 αληθ. >2050: o
ayyeXoo αληθινοσ Οἱ" | 0? > 337 | την >N* | κλεῖν ANC 025. 046.
21 (= 35. 205. 408". 617.620. 2050). 250 al@ Or Ore
κλειδα τ. 35. 69. 172. 205. 468**. 617. 620. 2015. 2019. 2036.
2037. 2038. 2050. 2067 Or?" ; (+omnes eth) claves Pr 5]
arm eth | Aad A 2020 : του Aad (Δαῖδ 632) & 21 (- 620. 2020.
2050). 250. 2037. 2038. 2067 al?! : του οἰκου (from Is. 2272)
tov Aavewd bo eth : του adov 104*. 218. 336. 459. 620. 2050
arm! 2-3 | 0 ανοιγων] Kat ανυγων & | Kat? >bo | κλεισει ANC 025.
046. 21 (— 205. 620. 632*) al?! Or?" Ors arm# bo : κλειση 104.
285: κλειεῖ I. 61.78 205. 314. 632". 2016. 2019. 2023. 2037,
2038. 2067 Tyc Pr gig vg 51:2 : κλείων 2015. 2036 (arm®) |
κλει. (sine add) AXC o25. (35*)- 205. 468**. 632*. 2020. 2050
al OrPhil 36 Pe xi372 Tye Pr gig vg s!-2 arm** bo : +avryv 046.
51 0 755 205: 0)" 622. 2020! 2050) al™* Or arn:
| καὶ (>A: +0 2015. 2036) κλείων AX 025. 1. (35*). 172. 205.
250. 314. 468. (2015). 2018. 2019. 2020. 2023. (2036). 2037.
2038. 2050. 2067 Ort" Or® (sl?) (bo) : καὶ κλείει C 61.78
2016 al gig arm? : et qui claudit Pr arm? 8: : «Ae Tyc vg
: εἰ pn ὁ ανοιγων (- και ουδεισ avorger Or’) 046. 21 (—35*. 205.
468. 620, 2020. 2050) al Or® : εἰ μη ὁ avorywv Kat κλειων 42.
104. 432. 459. 620 | και] quod Pr | avovyee AC 025. 61.™ 205.
201g. 2037. 2038. 2067 Or® Tyc Pr gig vg 512 arm* : avorywr
468 (arm*) : ανοιξει {-- υξει δὲ) δὲ 046. 21 (—205. 468. 620).
250 ajm™ ΟΡ. 46 ;

III. 8-10. | ΑΠΟΚΑΛΎΨΙΣ IQANNOY 257

8. Οἷδά cov τὰ ἔργα
9 Ἂν , , , , » ΄
---Οἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην,
ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν---

΄ Ν é ὃ ,

ὅτι μικρὰν ἔχεις δύναμιν,

καὶ ἐτήρησάς μου τὸν λόγον,
καὶ οὐκ ἠρνήσω τὸ ὄνομά μου.

9. ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, Ε
τῶν λεγόντων ἑαυτοὺς Ιουδαίους εἶναι καὶ οὐκ εἰσὶν
ἀλλὰ ψεύδονται---
ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν
καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου,
καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε.

10. ὅτι ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου,
κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ
τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης,
, Ν ~ ; pes fol fol
πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.

8. οιδ. σ. τ. epy. >Pr | 7. epy. σου 8 52 | epya]+ και τὴν πιστιν
gov bo: +xae 51:3 eth | θυρ. evwr. σου avewyp. 920. 2040 |
avewyp. AC 046. 21 (— 205. 2020. 2050) al Or’ : ηνεωγμ. 8 025.
172. 205. 2016. 2018. 2020. 2050 | yv] καὶ 1. 61.™8 2037.
2067 eth: >bo : om arm? | αὐτὴν > (35*) 2023. 2038 Pr gig
vg arm? | Aaa 2020. 2036. 2037 | μικρ. . . . duv.] pusillas

. vires Pr | exeto] exer I. 1957. 2037 | τ. Aoy.] τα epya g20.
2040 : Tova Aoyove arm? §¢ |,

9. ιδου] καὶ ἰδου s! διδω AC : δεδωκα & : διδωμι 025. 046. 21
(- 205. 620. 2050) al?! Or® gig : διδὼ μοι 205 : διδομι 620.
2050 : dwow Pr vg bo eth | Zaraval+ex Pr 51:2 των λεγ.
τουσ λεγοντασ bo | αλλα >eth | wWov?] καὶ 1. 181. 2023. 2037.
2038. 2067 | ἠξουσιν ANC 025. 69. 82. 201. 218. 314. 386.
632. 2015. 2016. 2018. 2019. 2036. 2050 arm : néwow 046.
21 (—386. 632. 12050). 250. 2037. 2038: 2067 al Or :
néw 1 | ov. . . ἡξουσιν >eth | και5] Ἐ ποιησω avrove wa bo |
προσκυνησουσιν ANC 025. I. 42. 82. 149. 201. 2016. 2036. 2050
arm : προσκυνησωσιν 046. 21 (—149, 2050). 250. 2037. 2038.
2067 al Or? : σε (σοι) και πεσουνται bo | ηξ. ενωπ. τ. ποδ.
σου x. προσκυν. Pr | καιβϑ] Ἔ παντεσ bo | γνωσιν AC 025. 046. 21
(- 2050). 250. 2037. 2038. 2067 gig s? arm*""* : γνωσονται 20109.
2050. 2087 vg 51 Δ : γνωσωνται 2023 : γνωσὴ & 69 Pr arm‘
: γνώσει ΟΥ̓] eyw ANC 025. 205. 250. 468. 620. 2020. 2037.
2038. 2050. 2067 Or® gig vg s!? bo eth : >046. 21 (-205.
468. 620. 2020. 2050) al™ Pr | ἡγαπισα 149. 2040 | ce]
+ kat 2020 |.

10. ott] και A arm**| τὸν Aoyov pov και τὴν ὑπομ. bo eth |

VOL. 11.—17

258 ATIOKAAYWIS IOANNOY [III. 11-14.

11. ἔρχομαι ταχύ ᾿ κράτει ὃ ἔχεις"
-΄ Ν , Ν , ,
iva μηδεὶς λάβῃ τὸν στέφανόν σου.
12. ‘O νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου,
Ne: > XN 9 4 Ν
καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι,
‘ , >? SSN , » A a
καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου,
καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου,
a a? , e , > a > -~ a
τῆς καινῆς Ἱερουσαλήμ, 4 καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ
τοῦ θεοῦ μου,
Ν Ἄν Ἂν, / Ν ,
καὶ TO ὄνομά μου TO καινόν.
« μι Φ 3 ,
13. O ἔχων οὖς ἀκουσάτω
τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
14. Καὶ τῷ ἀγγέλῳ τῷ ἐν Λαοδικίᾳ ἐκκλησίας γράψον
/ 4 e:?> la
Τάδε λέγει ὁ ᾿Αμήν,
€ , ε Ν VD) ld
6 μάρτυς ὃ πιστὸς Kat ἀληθινός,
ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ,

καγω] και δια τουτο καγω eth | τηρήσω “τὲ : ernpyoa arm? eth |
THOT ὡρασ τ. πειρασμ. THD > 2050 : THT ὡρασ >s! bo | Teipacat| +
παντασ arm}: 234 bo | κατοικουντασ > bo |.

11. epx.] ov epxouar 468**. 2015. 2019. 2036 al vgt £ Y arm!
: καὶ ἰδου epx. eth | μηδεισ λαβὴ] py λαβὴ tio ταχυ 104. 336.
459. 620 | μηδεισ] (ne) quis alius Pr : (ne) alius Cyp | λαβὴ)
λαβοι 2050 (arm! 5 3-4) | σου] - και 51 arm! eth |.

12. ο νικων] τον vikwvra arm* | avrov] avrw X* 920 Or® | ἐν
>x* arm | 7. vaw] tw ονόματι 920. 2040 | pov! > 385. 2019
Or’ s! καὶ e€w . . . THO πολεωσ TOV θεου μου > 2050 | ετι >
arm? | ex avrov > C 2015 : ἐπ avtw 61*. 2019. 2036. 2037 :
super illud Tyc: +70 ovopa pov και 2020 τ. 6. μ. κ. TO ovop.
>046 | κι τ. ov. tno πολ. τ. θεου pov >1. 181 52 : και δωσω
αὐτοισ Tov οἰκον μου arm! του θεου pov? >s! eth : του πατροσ
μου bo | to καινησ πολεωσ Tov πατροσ μου bo | ἡ καταβαινουσα
As*C 025. I. 141. 181. 205. 432. 459. 1854. 2015. 2050. 2087 :
ἢ καταβεννουσα 025 : THT καταβαινουσὴσ N°: ἡ καταβαινει 046. 21
(—205. 2050). 250. 2037. 2038. 2067 Or®| ex. 7. ovp. > sl
arm! sa | ex ANC 025. 046. 1. 35. 205. 325. 337. 456. 468. 2020.
2037. 2038. 2050. 2067 al Tyc Pr gig vg bo : ἀπὸ 18. 175.
386. 617. 620. 632. 919. 920. 1849. 1934. 2004. 2040 al | rov4
> 632 | aro > 386. 620 arm? 42 | μοῦ) ANC 025. 35. 205.
468. 632. 2050 al Οἱ" Tyc Pr gig vg 51:2 arm?* bo : >046
21 (-- 35. 205. 468. 620. 632. 2050) al™ arm? : avrov arm?” |
καινον] + και 51 |.

18. v. 13 > Pr| ove] ὠτα 51:2 : +axovew bo eth : aures
audiendi arm}-2%4| τι τὸ mv. . . . ἐκκλησιαισ >arm! | πνευμα]
+ayov arm}: 2 eth |.

14. τω ayy. | tows ayyeAous arm}: 3 | tw ev Λαο. exk. } See
note on 24. τω ev Aaod. ev exx, arm! ; τὴσ ev Aaod. εκκ. ANC

III. 15-17.] ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ 250

15. Οἶδά σου τὰ ἔργα,
“ ¥ Χ 4 » ΄
ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός.
Μ᾿ Εν
ὄφελον ψυχρὸς ἧς ἢ ζεστός.
7 “ A >
16. οὕτως, ὅτι χλιαρὸς εἶ
‘ ΝΜ rT ἊΣ » , 1
καὶ οὔτε ἱ ψυχρὸς οὔτε Learos!,
μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου.
ν / μ᾿ , 4 >
17. ὅτι λέγεις ὅτι Πλούσιός εἰμι
καὶ πεπλούτηκα καὶ οὐδὲν χρείαν ἔχω,
Ν > > 9 Ν ae ΄; ἮΝ δι Φ A
καὶ οὐκ οἶδας ὅτι σὺ εἶ ὃ ταλαίπωρος Kal ὃ ἐλεινὸς
‘ Ν Ν Ἀ NX 4
καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός,

025. ο46 minfreomm : τσ ev Aaod. (Λαοδικειασ 919) 919. 920.
2040 : tn ev Aaod. ἐεκκλησιασ 18 : Laodiciae ecclesiae gig vg :
ecclesiae Laudatiae Pr : τὴσ εκκλησιασ Λαοδικειασ (-κιασ
bo) s! arme bo : τὴσ εκκλησιασ Λαοδικεων τ arm? 3 | Λαοδικια
ANC 104. 149. 201. 620 : Λαωδικια 2050 : Λαοδικεια 025.
046. 21 (-—149. 620. 2050) : Laudatiae Pr : Lavodike
arm! | o αμην] -Ἡ και X* | ka? A 025. 046. 21 (—620. 2050),
250. 2038. 2067 5. arm: o 69. 104. 459. 620. 2015. 2036.
2037. 2050 : και o NC 82 bo | αληθινοσ] - και & 51 arm!) 3: 8: α
eth | » apxn] ἀπαρχὴ 2015. 2036. 2037 : απ apyno arm? :
Ἔτησ apxyo arm* : o am apxyo eth | tye κτισ. τησ εκκλησιασ
Ni τὴσ κτησεωσ 1849 : THO πιστεωσ 201. 386 | Tov θεου] + μου
aa
= ab. ott >s!| lector . . . ψυχροσ 205. 209 arml- 3: 8
et >Nx* | οφελον Wuxp. no ἡ ζεστοσ >A 1. 241 arm}? 8 | a,
weAov 025. 046. 205. 522 : τη S!| no] εἰσ 046. 336. 620.
2017 |.

16. ουὐτωσ. . . ψυχροσ > arm? | ουτωσ ott] οτι ovTwo & bo:
ort 1854. 2019 : sed quia (quoniam Pr) Pr gig vg : και 51 | ψυχρ.
oute fear. A 025. 205. (2050) al vg 5} : ζεστοσ ovte ψυχροσ (&)C
046. 21 (—205. 2050). 1 al™ s? arm? bo: x. ovre ἕεστοσ οὔτε
ψυχρ. >60 Pr gig arm} 244 | και ovre . . . στοματοσ pov >eth |
οὐτεῖ ANC 025. 046. 205. 617. 632. 2020. 2050 vg arm? : ov
21 (-—205. 617. 632. 2020. 2050) al Οἵ" (sl?) | ζεστοσ] - εἰ
N° | ψυχροσ)] +e N* 2050 | μελλω σε εμεσαι εκ τ. στομ. μου]
παυσε του στοματοσ σου N* | ἐμεσαι] ἐμμεσαι 046. 617. 919.
1934 : εἐμιν N° : αἱμεσαι 2050 : “judge” δγη}} 2 8. ; καὶ
ἐλέγχω σε 250. 2020 | του στομ.] Tyo καρδιασ bo | μου] σον X*
arm}: 3: 8}

17. ore] τὸ 18 : καὶ eth | ore? AC 1. 35*. 172. 175. 205. 242.
250: 314. 617-1034. 2015. 2016. 2018. 2020. . 2920: 2037.
2040, 2050) alesis vgis'2 boi: >N025. 046. 91] ( στὸ 176.
205. 617. 1934. 2020. 2040. 2050). 2038. 2067 al Οἵ" Cyp |
εἰμι] εἰ 51 | x. πεπλουτ >bo sa | ovdey AC 181. 2038 : ουδενοσ &
025. 046. 21. 250. 2037. 2067 Or® | exw] exes 620 | cu>n* |

feords
οὔτε ψυ-

χρός

260 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ [111. 18-19,

18. συμβουλεύω σοι ἀγοράσαι παρ᾽ ἐμοῦ χρυσίον πεπυρωμένον
ἐκ πυρὸς ἵνα πλουτήσῃς,
Ne , ἈΠ ΄
καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ
καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου,
Ἂν , > a Ν > , ν ,
καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου iva βλέπῃς.
19. ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω"
ζήλευε οὖν καὶ μετανόησον.

οἱ > ΝῈ 2019. 2050 ] tad. εἰ N* 2050] ο Tad. ... ελεινοσ]
“weak and miserable” bo : eXewoo > eth | οξ A 046. 21 (—18.
205. 632. 920. 2004. 2040. 2050). 250 al Or® : >NC o25.
1. 18. 61. 69. 205. 241. 632. 920. 2004. 2015. 2019. 2036. 2037.
2038. 2039. 2040. 2050 | eXewoo AC 104. 620 : ελεεινοσ & 025.
046. 21 (—620) al?! : αληθινοσ 1854 | x. γυμνοσ x. τυῴλοσ 104.
110. 336. 620. 632. 2050 gig arm* @ eth | κι τυφλ. > s! |.

18. συμβ.] συμβουλευσω 2015 arm? (- 8). ; consule Tyc | σοι]
+ovy 2020 arm* bo eth: +AaBe arm)-*-34 | ἀγορασαι] ayo-
ρασον 2020 (Tyc) arm!:*3 a: λαβειν eth | παρ ἐμου >172. 250.
424. 498. 2016. 2018. 2038 | παρ ep. χρυσ. ANC 025. 1. 35.
205. 2015. 2019. 2023. 2010: 2037. 2050. 2067 al ΟἿ᾽ 10
Cyp gig vg 5: 3 arm : xpvo. παρ ep. 046. 21 ( -- 35. 205. 2050)
al bo sa : Ἔεμον eth | ex πυροσ] ev πυρι bo eth : ex πυρασ
046 | πλουτησεισ 620. 2050 | yartov λευκον Pr Cyp | λευκα]
λαμπρα bo : τιμια arm! | wa περιβαλ.] περιβαλεσθαι 513 | wa?
>Pr gig vg bo eth | περιβαλλη 046. 61. 69. 172. 205. 617.
1934. 2015. 2036*. 2037 : περιβαλει 104. 2050 | φανερωθὴ)
φανη 69 Οἵ : +ev σοι Pr | αισχυνη] ασχημοσυνὴ 025. 35*. 104.
205. 620. 2019 κολλουριον A 025. 35. 61.8 205. 522. 632. 920.
1849. 1957. 2004. 2019. 2023. 2038. 2040. 2050 al Or®: κουλ-
λουριον 1. 18. 910. 2037 : κουλουριον 385. 2015. 2036 : κολλυριον
NC 175. 250. 325- 337. 386. 456. 468. 617. 620. 1934. 2020.
2067 al : κολυριον 046 : collirio Pr gig : collyrio Tyc Cyp vg |
εγχρισαι (evx. & 2050 : εχ: 620) ANC 94. (104). 336. 459. 468**.
620. (2015). 2019. 2037. 2050 : ἔγχρισαι 104. 2015. sl? :
eyxpimov 025. I. 35. 61.™8 1854. 1957. 2023. 2036. 2038. 2041.
2067 eth: inunge Tyc gig vg: ungue Pr Cyp: “give to” bo:
“lay” arm? 34 : εγχρισὴ 2020 : wa εγχρισει 046 : wa εγχριση
21 (— 35. 205. 468**. 620. 2020. 2050) Or® : wa ἐγχρισησ 205 :
+emt 60. 432. 1957. 2041 arm | τ. οφθ. σου >s! | βλεπεισ 104.
2050 : βλέψεισ 620 arm’ |.

19. eyw] ore eyw arm! bo sa | εαν] av 8 2019. 2050 | ζηλευε
AC 046. 21 (-35. 205. 468**. 617. 620. 2020). 250 al™:
ζηλου 314. 617. 2016 : ζηλωσον ὃὲ 025. 1. 35. 205. 468**. 620.
2020. 2037. 2038. 2067 al : ζητησον 1957 : rede Pr | ow > 104.
181. 336. 620. 2015 arml*3 | καιξ >arm? [κι μετανοησον] ec
peravoay eth |.

III. 20-Iv.1.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 261

» Ν SEEN ‘ , ‘ Bie
20. Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ Kpovw

ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν,

καὶ εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ᾽ αὐτοῦ

καὶ αὐτὸς μετ᾽ ἐμοῦ.

ε ~ , > a ’, 5 - - ,
21. ὁ νικῶν δώσω auTw καθίσαι μετ ἐμοῦ ἐν τῳ θρόνῳ μου,

ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ

θρόνῳ αὐτοῦ.

22. Ὁ ἔχων οὖς ἀκουσάτω

τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.

20. ιδου] + eyw Or’ "3" ; οτι δου bo : καὶ ov eth | eri] ante Pr |
axovon| ανοιξει 2050 | axovon . . - μου και > Or’ 3 and else-
where | avoigw & : ανοιξει 18. 2050 51 : + μοι Or" 38: Pr bo eth
| καιδ κα 046. 21 (— 205. 468. 620. 632*. 2020. 2050) al™ Or
Pr s! arm? : >A 025. 1. 104. 205. 468. 620. 632*. 2015. 20T9.
2020, 2036. 2027. 2038. 2050. 2067 ΟΥ᾽ "gig yes?
arml-2:3 6 bo eth [προσ avrov >s! | δειπνησω) “will dwell”
arm! : “will rest” eth | ἐμοῦ] +in trono meo Pr: + “in my
kingdom ” arm} 2: 3|,

21. o νικων] pr και s!-? eth | xayw] eyw s! bo eth |.
22. v. 22 >gig | ove] wra Prs!-?: +axovew bo eth : aures
audiendi arm}. *-4 | πνευμα] -Ε αγιον arm! eth |.

CuHaPTerR IV.

‘ a > \ «ιν , > , 9 a 3 a

1. Mera ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ,

διε ΝᾺ e , a ΝΜ e / ἊΝ , » > A

καὶ ἣ φωνὴ ἡ πρώτη ἣν ἤκουσα ws σάλπιγγος λαλούσης μετ᾽ ἐμοῦ,
λέγων ᾿Ανάβα ὧδε καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα.

1. μετα] pr καὶ arm!-234@ (bo) eth | και >Pr bo sa eth |
ἰδου >eth | Ovpay 620. 2050 eth | yvewypevy AX 025. 1. 2016.
2020. 2038. 2067 : yvewypevny 2050 : avewypevn 046. 21
(-- 2020. 2050). 250. 2037 al Or® : ηνοιχθὴ arm! Tyc : >arm*
και3] -Ἐ δου & Pr | 9! > 498. 1957. 2020 | φωνὴ) + ἡ λαλουσα
per ἐμου bo | 7 mpwrn >s! | nv] yo 205 : >eth | wr] - φωνὴ bo
eth | σαλπιγγα Pr gig 51:2 λαλουσησ] λαλουσαν & Pr gig:
λαλουσα 522 : Aeyovono 141. 218. 1849. 1955 : εἐλαλησεν 5]
arm? | Aeywy AN* 046. 21 (—35. 205. 468. 620. 632. 2020).
250 al™ Or® : λεγουσα N° 025. 1. 35. 61." 205. 468. 632.
1854. 1957. 2020. 2023. 2036. 2037. 2038. 2067 : kat λεγουσα
μοι 2019 : kat λεγουσησ 104. 336. 620 : και λεγουσαν gig : και
ἐλεγεν 52 eth | avaBa] αναβηθι A | σοι] σε 205. 386 | a] οσα
A | de] δη 2050 |.

εἴκοσι
τέσσαρας
θρόνους

262 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ [Iv. 2- 4.

324’ 3 4 2 ΄ ᾿-
2. εὐθέως ἐγενόμην ἐν πνεύματι
ΝΜ “ a
καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ,
καὶ ἐπὶ τὸν θρόνον καθήμενος,
We i , “ ε [2 ’ 27 ὃ A ,
3. καὶ ὃ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ,
: ΄ A 9
καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.

4. καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες,
,ὔ
καὶ ἐπὶ τοὺς [θρόνους εἴκοσι τέσσαρας"! πρεσβυτέρους καθη-
μένους

2. εὐθεωσ ΑΝ 046. 21 (- 35. 205. 620. 632. 2020) al Or®
Pr gig vg 52 : εὐθεωσ de N° : καὶ εὐθεωσ 025. I. 35. 104. 205.
620. 632. 1854. 2020 al s! arm@-?-4) eth : καὶ arm® bo | ιδου]
evdov arm! 23 ; edov δου bo: wou edov Pr εκειτο >2050 bo:
positum Pr (arm: 2-8) | ev τ. ovp. exerro 468 eth | ev τ. ovp. >
632 | τον θρονον AX 046. 21 (—35. 205. 632) al™ Or® : του
Opovov 025. 1. 35. 205. 632. 1957. 2015. 2019. 2036. 2037. 2038.
2041. 2067 |.

3. x. ο καθημενοσ AN 025. 046. 42. 61. 93. 104. 337. 452.
468. 506. 2019. 2021. 2050 Or® Tyc gig vg s!? : et his qui
sedebat Pr: >21 (—337. 468. 2050) al™ arm!-2%4 bo
eth | opace 205 : ορασισ 2050 | λιθω] λιθων 2020 arm? : λιθου
Tyc vg s+? : >arm! bo| tom x. capd. Adw Pr | ιασπιδι]
ασπιδι 92Ο : ηασπιδι 2050 : + cpapaydw 237 : taka σμαραγδω
046. 42. 180. 452. 468. 506. 1854. 2021 | kar? >1854 arm? |
σαρδιω AX 046. 21 (-- 325. 2327. 456. 468). 250. 2037. 2067
al™™ Or® : sardi Tyc: sardo Pr : capdww 025. 1. 632*. 2079.
2038 al gig bo sa eth : sardinis vg’ : sardini vg : sardion 52
arm* %-4« ; sardon s! 2 >1854 | yuo 025. 21 al?! Or® Pr gig
vg bo eth : ἰρεισ N° 046 : ιερεισ AX* 2015. 2036 arm! 23 «|
κυκλοθεν] κυκλοθε 920 : κυκλωθεν 18. 104. 201*. 205. 336. 620.
632. 2017. 2024. 2036. 2037. 2038. 2039. 2050 : κυκλω 241.
2019. 2020 | Opovov] αὐτου 2020: + et ipsa sedes gig | opovoc?
A 025.) 1. 35*. 104. 181: 217. 429. 612. 2019. 2036, ΣΦ,
2038 Pr vg 51:2 : owow 2015 arm}: 2:8. α΄; Ὅμοιον 205 : ομοια
35°. ΔΙ, ΔΒ". 620, 632**. Τοῦ: 2016: 2922. eer ἢ
2041. 2050. 2067 : ομοιωσ N° 046. 21 ( -- 35. 205. 468**. 620.
632. 2050) al Or®| om. op. op. κ- Kuk. T Op. > N* | opacer
σμαραγδινω AN® 025. 35. 205. 250. 468**. 620. 2037. 2067 al
Pr gig vg : ορασει μιαγδινω 2050 : opace σμαραγδων (σμαραγδου
arm) 51. 2 arm! 34 : ορασεισ σμαραγδὼν 69 : ορασισ σμαραγδινων
046. 21 (—35. 205. 468**. 620. 632. 2020. 2050) al Or®: wo
(> 6325) ορασισ σμαραγδου 241. 632**. 2020 : ορασεωσ σμαρακδου
(arm‘) bo |.

4. xa! AX 025. I. 35. 205. 468. 620. 632. 2020. 2050 al
Or Pr gig vg 51 arm)-*4¢ bo eth : >046. 21 (—35. 205.

IV. 5-6. | ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 263

περιβεβλημένους ἱματίοις λευκοῖς,
καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς.
5. καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί"
καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου,(4)
6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ,
Ν 4 ~ /, , “~ , > Lal
καὶ (ὁ) κύκλῳ τοῦ θρόνου τέσσαρα ζῷα γέμοντα ὀφθαλμῶν
ἔμπροσθεν καὶ ὄπισθεν"

(4) A gloss is added here: ἅ ἐστιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ. See vol.
re 117
(ὦ A gloss added here: ἐν μέσῳ τοῦ θρόνου καί. See vol. i. 118.

468. 620. 632. 2020. 2050) 55 arm? | κυκλοθε 920: kukAw 2015.
2019. 2036. 2037. 2067 : κυκλωθεν 18. 104. 205. 336. 620. 2017.
2039. 2050 | θρονου] + «dov Tyc arm* θρονουσὶ AN 250. 424.
2018 Tyc : θρονοι 025. 046, 21 al?! Οτῇ 51: 2 bo | εἰκοσιῖ] + και
104 al | τεσσαρεσ A 025 min pl : τεσσαρισ 2020. 2050 |
kau? > 2017 arm? | em τ. ek. τ. Opov > 2017 Tyc arm! pee
Tt. Opov. ex. τεῦσ. 025. 35. 632* st? arm*%42 bo eth: ἐπὶ τ.
Opov. τουσ ex. τεσσ. 046 min pl Or® : super thronos viginti
quattuor vg (gig) : in quibus seniores sedentes erant xxiiil. Pr :
em τ. εικ. τεσσ. Opov. (>g20. 2040) A 93. 94. 920. 2040. 2050:
| ex. tera? >2020 arm! | τεσσαρασ] τεσσαρισ 2050 | θρονουσ3
>920. 2040: + doy 1957. 2023. 2041 al”4 | Kad. πρεσβ. 2020 :

καθήμενοι πρεσβυτεροι Pr (arm? ὃ: 4) | περιβεβλημενοισ 1934:
περιβεβλημενοι Pr | περιβεβλ. A 025. 35. 2015. 2036. 2037 Pr
vg gig: tev δὲ 046. 21 (—35). 250. 2038. 2067 (51:2) Or* |
(patio λευκω Pr gig : ἐματιοισ > 2050 arm! | avtwv | €XOVTET
gig : + εἰχοὸν arm?-? | χρυσεουσ ® |.

5. nae θρον.] των θρονων 51 | exropevovtar] eferopevovto 104.
620 vg" arm bo eth (?) | αστρ. x. φων. x. βροντ. AN 025. 046.
21 (— 2020). 250. 2037. 2038. 2067 al?! Or® Pr gig vg 52
arm? 3-42 bo; αστρ. x. βροντ. xk. φων. 1. 385. 2020 : βροντ. x.
αστρ. x. φων. s!| Katou. πυροσ 920. 2040 | πυροσ > vg 5]
arm? | καιόμεναι > bo | Opovov? AN 025. 1. 632*. 2019. 2020.
2038. 2050. 2067 Pr gig vg arm bo eth : +avrov 046. 21
(— 456. 632*. 2020. 2050) al™ Or® s? | εἰσιν. . . του θρονου
>* 456 | a εστιν] και 61*. 69 Or? | a AN 025. 1. 201. 386.
2019. 2038. 2050 vg8" s?; αἱ 046. 21 (-- 386. 456. 2050).
250. 2037. 2067 al Pr gig vg s! | ἐστιν A : εἰσιν N° 025. 046
ao en zon AN Pols. OL. 6G. 205: 632. 1057. 200s.
2019. 2020. 2036. 2037. 2038. 2050. 2067 arm® α bo : >046. 21
(- 456. 468. 632. 2020. 2050). 250 al™ (51: 23) arm} 24 | τὰ extra
mvevpata| To αγιον πνευμα eth | πνευματα] “ powers (parts 4) of
the spirit holy (> 3*) ” arm}. 2: 3-4 |,

6. θρονου] +avrov 104. 141. 205. 209. 620| wo AN 025.
046. 21 (— 386. 632*). 250. 2038 al?! Or? 52 bo: >1. 201. 386.

264 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [Iv. 7-8.

7. καὶ τὸ ζῷον τὸ πρῶτον ὅμοιον λέοντι,
καὶ τὸ δεύτερον ζῷον ὅμοιον μόσχῳ,
καὶ τὸ τρίτον ζῷον ἔχων τὸ πρόσωπον ὡς ἀνθρώπου,
καὶ τὸ τέταρτον ζῷον ὅ ὅμοιον ἀετῷ πετομένῳ.
8. καὶ τὰ τέσσερα ζῷα, € ἐν καθ᾽ ἕν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ͵ (α)
καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες
“Ayvos ἅγιος ἅγιος Κύριος, 6 θεός ὁ παντοκράτωρ,
ὃ ἦν καὶ 6 ὧν καὶ ὃ ἐρχόμενος.
(α) The following clause is interpolated here: κυκλόθεν καὶ ἔσωθεν
γέμουσιν ὀφθαλμῶν.

632* Tyc Prarm 51 | θαλασσαν 620. 2050 : +wo eth | ναλινη AN
025. 046. 21 (— 205. 325. 456. 468. 632. 2020. 2040. 2050)
vaduvyv 2050 : vaAnvy 2040: νυελινη 60. 205. 241. 325. 456. 468.
498. 632. 2018. 2020. 2022. 2023 | ofa 205 : oporay 2050 | κρυ-
σταλλω] κρυσταλω 632. 2020 : BypvAAw arm! : “ the whiteness of
crystal” arm!?+3¢ | experw A 1854: “at the side of” (?) eth |
Opovov?| + pov 2020 | k. κυκλ. τ. θρον. > 385. 429. 522. 2015.
ae Tye arml-?}3 bo sa eth | κυκλω] κυκλωθεν 110 | τεσσαρα

8025. 046. 21 : τεσσερα A | οφθαλμουσ 336. 620. 2015. 2019
| ἐμπροσθεν A min‘ om :ἐμπροσθε 920 : ἐνπροσθεν & 025. 046
: ante se Pr | ome 920 |.

7. καὶ! >2050 Pr s!| zo zpwrov to ζωον 386 | fwov? >
arm! | kau? >Pr | exwv .. . avOp.] ομοιον avOpwrw gig armé:
ὁμοιον Tpocwrw (ws προσωπον eth) vwov avOpwrov bo eth | exwv
τι προσ. . . Tet. Cwov >325. 456 | exwv A 046. 104. 620. 919.
g20*. 1849. 2015. 2019 Or® : exov & 025. 21 (—325. 456.
620. gig. g20*. 1849. 2050) al : εἰχεν arm™* : ἣν arm? : >2050
arm! | ro? AN 025. 1. 35: 617. 205. 2015. 2019. 2oz0n ome
2036. 2037. 2038. 2050 al Or® : >046. 21 ( -- 35. 205. 2020.
2050) al™ | wo avOpwrov A 42. 2019 vg s! : quasi humanam
Pr: wo avOpwroo 025. 1. 35. 61*. 104. 205. 620. 1957. 2015.
2020. 2023. 2036. 2037. 2038. 2041. 2050 52 : ανθρωπου 046.
21 (= 35.. 205. 325. 456. 620. 2020. 2050). 250; 200), 81:
arm! 2-3-4 : Ὅμοιον avOpwrov 2018 : wa ομοιον ανθρωπω & | Katt
>Pr τοῦ > 205 | fwov* AN 025. 35. 468**. 620. 632. 1849.
2020, 2037. 2038. 2050. 2067 al Or® Pr gig vg 5: : >046. 21
(-35. 468**. 620. 632. 1849. 2020. 2050). 250 al eth (which
om. ζωον thrice before) |.

8. ta τεσσ. twa >bo | ta AN 025. 18. 35. 205. 620. 632.
919: 920. 1849. 2004. 2040. 2050 al™ Or® : > 046. 175 125
337. 386. 456. 468. 617. 1934. 2020. 2037. 2038. 2067 al | ev
καθ ev avtwv A 025. 35. 104. 172. 181. 205. 250. 620. 2015. 2018.
2036. 2038. 2067 al : singula eorum Tyc gig vg : εν exaorov
autwy & 2020 Ss! bo eth: εν καθ eavto 1. ὅτ." : καθ eavTwy 2050
: ev καθ ev 046, 21 ( -- 25. 205. 620, 2020. 2050) al Or’: singula

IV. 9-10.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 265

, 9 ὃ , A - ὃ 4, Ἁ ‘ \ 3 ,
9. Kai ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν
“A , ΜΠ ΙΝ A a
praia aah Nc aa
τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων,
“- m” , a
10. πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθη-
μένου ἐπὶ τοῦ θρόνου,
’, lol "»“" “ a“
καὶ προσκυνήσουσιν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων,
A lal A 4 a7 A > , a ,ὔ ,ὕ
καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες

Pr: +eorwo 250. 424. 2018 s! | exwy A 1. 42. 61*. 82. 104.
172. 336. 429. 522. 620. 919. 1849. 1918. 1955. 2017. 2019
: €xov 046. 21 (-- 205. 620. 919. 1849. 2020. 2050). 250. 2037.
2038. 2067 al Or : exovra 025. 2020. 2024. 2050: exer 2015
: εἰχεν 205 : etxov & 61.™8 Tyc Pr gig vg arm* | ava πτερ. εἴ

. οφθαλμων] κυκλοθεν απο των ονυχων ἐσωθεν, γεμοντα οφθαλμων
bo: +amo των OVUXWY και ETAVW, TTEP. εξ κυκλοθεν᾽ και eowbev
γέμουσιν οφθαλμων 51 | πτερυγων Ο46 | κυκλοθεν] και εξωθεν
046 ἃ]Ρ : {εξωθεν 61*. 69 | x. ἐεσωθεν] ἐσωθεν καὶ εξωθεν Or® : >
218. 522. 2015. 2018. 2020 arme | ἐσωθεν] εξωθεν 1957. 2050:
ante se et retro Pr | yeuovta 1. 2020 : exovta 2037 οφθαλμουσ
620. 2036. 2037 | xat®] quae Pr | ove εἐχουσιν] ovy εἕοσαν x* :
non habebant Tyc Pr gig vg*¢ arm‘ | nu. x. vuxt.] adda παντοτε
2050 | ἡμερασ Ἐτε 632 | Aeyovrea AX 025. 046. 21 al?! Ors :
dicentes Pr gig : Aeyovra 110. 385. 1955. 2023**. 2041 : dicentia
vg : το 2050 | ayoo ter AN® 025. 205. 386. 617. 620.
632. 920 2004. 2037. 2038. 2040. 2050. 2067 al Pr gig vg
s!. 2 arml- 2-4 bo eth : semel Οἵ; bis 18. 181 : sexies 141. 2020
: octies &* : novies 046. 35. 175. 250. 325. 3237. 456. 468. gig.
1849. 1934 al™ arm® ¢ | κυριοσ] -- σαβαωθ 205 | οἱ >x* | 0 θεοσ
>2050 Οἵ" arm! ? | 0 θεοσ o παντ.] σαβαωθ o παντο. 35*. 104.
620. 1918. 2015. 2019. 2036. 2037 | o παντ.] των θεων eth | o? >
N 2019 | o ὧν k. Ὁ HV 35. 201. 205. 250. 386. 2016. 2019. 2020.
2023**. 2067 (arm) bo sa | k. 0 wy >620 | καὶ o epx. >eth |.

9. δωσουσιν A 025. 1. 632. 2015. 2019. 2020. 2036. 2037.
2050. 2067 al : δωσωσι(ν) & 046. 61. 69. 104. 181. 205. 620.
1854. 1918. 2017. 2038 Or’: δωσι(ν) 21 (—205. 456. 468*.
620. 632. 2020. 2050) 250 al: δώσει 42. 141. 517 : δὼ 325**,
456 : dederunt gig s! arm : dederant Pr | dwo. τ. fwa] ζωα
δωσουσιν 2050 | δοξαν >N* arm? 4 | kaw? > 2050 arm* α | ευχα-
ριστειασ A ΔΙΠῚ}"" “4 : εὐχαριστειαν 2015. 2017. 2040 : >2050
| tw Opovw AX 2050: (in) trono Pr : tov Opovov 025. 046. 21
(- 2050) al Or? : +xat προσκυνησουσιν (-cwow 2040). 920.
2040: - καὶ 5} | τω Cwvte . . . emt του Gpovov >g19. 1849. 2004
| tw Cwvtt . . . αἰωνων >vg* | tov αἰωνων >1854 arm! : αμην
(+ καὶ μὴ 8 2017. 2040* Οἵ s! arm? *: + evfewo Pr |.

10. weoourrat . .. τ. αιωνων >175 arm®* | πέσουνται. ..
και προσκυνησουσιν)]) καὶ προσκυνησουσιν EVWTLOV T. καθ. ay wi ay OE

266 ΑΠΟΚΑΛΎΨΙΣ I1OQANNOY [Iv. 11.

” > 1 , Ke: Ν ε a
11. "Agios εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν,
~ 4 , ‘ ‘ Ἂν A νὰ ,
λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν,
΄ NM Ν ’
ὅτι σὺ ἔκτισας τὰ πάντα,
Ν Ν Ν , , > XY 15 ,
καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν.

eux. τ. πρεσβ. eth | πεσουνται] πιπτουσιν vg® (procedunt corrupt
for procid.) : erurrov Pr yg®* ¥ (procedebant corrupt for procid.)
: ἔπεσον arm! | εἰκ] Ὁ καὶ min? 51 (arm!) | τεσσαρεσ] τεσσαρισ
2020. 2050 : τεσσαρεισ 620 | ενωπιον. .. θρονου >bo | του
καθ. ext >Pr gig arm | προσκυνησωσιν 18. 2004 : πρυσκυνουσι
61.™8 : προσεκυνουν vg* δ 4 ΤΥ ; adorabunt (corrupt for adorabant)
Pr | εἰσ τ. αἰων. των. αἰων. τω ζωντι 5] | tw ζωντι >arm4 | εἰσ τουσ
awwvao >arm! | awvwv|+apnv & 205. 2017 5] arm? | και βαλου-
σιν AN°(?) 025. 21 (—620). 250. 2067 al Or® gig vg “ἢ δ sl-2
arm! : x. βαλλουσιν N* 046. 1. 61.™ 172. 181. 429. 620. 1854.
2015. 2017. 2019. 2023*. 2036. 2037. 2038 bo : x. εἐβαλλον
vg" : mittentes Tyc Pr arm* | αὐτου 205 | ενωπ. τ. θρον. Σ» 920.
2040 |.

11. εἰ] eorw arm? : +xKupre | 0 κυριοσ AN 046. 21
(=35*. 205, 620.2020). 250. 2907 δἰ Or® sh? anne ago
: KUPLE O25. I. 35*. 69. 104. 205. 241. 336. 620. 1854. 1918. 2015.
2019. 2020. 2036. 2037. 2038 Pr gig vg arm)* : + 7pwv s! |
κ' 0 θεὸσ nu >t | καὶ >025. 35*. 69. 104. 205. 241. 336. 620.
1854. 1918. 2015. 2019. 2020. 2036. 2037. 2038. 2067 Pr gig
vg arm! 2:2 bo sa eth | 0? >8 468. 2050 Or® | ἡμῶν AX 025. 104.
205. 620. 2020. 2037. 2038. 2050 al Pr gig vg s! arm bo eth
: +0 ovpaviog 172 : +o αγιοσ 046. 21 (-— 205. 620. 2020.
2050). 250. 2067 al™ Or® s?| dvvamw ... dofav .. . τιμὴν
620 | mv? > | ty? >A | δυναμιν] Ἑ καὶ 69 | ra AN 025. 1. 35.
205. 2015. 2019. 2020. 2023. 2036. 2037. 2038. 2050 al: >
046. 21 (—35. 205. 2020. 2050). 250. 2067 al Οἵ] zarta]
Ἔ και δια gov εἰσιν s?| da>bo | δια θεληματι cov A : δια Tov
θεληματοσ σου 617 (s!) : ex voluntate tua (tua potestate Pr)
Tyc Pr | noav x. εκτισθ.] haec sunt constituta Pr | yoav καὶ >
2019 [σαν AN 21 (-18. 35. 468. 620. 2020. 2050) Or®
Tyc gig vg 51: arm‘: οὐκ noav 046. 18. 69. 2020: εἰσι O25.
I. 35. 104. 172. 250. 468. 620. 1854. 1957. 2018. 2023. 2036.
2037. 2038. 2050. (2067) : eyevero bo : +zavra eth | εκτισθ. x.
εισι 2067 | k. ἐκτισθησαν >A : “and stand sure” arm!*3 4; α
εκτισθησαν eth. |.

Vv. 1-4.] ATIOKAAYVIS, IQANNOY 267

CHAPTER ΝΥ,

τ. Kai εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον
γεγραμμένον ἔσωθεν καὶ [ὄπισθεν', κατεσφραγισμένον σφραγῖσιν ἔξωθεν
ἑπτά. 2. καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ
Τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; 3. καὶ
οὐδεὶς ἐδύνατο ἐν τῷ οὐρανῷ [οὐδὲ ἐπὶ τῆς γῆς οὐδὲ! ὑποκάτω τῆς οὔτε ἐπὶ
γῆς ἀνοῖξαι τὸ βιβλίον οὐδὲ βλέπειν αὐτό. 4. καὶ ἔκλαιον πολὺ ὅτι τῆς γῆς
οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό. pire

1. καὶ] + μετα rovro eth |r. δεξ.] - καὶ ev pecw Or®: +70v
Geov Pr Cyp | βιβλ. γεγραμμ. >* |. ἐσωθεν] A 025. 046 mine™
Tyc Pr gig vg Cyp Or?s- xi. 372, Ezek. xiv. 182, Phil. xxv. 36 Or® bo eth : ἐμπροσ-
θεν Ν Or!° i. 169, Phil. xxv. 46 sa οπισθεν AR I. 69 al Or? i, 169, Ezek. xiv. 182,
Phil. xxv. 36, 46 Cyp s? : e€wOev 025. 046. 21. 250, 2037. (2038). 2067 al?!
Or’ s! arm bo eth : a foris gig : foris Tyc Pr vg : + καὶ οπισθεν και
ἐμπροσθεν 35 : + και οπισθεν 2038 : + καὶ N° 42. 337. 468 arm! 2: ὃ
| κατεσφραγ.] ἐσφραγισμενον 337 : κατεσφιγμενον 920. 2040 |.

2. εἰδον] ἡκουσα gig : Ἑαλλον 172. 250. 2018. 2050 51|
κηρυσσ. ἰσχυρον x | κηρυσσοντα] -Ε και Aeyovra eth | ev AN 046.
ME 35. 2020). 250: 2007 al@? (Or; S025. 2: 35.) 172:
1854. 1957. 2015. 2019. 2020, 2023. 2036. 2037. 2038. 2041
Or? ®: * 375, Phil. xxv. 3° | μεγαλη > 1854 : + Kae Aeyovra (Pr) arm}: 2 «
| τισ] teorw 1 vg | αξιοσ AN 025. 35. 205. 2020. 2038. 2050.
alP Or® 5] : +eorw 046. 21 ( -- 35. 205. 2020. 2050). 250. 2037.
2067 al Tyc Pr gig Cyp s? |.

8. eduvato N 21 (— 205. 2040. 2050). 250. 2037. 2038 al:
ἤδυνατο A 025. 046. I. 61. 69. 104. 2023**. 2036. 2040. 2050. 2067
al Or® : δυναται 205 : +oure 2050 Tyc Pr Cyp (arm) | ovpavw
A® 025. I. 35. 172. 205. 241. 632**. 1957. 2015. 2019. 2023.
2037. 2038. 2067 al ΟΥ̓ **-% Tyc Pr Cyp gig vg s! arm bo
eth : +avw 046. 21 (- 35. 205. 632**. 2050). 250 al Or® s?|
ovde! A 025. I. 35. 104. 205. 620. 1957. 2015. 2020. 2023. 2036.
2037. 2038 al : ovre δὲ 046. 21 (—35. 205. 620. 2020). 250.
2007 al™ Ors | ἐπὶ τ. γησ)] ἐν ty yn s! : +xatw 386 | ovde
ὑποκ. τ. ynT >N 181. 201. 386. 1854. 2023* arm! eth : post
αὐτὸ pon I. 2037 | ovde? A 025. 1. 35. 104. 314. 620. 1957.
2015. 2023. 2036. 2037. 2038 : ovre 046. 21 (—35. 386.
620), 250. 2067 al™ Or* | βιβλιον] - και Avoa tar σφραγιδασ
αὐτου 51 | ovde? 025. 1. 35. 104. 314. 1957. 2015. 2023. 2036.
2037. 2038 : ovre AN 046. 21 (—35. 205). 250. 2067 al
Or : καὶ 205 51 arm)? ; ov yap arm® : sed neque Pr Cyp
| βλεπειν] εβλεπον arm? |.

4. v. 4 >A 522. 2050 | και δὲ 025. 1. 181. 2015**. 2010,

ἑστηκὼς
ἀπεσταλ-
μένα

268 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [V. 5-6.

τ cal / -
5. καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι Μὴ κλαῖε" ἰδοὺ

-“ > ol
ἐνίκησεν ὃ λέων 6 ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυείδ, ἀνοῖξαι τὸ
΄ Ν Ν ε x ἴων 3 a Ν ἘΝ 3 , A
βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ. 6. Kai εἶδον ἐν μέσῳ τοῦ

lol 4 , ‘ “

θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον
Γἑστηκὸς] ὡς ἐσφαγμένον, ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά,
οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, ἀπεσταλμένοι" εἰς πᾶσαν τὴν

2038 gig si? arm™*¢ : +eyw 046. 21 (κ- 2οζο)ὴ. 250.
2037. (2067) Οὐ τ 376 (S Pest τ Ort Tye Pr Cyp ivg tarts
ἐκλααν ἐξ : ἐκλεον ἐξ | πολυ] πολυν 046 : πολλοι τ arm* eth : πολλα
205 : παντεσ bo : Σ» ΟΥ̓ ** 35 ευρεθη] ευρεθην 2020 : ευρεθησεται
ἐξ | ανοιξαι] - καὶ avayvwvat 1. 35. 205. 1957. 2019. 2023. 2037.
2038. 2067 arm* | to βιβλ.] την σφραγιδα arm! : και λυσαι arm? ὃ
| βλεπειν αυτο] Avoa tae σφραγιδασ avrov Pr s? |.

5. καὶ} τ απεκριθηὴ 2050 : +1500 Tyc : Ἑηλθεν μοι bo |
λεγει] εἰπεν Cyp vg* s! bo | μοι >205 gig arm* | ov] - γαρ
2050 | 02 >& 69. 2015** s! bo sa: ων 1. 2067 | ἡ pila] ex
ριζησ arm bo eth: +7ov 35. 205. 2023 | avorgac AN 025. 1. 35.
104. 205. 468**. 620. 1957. 2015. 2019. 2020. 2023. 2036. 2037.
2038. 2050. 2067 Or? π᾿ 37 Phil. xxv. 36 Pr gig Cyp vg arm bo eth:
ανοιξει s!:2 : ὁ ανοιξασ 18. 2039 : ὁ avorywy 046. 21 (—18.
35. 205. 468**. 620. 2020. 2050). 250 al™ Or’ | και23] +Avoae
δὲ 2067 arm-23 | exra > 51 arm! ? 3" bo eth | σφραγιδασ]
+6: 2040 |.

6. ειδον] δου καὶ A : edov καὶ Wov 172. 2018 Tyc vg | εν
peow .. - ζωων ( και 620) >620 55 | ev μεσω Tov θρονου] θρονοι
Tyc | euperwt A 2050 | και +ev μεσω Pr arm | των τεσσ.
ζωων] (ra) τεσσαρα ζωα Tyc | ev μεσωξ >Pr s! arm*® : eupecw
A | πρεσβ.] +o arm! ? | ἐστηκοσ A 025. 046. 21 (-- 140.
620. 2004. 2050) al™ Or® : εστηκωσ NI. 104. 149*. 172. 2004.
2015. 2017. 2019 : ἐστικωσ 620. 2050 : > 2038 arm! ? | wr >18.
632*. 920. 2016. 2024. 2040. 2050arm bosa | ἐσφαγμ.] ἐσφραγισ-
μενον 104. (920). 2016. 2017. 2020. 2038. 2067 arm | exwv
AN 046. τοῖς 420. 620. 919. (2015. 2017. \2019, 2050 n a:
€xov 025. 21 (—620. 919. 2020) al™ | x. οφθαλ. extra > 2050
| ot AN: a. 172. 205. 2020.) 2038. 2067): ἃ 040. ΩἹ ( “250.
2020). 250. 2037 al?! : arwa 241. 498 | τὰ > 250. 2037.
2067 | erra® δὲ 046. 21 (—205. 2050) al™ Tyc Pr gig Cyp
vg*"-¥sl.2 arm bo: >A I. 181. 205. 2038. 2050 νρ =» eth|
mvevpata| πνευμα eth : powers arm? : powers of the spirit arm! 5:
(parts of the seven) graces of the spirit arm‘ | του θεου πνευματα
I: του θεου >arm! | θεου] +7a I. 42. 104. I10. 205. 336. 620.
2036. 2037. 2038 (s! 3) arm! 2 34 bo [.απεσταλμενοι A : απεσ-
taApeva N I. 205. 2020. 2023. 2036. 2037. 2038. 2050 (s?) :
“sent down” bo : arocreAAopeva 046. 21 ( — 205. 2020. 2050).
250. 2067 al™ Or s! arm® +5 «.; >arm* |

Vv. 7-9.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 269

ἣν. 7. καὶ ἦλθεν καὶ εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ
θρόνου. 8. Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι
τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος
κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων (α)
9. καὶ ἄδουσιν. ὠδὴν καινὴν λέγοντες

'Ἀξιος εἶ λαβεῖν τὸ βιβλίον

καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ,

ὅτι ἐσφάγης,

, A A“ A
καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου
a ‘ A XN
ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους,

(a) MSS add gloss: αἵ εἰσιν ai προσευχαὶ τῶν ἁγίων.

7. και >bo | εἰιληφεν] +70 βιβλιον 1**. 104. 205. 620. 20109.
2050 Pr gig Cyp νρ >*48"sl bo sa : +avro eth | εκ] +790
xelpoo 620 arm! 232 δεξιασ] χειροσ 51 : +70v Geov Pr Cyp |
tov καθ.] Tyo καθημένου (sic) &* | Opovov] --το βιβλιον 250**.
2020. 2037. 2067 Tyc vg |.

8. εἐλαβεν] aperuisset Vg | βιβλιον] + καὶ arm? | τεσσερα AN
2020 : τεσσαρα 025. 046 al?! : οἱ eux. τεσσ. πρεσβ. και τ. τεσσ. ζωα
eth | τεσσαρεισ 620 : τευ αρι, 2050 | ενωπ. τ. apv. ἐπεσον 205 |
erecav AN I. 104. 325*. 337. 4152 456. 506. 517. 620. 2023.
2050 Οἵ: erecov 046. 21 ( — 325*. 337. 456. 620. 2050). 250.
2037. 2038. 2067 al’ ἐκαστοσ εχοντεσ ὃὲ | ἐχοντεσ] Kat εἰχον
arm! 2-3-4 | εκαστοσ] +avrwv 5 2 | κιθαραν] κιθαρασ τ. 104. 205.
385. 468. 617. 620. 1957. 2019. 2023. 2037*. 2038. 2041. 2067
Tyc Pr gig Cyp vg | φιαλασ] φνυαλασ 2050 : φιαλην 51 arm! 5: 3-4 |
xpvoac] χρυσεασ καὶ : χρυσὴν 51 arm}: * 5: | γεμουσασ] μεστασ 620
bo sa : γεμουσαν s! arm! 3: ὃ. α | θυμιαματων] + supplicationum
Pr Cyp| a A 025. 21 (—2050). 250. 2037. 2038. 2067 al?!
sl 2 Ore: a ὃὲ 046. 2019. 2050 | εἰσι] ἡσαν arm! : ἐστιν arm* ¢ |
αι προσευχαι A N° 025. 046. I. 35. 205. 241. 250**. 468. 620.
632**_ 1957. 2015. 2019. 2020. 2023. 2036. 2037. 20328. 2041.
2050. 2067 Or'™ 15 sl-2 arm bo eth : προσεῦχαὶ N*¥ 18. 61.
69. 172. 201. 218. 386. 424. 632*. g20. 1849. 2040 al™ Or*;
προσευχῶν 82. 93. 104. 110. 175. 177. 242. 325. 337. 385. 452.
456. 517. 617. 919. 1934. 1955. 2004. 2021. 2024 | των αγιων]
οντων μον Ori:

9. kat! >s! | αδουσιν] αδωσιν A: αδοντεσ Pr s! : cantabant
Tyc arm (bo) : cantaverunt Cyp : +o Tyc | καινην wdnv Pr
Cyp vg | Kasvny -Ἑ καὶ 51 arm | «| +xupie gig vg’ : - κυριε o θεοσ
ἡμῶν arm? | ανοιξαι] λυσαι 51 : resignare gig | εσφαγησ] ἐσφαγεισ
620. 2050 : nyop. τω θεω A (eth see below) : +ypao & 025.
046. 21 (-- 205. 620. 2040*. 2050). 2037. 2067 alP! Or® sl 2
(arm) bo sa: yyop. ἡμασ τω θεω 172, 250. 336. 424. 620. 1918.

βασιλεύ-
σουσιν

ἄξιος

270 ΑΠΟΚΑΛΥΎΨΙΣ IQANNOY [V. 10--18.

ἈΝ 4 > Ν “a 6 Pain “~ ’ὔ Ne -“
το. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς
‘ , > ἐν “ ᾿ A Ε !
καὶ βασιλεύουσιν) ἐπὶ τῆς γῆς.
Ν ἴὸ Ne: Ν 5 Ar. λῶ , ~
II. καὶ €l0ov καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ
θρόνου,(α) καὶ ἦν 6 ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ χιλιάδες
, “
χιλιάδων, 12. λέγοντες φωνῇ μεγάλῃ
ΓΙᾺ ξιόν) ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν
καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν
Ν Ν Ν ὃ LE Ν vA 4
καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν.
13. καὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω

(a) MSS add a gloss here: καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων,

2016. 2018. 2038. 2050 Pr gig Cyp vg : nyop. τω θεω ἡμων 180.
205. 2040* sa : nyop. ἡμασ (>eth) ev τ. au. σου τ. θεω 5}: 2 eth :
εν Tw αιματι σου >632 | amare] ονοματι 2040* | παντων φυλων
κι γλωσσων κ. Aawy x. εθνων arm* * 4 | και γλωσσησ >s! arm! |.

10. αὐτουσ] ἡμασ Pr gig vgt*¥ arm! 23 : ex iis eth | τω
θεω nuwv >A | βασιλειαν AN 2050 Pr gig Cyp vg (s!) arm*
bo : in regnum dei eth : βασιλεισ 046. 21 ( -- 2050). 250. 2037.
2038. 2067 al?! Or® s? | ιερεισ] ιερατειαν 8 : - και βασιλεισ 51 eth |
kaw? >eth | βασιλευουσιν A 046. 18. 325. 386. 456. 617. 919. 920.
1849. 2004. 2020. 2037. 2040 al 52 : βασιλευσουσιν & 025. 1.
25. Ὁ. Of. 110. 172: 1758. Τῇ. 205. 250. 214. 3327. “20. 10
620. 632. 1934. 2038. 2050. 2067 Or* al gig Cyp vg 51 δγηγ
bo : >eth : βασιλευσομεν Pr vg arm? 3 |,

11. και evdov >sa eth | φωνὴν A 025. 046*. 1. 69. 205. 2023.
2036. 2038 al? Or Tyc Pr gig vg arm**-* bo eth : wa φωνὴν
Ν ΟἼΟΥ ΟἹ \(— 205. 537) 250: 2037. 2067 ἈΠ is) 20am ican
wo φωνὴ 337 | ToAAwy ἀγγέλων 920. 2040 Pr πολλων >620
arm? | κυκλω] κυκλοθεν τ : κυκλωθεν 468** | και] +xvkXo Pr
arm): 2.@)-¢ | και των πρεσβ. >1 arm! [καὶ nv o αριθμ. avr.
>arm? | μυριαδεσ prpiad. καὶ > Pr gig vg | prpiad. μυριαδ.]
μυριασ μυριασ arm : μυριασ μυριαδωὼν sl? | και χιλιαδ, χιλιαδων
>1854 | xAradec | χίλιασ sh 2 | χιλιαδων] arm? 3; - καὶ s! |,

12. λεγοντεσ] λεγοντων 498. 920. 2020. 2040. 2050 Pr vg:
κραζοντεσ arm} | agvov x 046. 21 min omn"4 Or® : agtoo A (s?) |
ἐστιν] εἰ 51 | ἐσφαγμ.] ἐσφραγισμενον 2020 | τὴν > 2019 arm! |
δυναμιν. . . evAoyav| “ praise and riches and honour and glory”
arm! | δυν. καὶ >arm** | cat! >g20. 2020. 2040 | πλουτον AN
025. I. 35. 205. 2020. 2037. 2050. 2067 al arm eth : tov
πλουτον 046. 21 (— 35. 205. 920. 2020. 2040. 2050). 250. 2038
al™ Οὐ; τὴν βασιλειαν bo : divinitatem vg : μεγαλοπρεπειαν
arm* : > 920. 2040 | xa?] + τὴν 386 bo | και wx > bo
arm! 3 : + και βασιλειαν eth | kau 5: a + τὴν bo | Kal ευλογιαν
arm) ils

13. o A 046. 21 ( -- 35. 205. 468**. 620) al Or® gig s! bo eth:
TON: >620: +eoTW 025. I. 35. 172. 205. 250. 241. 408**, 2015.

V. 14.] ATIOKAAYWIS, IQANNOY 271

- ~ a hoes ~ , 9 , A Ἀ 9 3 - , ΝΜ

τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης ἐστίν, καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα

[λέγοντας] λέγοντα
Τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ
e © > , A ε τ ᾿ € ss 5
ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα
καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων.

14. καὶ τὰ τέσσερα ζῷα ἔλεγον ᾿Αμήν, καὶ οἱ πρεσβύτεροι ἔπεσαν
᾿ ᾿ τ 7 ’ ρ
καὶ προσεκύνησαν.

2018. 2019. 2023. 2036. 2037. 2038. 2041. 2050. 2067 al Pr
vg s? (arm) | exe tno γησ] εν τὴ yy τ. 2037 Prs!: ex yno 336.
2015. 2036 |x. ὑποκ. τ. yno A 025. 046. 21 (— 920. 2040.
2050); 250. 2037. 2038. 2067 al Pr gig. ve** 8” ¥ st? arm*
eth: ΙΝ 69. 181. 218. 241. 920. 2040. 2050 vg: 8" arm}? 5. α
bo | xat4] +7a & (bo) eth : +quae sunt vg | ἐπι tyo θαλασ-
ono (την θαλασσαν 2020) 241. 2015. (2020). 2036. 2037 (εν
τὴ θαλασση & Pr gig vg (51: 2) arm bo eth) : - ἐστι(ν) A 21
( — 35. 205. 2020. 2050) al : +a eori 025. 046. I. 35. 205.
429**. 1957. 2023. 2038. 2041. 2050. 2067 al : + 00a ἐστιν 172.
250. 424. 2018 Or® : το εστιν s!| καὶ τα >2019 : et quae-
cumque sunt Pr | ev?] ex 2020 | αὑτοισ] ea vg 8*-¥ : eo vg’ 8":
+sunt gig : καὶ 42. 61. 69. 241. 632. 2015. 2037 | παντα
ἤκουσα λεγοντασ 025. 18. 314. 2017. 2039. 2050 alP Or’ : παντα
nx. λέγοντα A 1. 69. 181. 2038 : παντα και nx. λεγοντασ τὲ 424.
429. 2019 gig s! (bo) : wavra x. nk. λεγοντων 250. 2018 : παντα
k. nk. Aeyovta 52 : παντασ yk. λεγοντασ 21 (—18. 35*. 2050).
2037 al™ Tyc Pr vg : παντασ και nx. λεγοντασ (-- των 172).
(172). 522 : παντα x. παντασ nk. λεγοντασ 046 : παντα K. nk. παλιν
λέγοντα 35* : παντα Aeyovra eth | τω καθημ.] tov καθημενον 52: o
καθημενοσ arm | τω θρονω A 046. 18. 175. 250. 325. 337. 456.
617. 620. 919. 1849. 1934. 2004. 2050 al: (in) throno Tyce Pr
vg : Opovw 141 : Tov Opovov & 025. 1. 35. 205. 241. 386. 468.
632. 920. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038. 2040.
2067 al™ Or* : (supra) sedem gig | xav6 > Ax’ s? arm?-? | καὶ τω
apviw > bo | τω αρνιω] to ἀρνιον arm! 2: 3 © ; +7 919 | nevAoy. ...
xparoc | “ blessed exalted (> 2) and glorified (+ and almighty 3)”
arm!-23 | yl S025 | 7? >g19* | και τὸ Kpatoo | παντοκρατοροσ &
(ἀπ 3}: ΣΞΞ arm = | των αἰωνων >arm? Tyc | αιωνων AX
025. 104. 172. 201. 205. 250. 2018. 2050 alP Or® Pr gig vg 5.15
arm!-4¢ ; +apnv 046. 21 (— 205. 2050). 2037. 2038. 2067 al™
arm? eth |.

14. x. τ. τεσσ. Lwa ελεγ. αμην >920. 2040 | τα > 205. 620 |
τέσσερα A 2020 : τεσσαρα καὶ 025. 046 min?! Or* | eAeyov AX 025.
I. 35*. 104. 205. 620. 632. 919. 2015. 2018. 2019. 2020. 2023**.
2036. 2037. 2038. 2050. 2067 al Or® Pr gig vg 52 arm : εἐλεγεν
172. 250 : Aeyovta 046. 18. 35**. 175. 325. 337. 386. 456.

272 ΑΠΟΚΑΛΎΨΙΣ IJOQANNOY [VI. 1-2.

CHAPTER VI.

. “ ~
1. Kai εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων,
καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῷων λέγοντος ὡς φωνὴ βροντῆς
ἝἜρχον.
A 15 ‘ ἰδ al ’,
2. καὶ εἶδον καὶ ἰδοὺ ἵππος λευκός,

ALS. , pf SN 4 ,
καὶ ὃ καθήμενος ἐπ᾽ αὐτὸν ἔχων τόξον,
καὶ ἐδόθη αὐτῷ στέφανος,

\ 3ζ. s ~ \¢ ,
καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ.

468. 617. 1849. 1934. 2004 s! (bo) [αμην AN ο25. 1. 35*. 69.
314. 2015. 2019. 2020. 2036. 2037. 2038. 2050. 2067 Or® bo
sa : To ἀμὴν 046, 21 (—35*. 920. 2020. 2040. 2050). 250 al™ |
kaw? >arm | ou | τ εικοσι τεσσαρεσ Pr vg" | erecav AN 025. 1.
104. I10. 172. 250. 337. 429. 468. 620. 2018. 2019. 2023. 2050.
2067 al Or’ : ἐπεσον 046. 21 (—337. 468. 620. 2050). 2037.
~ 2038 al™ : + evwmiov αὐτοῦ arm! 3: 8. α | ἐπεσαν kat >eth | προσε-
κυνησαν] + viventem in saecula saeculorum Pr vg*: + avrov arm! |,
1. καὶ] pera tavta bo | edov >Pr eth | ore ANC o25. 1.
104. 205. 314. 620. 1957. 2020. 2023. 2036. 2037 al Pr gig
s arm* bo : ort 046. 20 ( — 205. 620. 2020). 250. 2067 ἱρὰ Or®
vg arm : >2038 | ἡνοιξεν] nvvée & | μιαν >1 | εκ των επτα
ANC 046. 20 (-- 205. 325. 456). 250. 2037. 2067 al?™ Or®
Pr gig vg s arm®*-4 eth : exra > 025. I. 205. 314- 325. 456.
2015. 2016. 2023. 2038 al arm! bo sa | σφραγιδων >* (suppl.
N°) | kau > 620 bo 88 | ἐνοσ ek>1957: ενοσ 5» 920. 2040:
εξ evoo arm? : e>&* 468 | λεγοντοσ] λεγοντων & : > arm |
wo φωνὴ βροντησὶ» Pr eth | dwvn AC 046. 20 (— 468. 919. 920.
1849). 250. 2037 alP™ Or® bo : φωνὴν & 506. 919. 1957 gig vg
arm : @wvyo 025. I. 314. 2016. 2038. 2067 : φωνῇ 104. 172.
468. 920. 1849. 1955 | βροντησ] Bpovrwy s! : ἐλεγοντοσ A :
Ἔ λεγουσαν arm | epyov AC 025. 1. 35. 60. 82. 94. 241. 432.
1957. 2015. 2019. 2020. 2023. 2037. 2038. 2041 Or® vg**8" bo
Sa : epxov ante wa φων. Bpovr. 2036 : ἐρχομαι arm} * 3 4; epyou Kat
we & 046. 20 (— 35. 2020). 61. 104. TIO. 172. 201. 250. 314.
385. 498. 522. 1955. 2016. 2018. 2067 Pr gig vgt- ἢ δ᾽“ s eth |.
2. και evdov >046. 20 (—35. 205. 468. 620). 250 al™ Or®
Tyc Pr νρ fs": pr καὶ ἠκουσα s! καιΐ > bo | er avrov] ex
avtw 1. 61 (?). 2037* | exwv] habebat vg arm : tenebat Pr | τοξον]
sagittam Pr | εξηλθεν] exn\Oey Or® : > arm? | νικων καὶ wa
viknoy| ut vinceret et victor exiit Pr | νικων pr o A arm?4
| kat wa νικησὴ] και ενικησεν & bO Sa: kK. Wa νικήσει I. 2023.
2038 : x. wa νικησὴ (-σει 2019) καὶ ενικησεν 2017. 2019 : Κ.
eviknoev κι wa νικησὴ 51 : νικων Kat >eth | και» 5οό vg gig s®
arm |.

VI.3-5.] ὨςῪ᾿᾿ΑΠΟΚΑΛΎΨΙΣ INANNOY 273

3. Kai ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν δευτέραν, ἤκουσα τοῦ
δευτέρου ζῴου λέγοντος "Epxov.
4. Καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός,
καὶ τῷ καθημένῳ ἐπ᾽ ἵ αὐτὸν { Γἐδόθη aire! λαβεῖν τὴν εἰρήνην ἐδόθη
[ex] τῆς γῆς,
καὶ ἵνα ἀλλήλους σφάξουσιν,
καὶ ἐδόθη αὐτῷ μάχαιρα μεγάλη.
. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου
, , ΝΜ
ζῴου λέγοντος Epxov. τς ;
καὶ εἶδον, καὶ ἰδοὺ ἵππος μέλας,
καὶ ὃ καθήμενος ἐπ᾽ αὐτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ.

8. ηνοιξεν] ηνυξεν 8 | τὴν σφραγιδα τὴν δευτεραν ANC 025. 1.
172. 205. 250. 314. 424. 2018. 2023. 2038 Tyc Pr gig vg arm
: τὴν δευτεραν σφραγιδα 046. 20 (— 205). 2037. 2067 al?! Ors |
epxov AC 025. 046. 20 (—205. 386. 468). τ. 61. 69. 82. 104.
11 314. 336. 385. 498. 522: 1955. 1957. 2015. 2016. 2019.
2023. 2037. 2038. 2041 al™ Or® vg s bo sa : ἔρχομαι arm :
epxov kat We N 141. 172. 201. 205. 250. 386. 424. 468. 1918.
2018. 2022. 2067 Tyc Pr gig vg’ &™-¥ eth |.

4. και εξηλθεν] και (ε)ιδον καὶ ἐδου (x. tdov>bo sa) εξηλθ. &
250. 424. 2018. 2067 bo 588 [ αλλοσ Σ ΤΥς 5: arm? bo sa |
muppoo NC 35. 175. 201**. 241. 242. 325. 429. 456. 468. 408.
617. 1849. 1934. 1955. 1957. 2023**. 2024. 2037. 2041. 2067
al™ Tyc Pr gig vg s arm?* : πύροσ A 025. 046. 1. 18. 61.
Goi 104.) 110, Τὴ 201. 205. 259: 2511. 21) 385." 386.620.
632. 919. 920. 2004. 2020. 2038. 2040 Or® | τω Kabypevo]
pr εν A | ex avrov ANC 025. 046. 20 ( - 18). 250. 2037) ἘΞ.
2038 alP™ Or® : ex αὐτῷ I. 18. 172. 2015. 2037*. 2067 alP ;
super eum Tyc Pr : super illum gig vg | avrw x*C 025. 046.
21 Or® vg 5 arm bo sa eth. The avrw should stand in the
text, - ὉΓ (2717-3 15.521 Τὺ should: be. restored (0) π᾿ 216: >
Ax® 2016 Tyc Pr gig | λαβειν Σ ἀγπι3 5 | εκ τὴσ γησ XC o25.
046. 20 (— 205. 620). 250. 2037. 2067 al?™ Or® Tyc Pr gig vg
s eth: ΣΝ ex >A 104. 205. 209. 336. 620. 1918. 2038 : azo
To yyo τ. 2019 alP και wa ANC 025. 1. 35*. 172. 205. 250.
2018. 2019. 2020. 2038 al Or® Tyc Pr gig vg 52 : καὶ >046.
20 (-- 35*. 205. 2020). 2037. 2067 alP™ s! bo | σφαξουσιν AC
1849. 2019 : σφαξωσι(ν) & 025. 046. 20 (— 1849). 1. 250. 2037.
2038. 2067 al?! Or® | μαχαιρα μεγαλη] -- A bo sa eth |.

5. ἡνοιξεν] nvvgev δὲ : ηἠνοιγὴ s! | τὴν σφραγιδα τὴν τριτην] την
Tpit. odpay. 1. 2019. 2020 al: ἡ σῴραγισ ἡ τριτὴ 51 ἠκουσα] ειδον
bo | epxov AC 025. 1. 35. 60. ΟἹ. 104. 241. 336. 432. 620.
1918. 1957. 2020. 2023. 2036. 2037. 2038 Or® gig vg* ἢ δ᾽ sl
bo : +xat We & 046. 20 (—35. (620). 2020). 61. 69. 110. 172.
181. 201. 250. 314. 385. 498. 522. 1955. 2016. 2018. 2067 Pr

VOL. 11.—18

274 ATIOKAAYVIS TOANNOY [VI. 6-8.

A. ον ε ‘ > , ~ ΄ , ,
6. Kal ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν
- ,
Χοῖνιξ σίτου δηναρίου,
Lal , -“ id
καὶ τρεῖς χοίνικες κριθῶν δηναρίου,
Ν δὺς ‘ Ν ? Ni 19 , -
καὶ τὸ ἔλαιον καὶ TOV οἶνον μὴ ἀδικήσῃς
νὰν Μ Ν τὸ ‘ ΄ 3, ν᾿ a
7. Καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν τοῦ
”
τετάρτου ζῴου λέγοντος "ἔρχου.
Ν Ε * Nis) Nin: ,
8. καὶ εἶδον καὶ ἰδοὺ ἵππος χλωρός,
ἌΣ ἃ θ , 3 ἣν». > - »* > me ,
καὶ 6 καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῷ ὁ θάνατος.(α)
ΡΣ cs ’΄ > a > , > ἣν Ν , ~ Aw
καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς. (ὁ)
(α) Here follows an interpolation : καὶ ὁ ἅδης ἠκολούθει μετ᾽ αὐτοῦ.

(6) Here follows an interpolation: ἀποκτεῖναι ἐν ῥομφαίᾳ καὶ ἐν λιμῷ καὶ
ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς.

vge de. ¥ 52: ἰδὲ eth | καὶ εἰδον >046. 90 (-- 35. 205. 468**.
620). 61. 69. I10. 172. 181. 201. 314. 498. 506. 517. 522.
1955. 2016. alP Or® gig vg*4-8"-¥ sl eth | καὶ δου >Pr arm!
eth : xat>bo | ἱπποσὶ pr αλλοσ arm! : pr καὶ εξηλθεν eth |
peda | peyao 919. 2020* | επ αυτον] ἐπ GUTW I. 2037. 2067 al?
| exwv] habebat Tyc Pr vg arm |.

6. wo φωνην ANC 025. 35%. 181. 314. 2038 Or® gig vg:
wa >046. 20 (—35*). 250. 2037. 2067 al?! Pr s arm bo
sa eth | ev ecw] ἐμμεσω AC : ex μέσου s! : μεσον 35. 205 |
τεσσαρων] δ΄ 35 : >s! arm! | ζωων] + wo φωνὴν aerov bo eth
| λεγουσαν] λεγοντων gig vgl*& arm | χοινιξ] σχοινιξ g20 |
dyvapiov!|+evoo Pr gig vg? | κριθων ANC 025. 1. 181. 205.
2036. 2038. 2067 s? : κριθὴσ 046. 21 (-—205). 250. 2037.
al?! Or® 51 | Syvapiov?] pr του A : +evoo Pr vgt : >69. 181 |
και] to δε bo sa| και το ελαιον Kat Tov owov]~ 2019 Tyc Pr
vg st eth | αδικησησ] αδικησισ 025 : αδικηθησονται arm! |.

7. τὴν σφραγιδα τὴν τεταρτην] τὴν τεταρτὴν σφραγιδα 2020.
2038 : τὴν σφραγ. τ. δ΄ 35 | yxovea] pr καὶ 325. 456 | φωνὴν
AN τ 25: 1957-2015. 2010. 2925. 2Ο20. 2037. 2929 518 sae
vg 51 eth : pr τὴν 205 : φωνησ 2067 : >C 025. 046. 20
(-- 35. 205). 250 alP™ Pr gig s? arm bo 88 | του reraprov
ζωου] to τέταρτον ζωον C : retaptov>s! | epyov AC 025. 1.
104. 620. 632**. 1957. 2015. 2910. 2020.) 2022. 2026. 2501),
2038 al? Or® νρ τ 8 s! bo sa arm* : +xar we δὲ 046. 20
(- 620. 632**. 2020). 250. 2067 alP™ Pr gig vg 4-¥ 52: + ie
eth : epxouac arm |.

8. και ειδον > 046. 20 (— 35. 205. 386. 468**. 620. 632**).
69. 250. 314 al™ Or® gig vg" arm! eth | καὶ wWov>Pr 5]
eth : καὶ >bo :.dov >arm? | ἱπποὸσ] pr καὶ εξηλθεν eth | ἱπποσ
χλωροσ] urmov χλωρον Pr 51 | χλωροσ] λευκοσ 920. 2040 : pallidus
Tyc gig vg (Pr) : “reddish” arm! | 0 καθημενοσ] o>C | exavw
αὐτου] avrov>C 025. 1. 181. 205 | avtw|+nv Tyc Pr : αὐτου
s! | 0 θανατοσ 025. 046. 20 (— 35. 920. 2040). 250. 2037. 2038,

VI. 9-10.] ATIOKAAYWIS, IQANNOY 278

ie nd ν Ni ΄ τὸ, ἴὸ ε , A
9. Kal ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ
θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ
διὰ τὴν μαρτυρίαν ἣν εἶχον.
oe. A , ,
το. καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντες
"EB , e ὃ , . ecg Ἀ ar 6 ’
ws πότε, ὃ δεσπότης ὁ ἅγιος καὶ ἀληθινός,
οὗ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν
ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς;

2067 al?! Or™t #87 (015: o>NC 35. 336*. 432. 920. 2023. 2040.
2041 : 0 αθανατοσ A | oadna]infernus Tyc Pr vg?" : inferus
vg" «8 : “all Amenti” bo [ηκολουθει NC 025. 046. 20 ( -- 35).
250. 2067 alP™ Or® Tyc Pr gig vg arm! 5. 5. ; ακολουθει 1. 35.
1957. 2015. 2023. 2036. 2037. 2038. 2041 s| mer αὐτου AC
025. I. 35. 104. 498*. 620. 1957. 2015. 2023. 2036. 2037. 2038 :
per αὐτὸν 52 : αὐτω 8 046. 20 ( -- 35. 620) alP™ Or® Tyc Pr gig
vg 5] : avro (also τισιν)ὴ ΟΥ̓ *7 | ἐδοθη avtw 046. 20 (— 35.
468*). 250 alP™ Or*® Pr gig vg 51.323 arm bo sa eth : εδοθη avrow
ANC 025. 1. 35. 468*. 2015. 2023. 2036. 2037. 2038. 2067 alP |
TO τέταρτον] + μεροσ 452. 2015. 2019. 2036. 2037 : quattuor
partes vg | ev θανατω] ev >325 : ev τη θλιψει bo | ὑπο των θηριων]
To τεταρτον των θηριων A |.

9. την πεμπτην σφραγιδα] AC 025. 046 al : την σφραγ. την ε.
x* Tyc vege : τὴν ε. σφραγ. 8 35 : τὴν σφραγ. τ. πεμπτὴην 61. 69
s!}2 ΔΥΠῚ] 5. α | του θυσιαστηριου]έ του θεον Tyc Pr Cyp | των
ἐσφαγμενων AC 046. 20 ( -- 35. 205. 920). 250. 2037 al?! Tyc Pr
gig Cyp vg s? eth: pr των avOpwrev & 025. 1. 35. 60. 181.
205. 209. 432. 1957. 2019. 2023. 2038. 2041. 2067 bo sa :
tac eopaypevac 51 : των ἐεσφραγισμενων 104. 218. 336*. g20 Or® |
δια tov λογον] pr δια tov θεὸν και arm! | dua? >A Pr gig Cyp
bo sa | paprupiay ANC 025. 1. 241. 632**. 2015. 2019. 2036.
2037. 2038 Pr gig Cyp vg bo : εἐκκλησιαν 2020 : του αρνιου
046. 20 ( — 632**. 2020). 2067 alP™ Or® s? : ἜΤησου s! : + Inoov
Χριστου 172. 250. 424. 2018 : + αὐτου Pr Cyp arm!-?-8 eth | nv
εἰχον N°] nv exxov &* |.

10. expagav ANC 046. 20 (-—35*. 205. 632**. 2020). 250
Het Pr Cyp bo: expacoy 025. 1. 35%. 205,-632**. 2016. 2019,
2020, 2036. 2037. 2038. 2067 Or’ gig vgs: εἰπὸν arm! 2 5: « | φωνὴ
Peyeny ANC 1025. (5.35. to4. 205. 385) 620, 612“. 2020,
2037. 2038. 2067 al™ Or® Pr gig vg Cyp 5 (arm) bo : φωνὴν
μεγαλην 046. 20 (-- 25. 205. 620. 632**. 2020). 250 al™
| αληθινοσ)] pr o 1. 172. 429**. 468. 620. (2018). 2037. 2067 |
εκδικεισ] ἐεκδικησεισ & | ex των ANC 046. 20 (— 35*. 205. 468. 620.
2020). 250 alP™ Or® : ἀπὸ τῶν 025. 1. 35*. 104. 205. 468. 620.
2015. 2018. 2023. 2037. 2038, 2067 alP : καὶ των 2020 | emt τὴσ
γησ] in terris Pr Cra

276 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ [VI. 11-12.

τι. Kal ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή,
καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν,
ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν
οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί,

12. Καὶ εἶδον ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν ἕκτην"

καὶ σεισμὸς μέγας ἐγένετο,
καὶ ὃ ἥλιος ἐγένετο μέλας ὡς σάκκος τρίχινος,
καὶ ἡ σελήνη ὅλη ἐγένετο ὡς αἷμα"

11. eS00y . . . στολη λευκη] εδοθησαν. .. στολαι λευκαι Pr vg
(Cyp) arm! | avrow εκαστω ΑΝ 025. 35. 61. 69. 104. 205. 250.
468. 620. 632**. 1957. 2018. 2019. 2020. 2023. 2036. 2067 alP
arm? bo : eis singulis Pr gig Cyp: illis singulae vg : αὐτοισ > 82.
QI. 93. 181 : εκαστω >046. 20 (— 35. 205. 468. 620. 632**.
2020) al™ Or® arm} 2-3-4: ἐεκαστω avtwy (~2037) 2015. 2037 5
eth | eppeOy] epeOn & 35. 241. 522. 620. 632 : eppyOy 172. 242.
250. 1957. 2018. 2024. 2039 : εδοθη 2038 | αὐτοισ >s! | avarav-
σονται A 025. 046. I. 104. I10. 522. 620. 2015. 2019. 2036.
2038 alP : avaravewvtat NC 20 (—620). 250. 2037. 2067 alPl
: αναπνευσωνται 69** : ἀαναπαυσασθαι Or’ | ere (ert δὲ) χρον. pk.
NC 025. 1. 18. 205. 632**. 2015. 2036. 2037. 2038. 2067 τσ τ
bo sa : xpovov ete puxpov A : ere xpovoy 046. 20 (— 18. 205. 325.
456. 632**. 2020). 250 alP™ : ere τινα χρον. μικ. 2020 : ETL μικ.
Xpov. 241. 2019 eth : ewo Katpou xpov. μικ. 51 : xpovov 325. 456 :
puxpov Or’ : ere μικρὸν gig : μικ. ere xpov. Cyp : χρον. μικ. arm
| ewo] + ov 1. 18. 35. 205. 1957. 2015. 2019. 2023. 2036. 2037.
2038. 2041. 2067 al? | πληρωθωσιν AC 385 gig vg 5 arm bo eth
: TAnpwowor(y) & 025. 046. 20 ( — 620. 632. 2040). 1. 250. 2037.
2038. 2067 al?! Or’ : πληρωσουσι 620. 632. 2015. 2016. 20109.
2036. 2040 : impleatur numerus Cyp | καὶ oc συνδουλοι >
2019 : και > 046 Cyp vg bo| καὶ oc αδελῴοι] Kar > 386 |
οἱ μελλοντεσ ANC 025. 35. 205. 620 Or® vg 51:2 bo : pr Kae
046. 20 (-- 35. 205. 620). 2037 al™ (Cyp) | οἱ μελλ. αποκτενν.
qui occidentur gig | ἀποκτέννεσθαι ANC 35. 82. 93. 94. 175.
205. 241. 250. 325. 337- 456. 617. οἷο: 920. 1955. 2004.
2018, 2024: +um αὐτων N* (del. &°) : αποκτενεσθαι 18. 42. QI.
104. 110. 172. 242. 385. 386. 468. 506. 620. 632. 1849. 1934.
2015. 2016. 2017. 2019. 2023. 2024. 2036. 2039. 2040. 2041 :
αποκτεινεσθαι 025. 046. I. 61. 69. 336. 429. 498 Or® (vel— reveo Oar)
: ἀποθανεῖν arm | wo και avta] και >385. 2020 : exemplo
ipsorum Cyp |.

12. edov >18. 94. 141. 385.° 429. 522. 1849. 1955. 2039.
2040 Tyc eth | ore ηνοιξεν] ore ενυξεν x* (ηνυξεν &°) : pr καὶ 025.
τς 35*"- 42. 61. 00. 16". 205. 209.1432. 468. ΤΟΣ 2ΟΙΟ, oes
2041 ΡΓΪ τὴν σφραγιδα τὴν εκτην] τὴν ext. σῴραγ. Pr Tyc |
σεισμοσ] pr ἰδου A vg’ : φωσ 51 | peyao eyevero NC 025. 046.

VI. 13-15.] AILOKAAYWIS, IQANNOY 277

a am “-
13. καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν,
ε -“ , Ν 3 ’ > aA
ὡς συκῇ βάλλει τοὺς ὀλύνθους αὐτῆς
ὑπὸ ἀνέμου μεγάλου σειομένη"

14. καὶ 6 οὐρανὸς ἀπεχωρίσθη
ὡς βιβλίον 't ἑλισσόμενον ΤΊ,
καὶ πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν.
15. καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ
οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν
ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων.

20. 250. 2037. 2038. 2067 al?! Ors Pr arm? : ~ A 2016 Tyc
gig vg arm‘ | ἐγένετο μελασ AC 025. 1. 35. 205. 2015. 2019.
2020. 2036. 2037. 2038. 2067 Tyc Pr gig vg arm* : ~®& 046,
20 (— 35. 205. 2020). 61. 69. 104. 110. 172. 201. 250. 314. 498.
ἘΠ. ΤΡ 5. ΤΩΣ: 2010,./201o: 2925 2047 al? Or στὴ":
τριχινοσ > eth | σακκοσ] ασκοσ s! | ἡ σεληνη oAn ANC 046. 20
(-- 35. 205). 2067 alP™ Or’ Tyc (gig) vg 5}: 3 bo eth : “the moon
wholly?) αὐ 2.8. α΄ ΟλῊ ΞΌΖΕ: τ΄ 35. 172: 295. 250. ΤΟ 57:
2018. 2023. 2037. 2038. 2041. 2067 Pr 588 | wo αιμα] ao apa
1934 : wo > Pr gig arm |.

13. tou ουρανου] του θεου A: >Tyc Pr vgt-! : de coelo (post
ἐπεσαν pon gig bo eth) gig arm bo eth | ἐπεσαν ANC 025. 1.
104. 337. 429. 2015 al? Or® : erecov 046. 20 (— 337). 250.
2037. 2038. 2067 al™ arm#: “ were shaken down” arm?! 234 | εἰσ
'τὴν γὴν] exe τὴν γὴν © 241. 468**, 2038 s! : super terram vg
arm‘ (bo) : >gig | συκη] σειομενη (Tyc) | βαλλει AC 025. 046.
35- 61. 69. 2019. 2023. 2037. 2038. 2067 Tyc Pr gig vg
arm* : αποβαλλει 2015. 2036 : Bada 1 : βαλλουσα & 18. 172.
205. 250. 336. 429. 468. 498. 620. 1918. 2039 Ors : βαλουσα
20 (—18. 35. 205. 468. 620. 2020). 42. 93. 94. 141. 201. 209.
5.18. 241 272. 265.424. 452.) 500.) 517. 522. 1955. 2010, 2027.
2021 alP : αποβαλουσα 2020 | ὑπο] απο & 69. 2016** | ἀνεμου
μεγαλου AXC 046. 20 (—35. 205). 250 al™ Or Pr gig vg
:~ 025. I. 35. 2015. 2037. 2038. 2067 : peyaAov>Tyc : vo
pey. σειομενῃ ἀνεμου 205 | σειομενη] σαλευομενηὴ A 181 : σειο-
μένου 456.

14. ο >1 | απεχωρισθη] >arm! 3:. 8. bo : eraxy 51 arm! : εἰ-
λιχθη eth | wo βιβλιον] και wo βιβλια 51 | ἐελισσομενον AC 046. 35.
69. 82. 104. 250. 337. 468. 2023*. 2040 al™ Or® Tyc Pr gig vg
52 bo eth : εἰλισσομενον 025. 1. 2019. 2023**. 2036. 2037. 2038 :
ελισσομενοσ & 20 (— 35. 337. 468. 632. 2040). 110. 314. 1957.
2016. 2067 al? : ειἰλισσομενοσ 632 : ελισσοιται 51 : εἰλιχθὴ arm
bo | νησοσ] νησσοσ C 046 : βουνοσ NW: insulae Tyc Pr vg : pr
maga 51 bo sa αὐτων Σ» | εκινηθησαν N*C 025. 046 min?! :
εκινησαν N* ; απεκεινησαν A : ecadevOncav 920. 2040 Ι.

15. xa >A | χιλίαρχοι. . . πλουσιοι]--“ 1. 2019. 2020. 2038

Kal pera

278 ATIOKAAYWIS IOANNOY [VI. 16-VII. 1.

16. καὶ λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις
Πέσατε ἐφ᾽ ἡμᾶς καὶ κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθη-
μένου ἐπὶ τοῦ θρόνου
καὶ ἀπὸ τῆς ὀργῆς τοῦ ἀρνίου,
Ψ Φ ἘΠ ΘΕΡΖ ε , a > a 3 aA
17. ὅτι ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ,

ΝΥ ΄ a
και TLS δύναται σταθῆναι;

alP | και οἱ ἰσχυροι >1. 181. 2019. 2038 : oc > 2024. 2040 |
kat ελευθεροσ AC 046. 20 ( -- 35. 205. 2020). 250 alP™ Ors Pr
gig vg 5 : Kat mao ελευθεροσ N° 025. I. 35. 205. 1957. 2015.
2020. 2023. 2037. 2038. 2041. 2067 : >N* arm‘ : καὶ παντεσ οἱ
ελευθεροι arm* bo | πετρασ] οπασ arm bo |.

16. και λεγουσιν] dicentes Pr : καὶ εἰπὸν arm) 234 | row
opeow και Taio πετραισ] -- bo arm‘ : >Tyc : και rato πετραισ >
arm! | πεσατε A 025. 104. 2015. 2036 Or® : πεσετε C 046. 20
I. 250. 2037. 2038. 2067 al?! : πεσεται & | kpuate] κρυψεται καὶ
: Kpuwere 385* ἀποπροσωπου. . . του apyiov >arm? [τοῦ Kaby-
pevov . . . THT opyno >s! | emu tov θρονου AC 025. 1. 35. 69*.
104. 205. 241. 468. 632. 1957. 2015. 2019. 2020. 2023. 2036.
2037. 2038. 2067 al™ Or® : ἐπὶ τω θρονω & 046. 20 ( -- 35. 205.
468. 632. 2020). 250 al™ : supra sedem gig : super thronum
(Pr) vg | azo? x°] ee N* |.

17. οτι >Or®. ἢ ἡμέρα ἡ peyadyn tho opyno αὐτου] ἡ peyady
τῆσ οργησ αὐτου ἡμερα 18 | 4! > 2004. 2020 | ἡ μεγαλὴ > 69. 325.
456. 517 | αὐτου A 025. 046. 20 ( — 2020). 250. 2037. 2038. 2067
al?! Or® Pr arm! 2-3. bo : avrwy NC 2020 gig vg 5᾽ 2 arm? sa |
σταθηναι] σωθηναι 141. 242. 617. 1934 : στῆναι 250. 429. 2018.
2019 : +ante illum Pr arm! ? bo |.

CHAPTER VII.

1. ‘Mera! τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσ-
σαρας γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς,
ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπί

1. μετα AC Or® Pr gig vg sa: pr καὶ & 025. 046. 21. 250.
2037. 2038. 2067 al?! s arm® (bo) eth | rovro ANC 046. 21
(-- 205. 468. g20. 2040). 250 alP™ Or® 5 arm eth : ravra 025.
I. 61. 205. 241. 468. 920, 2015. 2019. 2036. 2037. 2038. 2040.
2067 Pr gig vg bo| τεσσαρασὶ C 025. 046. 21 (—35. 866)
Or : τεσσαρεσ Α΄: δ΄ δὲ 35. 866 | ἐπι] per Pr | τεσσαρασξ ANC
046. 21 (-- 35) Or® : τεσσάρεσ 025 : δ΄ 35 | κρατουντασ] pr καὶ
337 5 arm! | xparovvrac . . . ἀνεμουσ τ. yno > eth | τεσσαρασϑ
NC 025. 046. 91 (-- 35) Or’ :τεσσαρεσ A: δ΄ 35 | τησ γησ > 2020.
2037 s! bo sa| mven] πνευσὴ & 172. 205. 250 : πνέει 2019.

VII. 2-4.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 279

. a

"tre! δένδρον Ff. 2. καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ πᾶν
Γἀνατολῆς᾽ ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ Γἔκραξεν ἀνατολῶν

a , a , ΡΦΖ ΠΣ ΩΝΗ Oe ας 9 a ν ἔκραζεν
φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν
γῆν καὶ τὴν θάλασσαν, 3. λέγων Μὴ ἀδικήσητε τὴν γῆν Γμήτε! τὴν καὶ
θάλασσαν μήτε τὰ δένδρα, ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ
ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν.

ΔΥΌ, \ 3 \ ~ 2 ΄, Ftd

4. Kat ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων᾽ ἕκατον τεσσα-
ράκοντα τέσσαρες χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν
Ἰσραήλ.

(Or*) : mean 920. 2040: flarent Pr vg" bo | ἀνεμοσ] pr o C 61.
69. 506. 522. 632%. 910. 920. 1955. 2040 : >Pr vgt¥ arm?:
ov ἄνεμοι bo | ἐπι τὴσ γησ >A : in terris Pr | exe τὴσ θαλασσησ]
mo >A : +pyre ext των ποταμὼων bo | ee τι Sevdpov C 046. 21
(—35. 205). 250 alP™ Or® (Pr gig vg) : ἐπι παν δενδρον & 025.
I. 35. 205. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2041 s!:
emt devdpou A : emt (τα) δενδρα s?’ arm bo eth |.

2. addov ἀγγελον] ~ 42. 325. 456. 468. 620. 866. 1934. 1957.
2036 : adAov >Pr | αλλον. . . avaBawovra] καὶ ανεβὴ αλλοσ
ayyeAoo eth | avaBawovta] ἀναβαντα 1 bo ἀανατολησ NC o25.
046. 21 ( -- 18). 250. 2037. 2038. 2067 al?! Or® 52: avaroAwy A
18. 2039 (51) | σφραγιδα et N°] σφαγιδα N* | θεου] pr του 325.
456. 468. 620. 866 | ζωντοσ] pr του 468 | expageyv SC 046. 21.
250. 2037. 2038 al?! Or* Tyc Pr gig vg s arm bo : εκραζεν
A_025. 2067 | φωνὴ peyaryn] φωνὴν μεγαλη 866 | τεσσαρσιν et
N°] τεσσαρεσ 8* : δ΄ 35 | ἀγγελοισ] ζωοισ arm4 | ove εδοθη] eo
quod datum esset Pr | avrow > 35. 336. 337. 2015. 2023. 2036.
2037 gig vg αδικησαι] ἀπολεσαι arm! 2: @ |,

3. heyor | +avroo Pr bo eth | αδικησητε]) αδικησεται N :
Ἔμητε Or'"° | μητε τὴν θαλασσαν C 025. 046. 21 (- 866.
2020). 250. 2037. 2067 al?! Or’**® ; μηδὲ την θ. & 866. 2038 :
καὶ τὴν θ. A 432. 452. 2020. 2021 Or® bo sa | pyre?] μηδε καὶ 866
| axpe (σὰ) ANC 025. 1. 35. 181. 2038 (τοῖο: αχρισ ov
046. 21 (—35). 250. 2067 alP! Or® : αχρισ αν 94. 2015. 2036.
2037 : wa arm® | σφραγισωμεν] σφραγισομεν 337. 2016. 2020.
: “IT shall have sealed” arm! : σφραγισητε bo : σφραγισθωσι eth
| μων > 241. 2015. 2039. 2040 Tyc s! bo sa eth |.

4. και nKouoa . . . εσφραγισμενων >A | τον αριθμον > 920.
2040 | ἐσφραγισμενων] + em Tov petwrov avtwy bo | exarov .
εσφραγισμενοι > 18. 141. 385. 429. 919. 920. 1849. 2004. 2039.
2040. 2067 | exatov τεσσ. τεσσαρεσ 025. 205. 386. 620. 866.
1934 : ἑκατὸν και τεσσ. τεσσαρεσ C 82. 104. 172. 175. 250. 314.
325. 337. 456. 468. 617. 632. 1957. 2018. 2041 : (exarov) exarov και
τεσσ. Kat τεσσαρεσ 498 (2020) : εκατον τεσσ. Kat τεσσαρεσ 69 :
pp & 046. 1. 35 al™ : exaroy τεσσεράκοντα (tecoapaxovta A)
A*N : ex, τεσσ. δ΄ A** | εἐσφραγισμενοι ANC 025. 1. 35.

280 ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ [ VII. 5-8.

5%. ἐκ φυλῆς ᾿Τούδα δώδεκα χιλιάδες ἐσφραγισμένοι,
ἐκ φυλῆς Ῥουβὴν δώδεκα χιλιάδες, (2)
7. ἐκ φυλῆς Συμεὼν δώδεκα χιλιάδες,
ἐκ φυλῆς Λευὶ δώδεκα χιλιάδες,
ἐκ φυλῆς ᾿Ισσαχὰρ δώδεκα χιλιάδες,
8. ἐκ φυλῆς Ζαβουλὼν δώδεκα χιλιάδες,
ἐκ φυλῆς Ιωσὴφ δώδεκα χιλιάδες,
ἐκ φυλῆς Βενιαμεὶν δώδεκα χιλιάδες ἐσφραγισμένοι,
5° ἐκ φυλῆς Γὰδ δώδεκα χιλιάδες,
6. ἐκ φυλῆς ᾿Ασὴρ δώδεκα χιλιάδες,
ἐκ φυλῆς Νεφθαλὶμ δώδεκα χιλιάδες
ἐκ φυλῆς Μανασσῆ δώδεκα χιλιάδες.

(a) On the restoration of the original order of the text, see vol. i. 207 sqq.

205.632". 2020. 2039. 2955 alm Oreo Cam) Tye Paar
52 bo : εσφραγισμενων 046. 21 (—35. 205. 632*. 2020). 69. 82.
ΤΟΙ. 201. 250. 314. 408. 2016.. 2017. (2018. 2020 alP Oras:
sa: τ επι τ᾿ petwrwv avtwv bo | νιων Ἰσραὴλ] viwy >arm? 4 eth:
Ἰσραηλιτων 52.

5* >. εσφραγισμενοι ANC 025. 35. 468. 632. 2020 Or® Pr gig
vg s2: -pevat 046. 21 (— 35. 468. 632. 2020). 82. 201. 314.
385. 498. 1955. 2016. 2017 al? : “μενῶν 69. 104. 522 : >s!
arm* ὁ bo eth | Ῥουβην ANC 025. 046. 175 Or®: PovBw 61. 69.
104. 201. 337. 498. 617. 0910. 1955. 2004. 2015 : PovBu 1. 18.
35- 932. 386. 456. 468. 620**. 632. g20. 1849. 2017. 2019. 2020.
2036. 2037. 2038. 2040. 2067: PovBe 60. 91. 172. 205. 385.
1934. 2018. 2023. 2041 : PovBew 250. 2016: Ῥουβημ 314. 325.
506. 517. 620%. 866. 2024 : Ruben Pr gig vg : Roubén bo |.

7. ek ud. Lup. δωδ. χιλ. > 172 | Λευι] Aever δὲ : Aew et
Ισαχαρ ~ s! | Ισσαχαρ AX 025. 61. 104. 385. 522. 919. 1955.
2017 alP Or® vg arm! 234 ; Ἰσαχαρ C 046. 21 ( -- ο19) s! arm*
bo : Isachar Pr : Ysacar gig |.

8. ex gud. Ζαβ. δωδ. χιλ. > 1849 | Ζαβουλων. . . Ἰωσὴφ]
~ 1934 | Iwond . . . Βενιαμειν] -- δὲ 2015 | Βενιαμειν A 025. 920.
2038 : Βενιαμιν SC 046. 21 (—456. 620. 866. 920) al?! Or’ Pr
gig vg s bo: Βενιαμὴν 242. 456. 620. 866. 2017 | ἐσφραγισ-
μενοι ANC 025. 35. 205. 468. 632. 2020 Or® gig vg s! bo:
“μεναι 046. 21 (-- 35. 205. 468. 632. g20. 2020. 2040) al™:
> 920. 2040 Pr s? |.

5°. ex gud. Γαδ. S03. χιλ. > καὶ | Γαδ] Δαν 42. 325 (pr man.
scripsit in marg.) 336. 456. 620. 866 : Aad 1 : Gath Pr |.

6. ex dud. Ασηρ δωδ. χιλ. > Or Νεφθαλιμ A 046. 61**. 69**.
175. 314. 325. 429. 456. 617. 620. 866. 919. g20. 1849. 1955.
2004 al vg: Nephtalim arm)? 8. α ; Neptalim Pr gig : Νεφθαλι
Ns: Νεφθαλιν C : Νεφθαλημ 69*. 201. 386. 517. 522 : Eph-
thalim bo : Νεφθαλειμ 025. 1. 18. 35. 61*. 104. 172. 205. 241.

VII. 9-10. } ΑΠΟΚΑΛΎΨΙΣ IQANNOY 281

Ν - 3
9. Mera ταῦτα εἶδον,
Ria ) , a > a a > ‘ 20 4
καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὑτὸν οὐδεὶς ἐδύνατο,
ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν,
ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου,
Tt περιβεβλημένους tT στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς
χερσὶν αὐτῶν"
Ν 4 ~ ων» id
10, καὶ κράζουσιν φωνῇ μεγάλῃ λέγοντες
Η σωτηρία τῷ θεῷ ἡμῶν
“ θ , > \ Lal 0 ’ὕ
τῷ καθημένῳ ἐπὶ τῷ θρόνῳ
καὶ τῷ ἀρνίῳ.

242. 250. 337]. 385. 468. 498. 632. 1934. 1957. 2015. 2016. 2017.
2018, 2019. 2020. 2023. 2024. 2037. 2038. 2039. 2040. 2041.
2067 al™ Or® | εκ φυλ. Mav. dd. χιλ. > 620*. 866 | Μανασση
8 025. 21 (—175. 205. 620*. 866). 1. 250. 2067 al?! Ors Pr gig
vg arm : Mavaconv C : Μαννασση A : Μανασὴ 046. 175. 205.
2037. 2038 5: Dan bo |.

9. μετα] pr καὶ 51 arm! bo eth | καὶ wdov δὲ 025. 046. 21.
250. 2037. 2038. 2067 al?! ΟἹ Tyc gig s?: >A Pr Cyp vg
51 bo 58 : Wov >C | οχλοσ πολυσ NC 025. 046. 21. 250. 2037.
2038. 2067 al?! Tyc gig 52 : πολυσ >Or® : οχλον πολυν A Pr
Cyp vg s! bo | ov et &°] οσ N*: και A | αὐτὸν ANC 025. 1. 61.
69. 205. 2019 alP Or® 5 bo : >046. 21 ( -- 205). 104. 172. 201.
241. 242. 250. 314. 385. 429. 498. 522. 1955. 1957. 2015. 2016.
2017. 2018. 2023. 2024. 2037. 2038. 2039. 2041. 2067 al? Tyc
Pr gig Cyp vg | edvvaro ANC 046. 21 (—205. 2040) alP! ;
novvaro 025. I. 61. 69. 172. 205. 241. 250. 2015. 2023**. 2037.
2040. 2067 al™ Or®: δυναται 2038 arm‘ | ex παντοσ εθνοσ] ex
παντων εθνων Tyc gig vg arm* 42 | φυλων] φυλησ s! Pr Cyp |
και λαων kat γλωσσων >eth | ecrwres AX 025. I. 35. 205. 1957.
2004. 2019. 2023. 2024. 2037. 2038. 2067 alP 5 : ἐστωτασ 046.
21 (-35. 205. 2004. 2020). 250 al™ Or® : ἐστωτων C 2020:
ἐστωτα 93. 1955 : stantes Pr gig Cyp vg | ewmov!] em A |
περιβεβλημενουσ AX*C 046. 21 (—35. 205. 2040). 250 alP™
gig : περιβεβλημενασ 242. 2040 : περιβεβλημενοι N° 025. 1. 35.
205. 1957. 2015. 2019. 2023. 2037. 2038. 2067 alP Or® Tyc vg :
και περιβεβλημενοι 5] : et erant amicti Pr Cyp | φοινικεσ Αἰ
025. I. 35. 104. 172. 205. 250. 2018. 2019. 2020. 2037. 2038.
2067 alP gig vg arm : palmae fuerunt Pr Cyp : φοινικασ x*
046. 21 ( — 35. 205. 2020). 61. 69. 201. 241. 242. 314. 385. 420.
498. 522. 1957. 2015. 2016. 2017. 2023. 2024. 2039. 2041 al™¥
Or® : κιθαραι bo | ev rato χερσιν] pr σαν Pr gig Cyp |.

10. και! >1. 2067 bo, κραζουσιν] κραζοντεσ 1. 2067 bo s!:
expafov Pr gig Cyp vg arm | λεγοντεσὶ pr καὶ 2067 581 : εἐλεγον
arm! : καὶ ἐλεξαν arm? 544 | τω θεω] tov θεου A (in marg.) bo :
θεω τ. 2037 (post tw καθ. emt τω Opov.) | Tw καθημενω > δὰ

282 ATIOKAAYWIS: IOANNOY [ VII. 11-14.

Ν ld | af ε , , “ ’, Ν “-“
11. καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν
a [ ΄ \ om” , ~ ΄
πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου
“ Ν , A ~ ,
ἐπὶ τὰ πρόσωπα αὐτῶν Kal προσεκύνησαν TO θεῷ, 12. λέγοντες
» ’ὔ c > 4 Nae 4 Ἀν. ,
Αμήν" ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία
Ν Ν ,
καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις
-“ ~ a“ Ν lol Lal
καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων [᾿ἀμήν].
/ tc los , ,
13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ
/ Ἂς Ἂν Ν ‘ tA ee Ν ’΄ 4
περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον;
Ν wy > A ta ’, Ν “9 Ν > /
14. καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι
Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης,
Ν Ἂν, ΝΥ 3 “
καὶ ἔπλυναν τὰς στολὰς αὐτῶν,
lal ν Lal
kal ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ apviov.

(suppl. δι) : pr καὶ 51 | ἐπὶ tw Opovw AN*C 025. 21 ( -- 205. 468.
632**, 2020). 250. 2067 al™ : ἐπὶ tov Opovov &° 046. 1. 104.
205. 468. 632**, 2019. 2020. 2036. 2037. 2038 al™ Or*s! : super
thronum Pr Cyp vg : supra sedem gig | tw αρνιω] tov apyov
No: ter τουσ αἰωνασ των αἰωνων ἀμὴν X* (del. &°).

11. οἱ > &* (suppl. &°) | ἱστηκεισαν AX {-- κισαν δ) 025 :
eotnxicav C : εἰστηκησαν 046. 104**, 919. 2017. 2018. 2036 :
ειστηκεισαν 21 (—205. 919). 250. 2037. 2067 al! Or’ : εἰστη
κεσαν 1. 205 : stabant Tyc Pr gig vg arm bo κυκλω] evwmor
bo | erecav ANC 025. 42. 181. 325*. 337. 468. 517. 620. 866
alP Or : ἐπεσον 046. 21 ( — 325*. 337. 468. 620. 866). 250. 2037.
2038. 2067 al?! | evwriov . . . mpoowrov avtwy| emt τ. προσ.
avtwv ενωπιον τ. Opov. bo sa eth | του θρονου ANC 025. 35. 205.
920. 2020. 2037. 2038. ‘2040. 2007 al Ore” Pr’ pig) wees!
arm® 3-2 bo : +avrov 046. 21 ( — 35. 205. 920. 2020. 2040). 250
al s? | emt τα προσωπα] ext προσωπον 1. 2038. 2067 bo : >
arm! | καὶ προσεκυνησαν τω θεω >s! καὶ ἐπεσαν. . . Aeyovter|
προσεκυνησαν ETL τ. προσωπα avTwv ενωπίον τ. θρονου Tov θεου
λεγοντεσ eth |.

12. αμην] pr αγιοσ aytoo αγιοσ 205 | evdoyia . . . δοξα] -- 5]
eth | καὶ ἡ σοφια >A arm‘ : ante ἡ doga pon 506 : post ἢ τιμὴ
kK. ἡ ευχαριστια pon 2067 | ἡ ευχαριστια >7 δι ἢ (suppl. N°) | και
ἢ τιμὴ >eth | και ἡ ἰσχυσ >bo : καὶ ἡ χαρισ arm’ 5: α ; και
ἢ εξουσια arm? | τω θεω] του θεου bo : tw κυριω arm! : κυριω
τω θεω arm* αμὴν >C 2015. 2019 Pr |.

189. απεκριθη] + μοι Tyc gig : λέγει μοι arm! 2: 3-2 eth | ex >
δὲ 1957 | Aeywv μοι > gig arm)? 34 eth : μοι >Tyc armé |
tax στολασ tax λευκασ) tac λευκασ στολασ 2015. 2036 | tac?
>C | τινεσ εἰσιν καὶ >eth: εἰσὶν >1. 181. 2038 | > Bor] veniunt
vet € arm! 2: 3.4 |.

14. και >bo sa | epyxa ANC 025. 1. 205. 2015. 20109.
2036. 2037. 2038. 2067 alP Or® : εἰπὸν 046. 21 (- 205). 250.
alP™ ; dixi Pr gig Cyp vg : Aeyw arm! | κυριε pou NC 025. 046.

VII. 15-17. | ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 283

Ν Ar > 5» ’ a Ἂν A A
15. διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ,
Cal , Ἂν Ἂς ~ A
καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν TO ναῷ αὐτοῦ,
- ΄ U , >
καὶ ὁ καθήμενος ἐπὶ trov Opovovt σκηνώσει ἐπ᾽ αὐτούς.
,
16. οὐ πεινάσουσιν ἔτι οὐδὲ διψήσουσιν ἔτι,
398 ἈΝ , m” > Ν [ eg ὑδὲ ~ ~
οὐδὲ μὴ παίσῃ ἔτι αὐτοὺς ὁ ἥλιος οὐδὲ πᾶν καῦμα,
Ν , ~ 4 -“
17. ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτούς,
Ν -
καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων"
4 ~ 4 »" ~ -
καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν.

21 (-- 205). 250. 2037. 2038. 2067 alP™ Or® vg 5 arm?-34 bo:
pov >A τ. 205 Pr gig Cyp arm!-¢ | εἰπεν] λέγει gig arm! | on
epxopevor] qui venerunt Tyc Pr Cyp eth : qui veniunt gig vg
arm bo | εκ tyo θλιψεωσ tHe μεγαλησ)]) απο θλιψεωσ μεγαλησ
A [ἐπλυναν AN 046. 18. 35. 175. 205. 468**. 617. 620.
632**. 1934. 2020 Or® Tyc gig vg Cyp 5 arm bo : εἐπλατυναν
42®. 82. 201. 325. 337. 385. 386. 429. 452. 456. 468*. 498. 522.
632*. 919. 920. 1849. 1955. 2004. 2021. 2024. 2040 : ἐπλατειναν
ΤΙ: ἐλευκαναν 2015 : >Pr | καὶ eXevkavav αὐτασ >Tyc : “made
them glorious” bo | καιξ >620. 866 | avrao AN 025. 1. 35. 60.
93. 181. 205. 209. 432. 468. 1957. 2015. 2023. 2036. 2038. 2041.
2067 gig vg Cyp s arm* bo : avrova 2037 : >046. 21 (35.
205. 108) ΖΞ αἴτια (ΟΥ̓ Pr.arme |.

15. δια τουτο] pr και 046*. 2015. 2036. 2037. 2067 | εἰσιν]
m\Gov eth | λατρευουσιν)] δοξαζουσιν eth | o καθημενοσ] his qui
sedet Pr Cyp | em τοὺ θρονου AX τ. 61. 172. 205. 250. 385.
2015. 2018. 2019. 2020. 2023**. 2037. 2038. 2067 al™ Or
51 : ἐπὶ Tw Opovw 025. 046. 21 ( -- 205. 2020) al™ : supra sedem
gig : in throno Tyc Pr vg Cyp | σκηνωσει er αὐτουσ] N°:
γινώσκει αὐτουσ X* : ywwoKe ex αὐτουσ N° : habitavit supra
illos gig : inhabitavit super eos Cyp : habitat super eos Tyc :
inhabitavit in eis Pr : “ dwelleth in them” arm! 2 9). ¢ |,

16. ett! A 025. 046. 21. 250. 2037. 2038. 2067 al?! Or® gig :
> 2019 Pr vg Cyp 5 arm*** bo sa | ουδὲ] Ἔμη A 61. 69
Or® | διψησουσιν] διψασουσιν & 385 : διψησωσιν 025. 69. 2038 | er?
A® 046. 21 (— 205. 2020). 2067 al?! Or* vg s? arm? bo : umquam
Pr Cyp : >025. 1. 141. 172. 205. 250. 424. 2018. 2019. 2020. 2037.
2038 gig 51 arm! 34; + “neither shall they toil” bo | py παιση
ετι] an emendation of Gwynn and Swete of py eon em AN 025.
1. 35. 69. 2015. 2019. 2036 alP : ov μὴ πεσὴ em 046. 21 (— 35.
2020). 250. 2037. 2038. 2067 alP™ Or : ov μη πεσηται ere 2020 |
ὁ ἡλιοσ] o > 2020. 2037 : “cold” arm! 23; “shadow” bo | παν
>Tyc arm : ro 314. 2016 | καυμα] +patientur Pr Cyp |.

17. ava μεσον] ενωπιον bo eth | romaver AX 025. 046. I. 35.
61. 69. 104. 205. 314. 429. 468*. 620. 866. 2015. 2019. 2020.
2023**. 2036. 2037. 2038. 2041*. 2067. 5 arm sa : reget gig
vg Cyp : ποιμαινει 21 ( -- 35. 205. 468*. 620. 866. 2020). 42. 82.

τοῦ θυσιασ-
τηρίου

284. ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [ VIII. 1-4.

CuHaPTER VIII.

1. Kai ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν

= 2 a it « , Ἁ Ν Ν > ‘
TO οὐρανῷ ὡς ἡμίωρον.(α) 3. καὶ ἵ ἄλλος { (ὁ) ἄγγελος ἦλθεν καὶ
ἐστάθη ἐπὶ [τὸ θυσιαστήριον! ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη
αὐτῷ θυμιάματα πολλά, ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων
ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 4. καὶ ανέβη
(a) Verse 2 is restored in what appears to have been its original form after

85, See vol. i. 218-222, 224.
(6) Read εἷς.

QI. 141. 172. 201. 218. 241. 242. 250. 385. 424. 432. 498. 522.
1955. 1957. 2016. 2017. 2018. 2021. 2023*. 2024. 2039. 2041**
Or®: regit Pr : περιπατει μετ αὐτων bo | οδηγησει AX 025. 046.
I. 35. 61. 69. 205. 2015. 2019. 2020. 2036. 2037. 2038. 2067
alP Or§ Tyc gig Cyp vg 5 arm bo: odnye 21 (-- 35. 205.
2020). 42. 82. ΟἹ. 104. 250, 385: 429. 2016. 2017 αἰ ΒΥ
lone | ζωσασ 1. 2020. 2036. 2037. 2038. 2067 : ζωην και επι s!
πηγασ] fontem Pr arm* bo| και efartee . . . οφθαλμων
αὐτων > 2020 | εξαλειψει] εἐξελει 35 | 0 θεοσ > 5' arm? 5) παν
δακρυον] παν δρακυον ἐξ : παντα τα δακρυα 69 arm : δακρυον eth |
εκ των οφθαλμων AC 025. 046. 21 ( -- 325. 456. 468*. 620. 866.
920. 2040). 250. 2038 alP™ Pr gig Cyp vg s: amo των οφθαλ-
pov & 61. 104. 241. 325. 456. 468*. 620. 866. 920. 2015. 2023.
2024. 2036. 2037. 2040. 2067 al? Or® vg? ¥ |,

1. καὶ >Tyc | oravy AC : ore & 025. 046. 21. 250. 2037.
2038. 2067 al?! Or | σιγὴ] φωνη bo | ἡμίωρον AC 337. 498.
1957 : ἡμιωριον (ειμ- δὰ) δὲ 025. 046. 21 ( — 337. 866). 250. 2037.
2038. 2067 al?! Or® s: semihora Pr gig : media hora Tyc vg
: wpav bo |.

3. ἀγγελοσ >s! [ηλθεν] εξηλθεν 69 : before αλλοσ arm!-?
| ext το Ovovactnpiov A 025. I. 35. 205. 201g. 2023 al™ : ἐπι Tov
θυσιαστηριου & 046. 21 (—35. 205). 69. 104. 250. 314. 385.
2015. 2016. 2018. 2037. 2067 al™ Or® : ἐπὶ του θυσιαστηριον C :
ante altare Tyc gig vg arm! eth : super altarium Dei Pr:
“at the altar” arm? 344 | ἐχων] καὶ εἰχεν arm! 3: eth : εἰχεν
arm? | λιβανωτον] ABavov το C | θυμιαματα] supplicamenta Pr
| wa δωσει >s! δωσει ANC τ. 35. I10. 172. 201. 250*. 337.
386. 632. 2015. 2037. 2038. 2040 alP : δωση 025. 046. 21 ( -- 35.
325. 337. 386. 456. 632. 2040). 250**. 2067 al™ (τὲ ἡ dw 60.
314. 325. 456. 2019 | raw προσευχαισ] rao ευὐχασ 205 : orationes
gig arml-2:3-¢ ; de orationibus vg’ : “along with the prayers”
bo | @vovarrnpiov|+ του θεου Pr | to ενωπιον] τὸ > arm} 2 #4 |,

4. aveBy o καπνοσ] N° : ἀαναβὴ καπνοσ &* : o> 506 : aveBy >
arm? | τῶν θυμιαματων] supplicationum Pr | tae προσευχαισ]

VIII. 5-6.] ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 285

ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ
ἀγγέλου ἐνώπιον τοῦ θεοῦ. 5. καὶ εἴληφεν ὁ ἄγγελος τὸν λιβανωτόν,
καὶ ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς τοῦ θυσιαστηρίου, καὶ ἔβαλεν εἰς τὴν
γῆν, καὶ ἐγένοντο ἵ βρονταὶ καὶ ἀστραπαὶ καὶ φωναὶ Τ καὶ σεισμός.
2. Καὶ εἶδον } τοὺς ἑπτὰ f (a) ἀγγέλους (ὁ) καὶ [ἐδόθησαν αὐτοῖς ἐδόθη

ἡ ἑπτὰ f(a) σάλπιγγες. 6. καὶ οἱ 1 ἑπτὰ (α) ἄγγελοι οἱ ἔχοντες
τὰς } ἑπτὰ f (a) σάλπιγγας ἡτοίμασαν αὑτοὺς ἵνα σαλπίσωσι.

(a) Read τρεῖς in the first two cases after the noun but without change of
order in the next two. See vol. i. 218-223.

(ὁ) The interpolator of viii. 7-12, to whom the changes in the text are
due, added here of ἐνώπιον τοῦ θεοῦ ἑστήκασιν. This termination—acow—of
the perfect does not occur elsewhere in our author, who uses -av.

orationum Pr s? arm* bo : de orationibus gig vg : ow τ.
προσευχαισ᾿ eth | χειροσ] χείρων arm)? 24 | του αγγελου] του >
498. 2020: των ἀγγελων 69*. 205 arm**: του ἀρχαγγελου arm!
| ενωπιον >arm! : pr tov bo | του θεου > arm! |,

5. εἰληφεν] εγεμίσεν arm! 2% 4 | τον λιβανωτον] το λιβανωτον
Ι04. 141. 205. 218. 424. 2019. 2024 | καὶ eyeu. avrov >eth |
avrov] αὑτὸ 104. 205. 218. 424 | του θυσιαστηριου] του θεου Pr
: pr tov em s! : “of Gehenna” arm? | εβαλεν & 046. 21 Or®
Pr gig vg 5 arm bo eth : ἐβαλλεν 025 : eAaBov A | βρονται
kK. αἀστραπαι κι φωναι A 336. 2020 s?@-1P) ; βρονται x. φωναι κ.
αστραπαι § 046. 21 (-- 35. 2020). 69. I10. 172. 250. 314. 385.
2016. 2018 al? Or’ Pr gig vg s! bo eth : φωναι x. βρονται
κι ἀστραπαι 025. I. 35. 2037. 2007 al™ Tyc arm* : φωναι x.
αστραπαι x. βρονται 104. 2038 : The order of all the MSS is
corrupt. We should expect αἀστραπαι first, since not only in
point of fact the lightning is seen before the thunder is heard,
but also because this order is preserved always elsewhere in our
author: cf. 45 1119 1618, St. John is an observer of nature, and
was not guilty of this blunder. It is due to the interpolator of
87-12, The original order was αστρ. kat φωναι και βρονται as in
4° 1119 7618, The hopeless order of A—fpovr. x. αστρ. Kk. pwv.—is
most probably due to the interpolator. The readings of & 046
Pr vg s!, of o25 Tyc, are obvious attempts at correction. [καὶ
σεισμοσ > 242. 617. 1934 : σεισμοι 209 Or® arm? : +peyar
vg’ arm): ; + ἐγένετο μεγασ vege |.

2. tous emta >I. 506 : Trova >205 | tov Jeov>arm! : του
Opovov 620. 866 arm! | ἐστηκασιν ANC 025. 046. 21 ( -- 35. 325.
456. 468. 2020) Or® : ειστηκεισαν 35. 468. 2020 5 : εστήκεσαν
42. 314. 325. 456. 517 : stabant gig : stant Tyc eth : stantes
Pr vg bo [εδοθησαν NC 025. 046. 21 (—18. 919. 920. 1849.
2004. 2040) Or® Pr gig vg 5 bo: edo6n A 18. 172. 919. 920.
1849. 1955. 2004. 2018. 2040. 2041 arm : qui acceperunt Tyc
| σαλπιγγεσ] + wa σαλπισωσι 920. 2040 : tubas Tyc |.

6. οἱ ἐχοντεσ A 025. 046. 21 ( - 468*. 620. 866). 250. 2037.

286 ATIOKAAYWIS, IQANNOY [VIII. 18, 7-8.

13. kal εἶδον καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι,
λέγοντος φωνῇ μεγάλῃ Οὐαί οὐαί οὐαὶ τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς
ἐκ τῶν [λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελ-
λόντων σαλπίζειν.

we “ 9 , τ
[7- Καὶ 6 πρῶτος ἐσάλπισεν
ν 5» , , Ν A , > ν

καὶ ἐγένετο χάλαζα καὶ πῦρ μεμιγμένα ἐν αἱματι,
καὶ ἐβλήθη εἰς τὴν γῆν.
καὶ τὸ τρίτον τῆς γῆς κατεκάη,
καὶ τὸ τρίτον τῶν δένδρων κατεκάη,
καὶ πᾶς χόρτος χλωρὸς κατεκάη.

8. Καὶ 6 δεύτερος ἄγγελος ἐσάλπισεν"

2067 al?! 5 arm! 3:8 « bo eth : οἱ » δὲ 468*. 620. 866. 20109.
2038 Or® arm*| tao >arm¢ | avrove AX* : εαὐτουσ N° 025.
046. 21. 250. 2037. 2038. 2067 al?! Οἵ" 51:2 bo : em avrova 69
| cadricwor|+ rove σαλπιγγασ arm! 3 : +rove extra σαλπιγγασ
arm? |.

iW και εἰδον >s! eth | ἠκουσα] Ἐ φωνην Tyc vg arm}? ¢ |
ενοσ > 025 arm bo sa | aerou AX 046. 21 ( — 205. 468. 620. 632.
866). 250 al™ Or® Tyc gig ἢ s arm! 2% 4 bo eth: ut aquilam
Pr : ayyeAov 025. I. 104. 205. 241. 468. 620. 632. 866. 2015.
2019. 2036. 2037. 2038. 2067 arm* πετομενου > bo | εν
μεσουρανηματι)] ev μεσουρανισματι τ : in medio caeli et terrae
eth | λεγοντοσὶ et dicentem Tyc eth | dwvy μεγαλη] Ἐτρισ
104. 432. 2015. 2023. 2036. 2037. 2041 : φωνὴ τρισ 35. 2019:
guv. pey. before Aeyovroo gig fl: >Tyc s! | ova] twice only 1.
2038 eth | to κατοικουσιν A 025. I. 35. 104. 205. 2037.
2038. 2067 al™ : τουσ κατοικουντασ & 046, 21 ( -- 35. 205). 61.
69. 110. 172. 242. 250. 314. 385. 2016. 2018 al™ Or® | ex τῶν
λοιπων φωνων tHe σαλπιγγοσ) ex THT φωνὴσ των σαλπιγγων S} : εκ
τ. φωνησ τ. λοιπων σαλπιγγων 52 : φωνων THT σαλπιγγοσ > Pr |.

7. ο πρωτοσ AX 025. 046. 21 ( -- 2020) alP™ Or’ 5 arm*: +
αγγελοσ I. 250. 522. 2015. 2019. 2020. 2036. 2037. 2038. 2067
Tye Pr gig vg arm'?%2 bo eth | xa? >Tyc | μεμιγμενα A
046. 21 (—205. 2020). 250. 2037 al?! Or® Pr gig vg s: μεμιγ-
μενον & 025. 181. 205. 209. 432. 2020. 2038. 2067 Tyc| εν
αιματι)] ev >1. 2038 alP : vdare 205 51:2 : εἰσ ama Pr gig |
εβληθη) εβληθησαν 172. 250. 424. 2018 51:3 | καὶ To τριτον THO
yno κατεκαη >1. 2018 arm! 4 | τριτον}] devrepov arm? 3 | xare-
kan} 2-3) κατεκαυσαν ἢ : κατεκαυσεν arm* 34 | και To τριτον τῶν
δενδρων κατεκαὴ >046*. 175. 456 8]Ρ gig arm*¢ : καὶ xarexan
παν δενδρον eth | τριτον 3] devrepov arm? | κατεκαη 2 > Tyc
arm* 3 bo | καὶ mac χορτοσ χλωροσ Katexan > arm* | χορτοσ
xAwpoa]| o xopt. ο χλωροσ 104. 201. 386 : mavra χορτον χλωρον
arm! 2:3 bo | χλωροσ] τησ yno s! | xarexayn® > eth |.

8. ἀγγελοσ > s! | wo] pr ἐγένετο 920. 2040 s!| πυρι AN

VIII. 9-11.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 287

Ἀ e » ld ἣν ,ὔ 9 N 460 9 ‘ 6 ὍΝ
καὶ ὡς ὄρος μέγα πυρὶ καιόμενον ἐβλήθη εἰς τὴν θάλασσαν,
, \ ΄, A ,
καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα,
Ν ’ a“ , ~ ’ὔ
9. καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ τὰ
x /
έἐχοντα ψυχάς,
Ἂν Ν i “ ig ,
καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν.
Ne - ΜΝ 3 , -
10. Καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν
A ~ ΙΝ ,
καὶ ἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρ μέγας καιόμενος ὡς λαμπάς,
᾿ Ἂς iA cal ~ 4
καὶ ἔπεσεν ἐπὶ τὸ τρίτον TOV ποταμῶν Kal T ἐπὶ Tas πηγὰς ἡ
τῶν ὑδάτων,
‘ Ν 3, - / Ν
11. [καὶ τὸ ὄνομα τοῦ ἀστέρος λέγεται ὃ "Αψινθος]
‘ , A ~
καὶ ἐγένετο τὸ τρίτον τῶν ὑδάτων ὡς ἄψινθος,
A Ν ral > , > , > A ε , -΄΄
καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν ὑδάτων ὅτι
ἐπικράνθησαν.

625-1, 25: 205.250: 2020. 2932) 2928: 2067 al™™ Or Tyce Pr
gig fl vg 52 arm? 6 : rupoo bo : >046. 21 (—35*. 205. 2020)
alP™ sl arm! ὃ: α | εβληθη] ἐπεσεν 51 arm | wo opoo peya πυρι] πυρ
peya wo opoo eth | eyevero] εγενηθη & τριτον] Sevtepov arm? |
αιμα] in sanguinem Pr |.

9. to tpitov!]+ μεροσ τὲ 172. 250. 424. 2018. 2019 Pr gig fl
vg bo sa eth : to devrepov arm? 3 | των κτισματων] piscium
Pr : animalium fl arm‘ : creaturae vg : pr παντων sl? bo |
των ev TH θαλασση AN 025. 205. 250. 2020. 2037 al™ Or’ fl s
bo eth: >1. 181 Pr vg : των >046. 21 (— 205. 2020). 2038.
2067 al™ : eorum quae in mari creata sunt gig | 7a εχοντα
ψυχασ)] ta exovta ψυχην (+lwno bo sa eth) & bo sa eth:
Ta €xovTa Tao Ψυχασ 42. 242. 468 : των ἐχοντων Tac ψυχασ 35* :
To €xov ψυχὴν 51 : habentium animas Tyc: >Pr fl | διεφθαρησαν
BN ΟΣ Ρ (τ 35.742. ὅδ: Tot. 432.) Τρ. 2015.) 2922 2030:
2037**. 2041 s? arm)? : διεφθαρη 046. 21 (-- 35. 205). 250.
2038. 2067 al?! Or’ s! arm* *: epfapy 205 : corruperunt Tyc:
periit Pr : interiit gig fl vg |.

10. ἀγγελοσ >s! | λαμπασ] πυρ eth : + πυροσ bo | και erecev?
>Pr fl | τριτον] Ἔ μεροσ 2019 Pr fl vg bo sa eth | και exe tao
myyac των υδατων >A : υδατοσ bo sa |.

11. του αστεροσ] + tovrov Tyc | λεγεται] ἐλέγετο 104 arm? |
o Αψινθοσ A 025. 046. 21 (— 2020). 250 alP™ Or§s : ὁ > NS
I. 69. 104. 2019. 2020. 2037. 2038. 2067 alP αψινθοσ)] X°:
αψινθιον &* (+ και λέγεται δὲ ἢ del 8°) bo : αψινθωσ 2067 : absintium
Tyc : absintus Pr : absinthius gig vg* 4 : absentius vg‘: absin-
thus vg® : habsintus vg° : absentium fl: ‘ bitterness” arm}? ¢ ;
‘“‘wormwood” arm# | τριτον] + μεροσ Or* Pr ἢ gig vg bo eth |
ἐγένετο] γινεται I. 2019. 2038 al? | wa αψινθοσ (-ov Or’) 2038
Or® : sicut absintium (alloe bo) Pr gig vg 51 bo sa : quasi
absentium fl: εἰσ αψινθον A 025. 046. 21 (—620. 866. 1934).
250. 2067 al?! 55: εἰσ αψινθιον δὲ 104. 110. 336. 620. 866. 1934.
2015. 2023. 2036. 2037 gig vg : “bitter” arm? ; “into blood

< πρῶ-
Tos >

238 ATIOKAAYWIX IQANNOY [VIII. 12-1X. 1.

12. Καὶ ὃ τέταρτος ἄγγελος ἐσάλπισεν"
καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου
lol f -
καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων,
ἵνα σκοτισθῇ τὸ τρίτον a” τῶν
Ν ε « , \ Ν , 8 “«. Ν ε s 1
καὶ t ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς καὶ ἡ νὺξ ἡ
ὁμοίως.

into wormwood” arm‘ | ek των υὑδατων ort επικρανθησαν)] (ab)
amaritudine aquarum (Pr) fl arm!:?}¢ eth : ore ἐπικρανθησαν τα
υδατα 51 | ex των] ἐπι των A |.

12. ἀγγελοσ >s! | ἐπληγη] ἐπληξε arm! 3: 3 4: + καὶ ἐσκοτισθη
eth | ro τριτον του nALov και > 1934 | τριτον] Ῥ μεροσ (thrice in this
verse) Pr ἢ gig vg bo sa eth | και to τριτον τὴσ σεληνησ > fl | wa
σκοτισθη To τριτον αὐτων] + και εσκοτισθησαν Ss? : Kat εσκοτισθη
(-- θησαν 51) το τριτον avtwy 172. 250. 2018 starm!: 8: 4. α Kau ἐσκο-
τισθη arm? : wa σκοτισθωσι bo : ut minus lucerent Pr : wa σκοτ. τ.
τριτον avtwy και >eth | 7 nuepa... νυξ] text corrupt : bo alone (και
TO Tp. αὐτων μὴ φανὴ ἡμεέερασ και ομοιωσ νυκτοσ)ὴ either preserves
or recovers original sense. Pr ἢ δπᾶ eth attempt to recover it.
See below. Evidence as follows. ἢ ἥμερα μὴ φανὴ το τριτον
(reraprov A) αὐτὴσ AN 025. 35. 2037. 2038. 2067 al™ Or’: και
τὸ Tpitov autno μὴ φανὴ ἡ (> 046. 522) ἡμέρα 046. 175. 325. 337-
456. 468. 617. 620. 866. 1934 alP™ ; (avrwy for auryo 18. 69.
141. 385. 429. 522. 632. 9190. 1849. 1955. 2004. 2015. 2024:
αὐτοισ for αὐτὴσ 386 : αὐτὴσ > 920. 2040 : To τριτον αὐτὴσ
> 2020): et dies eandem partem amitteret Pr fl : et dies non
luceat terciam partem gig : et diei non luceret pars tertia vg:
και ἢ Ἠμερα οὐκ eave TO TpLTOV αὐτὴσ s! : και ἢ ἥμερα
οὐκ εφανὴ και To τριτον arm! : “and the third part of them had
not light and day” arm? : μη φαινωσιν Kat το τριτον ἡμερασ Kat
νυκτοσ eth | 7 νυξ] nocte vg” : noctis vg? bo eth |.

CHAPTER IX.

, ,
1. Καὶ ὁ ἵ πέμπτος ¢ ἄγγελος ἐσάλπισεν"
“ ’ A
καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν,
Ν
ὶ

καὶ ἐδόθη αὐτῷ ἡ κλεῖς τοῦ φρέατος τῆς ἀβύσσου"
1. και. . . εσαλπισεν Σ» 1840 | και εἰδον >eth | aorepa. . .
mertwkota] N°: αἀστερασ. . . πεπτωκοτασ N* ἀστερα εκ του

ovpavou πεπτωκοτα)] actepa πεπτωκ. EK TOU OVP. 920. 2040 arm! :
εκ Tov oup. aot. πεπτ. gig | εἰσ τὴν γὴν] ἐπι THO yno 498. 2020 5]
bo sa: προσ τὴν ynv 385 | εδοθη] ἐδωκαν bo | 7 «λεισ] τασ κλειδασ
bo eth | tov φρεατοσ] των φρεατων s! | τὴσ αβυσσου > gig |.

IX. 2-4] ΑΠΟΚΑΛΎΨΙΣ TOANNOY 289

es Ν / Led 3 ;
2. Kal ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου,
καὶ ἀνέβη καπνὸς ἐκ τοῦ φρέατος
ὡς καπνὸς καμίνου μεγάλης,
Ν , eg Ne) aN 3 - a “- 4
kal ἐσκοτώθη ὃ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος.

A ~ “a »> - 3 ΄ > . ~
3. καὶ ἐκ τοῦ καπνοῦ ἐξῆλθον ἀκρίδες εἰς THY γῆν,
a“ , ~
καὶ ἐδόθη αὐταῖς ἐξουσία ws ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς
γη":
τ ἘΠῚ 4 3 Lal 9 δ Ὁ ΄ὔ Ν , - -
4. καὶ ἐρρέθη αὐταῖς ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς
οὐδὲ πᾶν χλωρὸν οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους
οἵτινες οὐκ ἔχουσιν τὴν σφραγῖδα τοῦ θεοῦ ἐπὶ τῶν μετώπων.

2. καὶ ἡνοιξεν το φρεαρ τὴσ αβυσσου A 025. I. 35. 104. 172.
241. 250. 620. 632. 866. 1957. 2015. 2019. 2020. 2023. 2036.
2037. 2041. 2067 al? Or® Tyc Pr gig fl vg s? arm! 4 : 5» δὲ ο46. 21
(— 35. 620. 632. 866. 2020). 2038 al™ vg 4 51 arm? 32 bo eth |
και aveBy| de quo ascendit Pr | καπνοσ ex tov φρεατοσ wo >t.
172. 325. 456. 2018. 2021 | εκ] N°: ἐπὶ δὲ | του φρεατοσ] των
φρεατων 51 [ὡσ καπνοσ] wr > A : wo εκ Pr fl| καπνοσ] δ :
καμινοσ N* μεγαλησ AN 025. I. 35. 205. 2015. 2036. 2037.
2038. 2067 al™ Tyc Pr vg fl δυηλ}" 3: 8: « bo eth : καιομενησ 046.
21 (-- 35. 205. 2020). 250 al™ Or® 52: μεγαλησ καιομενησ 141.
432. 452. 2019. 2020 (μεγαλου). 2021 gig s! arm# | xat?] oo Pr
fl | ἐσκοτωθη A 61. 69. 181. 2038 : εσκοτισθὴ τὲ 025. 046. 21.
250. 2037. 2067 al?! Or®: tenebris obscuravit Pr fl | anp] aornp
205 | ek tov καπνου tov φρεατοσ και > δὲ (but not ἐξ) Pr ἢ
arm}-2¢ | τοῦ φρεατοσ] των φρεατων s! : tno καμίνου arm? |.

3. καπνου] + Tov φρεατοσ Tyc νρῖ : φρεατοσ arm!-« | eo |
ἐπι arm bo | αὑὐταισ A 025. 21. 250. 2037. 2038. 2067 alP! Ors:
avtog N 046. 104 | εξουσια] + και τὰ κεντρα αὐτων arm! |
wo exovow εξουσιαν similis eam quae habent fl : ny exovow 51:
wo KevTpa σκορπίου arm!” * : wa γενωνται wo eth | ty yyo] pr επι
52 arm? bo eth : >arm!:?-¢ |,

4. ἐρρεθη AN 025. 21 (-- 35). 2037. 2038. 2067 alP! Or’:
eppnOy 046. 172. 250. 2018. 2024 : ἐρεθὴ 35* | αυὐταῖισ A o2s.
21 (— 18. 919. 2004). 250. 2037. 2038. 2067 al?! Or’: αὐτοισ &
046. 18. 61. 69. 172. 919. 2004. 2039 | αδικησουσιν A 2019 :
αδικησωσιν S025. 046. 21. 250, 2037. 2038. 2067 alP! Or® Tyc
Pr gig fl vg | ovde παν xAwpov] >N* (ὁ wrote xAw above
devdpov) Tyc arm : μηδε παν xAwpov 2020 : Kat παν yAwpov
81 | xAwpor . . . δενδρον] -- bo | παν δενδρον] δενδρα 51 : παν >arm!:
παντα Sevdpa arm* 344 | εἰ μὴ τουσ ανθρωπουσ] + μονουσ 1957.
2023. 2041 alP : nisi tantum homines vg arm | σφραγιδα]
σφραγιδαν X 82. 866 | του θεου] >1. 35. 181. 241. 2015. 2036.
2037. 2067 : Tov Χριστου arm! μετωπων AX 025. 1. 181. 2015.
2036. 2037. 2038 gig vg*%%:; αὐτῶν 046. 21. 250. 2067 alPl
Pr vg. fl s arm! 2-4 eth |,

VOL. Il.—I9g

εὑρήσουσιν

ὅμοιοι

200 ΑΠΟΚΑΛΎΨΙΣ JOANNOY (Ix. 5-7.

S907 5 a ¢ iS , > ΄
5. καὶ ἐδόθη αὐταῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς,
> De, , “ ,
ἀλλ᾽ ἵνα βασανισθήσονται μῆνας πέντε.(α)
Ν ~ i; / ’ ,
6. καὶ ἐν ταῖς ἡμέραις ἐκείναις ζητήσουσιν οἱ ἄνθρωποι τὸν
θάνατον
Ν > ONT pa Z Saye
καὶ ov μὴ 'εὕρωσιν᾽ αὐτόν,
’ὔ ~
καὶ ἐπιθυμήσουσιν ἀποθανεῖν
‘\ ΄ ε , 3 > 3 A
καὶ φεύγει ὃ θάνατος ἀπ᾿ αὐτῶν.

Ἴ

\ Nhe , “~ > (ὃ re? an 4 ε ,
ἡ. καὶ τὰ ὁμοιώματα τῶν ἀκρίδων | ὅμοια ἵπποις ἡτοιμασμένοις
/
eis πόλεμον,
NES EN Ν A t νον ε 4 Ψ -
καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν ὡς στέφανοι ὅμοιοι χρυσῷ,
/ ,
καὶ τὰ πρόσωπα αὐτῶν ὡς πρόσωπα ἀνθρώπων.

(a) Text adds gloss: καὶ ὁ βασανισμὸς αὐτῶν ὡς βασανισμὸς σκορπίου ὅταν
παίσῃ ἄνθρωπον.

5. και εδοθη] et dictum est Pr eth : dictum est fl | αὐταῖσ
025. 046. 21 (- 2004). 250. 2037. 2038. 2067 al?! Or® : avrow
AN I. 104. 181. 2004 | αποκτεινωσιν] αδικησωσιν 920. 2040 | wa?
>s! | βασανισθησονται AN 025. I. 35. 181. 2019. 2020. 2038 :
βασανισθωσι 046. 21 (—35. 2020). 250. 2037. 2067 al?! Ors:
cruciarentur Pr (gig) vg fl: cruciarent Tyc arm bo eth | avrwv
wo βασανισμοσ > 149 | ran 21 (— 149. 468*. 620. 866. g20.
2020) Or’ Tyc gig fl vg s? arm : wean AN 025. 046. 104. 149.
172. 620. 866. 920. 2020. 2038 al™ : πεσὴ ex. s! : πληξη 60.
432. 452. 506. 2021. 2022. 2023. 2041** : daxn 367. 468* bo sa
eth |.

vi εν Taio ἡμεραισ εκειναισ > Tyc : ev τῇ ἡμέρα εκεινὴ arm! |
ζητησουσιν)] ζητουσιν 60. 82. 93. 110. 175. 325. 452. 456. 468.
517. 1957. 2024. 2041 | o avOpwro > Pr | evpwow A 025. 35.
172. 181. 205. 209- 250. 424. 2015. 2018. 2023. 2036. 2037:
evpnoovow ὃὲ 046. 21 (— 35. 205. 325. 337. 456. 468. 620. 866.
1849). 104. 110. 201. 241. 242. 314. 385. 429. 498. 522. 1957.
2017. 2019. 2024. 2041. 2067 al™ Or gig fl vg : evpyowow I. 61.
69. 82. 325. 3327. 456. 468. 517. 620. 866. 1849 : evpovow 2038 :
inveniunt Pr | αποθανειν] tov θανατον 104 | φευγει A 025. 1. 35.
181. 2019. 2020. 2067 : φυγή N: φευξεται 046. 21 ( — 35. 2020).
250. 2037. 2067 al”! Ors Pr gig fl vg s arm bo eth | 0 θανατοσ
απ avrwy AN 025. I. 35. 205. 2015 (Sam). 2019. 2020. 2036.
2037. 2067 al™ Pr gig fl vg 5 arm*: am αὐτων o θανατοσ 046, 21
(— 35. 205. 2020). 250. 2038 al™ Or* arm!:?:3-¢: 9 θανατὸσ >
104 |.

᾿ To, ομοιωματα] To ομοιωμα gig 5 ΔΥΠῚ]" 3: 8: α bo ὁμοια o25.
046. 21. 250. 2037. 2038. 2067 al?! Pr vg: ομοῖοι & (5) : ομοιω-
para A : opowpa Or® arm}? 4 : ὁμοῖον arm® : similes erant fl
arm? | avrwv|+ ὁμοίωμα Or’ | ὁμοῖοι χρυσω AN 025. I. 35. 172.
205. 250. 429.™8 2015. 2018. 2019. 2036. 2037. 2038. 2067 al?

IX. 8-11.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 291

> ΄ a
8. καὶ εἶχαν τρίχας ὡς τρίχας γυναικῶν,
- ,
καὶ of ὀδόντες αὑτῶν ὡς λεόντων ἦσαν,

wus , ε , a

9. καὶ ἶχαν θώρακας ὡς θώρακας σιδηροῦς,
καὶ ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων,
ἵππων πολλῶν τρεχόντων εἰς πόλεμον.

Io. καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα,
καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν
ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε.
11. ἔχουσιν ἐπ᾽ αὐτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσσου,
ὄνομα αὐτῷ ᾿Εβραϊστὶ ᾿Α βαδδών.(α)
(a) Text adds gloss: καὶ ἐν τῇ Ἑλληνικῇ ὄνομα ἔχει Απολλύων.

Observe below how Pr ἢ vg add et Latine habet nomen Exterminans—a
fact which shows how glosses arise.

Or® Tyc Pr gig fl vg s (arm) : “of colour of gold” bo: χρυσοι 046.
21 (— 35. 205) alP™ | καὶ ra προσωπα.... avOpwrwv > arm? |.

8. εἰχαν AN : etxov 025. 046. 21. 250. 2037. 2067 al?! Ors:
ἐχοντεσ 2038 Pr fl: >arm!-?-%2 | τριχασ!] Kar αἱ τριχεσ avTwv
(> arm’) arm? 2: 3: α | τριχασξ > 2020 ἢ : τριχεσ arm}. 3: 8. α
γυναικων] γυναικοσ arm}:?-3-¢ ; ut mulieres fl | wo?]+odovreo fi
vg’ | λεοντων] Acovroo arm}: + | yoav > fl s! arm |.

9. και εἰχαν . . . σιδηρουσ > 920. 2040 | θωρακασὶ > 2020:
pectora Pr | wr θωρακασ > 18. 919. 1849. 2004 gig | φωνηξ
>Pr fl arm? | ἱππων] pr καὶ 337. 468 : >325. 456. 620. 866|
πολλων >bo | τρεχοντων] ἡτοιμασμενων bo |.

10. και εχουσιν] Kar exov 2020. 2067 Tyc Pr vg arm}. 23.4;
> fl | ovpac ομοιασ] ovpar ομοιαι ἢ : ομοιωμα arm! | ομοιασ O25.
046. 21 (— 35. 617). 250. 2037. 2038. 2067 al?! Or® Tyc Pr gig
vg s arm! 3:8 bo : ομοιαισ 617 : ομοιοισ AN 69 : ομοιωσ 35
σκορπιοισ] σκορπιω 51 arm}: 2: 34 : σκορπίων vg : σκορπιων noar ἢ
κεντρα και εν AN 025. 046. 21 ( -- 18. 205. 2020) alP™ Or® 53 δυπηϑ' 4
bo : κεντροισ και ev Pr ἢ : κεντρα qv ev vg : κεντρα (de) ev 51: και
>1. 18. 61. 104. 141. 172. 205. 209. 241. 250. 424. 2015. 2018.
2019. 2020, 2036. 2037. 2038. 2039. 2067 Tyc gig vg eth: και
ev > arm? : κεντρον (και arm?) ev arm?:* | ἡ εξουσια avtwy AX 025.
35. 172. 205. 209. 250. 424. 2018 alP gig vg bo: pr και 1. 2019.
2038. 2067 Or’ (Pr fl) νρ 51 : εξουσιαν exovow 046. 21 (~ 18. B56:
205). 69. 110. 201. 242. 314. 385. 429. 498. 522. 1955. 1957.
2015. 2016. 2017. 2023. 2024. 2037 al™ 52 (pr καὶ 241. 2036) :
(και) εξουσιαν εἰχον arm! (6) : εξουσιαν exovoa 18. 61. 2039 : > 104
eth | αδικησαι AN 025. 1. 35. 172. 175. 205. 242. 250. 314. 617.
1934. 2015. 2017. 2018. 2019. 2036. 2037. 2038. 2067 alP Or®: pr
του 046. 21 (— 35. 175. 205. 617. 1934) al™ | πεντε] sex Pr |.

11. ἐχουσιν AN 205. 314: pr καὶ 025. 1. 250. 2037. 2038 al
Or* gig s : καὶ exov 2067 Pr ἢ vg arm* « : ἐχουσαι 046. 21 ( — 205)

292 ATIOKAAYWIS, TQANNOY (Ix. 12.
12. ‘H οὐαὶ ἡ μία ἀπῆλθεν" ἰδοὺ ἔρχεται ἔτι δύο οὐαὶ μετὰ ταῦτα.

al™ Tyc| ex avrwy βασιλεα A 025. (025* adds in mg. but
writes avrov). 1. 35. 61. 69. 205. 2015. 2036. 2037. 2038. 2067.
Tyc Pr gig vg 51 : er αὐτων βασιλεισ 2019 : eavtTwy τον βασιλεα &
arm! : βασιλεα ἐπ avtwv 046. 21 ( -- 35. 205). 250 al™ Or® 52 arm
: βασιλεα ἐπ αὐτὸν 18, 172. 452 (er avtovo 104 : vr avTwy 336) :
| βασιλεα] + τον apxovra A: Σ»Η τὸν ayyeAov tao αβυσσου] rye
αβυσσου tov ayycAov A | tov ayyeXov AN 025. I. 35. 69. 104.
205. 632**, 2015. 2019. 2020. 2036. 2037. 2038. 2067 al™ Or*®
arm* bo : τον > 046. 21 (— 35. 205. 632**. 2020). 250 al™ | ovoya
avtw] pro δὲ : w ονομα 94 Tyc Pr ἢ (+est) vg : ονομα αὐτου 2067
| aBaddwy AX 025 alP Tyc vg s! : aBBaaddwr 046. 325. 429. 456.
468. 517. 620. 632. 919. 1849. 1955. 2004 : aBBuadwy 172. 250.
920. 2018. 2040 : aBaaddwy 42. 82. 93. 110. 337-.452. 506. 2020.
2021. 2024 alP : aBBadwy 1. 18. 35. 60. 91. 175. 181. 201. 314.
386. 617. 1934. 2015. 2016. 2023. 2036. 2037. 2038. 2067 Or
gig arm? : aBBaddwy 2019. 2041 : αβλαδδων 61. 69 : armageddon
Pr : ababdon fl : albagos arm! ©) : nabathdon arm* : magedon
bo [καὶ εν τὴ AN 025. I. 35. 205. 314. 2019. 2038 alP gig 51:
ev δὲ τη 046. 21 (—35. 205. 3225. 456. 468". 620. 866. 920).
250. 2037. 2067 alP™ Or® 52 : ev ty ελληνικὴ de 325. 456. 468*.
620. 866 : ev τὴ δε TH 920 : graece autem Tyc vg : graeca autem
lingua Pr : graeca lingua fl : “who is called in” arml-?-3|
ελληνικὴ]} ελληνιδὶ δὲ 205 : +pyoe 2020. 2067 : συριακὴ 5} :
“Armenian” arm}? | ονομα εχει] -- δὲ 2019 gig : ονομα ἐχων 522 :
“is called” arm! 23 ; > Pr vg arm*@ eth | απολλυων] pr o 2038
bo : aroAvwv 522. 2023* : apolion Tyc: apollion Pr : perdens gig :
apollyon fl arm’-+ : “destruction” arm? : “destroyer” arm#
: +latine perdens Tyc : +et latina lingua nomen habens exter-
minans Pr ἢ (vg): +“‘who is called destruction in Armenian”
arm!: 23 |,

12. ἡ ovat ἡ μια] ovar μια X* : οναι ἡ μια N°: pr ἐδου arm |
ἀπηλθεν] παρηλθεν 2015. 2036. 2037 arm} 3: 8: α | δου] pr καὶ Tyc
Pr fl vg 8: Υ ; > arml. 3: 8: α eth | ἐρχεται AN* 21 (-- 632**. 2020).
69. 104. 110. 385. 429. 2016. 2023* al™ ΟἹ" s? arm! bo :
epxovrat X° 025. 046. I. 172. 250. 632**. 2015. 2017. 2018. 20109.
2020. 2036. 2037. 2038. 2067 vg s! : secuntur Pr : venient Tyc |
ett] au 432. 2019. 2037. 2038: ert καὶ ae 241 : alii Pr: alia gig: >
I. 104. 498. 2023. 2067 Tyc fl bo eth | dvo] devrepa 104 : secun-
dum fi arm!-4 bo | pera tavra. και A 025. 1. 35. 172. 205. 250.
632**, 2015. 2020. 2023. 2037. 2038. 2067 al™ Or® gig vg s? :
also Pr eth but >pera tavra : και μετα tavta 046. 69 Tyc : pera
ταυτα και (και X 469 s! bo sa) are joined to ver. 13 by & 21
(-- 35. 205. 632**. 2020). 110. 241. 242. 385. 469. 2016. 2024.
2039 al™ s! bo sa |.

IX. 18-16. ] ATIOKAAYVIS, IQANNOY 293

13. Καὶ ὁ Τ ἕκτος t ἄγγελος ἐσάλπισεν" τ ttre,
ος
καὶ ἤκουσα φωνὴν μίαν ἐκ τῶν κεράτων τοῦ θυσιαστηρίου τοῦ ‘
χρυσοῦ Tod ἐνώπιον τοῦ θεοῦ,
14. λέγοντα τῷ { ἕκτῳ { ἀγγέλῳ, ὁ ἔχων τὴν σάλπιγγα «.δευτέ-
Λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ τῷ ποταμῷ PY>
τῷ μεγάλῳ Εὐφράτῃ.

,
15. καὶ ἐλύθησαν οἱ τέσσαρες ἄγγελοι
A , ~ A
οἱ ἡτοιμασμένοι εἰς τὴν ὥραν καὶ ἡμέραν καὶ μῆνα καὶ
ἐνιαυτόν,
΄ 39 , 4 , - 3 ,
iva ἀποκτείνωσιν τὸ τρίτον τῶν ἀνθρώπων.
Ἁ « > 6 A Lal / ~ e ~ δὶ (ὃ
16. καὶ ὁ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δὶς μυριάδες
μυριάδων.

18, και > (see above) | φωνὴν puav]~69 ΟἵὟ : φωνησ μιασ
N° 2067 : μιαν Σ» δ 2020 arm! 2: 8-4 bo : φωνὴν μεγαλὴν 172. 250.
424. 2018 : vocem, unum vg : unum Tyc Pr gig Cyp | μιαν ex
των κερατων >* (pac εκ των κερατων δ) | κερατων AN® 2015.
2036 gig vg 52 bo sa eth: pr τεσσαρων 025. 046. 21. 250.
2037. 2038. 2067 alP! Ors Tyc Pr (Cyp) s! arm : ζωων
arm? 5 | θυσιαστηριου] + dei Pr : arcae Cyp | ενωπιον]- του θρονου
bo eth |.

14. ἘΠῚ An* Tyc Pr gig vg Cyp : λεγοντοσ 046. 21 (-- 35.
205. 468. 2020) al™ Or® : λεγουσαν 025. I. 35. 104. 172. 205.
468. 1957. 2015. 2018. 2019. 2020. 2023. 2036 alP : λεγουσησ &°
2067 : Aeywv 141 | extw >A 2038 | o€xwr] τω ἐχοντι 172. 250. 424.
2018 | τεσσαρασ] τεσσαρεσ ὃὲ 172 | τουσ δεδεμενουσ. . . αγγελοι
(ver. 15) >bo, but not sa eth | επι] ev 93. 104. 432 | Tw ποταμὼω >
1849 | τω peyadw]+ ποταμω 025 : > arml-? +4 | evdpary] εφρατη
046 : pr tw 468 : eufraten Tyc Pr gig Cyp : Al Frat sa |.

15. ελυθησαν] ελυπηθησαν A | οἱ ητοιμασμενοι] οἱ > 18. 522.
2021. 2039 : οἱ προητοιμασμενοι 2015. 2036 | και ἡμέραν A 025.
a5. 205; 2037. 2038.’ 2067 al™ Tyc Pr gig vg Cyp 3:xat eo:
τὴν ἡμέραν 046. 21 (— 35. 205. 2020). 250 al™ Ors eth : και τὴν
npepav 1957. 2015. 2020. 2023. 2036. 2041 bo sa: > 1 | wa]
+ μη Ν τριτον] Ἐ μεροσ 432. 2015. 2036. 2037 Pr Cyp gig vg bo
sa eth |.

16. του tmmkou AX 025. 046. I. 35. 61. 69. 104. 205. 2015.
2019. 2019. 2020. 2023.8 2036. 2037. 2038. 2067. al? Or’: rou
urmov 21 (-- 35. 205. 386. 2020). 42. 82. 11ο. 336. 385. 1957-
2018. 2023* al™ : των ἱππὼν 386 | dio prpiades . . . αριθμον >
arm! | dio pupiades μυριαδων A 025. 1*. 205. 2016. 2019. 2038
Or® (Cyp) : δυο μυριαδων μυριαδασ τὲ : μυριαδεσ μυριαδων 046. 21
(—205). 250. 2037. 2067 alP™: myriadis myriadum Tyc : octo-
ginta milia Pr : vicies milies dena milia gig vg | avrwy|+ut

204 ATIOKAAYWIS, IQANNOY (Ix. 17-19.

” ᾿ 39 θ x aA \ “ 75 N “ 9
17. ἤκουσα τὸν ἀριθμὸν αὐτῶν. καὶ οὕτως εἶδον τοὺς ἵππους ἐν
~ ,

τῇ ὁράσει (a)
Ν Ν ΄, ΜΕ Εν ΤΙ a3 A 9 , ἊΝ

καὶ τοὺς καθημένους ἐπ᾽ jf αὐτῶν Τ ἔχοντας θώρακας πυρίνους
καὶ ὑακινθίνους καὶ θειώδεις,
Ν ε Ἵν “- σ ε Ν ,

καὶ αἷ κεφαλαὶ τῶν ἵππων ws κεφαλαὶ λεόντων,

καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καὶ καπνὸς καὶ
θεῖον.

- oN A a a , 9 , ‘ , a
18. ἀπὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν
ἀνθρώπων,
ΕῚ “- Ἂν A - ~ A - , ~ 3 ,
ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ Kal τοῦ θείου τοῦ ἐκπορευομένου
“ ’ὔ “-
ἐκ τῶν στομάτων αὐτῶν.
ε Ν 3 / - ν > A 4 +, A > Ν
19. ἢ γὰρ ἐξουσία τῶν ἵππων ἐν τῷ στόματι αὑτῶν ἐστιν (6) καὶ
<avrois> ἐν Ἷ αὐταῖς ἡ ἀδικοῦσιν.

(a) The text is corrupt and defective: ἤκουσα τ. ἀριθμὸν αὐτῶν may be an
intrusion. After ὁράσει we should restore καὶ τοὺς καθημένους ἐπ᾽ αὐτούς,
which has been lost through hmt. Next, for καὶ τ. καθημένους ἐπ᾽ ἵ αὐτῶν Τ
ἔχοντας above read καὶ οἱ καθήμενοι ἐπ᾽ αὐτοὺς ἔχοντες.

(ὁ) Text adds an interpolation here: καὶ ἐν ταῖς οὐραῖς αὐτῶν, ai yap οὐραὶ
αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλάς. See vol. i. p. 253 sq.

occiderent tertiam partem hominum Pr | ἤκουσα. . . αὐτων >
eth. After μυριαδων two lines appear to have been lost.

17. και outwo . . . ορασει >s!| ovrws >2020 Tyc Pr
arm!:2-3-¢ | urrove| ιππικουσ 046. 69 Or? | A ἐπάνω & | εχοντασ]
περιβεβλημενουσ bo | νακινθινουσ και θειωδεισ)] καρχηδονα θειου 5]
| νακινθινουσ)] οιακινθινουσ 325. 456 : ιακινθινουσ 620. 866
hyacinthinas Tyc : hyacintinas vg : iacintinas Cyp gig : spineas
Pr | καὶ θειωδεισ > eth | θειωδεισ] θυωδεισ X* : θιωδεισ N° :
“god-like” arm? | τῶν στοματων] του στοματοσ 35 Tyc Pr gig
vg Cyp s! arml!-?-3-¢ | ἐκπορενεται] eferopevero 2020. 2067 | πυρ
«νον karvor|~ Tyc | καπνοσ. . . θειον] ““5}.

18. απο] pr καὶ 51: 3 arm bo: ὑπο 1 | των τριων πληγων τουτων]
των >C : τριων > ΟΥδ arm! 2: 8. α : πλήηγων ΣΞῚ. 2038 : των τριων
τουτων πλήγων 205 | απεκτανθησαν] απεκτανθη 468. 498. 2019. 2020
gig vg Cyp | tpirov]+ pepoo gig vg bo sa eth | ex tov πυροσ ANC
025. I. 35. 205. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038
Or® vg Cyp : απὸ rov rupoo 046. 21 ( — 35. 205. 2020). 69. 104. 250.
2067 al?™ : pr καὶ s! arm* | tov καπνου AX 046. 21 (-- 35*. 866).
69. 104. 110. 250. 385. 2004. 2036. 2067 alP™ Or’ vg Cyp bo sa
eth: pr ex C 025. 1. 35*. 314. 2016. 2037. 2038 al? gig s : pr απὸ
866 :>arm! | του θειον ANC 046. 21 ( -- 35). 250. 2067 alP™
Or® vg bo sa eth :-pr ex 025. 1. 35*. 314. 2016. 2036. 2037. 2038
alP gig s | του ἐεκπορευομενου] εκπορευομενου] > 104 : των εκπορευο-
μένων 2015. 2019. 2020. 2036. 2037. 2067 bo | εκ των στοματων]
εκ TOV στοματοσ 205. 920. 1957. 2040 gig vg Cyp s! arm! 2 8. α΄!

19. ἱππων] torwy A | ev tw στόματι αὐτων εστιν καὶ εν Tato

ΙΧ. 520-23. ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ 205

Ν ε Ν a > , a 3 3 Ψ' 3 a
20. καὶ of λοιποὶ τῶν ἀνθρώπων, ot οὐκ ἀπεκτάνθησαν ἐν ταῖς
A ,
πληγαῖς ταύταις,
Tovde! μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν οὔτε ν. οὐ
2
9 Ν ,ὔ ”
iva μὴ προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα
Ν -“ Ν x 2 a ‘ Ἂν Aa Ἀ Ν , ‘ x
τὰ χρυσᾶ Kal τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ
ξύλινα,
a ¥ , , ¥ > , ΜΝ Lal
ἃ οὔτε βλέπειν δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν,
Ν “ / ἴω cal
21. Kal ov μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ τῶν φαρμακιῶν
αὐτῶν
ΕΣ > aA ,ὔ 2 A ΕΣ 9 lal 4, SYN
οὔτε ἐκ τῆς πορνείας αὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν.

ουραισ avTwr | εν ταισ ουραισ και EV TW στόματι αὐτων NY 2020. 2037:
in ore et caudis eorum erat Pr | καὶ εν rao ουραισ αὐτων “1.
2019. 2038 | αὐτων] των ἱππὼων 385 : +eoTw 55 | ae yap ovpac...
αδικουσιν > s! | ομοιαι] > C* : ομοιοι 2023 : erant similes Pr
arm}. 2-3-4 | opeow ANC 025. I. 35. 61. 69. 1957. 2015. 2019.
2020. 2023. 2036. 2037. 2038*. 2041. 2067 alP Or® Tyc Pr gig
vg Cyp 52 arm!-2»4 bo : ope arm® : οφεων 046. 21 {-- 35. 2020).
250 al™ ; ono των opewy 2038.™ | exovoa] εχουσασ N* :
ἐχουσαισ N° 025. 2019 : exovow C* 2038. 2067 | κεφαλασ] +
draconum Pr | αδικουσιν] ἡδικουσαν 2020 : ἡδικουν Pr arm? 5. +4
bo eth : αδικησουσιν arm! : + av6pwrove πεντε μηνασ bo eth |.

20. οι σὶρ arm*+* bo | πληγαισ] + αὐτων δὲ | ουδὲ Ne ς
χείρων αὐτων >gIQg | ovde 8 046. 61. 69. 2020: ovre A 025. I.
35. 205. 429**. 632**. 2019. 2037. 2038 al? Pr gig vg Cyp bo:
oy (5 ΟἹ (= 25) 2605: 32 5 το) ΤΟΙ. 110. ΤΣ 241) 242.0 250,
314. 385. 220. 1955. 1957. 2015. 2016. 2017. 2018. 2023. 2024.
2036. 2067 al Or’ | των epywy] του epyou s! | προσκυνησουσιν AXC
104*, 452. 2019 : προσκυνησωσιν 025. 046. 21. 250. 2037. 2038.
2067 al?! Ors : adorarent Pr vg" ὁ δ ¥- ; adorent gig νρ δ Cyp |
ta δαιμονια καὶ] τω δαιμονι ἡ 2020 : > arm! | edwAal+id est
simulacra Cyp : - αὐτῶν arm)? 34 [χρυσα] χρυσαια & : χρυσια
Or® | καὶ Ta χαλκα (χαλκεα 8) ANC 025. 046. 35. 468**. 2020,
Or® Pr gig vg Cyp. 5 arm bo eth : >21 (— 35. 205. 468**. 2020).
42. 82. ΤΟΙ 110. 201. 218. 241. 242. 214. 336. 385. 420. 496.
522. 1955. 2016. 2019. 2024. 2039 alP | Awa... Evdwa]~N
743. 1075 51 bo eth | δύνανται ANC 025. 046*. 18. 35. 104. 149%.
205. 241. 250. 468**. 632. 2004. 2015. 2018. 2019. 2020. 2023.
2024. 2036. 2037. 2067 Or®: δυναται 046**. 21 (— 18. 35. 149*.
205. 468**. 632. 2004. 2020). 2038 al?! : 5 51 axovew...
περιπατειν -- arm! | ovre axovery > Cyp |.

21. petevonoay|+ex τουτων ovte 2020 | hovwv] φωνων gig :
φωνησ arm? | ovre εκ των φαρμακιων αὐτῶν > Cyp arm? | φαρμακιων
A 025. 046. 104. 2038 alP Or : φαρμακων NC 21 ( -- 35. 205.
468**_ 632**, 2020). 250 al™ : φαρμακειῶν I. 35. 205. 468**,
Ως. 2020, 295) 205 2007) al. - ““sorceny 4). Arm: > 2

296 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [Xx. 1-8.

CHAPTER X.

a ἊΝ “-
1. Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ
> - , la Ν ε >? ; eS iy ‘
οὐρανοῦ, περιβεβλημένον νεφέλην, Kat ἡ tps ἐπὶ τὴν κεφαλὴν
αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὃ ἥλιος καὶ οἱ πόδες αὐτοῦ ὡς
ix Ψ' ΔΝ > a S > a βιβλ (ὃ > ,
στύλοι πυρός, 2. καὶ ἔχων ἐν TH χειρὶ αὐτοῦ βιβλαρίδιον ἠνεῳγμένον.
Ν m” ΝΥ / > “ ‘ Ν ΣΝ fol , Ν ΟΝ
καὶ ἔθηκεν τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τῆς θαλάσσης, τὸν δὲ
εὐώνυμον ἐπὶ τῆς γῆς, 3. καὶ ἔκραξεν φωνῇ μεγάλῃ ὥσπερ λέων
μυκᾶται. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ βρονταὶ τὰς ἑαυτῶν
‘
φωνάς.

“divination” arm‘ | πορνειασ)] πονηριασ AN* : πορνιασ &° 025.
866 | ovre εκ των κλεμματων αὐτων > Pr s! sa | κλεμματων]
factorum Cyp |.

1. καὶ ειδον.. . . καταβαινοντα] και μετα ταυτα αλλοσ ayy. κατεβη
eth | αλλον αγγελον ANC 172. 205. 250. 2018. 2019. 2020. 2038.
2067 Or® Tyc gig vg 5 arm! 24-4; ~ 104. 336. (620. 866 adov) Pr
: aAAov > 025. 046. 21 (— 205. 620. 866. 2020). 1. 2037 alP™ |
ἰσχυρον > 51 arm} 2 | εκ] απὸ 337 | καὶ ἡ ιρισ επι τὴν κεφαλὴν
αὐτου] >arm’: καὶ ἡ yuo Σ»δτηγ [ἡ (: δ) wo A (εισ)ὴ X° C
046. 21 (— 205. 2020). 250 alP™ Ογ8 arm! 3:4 bo: η θριξ &* : ἢ»
G25. 1. 0ᾷ10- 205. 522. 2017. 2019. 2020, 2037". 2007 alm pir
2036. 2037** : ιρὴν 2038 : ep 2015 | ἐπι τὴν κεφαλὴν AC 181 :
ἐπι Tyo κεφαλησ X 025. 046. 21. 250. 2037. 2038. 2067 alP! Or? |
TO πρόσωπον αὐτου] + Hv vg | ο ἡλιοσ] o > 2020 | στυλοι] στυλοσ
205. 2020 Tyc vg (—vg°) s! arm |.

2. και > 2020 | exwy ANC 025. 046. 21 (—35. 205. 468**.
632**. 2020). 250 al™ Or® : κατέχων 2020 : εἰχεν 1. 104. 205.
241. 468**. '632**, τοῦ. 2015: 2018. 2019: 2023. 2036. 2034.
2038. 2041. 2067 alP Pr gig vg arm: eye 35 | βιβλαριδιον AN*
C** 025. 1. 2067 alP Or’ s : βιβλιδαριον N°C* 35. 60. 61. 69. 104.
205. 241.432. 408**. 632**) 1957. 2085. 2019:. 2oz0,zoes
2036. 2037. 2038. 2041 : βιβλιον 046. 21 (—35. 205. 4687*.
632**, 2020). 250 al™ Pr gig : libellum vg | nvewypevov xC
025. 104. 172. 205. 218. 250. 424. 2016. 2018, 2038. 2067 : nvewy-
μένων 1 : avewypevoy 046. 21 (—205). 2037 alP! Ors: >A bo |
tov δεξιον >C | tnx θαλασσησ] την θαλασσαν 1. 2037. 2038 al? |
tov δὲ ευὐωνυμὸν ἐπι tHe yyo >866 | tye γησ) τὴν γὴν 1. 201.
386 |. .

3. wonep| pr καὶ Tyc arm! 3-4; wo ore vg | μυκαται] rugiens
Pr bo | εκραξεν 3] +wo ἐξ (del N°) : +peyaAn φωνὴ arm? | αἱ
exta βρονται] N° : extra φωναι N* : at >I. 91. 94. 104. 866.
2067 arm | TAG εαὐτων puvas | Taio e€avTwy φωναισ N 104 gig
si arm®44;>Pr| tac eavrwy φωνασ. . . (ver. 4) γραφειν >

X. 4 7] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 297

cA
4. καὶ Gre ἐλάλησαν ai ἑπτὰ βρονταί, ἤμελλον γράφειν " καὶ
Ν ‘ 3 A > μον Ἂ , a ἐλ. tr. ε
ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν Σῴφραάγισον ἃ ἐλάλησαν αἱ
A ‘ id
ἑπτὰ βρονταί, kat μὴ αὐτὰ γράψῃς.
Ἂ, κ᾿ Ψ σ ? ε A S24 a , ἈΦ. τῇ a
5. Kal 6 ἄγγελος ὅν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς
γῆς
> Ν cal > A ς ὃ ἈΝ 3 A > ,
ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανόν,
6. καὶ ὦμοσεν ἐν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων,
ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ ἐν αὐτῷ, καὶ τὴν γῆν καὶ τὰ ἐν
αὐτῇ,
ἃς Ν 4 \ ἊΣ > 3 aA 9 ’ » / μὲ
καὶ τὴν θάλασσαν καὶ τὰ ἐν αὑτῇ, ὅτι χρόνος οὐκέτι ἔσται.
Σ ἀλλ᾽ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἡ ἑβδόμου ἱ ἀγγέλου, ὅταν
/ ΄ Ἂ 5 ΄ Ν , a Lon 4 > /
μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ws εὐηγγέλισεν

arm}-2 | rac eavtwy φωνασ. .. (ver. 4) βρονται! 5» 486. 620.
866 |.

i ot ] οσα & 432. 2036. 2037 Pr gig | Bpovrai] + voces
suas vg’ [ἡμέλλον AC 046. 61. 69. 82. 181. 201. 218. 386. 452.
498. 920. 2020. 2024. 2038 Or® : ἐμελλον δὲ 025. 20 (- 386.
920. 2020). I. 104. II0. 250. 314. 385. 2015. 2037. 2067 al?! |
Kat ore . . . γραφειν] ‘And I heard the things which the seven
thunders said: I was about to write them also.” bo | εκ του
ουρανου] + του εβδομου 51 | σφραγισον] nota tibi Pr | a] ova ὃὲ 94 :
os! | exra >C gig arm? | καιῦ >Tyc vg bo | wn avra ANC 025.
046. 20 ( -- 35). 250 alP™ Or® Tyc Pr gig vg 52 arm! 234: aura
> arm* : μὴ αὐτο s! : μετα ταυτα I. 35. 60. 181. 432. 1957. 2023.
2036. 2037. 2038. 2041. 2067 | γραψησ)] γραφησ 205 Οἵ:
ypapeo τ. 35. 60. 432. 1957. 2019. 2023. 2036. 2037. 2038.
2041 : γραψεισ 104. 522. 2015 : γραψον 2067 |.

5. o ἀγγελοσ] τον ayyeAov Pr vg*°%& | ἐστωτα > 429. 498.
522. 2016*. 2020 gig | ypev] pr oo s! | τὴν δεξιαν >A τ. 35.
2019. 2038 vg s! | εἰσ τον ovpavor] in caelo gig |.

6. και ὠμοσεν] +0 ayyeAoo Tyc | ev tw ζωντι. . . εν αὐτηξ
>Tyc | & tw Cwvre AN 025. I. 35. 104. 175. 205. 314. 617.
1957. 2015. 2016. 2017. 2019. 2023. 2036. 2037. 2038. 2067 alP
: per viventem Pr gig vg : ev >N* 046. 20 (— 35. 175. 205. 617).
250 alP™ Or® | των αἰωνων] >1. 181. 241. 632**. 2038. 2067 : +
αμην 336. 620. 866. 2019 | και τα ev avtw >arm! bo | και τὴν γὴν
και τα εν αὐτὴ >A 1. 181 και τα εν αὑτηὶ >256 arm! bo| εν
αυτη}] ev avtow 2015. 2036. 2037 | και την θαλασσαν και τα εν avTn
δ Ὁ 025. 046. 20 ( — 205. 2020). 250. 2037. 2038. 2067 alP™ Ort
vg s* arm@). 2.3: >AN* 141. 205. 429. 522. 2016. 2017. 2020.
2023 Tyc Pr gig vg s! arm*-* | ev avty?| ev αὐτοισ arm! | ovxere
egtat| οὐκετε ἐστι N* 141 : οὐκ εσται ETL I. 2036. 2037 : ετὶ οὐκ
εσται 9] |.

7. αλλ >gig bo: οὐκ s! | rye φωνησ >Tyc s! arm? | rov

<tplrov>

298 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [X. 8-9.

Ν Ν a

τοὺς ἑαυτοῦ δούλους τοὺς προφήτας. 8. καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ
- » - , [ - ares - Ν , 19 ,
τοῦ οὐρανοῦ πάλιν T λαλοῦσαν per ἐμοῦ καὶ λέγουσαν ἡ Ὕπαγε λάβε
τὸ βιβλίον τὸ ἠνεῳγμένον τὸ ἐν χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ
τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς. 0. καὶ ἀπῆλθα πρὸς τὸν ἄγγελον
λέγων αὐτῷ δοῦναί μοι τὸ βιβλαρίδιον. καὶ λέγει μοι Λάβε καὶ
κατάφαγε αὐτό, καὶ πικρανεῖ σου τὴν κοιλίαν, ἀλλ᾽ ἐν τῷ στόματί
σου ἔσται γλυκὺ ὡς μέλι.

εβδομου αγγελου] του ἀγγελου Tov εβδομου ὃὲ : του >C | μελλη]
μέλλει 18. 104. 172. 429. 522. 1849. 1957. 2015. 2016. 2018.
2019. 2036 και ANC 025. 046. 20 (—35**. 386. 468**). 1.
250, 2037. 2030 al"! (ΟἿ vg* = 51. eth): > 35**. 60. 201 295
432. 468**. 1957. 2023. 2041. 2067 Pr gig vg" bo arm : tunc
vg4 | ereheaOn ANC 025. 20 (—35**. 205. 468). 250. 2038 alP™
s: tyap bo: τελεσθὴ τ. 35**. 205. 468*. 1957. 2015. 2019.
2023. 2036. 2037. 2041. 2007 Or® : τελεσθει 046. 104 : τελεσθη-
ναι 35* : finietur Pr (gig vg arm) | wo] o 60. 432. 1957. 2015.
2023. 2036. 2037. 2038. 2041. 2067 s! arm! 242: og 35 | evny-
γελισεν] ευηγγελισατο 35. 60. 93. 181. 432. 506. 1957. 2015.
2023. 2036. 2037. 2041 Or | rove eavtov δουλουσ ANC 025. 35.
205. 2020. 2038 : τουσ δουλουσ eavtrov Or® : rove δουλουσ αὐτου
046. 20 (— 35. 205. 2020). 250 al™ 5] ; rove αὐτου δουλουσ 69.
2019 : Tos eavtov δουλοισ I. 2037. 2067 al? : τοισ αὐτου δουλοισ
2015. 2036 : tows δουλοισ αὐτου 498 gig arm!-*4 ; per profetas
servos suos Pr: per servos suos vg arm®¢ bo | τουσ προφητασ]
pr και 8 eth : row προφηταισ τ. 498. 2015. 2036. 2037. 2067 |.

8. και ἡ φωνη HY ἠκουσα] Kar ἤκουσα φωνὴν 104 Pr (gig) vg4
51 arm* | AaAovoav . . . λεγουσαν ANC 025. 046. 61. 69. 104.
1957. 2019 (Ἐ μοι). 2038 (Pr) gig vg s! arm*: Aadovoa. . .
λεγουσα 20. 1. 250. 2037. 2067 alP™ Or® | καὶ λεγουσαν > Pr :
Ἔ μοι arm? | ὑπαγε] καὶ QI. 175. 242. 314. 617. 1934. 2016.
2017 Pr vg? arm? *| βιβλιον AC 69. 314 Pr gig vg : βιβλαρι-
διον δὲ 025. I. 2038. 2067 alP Or’ 5 : βιβλιδαριον 046. 20. 250.
2037 alP™ | nvewypevov ANC 025. 1. 61. 172. 250. 2018. 20109.
2038. 2067 al : avewypevoy 046. 20. 2037 al™ Or® : >s! | ev χειρι)
>C arm? : ev >314. 2016: εκ xa poo 2019 Pr gig vg | θαλασ-
ons... γησ] ~s? |.

9. και απηλθα. . . AaBe > s! | απηλθα A 336. 498. 517. 620.
866. 2024 Or® : απηλθον XC 025. 046. 20 (—620. 866). 250.
2037. 2038. 2067 al?! | λέγων avrw| >Tyc : avtw >Pr δουναι
ANC 046. 20 (-- 35. 205. 468**. 2020). 250 alP™ Or® Tyc Pr gig
vg s? arm! : dog 025. I. 35. 205. 468**. 1957. 2015. 2019. 2020.
2023. 2036. 2037. 2038. 2041. 2067 bo | βιβλαριδιον A**C o25.
I. 2038. 2067 alP Or: βιβλαριον A* : βιβλιον & al? (Pr gig vg) :
βιβλιδαριον 046. 20. 250. 2037 alP™ | AaBe Kar καταφαγε αὐτο]
AaBe αὐτο Kat καταφαγε δὲ : λαβε αὐτὸ και καταφαγε αὐτο N° eth

X. 10-XI. 1.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 299

το. καὶ ἔλαβον τὸ βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου καὶ
κατέφαγον αὐτό, καὶ qv ἐν τῷ στόματί μου γλυκὺ ὡς μέλι" καὶ ὅτε
ἔφαγον αὐτό, ἐπικράνθη ἡ [ κοιλία μου. τι. καὶ λέγουσίν μοι Δεῖ σε
πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν
πολλοῖς.

arm* : accipe librum et devora illum vg : λαβε avro σοι bo | σου]
σοι 51 | τὴν κοιλιαν] τὴν καρδιαν A Or’ : Ἔσου 51: ev τῇ κοιλια
See πα ' εἐσται γλυκυ] ~Pr : γλυκυ >s! |.

10. και] tore Pr| καὶ ἐλαβον. .. κατεφαγον αὐτο >gig |
βιβλαριδιον AC 025. 1. 2038. 2067 alP Or? 5 : βιβλιον & 046. 20
(-- 35. 205). 250 al™ (vg) : βιβλιδαριον 35. 60. 69. ττο. 205. 432.
1957. 2015. 2017. 2019. 2023. 2036. 2037. 2041 : libellum Pr |
και nv... epayov αὐτὸ >Pr arm! [γλυκυ wo pede A 046. 2019
arm$ : wo μελι γλυκυ XC 025. 20. 250. 2037. 2038. 2067 al?! Ors
gig vg 5 arm‘ : γλυκυ >arm** ; wo μελι >eth | ore epayov αὐτο
> 250. 424. 2018 arm? | ἐπικρανθη] εγεμισθη & Pr gig arm)? 4 |
κοιλια] καρδια Or® (but writes κοιλία above) [μου] - πικριασ X°
gig arm!-()- 4 |,

11. λεγουσιν AX 046. 20 ( -- 35. 205. 468**. 632**. 2020).
250 al™ Or® vg" © & sa ἢ Neyer 025. I. 35. 104. 205. 241. 468**.
632**. 1957. 2015. 2016. 2020. 2023. 2036. 2037. 2038. 2041.
2067 alP Tyc Pr gig vg*"-¢£" s arm bo” eth | παλιν προφη-
τευσαι] ~2020 : παλιν Σ» arm? | λαοισ .. . εθνεσι] ~S | ἐπι
λαοισ] ert λαου 617. 920. 2040 552: ἐπι λαουσ 172 : In populos
Pr : populis gig vg εθνεσιν AX 025. 1. 35. 205. 241. 468*. 2016.
2019. 2020. 2037. 2038. 2067 alP Or® gig vg bo: pr emt 046. 20
(-- 35. 205. 468*. 2020). 250 al™ s | και γλωσσαισ . . . πολλοισ
>arm! | γλωσσαισ] pr ἐπι arm”: 3: 4. α |.

CHAPTER XI.

τ. Καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ λέγων Ἔγειρε καὶ
μέτρησον τὸν ναὸν τοῦ θεοῦ καὶ τὸ θυσιαστήριον καὶ τοὺς προσ-

1. καὶ εδοθη μοι] dedit mihi Pr : εδωκαν μοι bo | καλαμοσ
ομοιοσ ραβδὼ] Aaron virgae similis Tyc : harundinem auream
similem virgae Pr bo (m-s?") eth | ὁμοιοσ ραβδω] wor ραβδοσ 2020 |
λέγων ANS 025. 20. 1. 2038 alP™ Tyc Pr gig vg : + μοι 743. 1075.
2067 arm}. 2-2 bo eth : λέγει &* : καὶ φωνὴ λεγουσα 2015. 2036.
2037 : pr καὶ ειἰστήκει (εστηκει N° : ἱστήκει 046) 0 αγγελοσ
N° 046. 60. 61. 69. 104. 172. 250. 424. 432. 1957. 2018. 2023.
2041 Or® 5} 3 arm : pr καὶ ο ἀγγελοσ εἰστηκει 2019 | ἐγειρε AN
025. 046. 175. 325. 456. 620. (866). 920. 1849. 2004. 2037* al

300 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [xI. 2-4.

~ ~ A ‘ A ~ ~
κυνοῦντας ἐν αὐτῷς 2. Kal τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε
ἕξ θ Ν ‘ ye , oa 2560 -~ ἔθ ἈΝ Ν aN
ἔξωθεν καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσιν, καὶ THY πόλιν

, , ~~ , Ν ,

τὴν ἁγίαν πατήσουσιν μῆνας τεσσεράκοντα καὶ δύο.

3. καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας

- ,

χιλίας διακοσίας ἑξήκοντα ἵ περιβεβλημένους 7 σάκκους. 4. Οὗτοί
εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι αἱ ἐνώπιον τοῦ κυρίου τῆς γῆς

Or’ : ἐγειρον 60. 94. 205. 2038 : εἐγειραι 20 (—175. 325. 456. 620.
866. 920. 1849. 2004). I. 250. 2067 al | xa? > 104 Tyc bo |
μετρησον] μετρῆσαι 104. 920. 2040 | tov. θεου > arm!-? | τὸ
Ovovacrypiov|+rov θεου Tyc Pr :+avrov eth | ev avrw] illud gig
arm‘ |,

i και τὴν auAyny ... μετρησησ > gig τὴν αὐλὴν την] R°:
tno αὐλησ tno δὲ ἢ : atrium autem (Tyc) vg : ara autem Pr | efw-
θεν A 025. 046. 21. 2067 al?! Or’ Tyc Pr vg 52 arm! 23 bo :
ἐσωθεν & τ. 172. 181. 250. 2018. 2037. 2038 s! | vaov] 8°: Aaov
n* | exBare εξωθεν και > Pr armé | exBadre] 8°: pr και N* : exBadde
2037 | εξωθενξ AN 1. 35. 61. 69. 172. 181. 250. 424. 432. 506.
1957. 2015. 2018. 2019. 2023. 2036. 2037. 2038. 2041 Or*s:
ἐσωθεν 025 : eow N* arm! : efw 046. 21 ( -- 35). 2067 alP!
arm!*:3 bo : foras Tyc vg : > arm® eth | μετρησησ] μετρησισ
I: μετρήσεισ 104. 2036 | tow εθνεσιν] N°: pr καὶ N* | τὴν πολιν
τὴν αγιαν] ἡ πολισ ἡ αγια arm! bo | τὴν αγιαν > Pr | πατησουσιν)
μετρησουσιν A: -εν avty bo : “that they shall trample under
foot” arm! [τεσσερακοντα AN : τεσσαράκοντα 025. 21 ( -- 35) al?!
Ors : p’ 046. τ. 35 | καί δυο A 046 (f’). 21 (— 35. 205. 617. 919.
2020). 429. 2067 alP s arm: καὶ >®& 025. 69. 205. 250. 617.
gIg. 2018, 2020. 2023. 2037 Or® Tyc Pr gig vg bo : Br. 35
aan

3. και προφητευσουσιν] ut profetent Pr eth : προφητευσαι
s! : καὶ > bo διακοσιασ > 69 | εξηκοντα] + πέντε N° 69
arml: 2-3 | περιβεβλημενουσ AN* 025. 046. 35%. QI. 104. 242. 920.
1934. 2015. 2036. 2041 : -μενοι N° C 21 ( -- 35%. 920. 1934). 1.
250. 2037. 2038. 2067 alP! Or® Tyc Pr vg : amictis gig | σακκουσ]
saccis Tyc Pr gig vg’ |.

4. at δυο ελαιαι και > τ΄. 2038 | ail] N°: οἱ N* : > 205 51:30
| ἐλαιαι] αυλαιαι A : αλαιαι C | αι δυοξ AX® C025. 046, 21 ( — 205.
620. 866). 250. 2037. 2067 alP™ Or’ arm : ε δυο 620 : δυο δὲ ἢ 205.
866 alP 51- 3 ὦ | at ενωπιον AC 025. 046. 21 ( - 35. 175. 205. 386.
1934. 2040). I. 250. 2037. 2067 al?! bo: οἱ evwmov 201. 386:
at > 35. 61. 69. 104. 172. 175. 205. 241. 242. 314. 424. 1934.
2016, 2017. 2018. 2038. 2040 Or®: in conspectu Tyc vg : sub
conspectu Pr : coram gig | του κυριου 8C 025. 21 ( — 35. 205). 250.
2067 alP™ Or’ Tyc Pr gig vg 5 arm** bo : του >A 046 : του Geov
I. 35. 205. 2015. 2019. 2036. 2037. 2038 al? arm@: “the lord
God” arm!:2 | τησ γησ] pr πασὴσ s! arm}? ; super terram gig :

XI. 5-6.] ΑΠΟΚΑΛΎΨΙΣ IOQANNOY 301

ἡ ἑστῶτες ἡ. 5. καὶ εἴ τις αὐτοὺς. θέλει ἀδικῆσαι, πῦρ ἐκπορεύεται
ἐκ τοῦ στόματος αὐτῶν καὶ κατεσθίει τοὺς ἐχθροὺς αὐτῶν.(σ) 6.
οὗτοι ἔχουσιν τὴν ἐξουσίαν κλεῖσαι τὸν οὐρανόν, ἵνα μὴ ὑετὸς βρέχῃ
τὰς ἡμέρας τῆς προφητείας αὐτῶν, καὶ ἐξουσίαν ἔχουσιν ἐπὶ τῶν
ὑδάτων στρέφειν αὐτὰ εἰς αἷμα καὶ πατάξαι τὴν γῆν ἐν πάσῃ πληγῇ
ὁσάκις ἐὰν θελήσωσιν.

(a) Text adds a gloss here: καὶ εἴ τις θελήσῃ αὐτοὺς ἀδικῆσαι, οὕτως δεῖ
αὐτὸν ἀποκτανθῆναι.

> bo [εἐστωτεσ AN*C 046. 21 (--25- 205. 337. 468. 617.
632**. 866. g20. 2020. 2040). 250 al™ Orr's: ἐεστωταισ 866 :
ἐστωσαι KR 025. I. 35. 104. 205. 241. 337. 385. 468. 617. (620).
632**. 920. 1957. 2015. 2019. 2020. 2023. 2036. 2037. 2038.
2040. 2067 al? : stantes Tyc vg : consistentia Pr |.

5. καὶ εἰ tis autour θελει adixynoar| καὶ εἰ Te θελουσι αὐτὸ
ποιήσουσι bo? : “and they (he arm? 8: ) shall desire (desire
arm‘) to hurt them” arm | avrove θελεει AC 025. 046. 21
(— 468*). 2037. 2067 al™ Or® Tyc Pr vg s? : ~ & 172. 250.
468*. 2018 gig : θελει (αδικησαι) αὐτουσ 69 51 | θελει] θελη 104.
2038 : θελησει Pr arm? 3 ; voluerit gig vg | adccyoac]+sive
occidere Tyc | up exrropeverar. . . αδικησαι > 205 | exropeverat]
ἐκπορευσεται 61. 69 Or’ arm!: 2-3-4; exeat Pr: exiet gig vg | καὶ
>bo | κατεσθιει] devorabit gig vg arm! 3-« : comburens Pr |
ει τισ] 8°: ἡ τισ N* C1: οστισ 2020 51 arm θεληση AN : θελήσει
2020 Or® arml- 2-3-2 ; θελει C 025. 046. 21 ( -- 2020). 250. 2037.
2038. 2067 al! Pr 5 arm?: voluerit gig vg | θεληση αὐτουσ AC
025. 046. 21 (—468*). 250. 2037 alP Or’ gig vg : ~ τ. 468*.
2019. 2023. 2038. 2067 al™ Pr s?: θεληση (αδικησαι) avrove &
(51) | αδικησαι] αποκτειναι 432. 2015. 2019. 2022. 2036. 2037.
2067 | ovrwr] > A : ovrw 18. 205. 617. 632. 919. 920. 1849.
1934. 2004. 2040 | avrov] pr και Pr : αὐτουσ 620. 866 s! arm‘ |
αποκτανθηναι] αδικηθηναι arm? |.

6. ουτοι] ΡΥ και s! : ore bo eth | τὴν εξουσιαν AC 025 Or® : τὴν
> 046. 21. 250. 2037. 2038. 2067 al?! | εξουσιαν κλεισαι Tov
ovpavov ANC 025. I. 35. 205. 2015. 2019. 2023. 2036. 2037.
2038. 2067 al™ Tyc Pr gig (vg) s : Ἐ καὶ after εξουσιαν Or® : τὸν
ovpavoy εἕουσιαν κλεισαι 046. 21 (— 35. 205. 2020). 250 al™:
εξουσιαν Tov ουρανον κλεισαι 69. 498. 2020 | κλεισαι] μετρησαι
arm? | veroo Bpexn| ~ τ. 2037. 2067 al? : νετουσ Bpexn 498 : νετουσ
BpeEy 2020 : vetoo Bpexee 429. 522. 2015. 2017. 201g. 2021:
καταβαινὴ veroo 51 arm? : pluat Tyc vg : imbrem pluat Pr :
pluat pluvia gig : “they rain” arm! : + em τὴν ynv bo eth | rac
npepac | ev Taio ἡμεραισ τ. 2037 Tyc Pr (vg) s! arm?: pr πασασ
bo | tno προφητειασ αὐτων 025. 21 ( — 617. 920. 2040). 250. 2038,
2067 al™ Or® Tyc Pr gig vg s+? arm : tno προφητιασ αὐτων
ANC 046 : avtwy Tyo προφητειασ 1. 617. 920. 2037. 2040 al?! |

302 ΑΠΟΚΑΛΎΨΙΣ TQANNOY [ XI. 7-9.

7. Καὶ ὅταν τελέσωσιν τὴν μαρτυρίαν αὐτῶν, τὸ θηρίον τὸ"
ἀναβαῖνον ἐκ τῆς ἀβύσσου ποιήσει pet αὐτῶν πόλεμον καὶ νικήσει
αὐτοὺς καὶ ἀποκτενεῖ αὐτούς. 8. καὶ τὸ πτῶμα αὐτῶν ἐπὶ τῆς πλατείας
τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖται πνευματικῶς Σόδομα καὶ
Αἴγυπτος, ὅπου καὶ 6 κύριος αὐτῶν ἐσταυρώθη. 9. καὶ βλέπουσιν
ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν τὸ πτῶμα αὐτῶν

ἐπι των υδατων στρεφειν avta| στρεφειν τα υδατα 51 | ἐπι των υδατων]
omnium aquarum Pr | eo aia] in sanguine gig | και] 8° : ΣΝ]
ev πασὴη πληγὴ οσακισ eav θελησωσιν ANC 025. 1. 35. 205. 2015.
2019. 2020. 2023. 2036. 2037. 2038. 2067 al? Or® Pr gig vg
s arm}:3-4¢ eth : ev racy πληγὴ after θελησωσιν 046. 21 ( -- 35.
205. 617. 920. 2020. 2040). 250 al™ | ev macy πληγὴ ANC 025.
21 (-—617. 920. 2040). I. 2015. 2019. 2023. 2036. 2037. 2038.
2067 alP™ Or® Pr s (arm? *) : εν >046 al? vg (arm!:*) : εν racy
>gig : >617. 920. 2040 | εαν] αν C 2020 | θελησωσιν] θελησου-
ow C : θελωσιν 69. 498. 2019. 2038 : θελουσιν 181 |.

7. Kat οταν τελεσωσιν > 617* (but not 617**). g20. 2040 Or®
(through homoeotel.) arm? 3 | τελεσωσιν] τελεσουσι 1. 2037. 2067 |
avtwv] Tyo (αυτων και τὴν eth) προφητειασ (-av eth) avtwy bo eth |
to Onpiov|+7o teraprov A | το avaBawwov] N° : tore avaBawov N* :
to αναβαινων A : quae descendit Tyc | aBvocov] θαλασσησ 51]
pet avtwy πολεμον ANC 025. 046. 21 ( -- 205). 250 al™ Or® Tyc
Pr (gig vg) s : woAeuov per avTwy I. 205. 2019. 2037. 2038. 2067
alP | νικήσει] vexnon C : νικησὴ 104 : vicit Tyc | και αποκτενει
avrovs >I. 172. 181. 498. 2019. 2021. 2038 | και > bo |
αποκτενει] occidit Tyc |.

8. to tropa AC 046. 21 ( — 35. 205. 2020) al™ Or® Tyc arm* ¢
bo : ra πτώματα 8 025. I. 35. 172. 205. 250. 1957. 2018. 2019.
2020. 2023. 2036. 2037. 2038. 2067 al? Pr gig vg s arm!-®4|
em To πλατειασ) ἐπι των πλατειων 51 : in plateis Tyc vg arm :
in platea gig : in medio Pr : “in the midst of their street”
arml- 2. (8. α ; pr ἐσται 8° ὁ bo sa: pr eave: 432. 2015. 2022. 2036.
2037 : pr proicitur Tyc : pr ponet Pr : pr jacebunt gig vg4: ¥ arm‘
: pr posuit eth | tyo πλατειασ >eth | πολεωσ tye μεγαλησ] ty
μεγαλησ πολεωσ 205: εν TH πολει TH μεγαλη arm! 3 :+ pepe 94 : Ἐ
atapa 2015. 2036. 2037 : + jacebunt νρ Ὁ [Σοδομα] + και
eyyvo o ποταμοσ &° : Segor arm! 4 : -- καὶ Βαβυλων arm* | και
Avyurtoa] Σ ΡΥ : και Τόμορρα 2019 : - και Βαβυλων arm? : “of
Khemi” bo | οπου και] και > N° τ. 61. 69. 104. 172. 181. 250.
424. 919. 2018. 2019. 2038. 2067. 51 bo eth | avrwy] xo: > N* :
ἡμῶν I |,

9. βλεπουσιν] βλεψουσιν Pr gig vg arm!-?-%4 bo eth | Aawy
«ον φυλων] ~ δὲ 51 bo | φυλων] pr των 046 | και εθνων] >1 Tyc
arm! : + ‘they shall look upon” bo | to πτωμα. .. ἡμισυ > Pr |
τοπτωμα AXC 046. 21 ( -- 35. 205. 2020. 2040). 250 alP™ Or®

XI. 10-11. ] ATIOKAAYWIX, IOQANNOY 303

« 4 a“ Ne, Ν = ’ 3 δὲ 3 3 , On
ἡμέρας τρεῖς Kal ἥμισυ, καὶ τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι
~ Lal ‘A ~ A , > -“
εἰς μνῆμα. το. καὶ οἱ κατοικοῦντες ἐπὶ τῆς γῆς χαίρουσιν ἐπ᾽ αὐτοῖς
“ Ld φ ,
καὶ εὐφραίνονται καὶ δῶρα πέμψουσιν ἀλλήλοις, ὅτι οὗτοι οἱ δύο
~ “~ 4 Lal ~
προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.
΄“- Ἄν sey, ~ A Lal -
11. Καὶ μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυ πνεῦμα ζωῆς ἐκ τοῦ θεοῦ
> ~ > > “ Ἀν νΝ > Ν ‘ “ὃ 3 ΄“ A ,
εἰσῆλθεν ἐν αὐτοῖς, Kal ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν, καὶ φόβος

Tyc ἈγΠ|1}. 5. 8:α ; τὰ πτώματα 025. I. 35. 205. 1957. 2015. 2019.
2020. 2023. 2036. 2037. 2038. 2040. 2041. 2067 gig vg 5 arm#
bo | και ἡμισυ ANC 025. 35. 429*. 432. 2015. 2023. 2036. 2040
alP Or’ Tyc gig vg 5 arm! : και >046. 21 (— 35. 2040). 250. 2037.
2038. 2067 alP™ | ra πτωματα] τα σωματα 2037 arm? : To copa
69 : “their bones ” arm}:?-« | αφιουσιν ANC 025. 1. 181. 2015.
2019. 2036. 2037. 2038 Tyc vg : αφησουσιν 046. 21 (— 2040).
250. 2067 al?! gig s arm bo: αφιασι 2040 : αφιησιν Or [μνημα
(A) &* 025. 046. 21 (— 205). 1. 250. 2037. 2038. 2067 alP™ Ors
Tyc gig arm! 3: α bo : μνημειον C 2019 : μνηματα N° 205. 522 alP
Pr vg 5 arm?: 4 |.

10. οι κατοικουντεσ] pr παντεσ bo | ext τὴησ γησ] exe τὴν ynv
172. 314 : ἐπι >2015. 2036 | χαιρουσιν] χαρήσονται 2020. 2067
Pr gig vg 5 arm‘ bo | ex αὐτοισ] ev αὐτοισ 2015. 2020. 2036 |
evppawvovrat AXC 025. 1. 35*. 181. 205. 2015. 2019. 2036. 2037.
2038. 2040 Or’ arm! 3-2 ; epulantur Tyc : εὐφρανθησονται 046.
21 (— 35*. 205. 2040). 69. 104. 110. 250. 314. 2067 Pr gig vg 5
bo | και ευῴφραιν. >eth [πεμψουσιν ΑΝ Ὁ I. 35. 205. 2037**. 2040
al™ Or’ Pr gig vg 5 bo eth : πεμπουσιν δὲ 025. 2015. 2019. 2036.
2037*. 2038 Tyc arm? 34 (sa?) : δωσουσιν 046. 21 ( -- 35. 205.
2040). 250. 2067 al™ | αλληλοισ] αλληλουσ C 517 | ovror >s! |
ot δυο προφηται] οι προφῆται οι δυο N : προφηται > Pr | trove κατοι-
κουντασ ἐπι THe γησ] eos per plagas Tyc |.

11. tao τρεισ AC 046. 21 ( — 35. 468. 1849. 2020). 2037. 2067
al?! Or® s? : rao > 8 025. 1. 35. 69. 141: 250. 432. 468. 1849.
1957. 2015. 2018. 2019. 2020. 2023. 2038. 2041 s! arm) ὁ “ἃ
bo: > arm? | ἡμερασ καὶ ἡμισυ] ἡμερασ after ἡμισυ 69. 2015.
2020. 2036. 2037. 2067 : και > 69. 2020 : και nutov > arm!2 |
ἡμισυ] ἡμισοῦ ΑΝ : τὸ ἡμισυ C | ζωησ] ζων s! arm**:> bo
| ex του θεου] > 468“. 617. 632* : εκ > arm! 2. 4 bo | ex του θεου
εισηλθεν] εἰσηλθεν ek του θεου C | εἰσηλθεν] εἰσελευσεται bo eth |
ἐν αὐτοισ A 94. 2015**. 2019. 2036. 2037. 2040 Orr: ev >C
025. I. 35. 104. 181. 2020. 2038 : εἰσ αὐτουσ N 046. 21 (-- 35.
2020. 2040). 250. 2067 al™ Tyc Pr gig vg arm bo sa eth : ἐπ
αὐτουσ 1957. 2023. 2041: 51" 3 -- εν αὐτοισ or εἰσ αὐτουσ | εστησαν)]
στήσονται 2020 bo eth | αὐτων] Ἐ καὶ πνευμα ζωησ επεσεν ex αὐτουσ
s! [ἐπέπεσεν AC 025. 35. 325. 337. 456. 468. 620. 632**. 866.
920. 2037. 2038 alP Or’ : επιπεσειται 2020 ΔΓΠῚ}" 2: 5 bo : ἐπεσεν
δὲ 046. 21 ( -- 35. 325. 337- 456. 468. 620. 632**. 866. 920). 250.

φώνης
μεγάλης

λεγούσης

304 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XI. 12-14.

4 2 4 ak Ν θ a 3 4 \# f Ν
μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς. 12. καὶ ἤκουσαν ! φωνὴν
, 12 a 9 a ENG 1 Sn tA cs , ey ἢ τ
μεγάλην) ἐκ τοῦ οὐρανοῦ ἱλέγουσαν' αὐτοῖς ᾿Ανάβατε ὧδε" καὶ ἀνέ-
A ”~
βησαν εἰς τὸν οὐρανὸν ἐν τῇ νεφέλῃ, Kai ἐθεώρησαν αὐτοὺς οἱ ἐχθροὶ
αὐτῶν.
We) > , a Φ Cys \ , ‘ A ,
13. Καὶ ἐν ἐκείνῃ τῇ ὥρᾳ ἐγένετο σεισμὸς μέγας, καὶ τὸ δέκατον
τῆς πόλεως ἔπεσεν, καὶ ἀπεκτάνθησαν ἐν τῷ σεισμῷ ὀνόματα ἀνθρώ-
λ (ὃ ε i? Ν ε λ No Phe awe ᾿ Ν ξδ δόξ
πων χιλιάδες ἑπτά, καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο καὶ ἔδωκαν δόξαν
τῷ θεῷ τοῦ οὐρανοῦ.
G 5 «ε SEX ve , 3 aA “9 ATE: SOON TIE , μὴ ,
14. Ἢ οὐαὶ ἡ δευτέρα ἀπῆλθεν" ἰδοὺ ἡ οὐαὶ ἡ τρίτη ἔρχεται ταχύ.

2067 al? eth : eyevero s! | τουσ θεωρουντασ] των θεωρουντων C 025.

* |,
_ 12. > Pr | ἤκουσαν ANC 025. 429** alP vg s: ἤκουσα 046.
21 (-- 2020). 250. 2037. 2038. 2067 alP™ Or® Tyc gig arm bo
Sa : ἀκουσονται 2020 | φωνὴν μεγαλὴν ex Tov ovpavov| de caelo
vocem magnam Tyc | φωνὴν peyadnv . . . λεγουσαν (λεγουσα
046**) A 046%. 21 (—35. 205. 2040). 250 alP™ Or® : φωνησ
peyadno ... λεγουσησ NC 025. 1. 35. 60. 181. 205. 432. 1957.
2015. 2019. 2023. 2036. 2037. 2038. 2040. 2041. 2067 | αὐτοισ]
> A 2015 Tyc gig : avrove 2016* | avaBare ANC 025. 325. 452.
456. 506. 2019 Or’ : avaByre 046. 21 (—325. 456. 620. 866).
250. 2037. 2038. 2067 al?! : avaBere 620. 866 : ascende Tyc:
“rise ye up and come up” arml-?¢ | εθεωρησαν] εθεωρουν 498.
2020 s! : “shall see” bo | avrovo| “their going up” arm!? | οἱ
ἐχθροι] pr παντεσ arm}: ? |,

13. και ev ANC 025. 1. 35. 205. 250. 2037. 2038. 2040. 2067
al™ Or® Pr gig vg 5 arm!:?}¢ bo eth : xar> 046. 21 (— 35. 205.
2040) al™ Tyc arm** | wpa AXC 025. I. 205. 2019. 2037. 2040
alP Ors Tyc Pr vg 5 arm!-*3 bo eth : ἡμέρα 046. 21 ( -- 205.
2040). 250. 2038. 2067 alP™ gig arm# | eyevero] εσται arm? bo |
και το] wate To C | δεκατον] y 046 bo : δωδεκατον 175. 2017: + .
μεροσ bo eth | ἐπεσεν] ἐπεσαν 51 : “ was swallowed up” arm}. 2 3-4
| ovopata avOpwrwv χιλιαδεσ ἐπτα] numero LXX milia hominum
Pr : pr καὶ s! | ovoxata avOpwrwv| > arm! : ονοματα avOpwrot 5}:
ανθρωποι arm | οἱ λοιποι] + avOpwrwv arm! : “ after that” arm! 3: 3-4
| eupoBor eyevovto] ἐνφοβοι eyev. C : ev φοβω eyev. δὲ 69 Or’ Pr
(sunt missi) s! : in timorem sunt missi vg : ‘‘fear (+ great arm!:°)
was (shall be arm?) in all” arm! ® 3-4 ; ‘were astounded ” arm? |
€yevavTo και] γένομενοι 2075. 2036. 2037 | TOU ovpavov | > Tye Sec
+et terrae Pr : tw ev τω ovpavw s! : ‘heavenly ” arm}: 2: 3 |,

14, ἡ ovat ἡ δευτερα] y! > N° 1. 172: pr και 386: pr ἰδου
arm}: 2 4: : (δου at.ovat at δυο 51 | απηλθεν] παρηλθεν & 2015. 2036.
2037 : ἀπηλθον 51 | ιδου] pr καὶ vg* 51 arm* bo :> 104. 205. 209.
218. 314. 2018 arm? eth : καὶ arm!:2¢ eth | wWov ἡ ovat ἡ τριτὴ
epxerac AC 025. 1. 35. 2019. 2020. 2038 al? Or® Pr (vg) 5 (bo) :
LOov ἡ TPLTN OVAL EpXETAL 2015. 2036. 2037 : Lov ova: ἡ τριτὴ EpxeTat

XI. 15-16. | ATIOKAAYVIS, IQANNOY 305

; Ν ε “Ὁ x / Ἀ ,
15. Καὶ ὁ { ἕβδομος ἄγγελος ἐσάλπισεν" καὶ ἐγένοντο φωναὶ «τρίτος
/ A Aa
μεγάλαι ἐν τῷ οὐρανῷ λέγοντες :
3γ- , e 4 = , ~ , e ~ A ~
Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν Kal τοῦ
Χριστοῦ αὐτοῦ,
A , > Ἂν 5“ - ψ
καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων.
= ~ ,
τό. καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι οἱ ἐνώπιον τοῦ θεοῦ καθή-
rn Ν , A
μενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ
“- ~ ,
προσεκύνησαν τῷ θεῷ λέγοντες

2040 : ἢ ovat ἡ τριτὴ (ταχυ) ἐρχεται 205 : ἰδου ἐρχεται ἡ OVAL ἡ TPLTH
δὲ 2019 gig : ἢ ουαι ἡ τριτὴ Lov εἐρχεται 046. 21 τῶν 205. 2020.
2040). 250. 2067 al™ | epxerar] veniet vg (arm! 2: 3: α) ; εληλυθε
s! ; tr. after raxu 205 |.

15. xot]+ore arm)? %2| 0 εβδομοσ ἀγγελοσ εσαλπισεν] ot
exta ayyeAo. ἐσαλπισαν arm! | o> A | καιξ > arm)? 44 | eyev-
οντο] 8°: eyevero 8* arm}:* 34 | dwvat μεγαλαι] φωνὴ peyady arm! 3
eth : dwvy arm? | ev τω ovpavw] ex Tov ovpavov arm! 3 bo eth | Aeyov-
τεσ A 046. 18.61. 69. 82. 93. 110. 314. 325. 336. 429. 432. 452. 456.
506. 517. 522. 617. 620. 866. 919. 920. 1849. 1955. 2004. 2021.
2039 Or® : λεγουσαι NC 025. 21 (— 18. 325. 456. 617. 620. 866.
919. 920. 1849. 2004). 250. 2037. 2038. 2067 al?! | eyevero ἢ
βασιλεια] ἐγενοντο αι βασιλειαι I. 104. 205. 2038 | ἡ βασιλεια] pr
maga arm? 2: α | του κοσμου] huius mundi gig vg : > 2015. 2037 Pr
arm}! 4 | του κυριου ἡμων] pr καὶ 1934 : Tov θεου nuwy 2015. 2020.
Pr : καὶ tov Geov ἡμων 5' : του Kupiov tov θεου ἡμων bo | και
tov Χριστου αὐτου] Incov Χριστου 205. 1934. 2015 (pr του). 2036.
2037 arm}? : xac>arm* | βασιλευσει] βασιλευει 69. 172. 325.
336. 456. 517. 620. 866. 2015. 2018. 2036. 2037* : regnavit gig
sl TOUT αιωνασ] + και εἰσ τουσ αιἰωνὰασ arm‘ : TOV altwva bo | των
αιωνων] Ἐ αμὴν & 94. 141. 181. 2020 vg’ arm? bo? |.

16. of > &* A bo | εἰκοσι τεσσαρεσ ANC 025. 18. 175. 205.
250. 386. 617. 920. 1849. 1934. 2020. 2037. 2038. 2067 al™
Or® : xd 046. 21 (—18. 175. 205. 386. 617. 920. 1849. 1934.
2020). I. 104 alP : εἰκοσι Kar τεσσαρεσ 429 alP | οἱ ενωπιον NC
025. 21 ( — 35*. 205. 2040). 250. 2037. 2067 al?! ΟΥδ 5 arml- 2-4-4
bo : qui in conspectu dei sedent Pr (gig) vg : οἱ > A 046. 1. 35%.
61. 69. 104. 181. 205. 209. 2038. 2040 Cyp arm | του Geov ANC
025. I. 35. 205. 1957. 2015. 2023. 2036. 2037. 2038. 2040. 2041.
2067 al? Pr gig fl vg 51] arm! 244: pr του θρονου 046. 21 ( — 35.
205. 2040). 250 alP™ Or’ s? arm? | καθημενοι A 025. 1. 35. 104.
632**. 1957. 2019. 2020. 2037. 2038. 2067 al? Pr gig vg Cyp (s)
arm bo eth: pr oc 61. 69. 205 Or® : καθηνται δ ( 82. 2040: οι
καθηνται N* 046. 21 (— 35. 205. 632**. 2020. 2040). 250 alP™ |
ext τουσ θρονουσ)] ἐπι θρονον arm! | erecay . . . τω θεω > arm!
[ἐπεσαν . . . avtwy > arm‘ | αὐτων > bo | ἐπεσαν A(8)C 025. 1.
104. 110. 337. 429. 620. 866. 2016. 2023*. 2067 al? Or® : ἐπεσον

VOL. I1.—20

306 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [ XI. 17-18.

17. Εὐχαριστοῦμέν σοι, Κύριε ὁ θεὸς ὃ παντοκράτωρ,
ὁ ὧν καὶ ὁ ἦν,
ὅτι εἴληφας τὴν δύναμίν cov τὴν μεγάλην
καὶ ἐβασίλευσας.
18a. καὶ τὰ ἔθνη ὠργίσθησαν,
καὶ ἦλθεν ἡ ἡ ὀργή σου,
. καὶ <6 καιρὸς;» διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν,
καὶ ὃ καιρὸς τῶν νεκρῶν κριθῆναι,
τοὺς μικροὺς καὶ τοὺς μεγάλους,
καὶ δοῦναι τὸν μισθὸν. τοῖς δούλοις σου,
τοῖς προφήταις καὶ τοῖς ἁγίοις
f καὶ τοῖς φοβουμένοις TO ὄνομά σου.

s AR YS

046. 21 (-- 337. 620. 866). 250. 2037. 2038. (2040) al™ : pr καὶ
δὲ 2040 | ra προσωπα] to προσωπον ἢ bo | καιξ > bo sa | tw θεω]
> gig : “the Lord God” arm!-* | λεγοντεσ] eXeyov arm! : και
eXeyov arm ¢ |,

17. σοι] σε 046 | Κυριε] Κυριοσ & 2038 | 0 θεοσ]- μων 2015.
2036. 2037 gig vg® arm? | o?] 8°: > &* | wy... qv] ~gig eth |
oO nv|+ και Oo epxomevoT OST. 35. 1057: 20 τ5: 2Ο1090. 2023. 2026.
2037. 2040. 2041 alP (bo) ] ort] pr καὶ N*C : καὶ arm* : oo
arm! 2 | eAndac] eAnpeo C | σου τὴν μεγαλὴν > arm! bo |.

18. ὠργισθησαν] δὲ : ὠργισθη N* : οργισθησαν 149. 201. 2015.
2017 alP | και3] ore bo | cov]+ ἐπ avrova 2020 | και διαφθειραι] και
> A arm? : quique exterminandi sunt Pr : et conrumpantur fl :
διαφθερεισ bo | διαφθειροντασ AN 046. 21 ( — 35. 468**). 2037 alP!
Or? arm bo eth : διαφθειραντασ C 35. 60. 104. 172. 241. 242.
250. 468**. 1957. 2018. 2023. 2041 Pr gig fl vg Cyps: φθει-
ροντασ 025. 1. 2038. 2067 | καιροσ] κληροσ C : - τὴσ κρισεωσ bo
| των νεκρων] των εθνων 617. 920. 2020 : Tove vexpovo bo |
κριθηναι] > Pr : κρινεισ' arm? : κριναι bo | rove μικρουσ και Tove
μεγαλουσ AX*C Ors : rowr (pr καὶ 2020 gig) μικροισ Kat Tow
μεγαλοισ N° 025. 046. 21. 250. 2037. 2038. 2067 al?! Pr gig fl
vg Cyp 52 arm : tower μικροισ μετα των μεγαλων sl. It is possible
to explain the variation of tenses as due to the dislocation of
lines 2 and g. Thus Ax*C preserve the acc. (τουσ μικρουσ in
apposition to the subject of κριθηναι) even after the transposition
of the line after καὶ τοισ dof. cov. Next comes the corrector’s
stage: the acc. is changed into a dat. to agree with row φοβ.
Possibly the original order was a, 4, h, g,¢,d,e,f. The rove
μικρουσ κτλ. would then qualify rovo διαφθειροντασ κτλ. In any
case the order in the MSS is wrong. | dovvar]+avroe bo [και
tout αγιοισ > Pr gig | row αγιοισ και torr (> δὲ) φοβουμενοισ]
Tove αγιουσ Kat τουσ φοβουμενουσ A (a correction?) : tow aytour
και >O51 : Kat> 35*. 205. 2015. 2019. 2036. 2037. 2038 alP
arm}: 2-2 | ayo] + σου 617. 920. 2020 |,

ΧΙ. 19-XII. 1-2.] ΑΠΟΚΑΛΎΨΙΣ INANNOY 307

\ 3 4 ε Ν A Lee ERS | a > A ΟΣ"; ε

19. καὶ ἠνοίγη ὃ ναὸς τοῦ θεοῦ ὃ ἐν τῷ οὐρανῷ, καὶ ὥφθη ἡ

- A - a“ A

κιβωτὸς τῆς διαθήκης αὐτοῦ ἐν τῷ ναῷ αὐτοῦ, καὶ ἐγένοντο ἀστραπαὶ
καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα μεγάλη.

19. ἡνοιγη AN (nvvyn) C 025. 1. 35. 61. 69. 104. 172. 205.
250. 1957. 2015. 2018. 2019. 2023. 2036. 2037. 2038. 2040. 2067
alP Or® eth : ηνοιχθη 046. 21 (-- 35. 205. 2040) al™ | 0 ev τω AC
61. 69. 172. 250. 2018. 2020. 2040 Or* gig fl arm bo eth: o>n
025. 046. 21 (-- 2020. 2040). 2037. 2038. 2067 al?! Tyc vg 5
ovpavw|+avw X* (del. &°) | ὠφθη] εδοθη C τησ διαθηκησ ati
του θεου arm® | avrov! AC 025. 1. 35*. 172. 205. 250. 2015. 2018.
2019. 2036. 2037. 2038. 2040 alP gig vg s arm!” 3-4 ; του κυριου
21 (— 18. 35*. 205. 386. 2040). 2067 al?! Or® : κυριου 046. 18.
104. 1957. 2039: Tov θεου καὶ 201. 386 fleth : > Tyc bo | ev τω vaw|
> arm?: pr “ which is” arm}: 3 eth | avrov? > 51 bo | eyevovTo | xe;
ἐγένετο 8* | καὶ φωναι καὶ βρονται ANC 025. 046. 21 (— 2020)
Or? Pr arm: 2)-3-¢ sa eth : dwvar. . . Bpovrarc~6g. 172. 250.
498. 2015. 2019. 2020. 2036. 2037 gig ἢ 5 (arm*) bo: και φωναι
> 314. 2016 Tyc : καὶ βρονται > vg | και σεισμοσ ANC 025. 1.
35*. 205. 2015. 2019. 2020. 2023. 2036. 2040. 2067 al? Or® Tyc
Pr gig fl vg s arm” ** eth : καὶ ο σεισμοσ 181 : Kat σεισμοι 172.
250. 424. 2018. 2037. 2038 arm! bo sa: > 046. 21 (—35*. 205.
2020. 2040) al™ arm? | και χαλαζα peyadn > Tyc |.

CHAPTER XII.

1. Kat σημεῖον μέγα ὦὥφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη
τὸν ἥλιον, καὶ ἣ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς
κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα. 2. καὶ ἐν γαστρὶ ᾿ἔχουσα, ἔχουσα

1. καὶ] > Pr : + δου bo | περιβεβλημένη) περιβλεπομενη A
| η σεληνὴ] N°: τὴν σεληνην N*: ἢ > 1. 175. 498 : τὴν 2020 |
αστερων] axavOwv 51 | dudexa ANC 025. 046. 21 (—35. 337) Or:
δέκα dvo 1. 181. 2037. 2067 : 48 35. 337. 2015. 2017 alP : xxii.

ig |.

: 2. εν γαστρι εἐχουσα] erat praegnans ventre Pr : in utero
habebat ἢ : “she was with child” arm}: 3: 8: | και κραζει & 2040
vg δ: και > Ao25. I. 35. 2015. 2019. 2036. 2037. 2038 : και
expalev C Pr fl νρῖ : expaley 21 (—35*. 1849. 2040). 1. 104.
110. 172. 250. 2016. 2067 al™ Or® νρ s? : expagey 046. 1849 alP
arm! : expaxev 35 ὃ: καὶ expagey gig arm!-2@ : ‘ who cried out”
arm*” : et clamans vg* s! : κραζουσα bo | ὠδινουσα] pr καὶ A 5
eth | και βασανιζομενὴ] και > bo: et cruciabatur Pr fl : “and in
many pains she was nigh” arm! | rexev] pr tov 468**. 2040 |.

πυρρὸς
μέγας

308 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [ΧΙ]. 3-5.

4 , Ν , “ ἣν
καὶ! κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. 3. καὶ ὥφθη ἄλλο
a > a 3 a As Ν ΄ ΓΖ s Ἴ Ν ‘
σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων μέγας πυρρός', ἔχων κεφαλὰς
ἑπτὰ καὶ κέρατα δέκα, καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα.
-“ , ’ ~ ’ “- “-
4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ, καὶ
x = A , “-
ἔβαλεν αὐτοὺς εἰς τὴν γῆν. καὶ 6 δράκων ἔστηκεν ἐνώπιον τῆς
cal ~ -“ iJ , , -
γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς
/
καταφάγῃ.
ΔΨ, esr ΝΜ a ΄ ΄΄ ’ὔ Ν ΨΥ >
5. καὶ ἔτεκεν υἱόν, ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν
er ὩΥῊ Ν ε ΄ Ν ’ 2 Ν Ν Ν Ν Ν
ῥάβδῳ σιδηρᾷ καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς
τὸν θρόνον αὐτοῦ.

8. μεγασ πυρίρ)οσ A 025. O51. I. 35. 172. 205. 1957. 2015.
2019. 2023. 2036. 2037. 2038. 2040. 2041 al? Tyc vg s! sa eth:
~NC 046. 21 (—35. 205. 2040). 250. 2067 al™ Or Pr gig ἢ 52
arm}. 2.3-¢ (bo) | μεγασ] + “exceedingly” arm! : “it is very
great” bo | πυρροσ AX 025. 051. 21 (—18. 205. 337. 386. 617.
919. 920. 1849. 2004. 2040). 2037. 2038. 2067 al™ Or® : rufus
Tyc Pr gig fl vg eth : πυροσ C 046. τ. 18. 205. 250. 337. 386. 617.
919. 920. 1849.. 2040 5: “fiery” ‘arm’ ὁ: α΄: “of \colourjer
fire” bo : > arm*: - ὁμοιοσ πυρι eth | exe τασ κεφαλασ] ext tye
KepaAdno 205 (arm!-2) : ἐπὶ tax extra κεφαλασ arm* | αὐτου] αυὐτων
A 172 | era? >1. 181. 2038 |.

4. ἡ οὐρα autou| > gig : αὐτου >1 | συρει] trahebat Tyc Pr
fl vg | των αστερων] &° : +70 τριτον &* | του ουρανου] > τ. 2067 :
των ev Tw ovpavw 81 | avrovae] - εκ Tov ovpavov arm? * | εἰσ τὴν γὴν
>arm! | ἐστηκεν] εἐστηκει ( 5 : corn 61. 69 | THe μελλουσησ
τεκειν] > bo eth : “who wished to bear” arm! 2 5. sa | rexew
TUKTELY OST. 35. 432. 1057. 2023. 2041 | rexy] - ἡ γυνὴ arm! 5 τι
To τεκνον αὐτὴησ >arm! | τεκνον] παιδιον 2020 : filium gig vg bo:
natum Pr ἢ | αὐτησ > bo καταφαγη] + avro(v) arm? : +avro(v)
o δρακων arm! 22 | wa... καταφαγὴ] wa eav τεκὴ TO τέκνον ὁ
Spaxwv καταφαγὴ αὐτο bo : wa οταν texy Katapayy το τεκνον auTyT
eth |.

δ. ετεκεν] +7 γυνὴ Tyc arm’ * 8.4 [Ὅνἱον > Tyc Pr arme |
apoev AC : apoeva 025. 2038. 2040 : appeva καὲ 21 ( -- 2040). 1.
250. 2037. 2067 al?! Or® : apeva 046 | μελλει ποιμαινειν] “shall
shepherd” arm!-?-3 : recturus est Pr gig fl vg | παντα ta
εθνη] τα εθνη 205. bo : “his people” arm’? | ev paBdwo ANC
046. 21 (—35*. 205. 2040). 250. al?! Or® Pr gig fl vg s
(bo) : ev > 025. O51. I. 35%. 181, 205. 498: 2015. 2037.
2038. 2040. 2067 | kar? > Pr | ἡρπασθὴ AC o25. 21 (— 386.
2040). I. 69. 104. 250. 2037. 2038. 2067 al?! Or® : ἡρπαχθη
046 : nprayn & 60. 241. 385. 386. 432. 1957. 2016. 2023. 2040.
2041 | τεκνον] παιδιον 2020 | αὐτὴσ > bo | προσ" >1. 205. 2019.
2037. 2038 alP j.

XII. 6-8.] ATIOKAAYWIS, IQANNOY 309

6 Ae Seo Ly 9 Ν ΝΜ Lid Ν 3 A ,
. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον
, ‘ “-“ ~ / 3 ἣν ε ’ 4
ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ Γτρέφουσιν, αὐτὴν ἡμέρας χιλίας τρέφωσιν
διακοσίας ἑξήκοντα.
‘ / /, > a 3 a
7. Kai ἐγένετο πόλεμος ἐν τῷ οὐρανῷ,
«ε« ἈΝ Ν ε a > ~ ~ - A a
ὁ Μιχαὴλ καὶ of ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι μετὰ τοῦ
δράκοντος,
ALE , > , ‘ em > ~ NX 3
καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 8. καὶ οὐκ
Γ ἴσχυσεν, | ἴσχυσαν
δὲ , eos) ᾿ CT Ne ΒΟ > ms -
OUVOE τοπος εὑρέθη Τ αὕτων Τ ἐτι ἐν τῷ οὐρανῳ.

6. η! >205 | orov exer . . . απὸ του θεου] “where was her
place (a place for her arm**) prepared of God” arm 1:3: ;
“which hath there a place prepared of God” arm? : και (>bo)
εἰσ τον τόπον ον ἡτοιμασεν αὐτὴ o θεοσ bo sa eth | exer] εἰχε 2020 fl
vet s | exe! AX 025. 046. 21 (— 2020). 250. 2067. alP™ Or® sl
arm*: ¢ : tr after τόπον 205. 241. 632** gig : >C o51. 1. 69. 2019.
2020. 2037. 2038 alP Pr fl vg 55 arm! ? 2 | ητοιμασμενον! pr
αὐτὴ arm; - αὐτὴ arm? | απὸ του θεου AXC 025. I. 35. 1957.
2023. 2037*. 2038. 2040. 2041 : απὸ > 205 : ὑπὸ Tov θεου ο46. 21
(— 35. 205. 468*. 620. 866. 2040). 250. 2037**. 2067 al™ Or’
: vo θεου 468*. 620. 866 | exer] tr after αὐτὴν 468 Pr fl: >o51
s! | rpepwow A 025. 1. 18. 205. 250. 617. 2020. 2037. 2040. 2067
al™ Or : exrpepwow 046. 21 ( -- 18. 205. 617. 2020 2040) al™
: τρεφουσιν XC O51. 2019. 2038 : extpepovow 429. 522: “she may
be fed” arm!-« | αὐτὴν] N° : avrov δὲ : > 69 arm! | χιλιασ
διακοσιασ εἕηκοντα AN 025. 21 Ors (arm*”-*) : +evTe N°
(arm!: 2: 3". 4) : χιλιασ διακοσιασ ξ΄ 046: ασξ΄ 2015 : awk’ 6g : χιλ.
και διακ. και εξηκ. S : mille ducentis quadraginta gig : “a thousand
two hundred and ninety ” bo |.

7. πολεμοσ] - μεγασ gig bo | ο] o re A s? του πολεμησαι AC
025. 35. 432. 1957. 2019. 2023. 2040. 2041 alP : > Or®: tov
> 046. 21 (-—35. 2040). 1. 69. 104. ILO. 250. 314. 385. 420.
2015. 2016. 2017. 2037. 2038. 2067 al™ s?: ut pugnarent Pr
fl : pugnabant Tyc (gig vg) arm!-?-%- ; πολεμουντεσ 51 arm* |
μετα] κατα 1. 201. 386 al? | καὶ o dpaxwy . . . αὐτου] και ὁ dpaxwy
Kat ot ἀγγελοι αὐτου ἐπολεμησαν 205 si)? και o δρακων] tov
δευτέρου s? |,

8. και] sed fl arm!-¢ : >arm! | wyvoev A 21 ( — 35. 205. 337.
1849 (2020). 2040). 250 al™™ (bo) eth : ισχυσαν (+ προσ avtov 8) XC
025. I. 35. 205. 337. 1849. 2015. 2019. (2020). 2036. 2037. 2038.
2040. 2067 al™ Or® Tyc Pr gig fl vg 5 (arm) : ισχυον 046. 69: +
πολέμων pet avtwy bo | οὐδε ANC 046. 21 (— 35. 205). 250.
2067 al™ + ovre 025. I. 35. 205. 2019. 2037. 2038 al? Or®|
Toros eupeOy αὐτων] tore evpeOn δὰ : Toros > 69 | evpeby
avtwy AC 025. 046. τ. 69. 2020. (2040) al™ Or’ gig vg: ~ 2015.
2036. 2037. 2007 Tyc (Pr) ἢ 52 : evpeOy αὐτοισ N*% 35. 1849*.

310 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XII. 9-11.

4 a“
9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας, 6 ὄφις ὁ ἀρχαῖος,
ε , , ve A
6 καλούμενος Διάβολος καὶ ὁ Σατανᾶς,
ὁ πλανῶν τὴν οἰκουμένην ὅλην----
3 , ᾿ Ν ~
ἐβλήθη εἰς τὴν γῆν,
Ν ἘΝ > A 3 3 mS) ΙΖ
καὶ οἱ ἄγγελοι αὐτοῦ μετ᾽ αὐτοῦ ἐβλήθησαν.
Ny, Ν / ~ ~
10. καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν
3 , ε 4 ε ,
Ἄρτι ἐγένετο ἣ σωτηρία καὶ 7 δύναμις
Ave , A a ¢ a“ Ne feo Ψ ~ a
καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ Χριστοῦ
αὐτοῦ,
9 a ~ -
ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν,
ὃ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ
νυκτός.
Ν > Nicole, > \ Q Ν ΦφΦ a 3 ’
11. καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου,
ν ~ ΄»“
καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν,
καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου.

2019 s! arm : evpeOy avtw 21 (—35. 1840“. 2020. 2040). 104.
110. 250. 314. (~385) al™ | toro αὐτῶν ere ev τω ovpavw evpeOy
Pr | ere >N°° 104. 2015. 2036 5 arm |.

9. ο μεγασ o οφισ] o μεγασ οφισ & I. 2067 : o οφισ ο μεγασ
617. 920. 2040 Pr bo : peyao οφισ 2038 | ο odio] pr και arm? |
o Διαβ. και >eth | καὶ o ξατανασ AC 025. τ. 35%. 2038. 2040.
2067 alP Or® 5 : καὶ > δὲ bo: 0 > 046. 21 (-- 35*. 2040). 250.

2037 alP™ [ὁ tAavwy . . . ynv >Tyc | 0 πλανων] qui seducebat
Pr (bo) eth : qui seducet ἢ | εβληθη])] pr καὶ gig fl 51:-2) : καὶ
ἐπεσεν arm‘ : “the lion fell” arm! 2? | per αὐτου εβληθησαν] >

506. 2015. 2036. 2037 : per αὐτου > O51. I. 35%. 2038 : εβλη-
θησαν > Tyc arm! | εβληθησαν] ἐπεσαν arm* * : ἐπεσεν arm? |,

10. ἡκουσα] ἡκουσαν 2037. 2040 | φωνὴν peyadnv . . . λεγου-
σαν] φωνησ peyadno .. . λεγουσησ 2067 | μεγαλην >arm! | ev
Tw ovpavw| εκ Tov ovpavov 205. 2040 Tyc Pr gig s! arm! * @ : after
Aeyovoay 1. 2037 alP : > 452. 2021 | αρτι > Pr : wdov s! | και
ἢ βασιλεια >fl | καὶ ἡ εξουσια tov Χριστου αὐτου > Tyc s!|
Χριστου] κυριου C | εβληθη] κατεβληθη τ. 35. 2023. 2038. 2067 alP
: exclusus est Tyc : “hath fallen” arm | xatyywp A : κατηγοροσ
NC 025. 046. 21. 250. 2037. 2038. 2067 al?! Or’ : “the betrayer ”
arm! | τῶν αδελῴων ἡμων > s! | 0 κατηγορων] qui accusabat Pr
vg 52: “who was betraying” arm! | avrovo A 025. 1. 205. 2015.
2019. 2036. 2037. 2038. 2067 : avrwy NC 046. 21 ( — 205). 250.
al?! Or? : > bo | Geov] + και του κυριου (Incov Χριστου) arm}: ®) |
μων >1. 61. 69. 522. 2015. 2036. 2037. 2039. 2067 arml-2«
bo eth |.

11. kau! | ott bo : >arm? | avr] ovro 8 : >Pr | evixnoay |
superatus est Pr | avrov] ab ipsis Pr: >s! δια το αιμα] δια του
αιματοσ 69. 2019 arm! 2: 5: α ; ey τω αἰματι s! : δια TO ovopa 2015.
2036. 2037 | του apviov | + του Geov arm! 3 | τον λογον] >C arm! :

XII. 12-14.] ATIOKAAYWIS, IQANNOY 311

Ν Aa > a ε 3 ἈΝ Ν Ἐπ:5 > a Aa e
12. διὰ τοῦτο εὐφραίνεσθε οἱ οὐρανοὶ καὶ οἵ ἐν αὐτοῖς σκηνοῦντες
A ‘
oval τὴν γῆν καὶ τὴν θάλασσαν,
Ὁ , ε 4, A ε - ει Ν ,
ὅτι κατέβη ὃ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν peyav,
εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει.
“ “5 ‘ a ΄ ‘
13. Kat ὅτε εἶδεν ὁ δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν
~~ a Ἁ
γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα. 14. καὶ ἐδόθησαν τῇ γυναικὶ αἱ
a A A 9
δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον
εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ

του λογου arm}: 23-4: τὸ αἱμα bo | rye μαρτυριασ] την μαρτυριαν
C : των μαρτυριων arm? | avtwy| αὐτου 172. 205. 241. 632. 2022
arm | xat?| ore bo | οὐκ] ovx A την ψυχην] tao ψυχασ 172. 250.
424. 2018 vg* “ΠΥ arm | αὐτων] eavtwy N° | axpe] pexpe 408.
620. 632*. 866 |.

12. δια] pr και 205 eth | ot ουρανοι A O51. 1. 35. 241. 429**.
632. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2040. 2067 alP
Or® arm! bo eth : οἱ >NC 025. 046. 21 {(-- 35. 632. 2040).
250 al™ s: 0 ovpavoo arm? ὃ: ovpavog arm? | ev αὐτοισ σκηνουντεσ
A 025. 046. 21 (-—920) Or? 5 : εν avrow κατασκηνουντεσ C :
κατοικουντεσ ev autos ὃὲ (Pr ἢ vg bo sa eth) : “all (>arm?:
‘ye’ arm) who are dwelling (‘the dwellers’ arm) in them
(‘it’ arm*®4¢)” arm : ev avrow κατοικουντεσ 385. 429. 506. 522.
920. 2016. 2037 (gig) | τὴν ynv καὶ τὴν θαλασσαν C 025. 35%.
2015. 2036. 2038. 2040 : pr εἰσ N : PY τοισ κατοικουσι 1.
2037 : τὴν ayarnv και THY θαλασσαν A : TH yy και TH θαλασση 046.
21 ( — 35*. 2040). 250. 2067 alP™ Or® : vae terrae et mari gig fl vg 5
arm bo eth : vae vobis (tibi Tyc) terra et mare Ἴ γε Pr | κατεβη]
καταβαινει 51: ὦ) : “is fallen” arm! 2: 8: 4 | gaBorAoa] “ dragon”
arm}: 2. 3.4 ; “adversary” arm?:* | υμασ] avrovo s! | exwy] pr o
I. 2037 arm3* | ἐχων θυμὸν μεγαν] peyav>& arm! : peyay exwv
θυμὸν 2067 : ἐχων θυμον peya 2020 : Cum ira ingenti Pr |.

13. 0 Spaxwv οτι eBAnOy] N* : ors εβληθη ο δρακων N° εβληθη]
“fell” arm}? 8: α eth but both=«BAnOn | εδιωξεν] εδωκεν X*
εξεδιωξεν N° : εδιωκεν gig | apoeva NC 025. 35. 61. 69. 2040 OF :
apoevav A : appeva 21 ( - 35. 2040). 250. 2037. 2038. 2067 alPl
apeva 046. 2015 : wov 55 : “child” arm!; “male” arm? : “ male
child ” arm? 3: ; τον woy (τον) appeva 506. 680 bo sa eth |.

14. εδοθησαν] εδοθη N° 205 s! arm | τῇ γυναικι] αὐτὴ bo | a
δυο πτερυγεσ] πτερυγεσ dv0 468* | at δυο AC 025. 35*. 104. 181.
Bly +. 2085.) 2089. 2026. 2038. 2040.'2007 (52) : > ἄτη: 2 au
8 046. 21 (— 35*. 2040). 2037 al?! Or* s! arm* * bo eth | πτερυγεσ]
+ (at) μεγαλαι bo | του aerov| του > arm bo: pr wa Pr bo | του
μεγαλου >arm! bo | a πέταται 046%. 1. gig. 2015. 2020.
2036 :πεσηται 386 : +x γυνὴ bo | εἰσ τὴν epnuov >1. 181. 2037 |
eo? >Tyc arml!- 2-3 | αὐτησ >bo eth | orov τρεφεται ANC 025.
I. 35%. 201. 314. 386. 2015. 2019. 2036. 2037. 2038. 2040 alP

312 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΧΙ]. 15-18.
ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως. 15. καὶ ἔβαλεν ὃ ὄφις ἐκ
τοῦ στόματος αὐτοῦ ὀπίσω τῆς γυναικὸς ὕδωρ ὡς ποταμόν, ἵνα αὐτὴν
ποταμοφόρητον ποιήσῃ. 16. καὶ ἐβοήθησεν ἡ γῇ τῇ γυναικί, καὶ
ἤνοιξεν ἣ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν
ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ. 17. καὶ ὠργίσθη 6 δράκων ἐπὶ
τῇ γυναικί, καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ
σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων
τὴν μαρτυρίαν ᾿Ιησοῦ.
18, καὶ ἐστάθη ἐπὶ τὴν ἄμμον τῆς θαλάσσης.

Tyc Pr ρὶρ Ἢ vg 55: pr wa Or® : οπου τρεφηται 506. 517. 2017 :
owe τρεφηται 046. 21 ( -- 35*. 386. 2040). 250. 2067 al™ 91
exer] >Tyc Pr ἢ vg bo eth: before οπου gig | καιρον και ate!
καιρουσ και Karpov arm?! : Katpov Kat καιρὸν arm® : καιρον arm? |
καιρον] »ΒΝΈΕ : καὶ Katpov 8° | και καιρουσ] και > 456 sl | και
ἡμίισυ καιρου >C ημισυ] &° : ἡμισου δι |.

15. εβαλεν] ἐλαβεν A* : υπερεβαλεν 104 | εκ του στοματοσ
αὐτου] tr. after τησ γυναικοσ I | οπισω τ. γυναικοσ after ποταμὸν
bo sa | υδωρ] >385. 429. 522 : “venom” arm? | wo ποταμον]
εἰσ ποταμὸν 18 : >arm*| wa... ποιηση >bo | αὐτὴν ποταμο-
gopytov ποιηση)] ποιηση αὐτὴν ποταμοφορητον C | αὐτὴν ANC
046. 21 ( -- 35. 205). 250. 2037 alP™ Or® Pr gig vg 5 : ταυτὴν 025.
I. 35. 104. 205. 2038. 2067 al? | ποταμοῴφορητον ποιηση] ποταμο-
φορητον ποιήσει 104. 2019. 2038 : perderet Pr : faceret trahi a
flumine vg : faceret ictu fluminis trahi ad se gig |.

16. και εβοηθησεν . . . γυναικι >bo | και}] sed Pr | ry γυναικι
--- 797 >337 | 2 yn? > 141. 250. 424. 452. 2018. 2019. 2021
Pr gig arm! 4| τὸ στομα] του στοματοσ 18 | και κατεπιεν. ..
στοματοσ αὐτου > 5" (odd) και8 >bo | τον ποταμον ον] το υδωρ o
A arm! « : τὸν ποταμὸν o 456 : tov ποταμὸν υδατοσ bo | εβαλενΊ
εἐνεβαλεν 046 Or® : aveAaBev 61. 69 (69 after γυναικι ver. 17 repeats
και nvotgev . . . avedaev) : “poured out” arm! 3: ὅ8:..α | ex tov
στομα tox αὐτου] “upon the woman” armé : οπισω Tyo γυναικοσ
bo : >arme ].

17. και ὠργισθη . . . γυναικι > arm! 4 | ὠργισθη] οργισθη
046. 104. 2019. 2038 : iratus Pr | 0 dpaxwy > Pr | emu >C Pr}
ποιῆσαι πολεμον] ~X | μετα] pr καὶ 2040 | των λοιπων] των επι-
λοιπων ὃὲ : THE γυναικοσ καὶ arm! : > arm? 8 | TOV σπερματοσ
de semine Tyc Pr vg | αὐτησ] τὴσ γυναικοσ bo | tac pha
τὴν evroAnv Pr arm?! | Inoov AN°C 025. 046%. 21. 250. 2037.
2038. 2067 alP Or® gig vg 5 arm* +4 bo: pr του 046**. 1. 104.
110: Tov θεου &* : θεου 522 : Jesu Christi Pr vg° arm!-2 eth |.

18. ver. 18 > Prarm? | ἐσταθὴ ANC 61. 172. (205) al? Or® Tye.
gig vg* ὁ ΠῪ 65. arm) 3 eth : εσταθὴν 025. 046. 21 (— 205). 250.
2037. 2038. 2067 al?! vg* ἔ s! arm* ¢ bo |,

ἘΠῚΠῚ1. 8:1 ΑΠΟΚΑΛΎΨΙΣ IQANNOY 313

CuaPTeR XIII.

a > a , , > a
1. Kat εἶδον ἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον,
Ν , , Ν A c ,
ἔχον κέρατα δέκα καὶ κεφαλὰς ἑπτά, (α)
Ne ig) ΝᾺ, Ν Ν > a Γ tees 71 ,
καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ | dvopata' βλασφημίας.

Ν Ἂν 7 a oN > μὲ ὃ ,
2. καὶ τὸ θηρίον ὃ εἶδον ἦν ὅμοιον παρδάλει,
καὶ οἱ πόδες αὐτοῦ ὡς ἄρκου,
a /, ,
καὶ TO στόμα αὐτοῦ ws στόμα λέοντος.

Ἂν 3 ῬΆΣΟΝ 4 ‘ ὃ , > Lal
καὶ ἔδωκεν αὐτῷ 6 δράκων τὴν δύναμιν αὐτοῦ
καὶ τὸν θρόνον αὐτοῦ καὶ ἐξουσίαν μεγάλην.
oe Ν , 3 “Ὁ εφαλῶ αὖτ Ἢ c 2 / 3 θ ’,
3: καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον,
καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη.

καὶ ἐθαυμάσθη ὅλη ἡ γῆ ἱ ὀπίσω τοῦ θηρίου F,

(a) MSS add a gloss to prepare the way for xvii. 12: καὶ ἐπὶ τῶν κεράτων
αὐτοῦ δέκα διαδήματα. See vol. 11. English transl., footnote 222 Joc.

1. και evdov εκ Tha θαλασσησ >205 | ex τὴσ θαλασσησ...
αναβαινον] ek tye θαλασσὴσ after ἀναβαινον (Tyc) Pr 52 arm eth |
θηριον avaBawov| ~ Tyc : + μεγα arm! | exov] exwy 1. 104. 110.
429. 522. 2016. 2017 | κερατα dexa καὶ κεφαλασ ental Kepata
dexa και >I: κερατα δέκα. κεφαλασ επτα ~ Vg arm}. 2.4 ;
Kepata δεκα ~ 468 | τασ κεφαλασ)] τὴν κεφαλὴν arm | avrov|
avtwv (025) | ονοματα A 046. 21 (— 2040) alP™ Or® vg 52 : ονομα
NC 025. 1. 2015. 2036. 2037. 2038. 2067 Pr gig s! arm bo eth |
βλασφημιασ] γεγραμμενον bo |.

2. to θηριονὶ bestiam Pr gig : bestia vg | nv ομοιον] ~ 172.
2015. 2018 Tyc Pr vg | qv >1. 181. 209. 2038. 2067°™ gig
arm! | αὐτου! >Tyc | wo] similes gig | apxov ANC 025. 046. 21
(—35- 632. 2040). I. 250. 2037*. 2038 al™ Or® : apxrov 35. 61.
Me ΣΟΙ 241. 3551 A420" *, (522.632. τὸν 2037**. 2970.
2040. 2041. 2067 al? | στομαξ >2020 s! arm! 2 « | λεοντοσ AC
025. 046. 250. 2037. 2038. 2067 al?! Tyc Pr gig vg arm bo sa
eth : Acovrwy & 61. 69 Or® 5 | avTw | avrov 866 | o > ΔῈ | τὴν
δυναμιν αὐτου καὶ τον θρονον αὐτου καὶ > arm! | καὶ τὸν θρονον
αὐτου > 2037 | και eLovoray μεγαλην] > 385. 429. 522. 910. 1849.
1955. 2004. 2024 : kat >104. 2038: -εδωκεν avtw A** |,

3. καὶ}]} Ἐ εἰδον 2040. 2067 Tyc vet!” | wav] μια armle :
unum caput Pr : πληγην (Ὁ) bo | εκ] >046. τ. 205. 2019. 2037.
2038. 2067 : ἐπι bo | αὐτου] erra Pr | wr ANC 025. 1. 35*. 205.
385. 2015. 2019. 2020. 2036. 2037. 2038 alP Or? : woe 046.
21 (-- 35*. 205. 2020). 250. 2067 al™ : ἣν arml« ; > arm?-3 |

τῷ θηρίῳ

314 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [XIII. 4-5.

,
4. καὶ προσεκύνησαν τῷ δράκοντι
Lg Ν ‘ 2 / A ,
ὅτι ἔδωκεν THY ἐξουσίαν τῷ θηρίῳ,

Ν ,, -' ΓΝ θ ’ J ,

καὶ προσεκύνησαν 'τὸ θηρίον λέγοντες
, μὲ a A

Tis ὅμοιος τῷ θηρίῳ, Ἷ a

καὶ τίς δύναται πολεμῆσαι μετ᾽ αὐτοῦ ;

5%. καὶ ἐδόθη αὐτῷ στόμα λαλοῦν μεγάλα καὶ βλασφημίας, (a)

(a) On the restoration of 5° to its original place before 7, see vol. ii.,
English transl., footnote z7 /oc.

ἐσφαγμενὴην] ἐσφραγισμενὴην 386. 1957. 2037. 2067 : ἐσφαγμενη (?)
arm! : σφαγησ bo : occisum fuerit Pr | αὐτου] > 046. 205 : Tov
θανατου &* (corr. first hand) | eGavpac6y A o51. 1. 181. 2015.
2019. 2036. 2037. 2067 gig (5) : εθαυμαστωθη C : εθαυμασεν &
025. 046. 21. 250 al?! Ors bo : admiratae sunt Pr | oAy ἡ yy]
ev ody TN yy OFT. I. 181. 2015. 2019. 2036. 2067 : in terra gig:
gentes inhabitantes terram Pr : + και ἠκολουθησεν eth | οπισω του
Oypiov] οπισθε του θηριου 2020 : post bestiam illam gig : ad bestiam
Pr | οπισω του θηριου -- ΠΠΠΠ INNO, corrupt for ANT ANS 2.
See vol. i. 337, 351 |.

4. tw Spaxovtt . . . προσεκυνησανξ > 1. 385. arm? bo |
δρακοντι] θηριω arm} | ore edwxe . . . θηριωϊ > bo | ore εδωκεν
ANC 025. 172. 181. 205. 209. 250. 424. 2015 (ore). 2018. 2019.
2020. 2037. 2038.) 2970: 2007 Or Dyc Pr vg 5 ὅσην τ [
Spaxwv arm! : tw δεδωκοτι 046. 21 (— 205. 2040) alP™ : tw δόντι
61. 69 : qui dedit gig arm* α | τὴν εξουσιαν] τὴν > Or* : + αὐτου
arm! 34 ; omnem potestatem suam Pr | tw @ypiw!] τω Oyprov
920 : avrw arm! | λεγοντεσ . . . θηριω >s? και προσεκυνησαν To
θηριον > 051. 181. 205. 2038. 2067 ΔΓΠπ|5 + | τὸ θηριον A 2036.
2037 alP : tw Onpww NC 025. 046. 21 (—920). 250 alP™ Or®: τω
Onprov 920 | τισὶ] ουδεισ arm! | tw θηριω] τουτω 51:2 bo eth :
illae bestiae Pr | cau? ANC 025. 046. τ. 35. 60. 61. 69. 172. 181.
205. 241. 250. 432. 452*. 632**. 1957. 2015. 2018. 2019. 2020.
2023. 2036. 2037. 2038. 2040. 2041. 2067 Or Pr gig vg s bo eth :
ἢ Tyc arm ; >21 (-- 35. 205. 632**. 2020, 2040). 104. 110. 314.
385. 2016 alP | duvarae ANC 025. 1. 35%. 172. 205. 250. 498.
920. 2015. 2018. 2019. 2020. 2023. 2036. 2037. 2038. 2040.
2067 : δυνατοσ 046. 21 ( — 35%. 205. 920. 2020. 2040) alP™ Or |.

δὰ, καὶ εδοθη. . . βλασφημιασ > 1. 2016. 2017. 2038 Pr |
στομα > arm} | λαλουν] λαλουντοσ 205 : λαλειν arm! 2. 5: « bo
eth : loquendi gig | βλασφημιασ NC 201. 386. 2020. 2040 alP
vg) 4 s® bo arm! 2; βλασφημιαι 620. 866 vg ἢ δ: : βλασῴφημα
A 172. 181. 241. 250. 424. 632**., 2015. 2018. 2036. 2037. 2067 :
βλασφημιαν 025. 046. 21 ( — 386. 620. 632**. 866 (920). 2020.
2040) al™ Or® s! arm? (6). @; blasphemare gig: + yeveoGou arm? |,

XIII. 6-8.] ATIOKAAYWIZ IOANNOY 315

A ld A , A A ,
6. καὶ ἤνοιξεν τὸ στόμα αὐτοῦ eis βλασφημίας πρὸς τὸν θέον,
Ν Ἂν “
βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ,
Ξ Ὰ A
"kal τοὺς" ἐν TO οὐρανῷ σκηνοῦντας.

b N sQ7 > Aa 3 4 Lol ~ , ‘ δ ,
σ᾽, καὶ ἐδόθη αὐτῷ ἐξουσία ποιῆσαι μῆνας τεσσεράκοντα καὶ δύο,
Ay SWid > ~ ἃ ’ A ~ ε , Ἁ “
η. καὶ ἐδόθη αὐτῷ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι
αυτους,
, A “- A Ἁ
καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ
΄“- ἌΓ
γλῶσσαν καὶ ἔθνος.
A , - A - ~
8. καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς,
e ΕἸ ’ὔ \ oo” | fee al 3 “ , a oe A
lob! οὐ γέγραπται τὸ ὄνομα αὐτοῦ' ἐν τῷ βιβλίῳ τῆς ζωῆς
~ 4 ”~ > 4 > -“ x
τοῦ apviov τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου.

6. κα deinde Tyc | ro! > 175. 337. 617. 1849 | eo
βλασφημιασ ANC τ. 94. 172. 250. 424. 2018. 2019. 2040 vg : ew
βλασῴφημιαν 025. 046. 21 (—2040): 2037. 2038. 2067 al?! Ors
Tyc gig s? : in blasphemia Pr arm! ? +2: βλασφημειν 51 arm? bo
eth | βλασφημησαι] pr και bo eth : και εβλασφημησεν arm! 3: « :
wa βλασφημησὴ s! | avrov?] N°: αὐτὸν δὲ ἢ | και τὴν σκηνὴν αὐτου
>C | καὶ trove ἐν τ. ovp. σκηνουντασ N° 025. 046*, 1. 205,
632**. 2020. 2037. 2038. 2067 al™ vg bo arm?: rove ev τ. ovp.
σκην. AX*C 046**. 21 (.-- 205. 632**. 2020). 250 al™ Or’ Tyc 52:
Tov εν τ. oup. σκηνουντοσ (> eth) Pr gig eth: των εν τ. ουρ. σκηνουντων
sl: τὴν ev τ. ovp. arm)? | σκηνουντασ] σκηνουντεσ & : οἰκουντασ'
386. 2019 : κατοικουντασ 149. 201 : σκηνὴν arm®”™@ ; εκλεκτουσ
am 2 S>arm* = |:

δ᾽. καὶ €800n . . . ποιησαι >arm** | eLovora> N* ποιησαι
AC 025. 1. 94. 181. 632**. 2015. 2019. 2036. 2037. 2038. 2040.
2067 Tyc Pr gig vg s eth : +o θελει τὲ : pr πόλεμον 046 21
( — 632**. 2040). 250 al?! : - τὰ τερατα a εθελησε eth : πολεμησαι
61. 69 Or® bo sa : ποιῆσαι πολεμῆσαι (πολεμον arm?) κατα των
αγιων και νικῆσαι αὐτουσ και εδοθη (+ αὐτων arm! : + εξουσια arm?)
νικΚὴ (νικησαι arm?) arm! 2: >arm‘*e | pynvao > arm? | TETOEPAKOVTA
ARC : τεσσαρακοντα 025. 21 (— 35). 250. 2037. 2067 al?! Or* |
τεσσ. και δυο A 336. 620. 866. 2040 Tyc gig 5 : και > NC 025. 21
(— 35). 250. 2037. 2067 al?! Ors Pr vg : wf’ 046. 35. 2015. 2019.
2036. 2038 alP : (και) δυο >arm? |,

7. autw!]+ εξουσια 386. 920. 2020 | ποιησαι. . . avtw2 >AC
025. 1*. 61. 69. 181. 2038. 2067 arm¢sa | tr 75 after 7s? : after 5%
arm! 23 | arm! ?-8 | ποιῆσαι πόλεμον & 046. 21. 2037 al™ Pr gig
sl. 2; ~1™.™8 172. 250. 2018 alP Or® Tyc vg | μετα των αγιων
>Tyc | viKnoa | vicit Pr εξουσια] N°: ἐξουσίαν N* | πασαν prAnv |
πασασ tao φυλασ bo eth | και Aaov] και λαουσ C arm* : > OSI.
I. 35. 1957. 2019. 2023. 2038. 2067 Tyc arml-? bo |.

8. προσκυνησουσινὶ προσεκυνησαν Pr vg’ arm? eth | αὐτὸν

AC 046. 21 (— 35. 205. 468. 2020. 2040). 250. 2037 al™ Ors:

τοὺς

« αὐτὸς

316 ΑΠΟΚΑΛΎΨΙΣ LOQANNOY [ XIII. 9-10.

ΜΝ Μ - 3 ,
9. Et τις ἐχει ovs ἀκουσάτω.
’ὔ
10. εἴ τις εἰς αἰχμαλωσίαν,
εἰς αἰχμαλωσίαν ὑπάγει"
εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι,
’ -
{ αὐτὸν ἵ ἐν μαχαίρῃ ἀποκτανθῆναι.
- CAA ee Ν Ale , “- ἘΞΑ
Ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων.

αὐτω ὃὲ 025. O51. I. 35. 104. 172. 205. 468. 1957. 2020. 2023.
2038. 2040. 2067 al? : > Tyc | παντεσ. . . yno] πασα ἢ yy
arm! | exe Σ» 920. 2040 | τ. γησ] τὴν γην 920 | ov ov C Pr: ova
A : o ov s! : wy ov δὲ (but &* om. ov) 025. 35. 175. 205. 250.
386. 617. 632**. g19. 1934. 2020. 2037. 2038. 2040. 2067 alP! Or®
Tyc gig vg 52 arm bo eth : wr ovre 046. 21 ( -- 35. 175. 205. 386.
617..632**. g19. 1934. 2020. 2040). 385 alP : w ovre I10 |
γεγραπται] γεγραμμενοι 51 | το ονομα AC 046. 21 (-- 35*. 2040).
250. 2038. 2067 al?! Or’ Tyc Pr s? bo : ra ονοματα & O25. I.
35%. 2015. 2036. 2037. 2040 gig vg arm eth: > s! [αὐτου AC:
αὐτων N* 2040 52 arm : >&° 025. 046. 21 (— 2040). 250. 2037.
2038. 2067 al?! Ors Tyc Pr gig vg s! | ev] ex 046 bo | tw βιβλιω]
tw >C : βιβλω δῇ : tw βιβλω Xo: ty βιβλω τ alP | ζωησ] +70
s! | expaypevou] εσφραγισμενου I. 242. 336. 2020 Tyc | azo] προ
5] : pr του Pr eth |.

9. ει Tio εχει] οστισ exer arm? : o ἐχων arm** : οἱ ἐχοντεσ
arm!-¢ | ova] wra 5 Pr arm : +audiendi arm bo eth |.

10. εἰσ atxpadworav! ANC 025. 046. 35*. 205. 2015. 2020.
2036. 2038. 2040 vg™°£8 arm: +amaye 250 Or’ gig vgs:
+emaye 2018 : +vumayer bo : αἰχμαλωσίαν αἀπαγει 424: αιχμαλ-
wotav 1. 61. 69. 241. 632**, 2017. 2037 : exer αἰχμαλωσίαν O5T.
21 (—35*. 205. 632**. 2020. 2040). Ifo. 201. 314. 385. 498.
522. 1955. 1057. 2016. 2041. 2067 al : αιχμαλωτιζει (-τησει
2019). 104. 2019 : captivum duxerit Pr | εἰσ αἰχμαλωσιανξ A 218.
2018 Or gig vgs : >XC 025. 046. 21. 1. 61. 69. 104. 110. 201. 241.
314. 385. 498. 522. 1955. 1957. 2015. 2016. 2017. 2019. 2036.
2037. 2038. 2041. 2067 arm bo | vraye] συναγει τ. 2037 : vadet
vg’: et ipse capietur Pr | μαχαιρη 2 AC Or’ : μαχαιρα & 025.
046. 21. 250. 2037. 2038. 2067 al?! | αποκτανθηναιϊ A : On
this Hebrew idiom see vol. i. 355 sq. : αποκτεινει 8 632**. 2015.
2036 (gig 51}: 2) : amoxrawe O51 : ἀποκτέννει 250. 2018. 2040 Or® :
αποκτενει C 025. 046. I. 35. 104. 172. 205. 506. 620. 866. 1957.
201Q. 2020. 2023. 2037. 2041. 2067 al? arm* bo eth : occiderit
Pr vg : >21 (— 35. 205. 620. 632**. 866. 2020. 2040). 69. 82.
110. 314. 385. 429. 2016. 2017. 2038 alP arm? | avrov] pr de XC
025. 046 al™ Pr vg 55 | ev μαχαιρη AC 025. 046 Or® : ev μαχαιρα
δὲ 35. 205. 620. 866. 2040 5 arm* bo: > 21 (— 35. 205. 620.
866. 204c). 69. 82. 110. 241. 314. 385. 429. 2016. 2017 al? |

αποκτανθηναι3] aroxtavOncera gig s! sa eth : αποκτενουσιν αὐτὸν

XIII. 11-13.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 317

11. Καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς,
και εἶχεν κέρατα δύο ὅμοια ἀρνίῳ,
καὶ 7 ἐλάλει fF ὡς δράκων.

», a ’ - a
12. καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον

αὐτοῦ,

καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσ-

Ν A

κυνήσουσιν τὸ θηρίον τὸ πρῶτον,

@ 3 , ε Ν cal 4, > A

ov ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ.

‘\ ~ aA , ν Ν A a 3 ~ 3 A
13. και ποίει σήημεια μεγάλα, VQ και πὺρ ποιῇ EK TOV OVPAVOU

bo sa|vumopovn . . . πιστισ] ~ 5} ὑπομονὴ] sapientia gig |
moto | θλιψισ 498. 2020 | aywv]+pmaxapios ἐστι bo : - μακαρισ-
μος και ov θαυμασει Saray eth |.

11. evdov| wov 617 | θηριον >Tyc | sels ice avaBawwvov C :
αναβαινων 104 | δυο] tr after ἀρνίω 2020 : dexa dvo 181 : > 21
(-18. 35. 468. 620. 866. 2020. 2040). 42. 82. 110. 314. 385.
2016. 2017 al? arm? | opora] ονομα C: ομοιον bo : Kat ομοιον nv st |
apvw| pr tw 620. 866 arm®*:*¢ ; ἀρνιου Pr vg 52 | ἐλαλει] On the
corruption of the Hebrew source here, see vol. 1. 358 sq. : λαλει
gig : λαλοὺυν bo | dpaxwr] pr o arm |.

12. του mpwrou Onprov | tov θηριου του mpwrov 69 | πασαν >
Pr arm | ποιει}] ἐποιει 2020 Or® Pr vg s? arm bo: ποιήσει 172.
250. 424. 2018 : wa ποιήσει SO) : ποιειται O51. 35* | ἐνωπιον αὐτου
και > Pr arm! | ποιειξ ANC 025. 1. 205. 620. 632**. 2015. 2019.
2036. 2037. 2038. 2040 al™ Tyc gig : ποιησει 172. 250. 424.
2018 s! : ἐποίει 046. 20 (— 205. 620. 632**. 2040). 69. 104. TIO.
314. 385. 2016. 2023. 2067 al Or* 52 : fecit vg arm bo: em Pr
arm®** | τὴν γὴν kat] ενωπίον 025 | xa? > Pr | τουσ εν αὐτὴ κατοι-
κουντασ] tr ev αὐτὴ after κατοικουντασ ( 61. 69 gig vg eth :
inhabitantes terram Pr : eos qui in ea sunt Tyc | wa προσκυνη-
σουσιν AC 69. 104. 429*. 522. 2019. 2038 : Kat προσκυνη-
σουσιν 51 : wa προσκυνησωσιν 025. 046. 20. 250. 2037. 2067 al?!
Or® : ut adorent Tyc gig arm : ut adorarent Pr : προσκυνιν & :
adorare vg | το θηριον to πρωτον] τω θηριω τω πρωτω 172. 314%.
452. 468. 2018. 2021. 2040 : bestiam priorem Tyc (Pr) | του
θανατου >A | avrov? >025. 61. 69. 632* Pr vg |.

18. mover] ποιησει 172. 250. 2018 Tyc 51 arm* bo : εποιει
2016: fecit Pr gig vg arm) 2:8: α | σημεια peyada] ~ 172. 250.
2018 | wa και πυρ ANC 025. I. 172. 250. 632**. 2018. 2020.
2038. 2040. 2067 al? gig vg 52: ita ut ignem Pr : καὶ > 205 Tyc
51 arm‘ bo eth : wa ev πλανὴ Town (rove 2015) Tup 2015. 2036.
2037 : και Tup wa 046. 20 ( -- 205. 632**. 2020. 2040) al™ Or® :
mup wa 61. 69 | ποιη (rove 2015 : ποιησὴ 250. 2018 Pr gig vg) ex
Tov ovpavov καταβαινειν (καταβαιννιν C : καταβηναι 172. 250.

αὐτῷ

318 ATIOKAAYWIS IQANNOY [ΧΠ1Π|. 14-15.

, 2 Ν a pees a 3 4 x a ‘
καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. 14. Kal πλανᾷ τοὺς
~ ~ ~ “ , ~ “~
κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι
~ , , ΄“ ~ ~ ~ ~
ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι
3 / ~ , a » ‘ ἧς ~ , Ἄ ἢ
εἰκόνα τῷ θηρίῳ, ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν. τα.
‘ , , tet! “ A a Se a , 2 ‘
καὶ ἐδόθη ἱ αὐτῇ dodvar πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ
cal A Ν ’ σ .
λαλήσῃ ἡ εἰκὼν τοῦ θηρίου, καὶ ποιήσῃ ἵνα ὅσοι ἐὰν μὴ προσκυν-
/ a“ a
Howow τὴν εἰκόνα τοῦ θηρίου ἀποκτανθῶσιν.

2018 : discendentem Pr) AC 172. 250. 424. 2015. 2018. 2020.
2036. 2037. 2067 Tyc Pr vg arm!-2-3¢ ; de celo faceret
descendere gig : ποιη (move 025. 2040) kataBawew εκ Tov ovpavov
& 025. 1. 2038. 2040 al? 5 arm# bo eth : ex του ovpavov καταβαινη
(νει 104. 314. 429. 522. 2019) 046. 20 (—205. 2020. 2040).
104. 314. 429. 522. 2019 al™ Or® : καταβαινὴ ex Tov ovpavov 205 |
εἰσ τὴν ynv ANC 025. I. 205. 250. 2037. 2038 al™ Or® gig vg:
emt τὴν γὴν 046. 20 (— 35. 205. 2040). 61. 82. 104. 110. 314. 385.
1957. 2016. 2067 5 arm! *%¢ bo: ἐπὶ τὴσ yyo 69 : >35. 2040
Prarm® ||

14. πλανα] πλανησει 5 bo: seduxit Pr : πλαναν arm! | rove
κατοικουντασ ANC 025. 046. 205. 468**. 620. 632**. 920. 2020.
2040 Or* Pr gig vg 5 arm bo eth: pr rove ἐμουσ 051. 20 ( — 205.
468**. 620. 632**. 920. (1849). 2020. 2040). 82. 110. 314. 385.
429. 2016. 2017. 2023 al | ἐπὶ τὴσ γησ] terram Pr vg: tno yno
arm! ? | δια ra σημεια. . . ἐπι THO yyo? >046* s? τὰ σημεια]
To σήμειον arm? | λεγων] Aeyov 046**. 1. 61. 69. 201. 386. 620.
2040 : λεγοντοσ 046.™8 : et dicit Pr | ποιησαι] pr καὶ & | εἰκονα]
exovav A 2038 | oo AC 025. 046. 61. 172. 218. 250. 424. 2015.
2018. 2019. 2036. 2038 Pr gig : ο δὲ 20. 1. 2037. 2067 al?! vg 51:
wo Or® | exee ANC 025. 1. 250. 2020. 2038 al™ Pr gig vg sl
arm‘ bo : exe 046. 20 (— 2020). 2037. 2067 al™ Or® s? | τὴν
πληγὴν AC 025. 35. 205. 250. 620. 632**. 2020. 2037. 2038.
2040. 2067 al?! Or® : rAnyno & : τὴν >046. 20 (—35. 205.
620, 632**. 2020; 2o4go). 42. 61) G9. 82. 110. ‘148s om
314. 365. 420. 2452. 408. 506: 517. 552. 1955. 2016. ΘΙ,
2021 bo | τὴσ μαχαιρὴσ (pr azo 61. 69 Pr) και εζησεν (ζησεται
arm}: 2-$) ANC 025: 35:61. 69. 250. 022 Ὁ 2020. 2037: 2579
2040. 2067 al™ Pr gig vg s arm bo : καὶ εζησεν απὸ (+790
πληγησ 336. 620. 1918) to μαχαιρασ 046. 20 (—35. 205.
632**, 2020. 2040) al™ Or®: tno pay. x. εζησεν aro τ.
πληγ. τ. pax. 205 | μαχαιρησ ANC Or® : μαχαιρασ 025. 046.
20 al?! |.

15. autn AC o25*. (The feminine may be due to the
gender of the Hebrew word ΠῚ; but the late emendation in δὲ
025**. 046 must be adopted) : avtw & 025**. 046. 20. 250. 2037.
2038. 2067 al?! | δουναι >C arm? | dovvas πνευμα AN 025. 1. (35).
205. 2037. 2038. 2040. 2067 al™ Pr gig vg 5 : ~ 046. 20 ( — (35).

XIII. 16.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 319

Ν A ‘
16. καὶ ποιεῖ πάντας, τοὺς μικροὺς Kal τοὺς μεγάλους, Kal τοὺς
4 Ν Ν
πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους,
o rf 3 “a / ‘ ~ A “ - A bl ‘\ Ν
ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ

205. 2040). 250 al™ Or® | wa και λαλησὴ ἢ εἰκων του θηριου
>C 69. 336. 468*. 617. 620*. 2015. 2036 5 @ arm‘ bo (but not
sa eth) | wa και] ~ Pr arm? * : καὶ > 104. 205. 2020. 2037. 2040
gig arm!: orcarm® | AaAnoy] λαλήσει 104. 522. 620**. 2040 : ἐλαλει
arm? | και ποιηση. . . Onprov? >C 2015 | και ποιηση. . . ἀποκταν-
θωσιν] και αποκτειναι ovo eav μὴ προσκυνησουσιν τ. θηριον και τ.
exova αὐτου bo | ποιηση (on this Hebraism (-- ποιῆσαι) see vol. i.
Introd. ; Gram. § το. i. (6)) A 025. 046. 20 ( - 468. 617. 620.
2004. 2040). I. 2037. 2067 alP! Or’ Pr gig vg : ποιήσει N 61. 69.
250. 468. 522. 617. 620. 2004. 2019. 2036. 2038. 2040 5 : erovet
arm eth | wa A 025. 104. 506. 2019. 2037. 2040 Pr gig vg s arm:
> 046. 20 (- 2040). 61. 69. 172. 201. 250. 314. 385. 498.
522. 1955. 2015. 2016. 2018. 2036. 2038. 2067 alP Or® vg & |
εἐαν] av S I. 205. 2037. 2038 al™ : >2016. 2040 | προσκυνη-
σωσιν A 025. 046. 20. 250. 2037. 2067 al?! Or’ : προσκυνησουσιν
δὲ 051. 69. 104*. 452. 2016. 2019. 2038 arm!-2 © ; adoraverunt
Tyce : adoraret Pr : adoraverit gig vg : adorabant arm$ | τὴν
ecxova A I. 2037. 2067 alP : rn εἰκονι 8 025. 046. 20. 250. 2038
alp™ Or’ | τὴν etkova tov Onpiov| to θηριον και τὴν εἰκονα αὐτου
Tyc bo | του Onprov?]+ wa o51. 1. 35. 632**. 1957. 2023 alP :
+mneque acceperunt inscriptionem in fronte aut in manu sua
Tyc | αποκτανθωσιν] αποκτανθηναι 61. 69 Or’ : αποκτειναι bo :
occidatur vg* 4: f ¥ |,
16. rover] ποιήσει N° vg 5 arm) 234 bo : fecit Pr | μικρουσ
sie peyadova | ~ Pr arm! | τουσϑ > | kat? >s! πλουσιουσ. ..
mrwxovg|~® 2036 | και Tove πτωχουσ Kat Tove ελευθερουσ] > Pr :
mrwxove ... ελευθερουσ ~ arm? | eAevdepove . . . SovAova] ~ 620.
1918. 2019 eth | καὶ rove ελευθερουσ] > 205. 2038 : καὶ Tove
δεσποτασ s! | wa>bo | dwow (dwar 8°) ANC 025. 046. 35. 42.
6o. 61. 69. 172. 181. 250. 314. 432. 468. 1957. 2018. 2019. 2020.
2023. 2037. 2038. 2041 al Or® : dwoe 1 bo : dwon 051 arm:
δωσωσιν 82. 104. 175. 205. 336. 429. 498. 522. 617. 620. 919.
920. 1849. 1955. 2004. 2015. 2017. 2036 al?! : dwaovow 18. 91.
ὉΠ TAT 201) 209. 325%%)' 39%, 3595. 3380: 456.632. 1934. 2000:
2067 al : δοθη 5 : AaBwou 506. 2040 : habere Pr vg | avroww] X°
avtw &* : αλληλοισ gig : >506. 2040 Pr vg | χαραγμα ANC 025.
I. 172. 205. 241. 250. 498, 522. 632**. 2015. 2018. 2019. 2020.
2036. 2037. 2038. 2067 al? Tyc Pr gig vg 5 arm” 5: 4: yapaypara
046. 20 (— 205. 632**. 2020. 2040) alP™ Or® : to xapaypa αὐτου
506. 2040 arm! | τὴσ χειροσ. . . THO δεξιασ] των χειρων. . . των
δεξιων 5 | τησὶ > 20 (— 35. 205. 2040). 42. 82. 110. 201. 314. 385.
429. 498. 517. 522. 1955. 2015. 2016. 2017 al | ἡ] και 181. 2020.

320 ΑΠΟΚΑΛΎΨΙΣ IJQANNOY [ XIII. 17-18.

, , A ὁ αν , ὃ ᾽ , a A >
μέτωπον αὐτῶν, 17. Kal ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ
a A a
μὴ ὃ ἔχων τὸ χάραγμα, TO ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ
Δ at oan et ὃ ε ΄ 3 7 Ree eae 7 a ,
ὀνόματος αὐτοῦ. 18. Ὧδε ἡ σοφία ἐστίν᾽ ὃ ἐχων vow Ψηφισάτω
Ν > 4 ‘ a θ ’ ᾽ θ ‘ ν 3 6 , ᾿ Leer AW Seid) 6 ν
τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν" καὶ ὁ ἀριθμὸς
αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.

2038 arm? 8:4: bo | τὸ μέτωπον AX 025. 20 ( -- 35. 205. 468**.
920. 2020). 250 al™ Or® Tyc arm* (bo) eth : pr avro 2020:
του petwrov C : των μετωπὼν 046. O51. I. 35. 205. 468**.
920. 2015. 2037. 2038. 2067 Pr gig vg arm}-?34 | avrwy? >
2015 Pr |.

17. και! AX® 025. 046. 20. 250. 2038. 2067 al?! Or® gig vg
arm!: 2. 8.¢ ; >N*C 314. 2015. 2017. 2036. 2037. 2041. Pr s arm*
bo : sic ergo facient Tyc | μη tic] μηδεισ 172. 250. 2018 | δυνηται
ANC 18. 35. 110. 141. 172. 205. 241. 250. 385. 429. 432. 468.
632. 1849. 1955. 1957. 2004. 2018. 2019. 2020. 2023. 2040 al™
Οὐ" Tyc Pr gig vg 52 : δυναται 025. 046. 051. 20 (— 18. 35. 205.
468. 632. 1849. 2004. 2020. 2040). I. 61. 69. 104. 201. 314.
2015. 2016. 2017. 2024. 2036. 2037. 2038. 2067 al? arm)?;
δυνήσεται arm? #4 bo : >s! | ayopacar. . . πωλησαι] ~ 172. 250.
2018 | ἡ twAnoa|>Tyc : Kat πωλησαι arm* *; +ere 172. 250.
2018 s! | μη] μητ C | 0 exwv] o>C : ῃ exw 1 : exy arm) 2 « :
ot exovtes Tyc | τὸ ovopa του θηριου A 025. 046. 20 (— 2020). τ. 61.
69. 104. 172. 201. 250. 314. 385. 498. 522. 1955. 1957. 2015.
2016. 2018, 2023. 2036. 2041. 2067 al Or’ νρέ : του ονοματοσ Tov
θηριου C 2037. 2038 Pr vg*4£¥ sl-2 arm? eth : του θηριον ἡ (και
2019) To ονομα αὐτοῦ & 2019. 2020 bo: pry Tyc gig arm*: +
ἢ tov αριθμον του θηριου 046 | ἡ] και Pr arm! 2 8: @ | τὸν αριθμον
του αριθμου eth |.

18. ἡ σοφια] sapientiae Tyc | ἐστιν] exer Or® : tr before 7
σοφια gig : +xac s!|vovy] pr τὸν 1. 172 : ove N* 325%.
620 : ow 69 : vova 1918 : σοφιαν arm!3?| τὸν αριθμον)
το ονομα 61. 69. 2019 | avOpwrov εστιν] ~ 205 | Kat ὁ αριθμοσ
αὐτοῦ >®& s! | καὶ AC 025. 046. I. 35. 60. 94. 205. 432.
632**. τοῦ). 2015. 2020.) )2023.. 2036.) 2037: 2025) 205,
2041. 2067 al™ Pr gig vg s? arm!-2-+ bo eth : >20 (—35.
205. 632**, 2020. 2040). 61. 69. 104. ΓΙῸ: 172, 250. 314.365.
498. 522. 2016. 2018 alP Or® Tyc | αὐτου] +eorw C 025. 1. 35.
60. 94. 205. 432. 1957. 2015. 2020. 2036. 2037. 2038. 2919.
2041. 2067 Tyc gig vg) s? arm!-2:2 bo | εξακοσιοι (-αι & : -α
025. 104. 336. 385. 620. 1934. 2037. 2038. 2040. 2067). εξηκοντα
(+ καὶ 2037 5) εξ AN 025. 104. 149. 336. 385. 620. 1934. 2037.
2038. 2040. 2067 Pr gig vg 5 bo: xéo" 046. 20 ( — 149. 620. 1934.
2040). 1. 69. 250. 314. 429. 498. 1957. 2017. 2018. 2019. 2023.
2036. 2041 al’: yéo" 2015 : εξακοσια δεκα εξ C: arm Iren. v. 30.
1; DCXC Tyc:|

XIV. 159-183] ΑΠΟΚΑΛΎΨΙΣ IODANNOY 321

. τ ee Na See > , ε a e's ᾿
xiv. 12. Ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, of τηροῦντες τὰς ἐντολὰς
τοῦ θεοῦ καὶ τὴν πίστιν Ἰησοῦ. 13. καὶ ἤκουσα φωνῆς ἐκ τοῦ
> A , , ΄ « Ν ἘΠ 12 ΄ > ,
οὐρανοῦ λεγούσης Γράψον Μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνή-
σκοντες ἀπ᾿ ἄρτι. ναὶ, λέγει τὸ πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων
~ ~ lal > ΄“-
αὐτῶν, τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ᾽ αὐτῶν.
xiv. 12-12. On the restoration of these verses to their original context,
see vol. i. 368-369.

Riv. 12. wde ἡ uTopovy] ο de vropevwv μετα bo : nde δε ἡ vropovy
eth | woe >69 | y>1934 | ἐστιν͵ - ὧδε 1. 35. 69. 104. 205. 620.
1957. 2023. 2036. 2037. 2038. 2067 al : tr betore ἡ vropovy Pr
gig | οἱ τηρουντεσ | των τηρουντων & 2004**, 2019. 2020. 2040 | Tov
Geov >1. 2067 | murrw]+ του 35. 432. 1957. 2023. 2041 | Ιησου]
+ Xpicrov 582. 1948. 2014. 2015. 2034. 2036. 2037. 2042 arm}: 2
bo : Ἐ χαρήσονται 35* |.

18. φωνησ. . . λεγουσησ] φωνὴν. . . λεγουσαν 386 | φωνησ]
+addAyo μεγαλησ bo | ex του ovpavov nat λεγουσησ (+ μοι
2020) εκ Tov ουρανου N 2020. 2037 | λεγουσησ] + μοι O51. I. 35.
205. 468. 632**. 1957. 2015. 2019. (2020). 2023. 2036. 2037.
2038. 2041. 2067 Pr gig vg? arm! 3: 8: α | ypayov >bo | ot νεκροι
>eth | εν κυριω AX 046. 20. al?! Pr gig vg arm bo: ἡμῶν 5]:
χριστω C 025 : (τω) θεω s? αποθνησκοντεσ] “should they rise”
bo | απ αρτι joined with what precedes P 35. 205. (337). 468*™.
498. (632**). 1957. 2004**. 2040. 2041 al 5 arm bo : joined
with what follows 046. 20 ( -- 35. 175. 205. (337). 468**. (632**).
2004**, 2040) al™ Pr gig vg : without punctuation AXC 051.
175 | vat, λεγει ANCC 025. 632**. 2004**. 2020. 2040 al Pr gig
vg 5 arm}-3-4-4: και Neyer 205. 2018. 2019. 2041 arm? : ~o46.
20 ( — 632**. 2004**. 2020. 2040). 69. 104. 110. 314. 2023 alm
: vat >N* 620 bo | πνευμα] Ἐτο αγιον 2004**. 2040 arm! 2: 8 eth
| αναπαησονται AXC : ἀαναπαυσονται 046. τ. 620. 2038 al? arm: 34
: αναπαυσωνται 025. 20 ( -- 620). 250. 2037. 2067 alP™ : αναπαυων-
Tal O51 : avaravovta arm! *: requiescant Pr gig vg : +a aprt bo |
εκ] a0 61. 69 κοπων] epywr 61. 69 | των κοπων avTwr τα yap epya
avtwv ακολουθει] των KoTwv των epywv ἄυτων <a> ακολουθησει
bo | ta yap εργα. . . μετ avtwy >s! | τα yap ANC 025. 336. 506.
2004**, 2020, 2040 Pr gig vg 52 arm! : τα de 046. 20 ( — 2004**.
2020. 2040). 250. 2037. 2038. 2067 al?! arm}. 3-4 eth | avrwy] +
και οδηγήσει avtova εἰσ ζωησ myynv vdatwy bo |,

VOL, I.—21

322 AILOKAAYWIX IQANNOY [XIV. 1-2.

CHAPTER XIV.

, ¢ ᾿ ᾿ , \ Sb RecN Oe ΄
1. Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών,
- ,
καὶ μετ᾽ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες,
~ Α Ν ΜΝ ~ ~
ἔχουσαι τὸ ὄνομα αὐτοῦ Kal τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμ-
, - 2 “
μένον ἐπὶ τῶν μετώπων αὐτῶν.
, M” Ν > A 9 A
2. καὶ ἤκουσα φωνὴν ἐκ TOV οὐρανοῦ
ε Ν ε 4 ~
ὡς φωνὴν ὑδάτων πολλῶν
AEE \ a ,
καὶ ws φωνὴν βροντῆς μεγάλης.
a ΝΜ
καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν
4 > ΄- θά JA , e ΕΣ.
κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν, 3. καὶ ἄδουσιν ὡς δὴν

καινὴν
SEs. a , Ni sis 28. a / , Ν “
ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν
πρεσβυτέρων'"

1. και etSov και ιδου] et ecce vidi Pr : καὶ pera ταυτα eth |
kau! > gig | καὶ Wov > gig Cyp bo (cf. eth) | το ἀρνιον. . . Σιων]
supra montem Syon agnum stantem gig | ro ἀρνιον ANC 046.
20 ( — 35. 205. 468**) s ἅτ “ bo eth: tro > 025. 1: 15. 205. 250:
468**, 1957. 2015. 2018. 2019. 2023. 2037. 2038. 2041. 2067
alP arm!-24 | ἐστοσ ANC 025. 2036 : ἐστωσ 046. I. 205. 250.
2020. 2037. 2038. 2040 al? : εἐστηκοσ 20 ( -- 205. 2004. 2020.
2040) 2067 al™ : extyxwo 104. 172. 2004 : stans Tyc : stantem
Pr gig Cyp: stabat vg | ext to οροσ Σιων] emt οροσ C | per αὐτου
ANC 025. 35. 205. 2020. 2037. 2038. 2040. 2067 al Tyc Pr gig
vg Cypstarm boeth : + αριθμοσ 046. 20 ( — 35. 205. 2020. 2040).
250 al™ s? | exatov τεσσεράκοντα τεσσαρεσ ANC : exatov τεσσαρα-
κοντα τεσσαρεσ 025. 250. 386. (620). 1934. 2020. 2037. 2040.
2067 alP™ : exatov τεσσαρακοντεσσαρεσ 149 : pnd 046. 20 (— 149.
386. (620). 1934. 2020. 2040). 1. 2038 alP™ | ἐχουσαι] pr ae 69 :
exovres gig vg : habebant Pr Cyp | avrov καὶ to ονομα > 025. I |
To ovopa2 > 104. 336. 522. 620 | avrov? > 385 | γεγραμμενον] pr
to A 52: eyyeypapevoy 385 : καιόμενον I |.

2. dwovnv!2 3) φωνησ 2067 | φωνηνὶ >g20 | εκ Tov ovpavov
wo φωνὴν > 620* | φωνὴν vdatwv πολλων Kat ws φωνὴν > bo
| φωνην2 >Tyc | καὶ wo φωνὴν βροντὴσ μεγαλησ > 2015. 2036 |
wo"] aut Pr : >arm? + | dwvyv? >Tyc Pr | Bpovryo μεγαλησ δὲ
: μεγαλησ >N*:~ Pr: βροντὴν μεγαλὴν Tyc bo | και ἡ φωνὴ ἣν
ἡκουσα ANC 046. 20. 250 al?! Pr s? bo: καὶ > 51] : καὶ φωνὴν (-σ
2067) ἤκουσα 025. I. 1957. 2015. 2036. 2037. 2038. 2067 arm? :
et vocem quam audivi Tyc gig vg : και ἤκουσα wo φωνὴν arm! %
ὡσϑ] > 1.1957. 2038. 2067 :+ Povyvarm! | κιθαρωδὼν Te
κιθαρωδον κιθαριζοντα s! : κιθαρωδουσ bo | εν ταισ κιθαραισ αὐτων]
αὐτων > C: εν τ. x. αὐτου 5] : >Pr bo |.

8. και αδουσιν] καὶ (> bo) αδοντεσ 743. 1075 51" 2 bo eth : et

XIV. 3--4.| ΑΠΟΚΑΛΎΨΙΣ IQANNOY 323

3° ὁ: καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν woyv,
εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες (α)"
4° οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει.
4°: οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ (4),
(α) Text adds following interpolation : 39. of ἠγορασμένοι ἀπὸ τῆς ys
42>. οὗτοί εἰσιν ot μετὰ γυναικῶν οὐκ ἐμολύνθησαν᾽ παρθένοι γάρ εἰσιν.
(ὁ) Text adds gloss: καὶ τῷ ἀρνίῳ.

cantabant Pr gig vg arm | wo ὡδην AC 1. 35*. 2015. 2019. 2036,
2037. 2038. 2040 alP vg s! sa : wr > N 025. 046. 20 (-- 35*.
2040). 250. 2067 al?™ Pr gig 55 arm bo eth : ev wdy (καινὴ)
bo | wdnv καινην] ~ 1934 | kawnv] + και nv & (gv above the line)
: pr καὶ arm? | evwriov tov Opovov] > 42. 498. 1918. 2020 :
Ἔτου Geov gig arm)? | cau? > 42. 498. 1918. 2020 | τεσσαρων
> 205 | καὶ των πρεσβυτερων > C arm}? | και] + evwriov
δὲ gig 51 arm?+2 | οὐυδεισ] οὐδὲ εἰσ 046. 20 (-- 35. 205. 620.
1934. 2020. 2040). 110. 201. 385. 429. 1955. 2016. 2017 : οὐκ
arm! | edvvaro ANC 20 (— 386. 617. 2040) al : ydvvato 025.
046. 250. 386. 617. 2037. 2040. 2067 al?! : ov δυναται 2038
(arm? 4) : ηδυναμὴν arm# | μαθειν] dicere Pr gig vg Ce der") : ἐς to
know ” arm® bo eth | εἰ μη] και 51 | at > N° 104. 620. 1849. 1955.
2004. 2015. 2017* | exarov tecoepaxovta τεσσαρεσ AX(C) : exatov
τεσσεράκοντα μιαν ΝῈ : τεσσαρεσ = Ὁ : €KQTOV τεσσαράκοντα τεσ-
σαρεσ 025. 386. (620). 1934. 2040: exaTov μδ΄ τ : ρμδ΄ 046. 20
(--.486. 620. 1934. 2040) al™ | χιλιαδεσ > Pr | οἱ ἡγορασμενοι
απο tno γησ] quae empta erant de terris Pr |.

4. ουὐτοι. . . ay υπαγει] ουτοι εἰσιν OL ακολουθουντεσ ee « UTQ
οἱ μετα yuvaikwy ... yap εἰσιν 205 | ovro ecw >A (205) |
ἐμολυνθησαν] ἐμολυναν τα ιματια avtwy bo | εἰσιν2] permanserunt
Pr Cyp | ovrou? ANC 025. I. 2015. 2020. 2037. 2038. 2040 gig
vg € 51 (arm! 2 3-2) ; + eu 046. 20 ( -- (205). 2020. 2040).
250. 2067 Or Tyc Pr νρ ἢ Cyp s! arm? bo | o? >8 | axodov-
θουντεσ] ακολουθησαντεσ 920 5. orov αν ANC 025. 1. 35. 172.
205. 250. 314. 1957. 2015. 2018. 2019. 2020. 2023. 2036. 2037.
2038. 2040. 2067 al™ : av >1849 : omov εαν 046. 20 ( — 35. 205.
1849. 2020. 2040). 61. 69. 104. TIO. 201. 241. 242. 385. 429.
1055. 2016. 2017. 2024 al™ Or® | umaye AC 104. 172. 336. 620.
2015. 2019. 2038 52: vadit Pr : umayy τὲ 025. 046. 21 ( -- 620).
250. 2037. 2067 al?! Or* s! : ierit Tyc (gig vg) : “shall go” arm |
ἡγορασθησαν ANC 025. I. 172. 250. 2015. 2018. 2019. 2036.
2037. 2038. 2040. 2067 al? Pr gig vg s! (arm‘) bo eth: pr ὑπὸ
Inoov 046. 051. 20 (- 2040). 69. 104. 110. 314. 385. 2016 al™
Or® s? | aro των ανθρωπων > C | amapyn AC 025. 046. 20
(—620). 250. 2037. 2038. 2067 al?! Or® gig vg 5 arm? bo :
at apxno & 336. 620. 1918 : ab exordio Pr (placed after τω
apvw) : >eth | tw ἀρνιω] pr ev N* : του ἀρνιου arm |.

εἰσιν

καθημένους

324 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY | XIV. 5-7.

\ 9 a , CEC > ε 47] lal Ω
5: καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος
ἄμωμοι ἴ γάρ ἐστιν".
6. Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι,
, ,, Ν Ν ~

ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς ᾿κατοικοῦντας

ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ
λαόν, λέγων ἐν φωνῇ μεγάλῃ

η. Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν,
ὅτι ἦλθεν ἡ ὧρα τῆς κρίσεως αὐτοῦ,
καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν
καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων.

5. και] οτι 51: > Pr | εν rw στόματι αὐτων ουχ ευρεθη ANC 025.
I. 35. 205. 1957. 2015. 2019. 2023. 2036. 2037. 2038. 2040.
2041. 2067 al Or® Tyc gig vg s : in quorum ore non est Pr:
ovx evpeOy ev τω στοματι avTwy 046. 20 (—35. 205. 2040). 69.
82. 104. I10. 250. 314. 385. 429. 2016. 2017. 2018 al (bo) eth |
ev τω στοματι] ev Tos στόμασι arm* bo | ψευδοσ] 'δολοσ 1. 2037
al? arm? | awwpor yap εἰσιν δὲ 046. 20 (—35). 250. 2037. 2038.
2067 alP! Ors vg?" ° 4s arm@- 3: 5-4 bo sa eth: ort αμωμοι εἰσιν
051. 35 : yap > AC 025. 181 Tyc gig vg" s-}-¥ : et inventi sunt
sine reprehensione Pr | apwpor] αμωμητοι 104 | εἰσιν] + οὔτοι
εισιν ot ακολουθουντεσ τω apviw 218. 242. 250. 617. 1934 : +
“before God” arm? |.

6. αλλον ayyedov AN ° 025. 35. 1957. 2023. 2036. 2037.
2040 al™ Pr gig vg Cyp 5 arm bo eth : ~ 218. 250. 2018 : αλλον
ΜῈ 046. 20 (—35. 2040). 2038. 2067 alP™ sa : ayyeAov > Tyc |
πετομενον AC 051. 20 ( -- 617. 919). 69. 250. 385. 1957. 2016.
2018. 2036. 2037. 2038. 2067 al : merwpevov 025. 046. I. 617.
919 al: werapevovN | ἐν > 35 | pecovpavypate] N° : μεσω ουρανηματι
R* : μεσουρανισματι I : ovpavw apart s? | ἐχοντα] - ἐπ᾿ αὐτω 51
ευαγγελισαι AC 025. 046. 20. 2038. 2067 alP! : ευαγγελισασθαι
(x) 60. 218. 250. 2015. 2018. 2019. 2023. 2036. 2037. 2041 :
pr epxopevoy 2015. 2036. 2037 : ευαγγελιζοντα bo | em! ANC o25.
218. 250. 2018 5] : >046. 20. 498. 2037. 2038. 2067 al?! | rove
κατοικουντασ A O51. 35*. 61. 69. 2015. 2036. 2037 alP 52 Tyc:
Tove καθημενουσ XC 025. 046. 20 (— 35*. 2020). 250. 2067 alP™
51 Pr gig vg : τουσ καθημενουσ (+ και 2019) Tove κατοικουντασ 1.
205. 2019. 2038 : Taw καθημενοισ 498. 2020 : Σ» ΟὙΡ arm} 3:3. «}
ἐπι THe γησ > arm! 24 | καὶ ἐπὶ παν. . . Aaov >Tyc | ex? >
I. 2015. 2019. 2036. 2037. 2038 φυλην και γλωσσαν και Aaov |
λαουσ «. φυλασ x. yAwooav s! : πασαν φυλ. x. παντα λαον κ.
πασαν γλωσσαν bo |.

τ λεγων] ΣΝ : tr after μεγαλὴ 104. 620 : Aeyovta OSI. I.
35 Pr Cyp | ev φωνὴ μεγαλὴ] « >A: magna voce vg: >Tyc |

XIV. 8-9.] ATIOKAAYWIS IDANNOY 325

8. Kai ἄλλος δεύτερος ἄγγελος ἠκολούθησεν λέγων
” ΝΜ A ε ’ὔ
Ezecev ἔπεσεν Βαβυλὼν ἡ μεγάλη,
9 ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς πορνείας αὐτῆς πεπότικεν
πάντα τὰ ἔθνη.

9. Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ
μεγάλῃ
Ei τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ,
καὶ λαμβάνει ‘ro χάραγμα ἐπὶ ἵ τοῦ μετώπου ἵ αὐτοῦ ἢ ἐπὶ χάραγμα
x ~ > ~
τὴν χεῖρι αὐτοῦ,

φοβηθητε] metuite potius Pr Cyp | τὸν θεον ANC 025. 1. 35. 205.
250. 1957. 2015. 2023. 2036. 2037. 2038. 2040. 2041. 2067 alP
Pr vg Cyp s arm! 2 42 bo : τον κυριον 046. 20 (— 35. 205. 2040)
alP™ Tyc gig arm? | avrw dofav] ~ 2015. 2020 | αὐτου >1. 104 |
τω ποιήσαντι ANC 025. I. 35. 205. 250. 1957. 2018. 2019. 2023.
2036. 2038. 2040. 2041. 2067 : pr avtw 94. 104. 336. 620. 1918.
2020 : avtov ποιήσαντα 046* : avrov tov ποιήσαντα 046**, 20
(-- 35. 205. 468. 620. 2020. 2040). 2037 al™ : avrw τον ποιήσαντα
468 : deum qui fecit gig arm? | καὶ θαλασσαν AC 025. 314. 2040:
kat θαλασσασ I : Kat τὴν θαλασσαν 8 046. 051. 21 (— 2040). 250.
2037. 2038. 2067 alP™ bo : καὶ >2019 Pr νρ ἢ Cyp arm! 3]
πηγασ υδατων] tax πηγασ των ὑδατων 61. 69 : τα vdara bo : omnia
quae in eis sunt Cyp arm! * |.

8. αλλοσ δευτεροσ ἀγγελοσ A 046. 20 (—18. 35. 205. 2040).
I, 250. 2037 al™ Pr arm! 3.8: 6 bo : δευτεροσ Σ» 69 Tyc vg eth:
αγγελοσ >* 2040 s! : αλλοσ αγγελοσ δευτερον C : αλλοσ αγγελοσ
δευτεροσ N° 025. 18. 35. 60. 94. 104. 141. 205. 209. 314. 432.
1957. 2015. 2023. 2036. (2038). 2041. 2067 s? arm* : αλλοσ >
2019 gig | ηἠκολουθησεν] nAPev 205 : nKoAovde s! : -- αὐτοισ 468*.
620: +avrw Prs arm! ?-¢ bo eth | Aeywr. . . ηκολουθησεν (ver. 9)
>x* (suppl. 8°) 325. 456 | Aeywv]+ev φωνὴ μεγαλη 205. 620** |
ἐπεσεν ἐπεσεν A 025. I. 35. 241. 432. 632**. 1957. 2015. 2019.
2023. 2036. 2037. 2040. 2067 alP Tyc Pr gig vgs arm”: “is
fallen, is lost” arm‘ : ἐπεσεν 8° C 046. 20 ( — 35. 325. 456. 632**.
2040). 250. 2038 al™ arm? bo eth : erecey execey execev arm! |
ἡ ex του AC 218. 250. 424. 506. 2018. 2020. 2039. 2040 Tyc vg
Sin > δὲ 025. 046. 20 (— 325. 456. 2020. 2040) al™ Pr gig
arm‘ bo : οτι ex του I. 2019. 2037. 2067 | του θυμου τησ πορνειασ
To πορνειασ Tov θυμου 920 | του θυμου > 1. 2037. 2041 | Tye
πορνειασ] τησ πορνιασ X°C 046 : >arm* | αὐτησ] ταυτησ 046. 82.
104. 175. 337. 385. 617. 620. 919. 920. 1849. 1934 alP | πεποτικεν
A 025. 046 min®™°™ Tyc vg eth : rerrwxav N° 181 (-xev). Pr
arm! bo sa : πεποίηκεν gig : biberunt gig |.

9. και > 386 | αλλοσ ayyedoo τριτοσ AC 025. 046. 20 (— 325.
455. 1849). 250. 2037. 2038. 2067 alP™ gig vg 5 arm?* : ayyeAoo

326 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY [XIV. 10-11.

10. καὶ αὐτὸς πίεται ἐκ TOU οἴνου TOD θυμοῦ τοῦ θεοῦ
τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ,
καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ
ἐνώπιον τῶν ἀγγέλων καὶ ἐνώπιον τοῦ ἀρνίου.

Ν ε Ν A ~ ‘See > A 37
11. Kai ὁ καπνὸς tov βασανισμοῦ αὐτῶν εἰς αἰῶνας αἰώνων
ἀναβαίνει,
Ν > μὴ 3 ΄, ε ΄ Ν ,
καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτός,
~ , ‘ / ~
ol προσκυνοῦντες TO θηρίον καὶ τὴν εἰκόνα αὐτοῦ,
Ν ΑΝ ~ , ~
καὶ εἴ τις λαμβάνει TO χάραγμα τοῦ ὀνόματος αὐτοῦ. (a)

(a) Vers. 12-13 have been restored to their original context after xiii. 18.

αλλοσ τριτοσ 1849 : αλλοσ ἀγγελοσ ἠκολουθησεν τριτοσ N° : αλλοσ
τριτοσ αγγελοσ arm}:? 4 bo : tertius angelus Pr eth : τριτοσ >t.
61. 69 : ayyeAoo 181 | αὐτοισ] avrw A Pr arm!-?? | εν φωνὴ
peyady| ev > 617 : voce magna Pr gig vg : > bo | προσκυνει]
προσκυνήσει 2020 arm? bo: adoraverit vg : ‘hath worshipped ”
arm* + | τὸ θηριον] τω θηριω C 468. 2040 : το θυσιαστηριον A :
to ποτήριον 69 : tr τὸ θηριον before προσκυνεῖ τ | τὴν εἰκονα] τὴ
εἰκονι 104. 468. 620. 1918. 2040 | αὐτου] αυὐτων C | και >C 69 |
λαμβανει] ληψεται arm? bo : “hath received” arm!-* α | τὸ
χάραγμα 250. 432. 2015. 2018. 2019. 2036. 2040 arm: 2-3. α 91.230);
χαραγμα AN 025. 046 min?!, τὸ is here necessary. Its absence
is due either to a slip of the author or to a primitive corruption. |
χαραγμα] nomen Pr: +avrov 5: ? arm @ 3: 8: α) | του ye τω
μετωπω & | ἢ exe τὴν χειρα αὐτου >s! arm! | αὐτουῦ Σ»ότ. 69 |.
10. και! > boeth | owov] ποτηριου arm!-?-3-2 | του θεου] του κυριου
51 : αὐτου 61. 69 : >arm! | axparov >Pr Cyp | ev tw ποτηριω] ex
tov ποτηρίου A 104. 336. 620. 1918 τὴσ opyno| τὴν opyny A |
αὐτου > Pr arm! 2-¢ | βασανισθησεται] βασανισθησονται A 61. 69.
110. 2004**. 2019. 2040 bo | των ayyeAwv A 506 bo: τ. ayy. αὐτου
eth : ayyeAwy αγιίων N° 025. 35. 61. 2004**. 2020. 2040 gig vg
5 58 : ayyeAwy Kat αγιων 2038 : aywwv ἀγγελων 69 (+ αγιων 2019) :
τῶν aywwv ayyeAwy 046. 20 ( — 35. 2004**. 2020. 2040). 250. 2037.
2067 al?! Pr Cyp arm(!- 3- 8). 4: “ God ” arm | apviov] Opovov s? |.
11. του βασανισμου] tormentorum vg arm?‘ ; de tormentis Pr
Cyp : >arml-?¢ | avrwy| αὐτου 104. 205. 336. 452. 1918. 2021.
2023 arm?: α | εἰσ alwvagn ... αναβαινει > 620 | εἰσ αιωνασ
(+7wv &) αἰωνων AN 046. 20 (-- 205. 468*. 920. 1934. 2004**).
250. 2038 al?! Pr gig vg Cyp s arm : εἰσ atwva αἰωνοσ C 205.
2015. 2036 : εἰσ αἰωνα αἰωνων 025. O51. I. 61. 69. 104. 468*.
920. 1849. 1934. 2037. 2067 : εἰσ αἰωνων 2004** : “for ever”
bo | αναβαινει] ascendet gig vg* 28" Cyp arm bo : tr before εἰσ
awwvac τῶν αἰωνων Pr arm‘ bo sa (eth) | ἐχουσιν] habebunt Pr Cyp |
αναπαυσιν] tr after νυκτοσ 35*. 2020 | to θηριον Kat τὴν exova.|

XIV. 14. ΑΠΟΚΑΛΎΨΙΣ IQANNOY 327

14. Kat εἶδον, καὶ ἰδοὺ νεφέλη λευκή,
καὶ ἐπὶ τὴν νεφέλην ἵ καθήμενον ὅμοιον ἵ υἱὸν ἀνθρώπου,
ἔχων ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον χρυσοῦν
καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ. (2)
(a) Text adds here a doublet of xiv. 18-20 from another hand. See vol.
ii. 3, 18 (ad fin. ), 21 54. : 15. Kai ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ, κράζων ἐν
φωνῇ μεγάλῃ τῷ nance ἐπὶ τῆς νεφέλης
Πέμψον τὸ δρέπανόν σου καὶ θέρισον,
ὅτι ἦλθεν ἡ ὥρα θερίσαι,
ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς.

16. καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν,

τω θηριω και τ εἰκονι 468. 2019. 2040 : τὴ εἰκονὴ 104 | τοῦ
ἘΞ, 205. 2027 Ὁ

14. και ειδον Ξ ss! eth | καὶ wWov > bo eth | νεφελη λευκὴ]
nubem albam Tyc Pr : nubem candidam vg bo| em τὴν
νεφελην καθημενον] supersedentem Tyc | τὴν νεφελην] τη νεφελη
2004** | καθήμενον ομοιον] καθημενοσ ομοιοσ I. 104. 205. 620.
632. 1957. 2023. 2037. 2067 al | ομοιον > Tyc eth | νιον AX
046. 42. 61. Bet $2. 110. 201. 268. 725; 337. 3290. 420. 452.
WSO 5L7) 522. 909.920.2010, 2017. 2027. 2024. 2050 Tyce’:
viwy 2015 : vlog I : vlov 025.506: uw C o5r. 20 ( -- 325. 337.
386. 456. 919. 920). 104. 250. 314. 2037. 2038. 2067 al™ Pr
gig vg 51: τω vw 52 ανθρωπου] pr tov s? : ανθρωπω 620. 2020 |
exov A 025. 046. 20 (—325. 456. 468. 2004**. 2020. 2040). I.
314. 2037. 2038. 2067 Tyc: pr ὁ 2041 : exov NC : exovta N*
Az. 225. 285. 452**, 456. 468. 506. 517. 2004**. 2015. 2036.
2040 Pr vg : ἐχοντι 2020 gig | ἐπὶ τὴν κεφαλὴν A 18, Ilo. 141.
201. 385. 386. 429. 522. 632. 919. 1849. 1955. 2015. 2020. 2036
: ἐπι Tho κεφαλησ NC 025. 046. 20 (—18. 386. 632. 919. 1849.
2020). 250. 2037. 2038. 2067 al™ : in capite Tyc gig vg : super
caput Pr | ev τὴ χειρι] exe τὴν χειρα 51 | avrov?]+habens Tyc: +
“he had” arm}: 234 | οξυ] λευκον s? |,

15. αλλοσ cia ~ 2016. 2020 | «x tov ναοῦ] tr. after
κραζων A: >FPr | vaov| +avrov & : ovpavov O51. I. 35. 104. 181.
20591330.) Οὐ 2015. 2023. 2550. 297 2038. 2067) ale
arm? τα | ev φωνὴ peyadn| + Aeywv bo eth : (arm! 2 4) : ev
peyadn τὴ φωνὴ ΤΙ : >Pr| πεμψον. .. tye yyo “550 και
θερισον >arm? | ἡλθεν]- σου ΟΚΙ. 1. 35%. 181. 2019. 2037. 2038
:+ a0 104%. 620 alP θερισαι AC 025. 046. 20(-—18. 468**.
632. 919. 1849. 2004**. 2020. 2040). 250. 2037. 2038. 2067
al™ : pr rov 18. 385. 468**. 632. g19. 1849. 1955. 1957:
2004**, 2023. 2040. 2041 al? : του θερισμου N 2020: “of (the)

reaping of the earth” bo | οτι εξηρανθη. . . yno >s!-@ bo |
εἕξηραι θη] “is arrived” arm}: 3: 3. ¢ |,
16. ver. 16 >arm® | 0 καθημενοσ. . . νεφελησ >s? | em tye

vep. . . . αὐτου >1 | Tyo νεφελησ AN 241. 336%. 498. 20109.

328 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [XIV. 18-19,

18. Kai ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ θυσιαστηρίου (α), καὶ
ἐφώνησεν φωνῇ μεγάλῃ τῷ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων

Πέμψον σου τὸ δρέπανον τὸ ὀξὺ
καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς,
ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς.

IQ. καὶ ἔβαλεν (2) τὸ δρέπανον αὐτοῦ εἰς τὴν γῆν,
καὶ ἐτρύγησεν τὴν ἄμπελον τῆς γῆς,
καὶ ἔβαλεν εἰς τὴν ληνὸν τοῦ θυμοῦ τοῦ θεοῦ τὸν μέγαν.
καὶ ἐθερίσθη ἡ γῆ. 17. Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ τοῦ ἐν τῷ
οὐρανῷ, ἔχων καὶ αὐτὸς δρέπανον ὀξύ.
(a) Text adds a gloss: ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός.
(ὁ) ὁ ἄγγελος is here added by the interpolator of 15-17.

2020. 2037. 2038. 2067 : τὴν vepeAnv C 025. 35. 175. 205. 250.
468. 617. 620. 1934. 2004**., 2040 al?™ : τη νεφελη 046. 20 ( — 35.
175. 205. 468. 617. 620. 1934. 2004**. 2020. 2040). 42. 61. 69.
το 110. 201. 1955 | και εθερισθὴ ἡ γη] και εθερισεν τὴν ynv
νεῖ ἡ : demessus est terram fl : >bo |.

17. ver. 17 >69. 2039 | εξηλθεν] ηλθεν 046 | vaov... id
ovpavov bo | του ev tw ovpavw| tov >104. 141. 620. 1849 :
>C : pr tov θεου arm? : αὐτου ev Tw ovpavw 205 | και αὐτοσ > be
sa | dperavov οξυ] ρομφαιαν οξειαν bo (also in ver. 18) |.

18. εξηλθεν] >A 2038 Pr : tr after θυσιαστηριου 35 | ex Tov
θυσιαστηριου] > Pr : de ara dei fl | o exw AC s gig vg (arm)
eth :0 > 025. 046. 20 al™ fl bo | εφωνησεν]-Ἐεν 20 (— 35.
205. 325- 337- 450. 468. 2004**. 2020. 2040). 69. Toq. 110
250. 314 al? | εφωνησεν] expagey s | dwvy AN 046. 337. 920.
2004**, 2016. 2020. 2040 fl gig vg s! arm!-?-3-¢ eth : κραυγη C
025. 20 ( 337. 920. 2004**, 2020. 2040). 250. 2037. 2038.
2067 al?! 52 bo : “tongue” arm? | Aeywr] Ke: λέγω N* ΞΘ
mepwov ... οξυ και] >arm! 3: α ; “come thou” arm? | πεμψον] Ἐ
συ s! | gov το dperavov|]+ σου 385 : τὸ δρεπανον σου τὲ | Borpvac]
Boravac 201. 386 : βοτρυσ 2015. 2036. 2038 | tyo ἀαμπελου] vine-
arum fl: >1 arm! | ore ἤκμασαν. . . avtys >bo | ἡκμασαν (nx-
A : ηγ- 620) at σταφυλαι ANC 025. 1. 35. 104. 205. 468**. 620.
632**, 2004**. 2015. 2020. 2023. 2036. 2037. 2038. 2040. 2067
al gig vg (fl) s®-? : ηκμασεν ἢ σταφυλὴ 046. 20 (-- 325. 205.
468**, (620: '632*%)'2004**, 2020.)'2040). 250) al™™ army
αὐτησ ANC 025. 1. 35. 205. 468**. 632**. 2004**. 2015. 2020.
2023. 2036. 2037. 2038. 2040 al™ gig vg Η 51 arm!-?4 eth:
αὐτὴ arm* : Tyo yno 046. 20 (— 35. 205. 468**. 632**. pare
2020. 2040). 104. 250 al™ s? |.

19. εβαλεν ANC 025. 046. 35. 205. 620. 632**. 2004**. 2020.
2040 : misit pig vg ἢ : εἐξεβαλεν 20 ( — 35. 205. 620. 632**, 2004**.
2020. 2040). 82. 104. 110. 172. 250. 385 al? εἰς τὴν γην AC

XIV. 20-XV.2.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 329

{4 , ε Nec, a ,
20. καὶ ἐπατήθη ἡ Anvos ἔξωθεν τῆς πόλεως,
ν 94 5 - ᾽ a “ιν a a a_@¢
καὶ ἐξῆλθεν αἷμα ἐκ τῆς ληνοῦ ἄχρι τῶν χαλινῶν τῶν ἵππων
ἀπὸ σταδίων χιλίων ἑξακοσίων.

025. 046. 20 (-- 2020). 250. 2037. 2038. 2067 al?! gig vg fl 52
bo : ἐπι tno yno 8 498. 2020 s! arm! *42 | εἰσ τὴν Anvov.. .
tov peyav A(C) 025. 046. 20 (— 205. 386. 620. 632**. 2004**,
2040). 61. 69. 110. 141. 242. 314. 385. 452. 2016. 2017. 2021.
2022. 2023*. 2024. 2039. 2041 al? s? : τον μεγαν >181. 424:

ea Tov Anvov.. . Tov peyay 1. 201. 386. 498. 522. 1957. 2038
al : εἰσ τὴν Anvov ... τὴν μεγαλὴν N 104. 205. 250. 620.
632**. 2004**. 2015. 2018. 2036. 2037. 2040. 2067 5} : in
torculary(-ar fl)... magnum: Tye Pre a): ἰὴ lacum).)...

magnum (-am gig) gig vg | ληνον] adwvay C : + του owov 2020 |
tov θυμου] tov θυμον 386 : > 337. 620. 2004** arm}: 2 3 @ |,

20. εἐπατηθη] ἐπατησεν (-av eth) arm!? bo eth : ετιθη 1 | ἢ
Ayvod] o ληνοσ 205. 336. 498. 522. 1957. 2004**, 2019, 2020:
τὴν ληνὸν bo: in torcolari Pr fl arm! 2: 3 | e£wHev AC 025. 046.
20 (—35. 205. 2020). 250 alP™™ : ew N 1. 35. 205. 2015. 2020.
2036. 2037. 2038. 2067 : extra Tyc Pr vg ἢ : a foris extra gig
| τησϑ] του 452. 522 | aro σταδιων] exe σταδιων 51 : per stadia Tyc
vg : per stadios Pr (fl) χιλιων εξακοσιων AX°C 025. 35. 386.
(620). 632. 1934. 2004**. 2040 Pr fl gig vg bo sa : χιλίων
διακοσιων R* 506. 680 : ax 20 (—35. 386. 620. 632. 1934.
2004**, 2040). 61. 69. 110. 314. 498. 2015 al : yur. εξακ. εξ.
2037 : ax$ 2036 : dexa και εξ eth : mille quingentis gig |.

CHAPTER XV.

2. (a) Kal εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί, Kat τοὺς
νικῶντας ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ ἀριθμοῦ
τοῦ ὀνόματος αὐτοῦ ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, ἔχοντας

(z) xv. I. is an interpolation: Καὶ εἶδον ἄλλο σημεῖον ἐν τῷ οὐρανῷ μέγα
καὶ θαυμαστόν, ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας, ὅτι ἐν αὐταῖς
ἐτελέσθη ὁ θυμὸς τοῦ θεοῦ. The subject of xv. I. is not touched upon till xv.

5, where the phrase καὶ μετὰ ταῦτα εἶδον shows that a new section and a mew
subject begin. See vol. i. 106 and footnote ; vol. ii. 20.

1, eh θαυμασιον 61. 69 | ayyeAous}] angelos stantes
fl | tAnyao ἐπτα] ~ 920. 2015. 2016. 2020. 2036. 2037. 2067:
ἐπτα > 2019 | ἐν αυταισ] εν ταυταις 35. 205. 2015. 2036. 2037.
2038 : in his Tyc |.

2. υαλινην] vitreum perlucidum Tyc | καὶ τουσ wx... ἐστωτασ
ἐπι την θαλασσαν] et super mare stantes uidi eos qui... uictoriam
ferent fl : et superstantes uidi eos qui . . . uictoriam ferent Pr |

αἰώνων

230 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [Χν. 8.4.

κιθάρας τοῦ θεοῦ, 3. καὶ adovow(a) τὴν δὴν τοῦ ἀρνίου
λέγοντες

Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου,
κύριε, ὃ θεὸς ὁ ὃ παντοκράτωρ᾽

δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου,

ὃ βασιλεὺς τῶν Γἐθνῶν".

4. τίς οὐ μὴ φοβηθῇ, κύριε,

καὶ δοξάσει τὸ ὄνομά σου,
ὅτι μόνος ὅσιος;

ψ ΄, ἊΝ 4
ὅτι πάντα τὰ ἔθνη ἥξουσιν
’, ,
καὶ προσκυνήσουσιν ἐνώπιόν σου,
ὅτι τὰ δικαιώματά σου ἐφανερώθησαν.

(a) Text adds a gloss: τὴν ὠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦ καί.

νικωντασ] νικουντασ Cc | εκ TOU Onp. καὶ EK TNO εἰκονοσ αὐτου AC
O25: 18. 35. 205: 250. (2037. ‘2038. 2067 al 5 arm τ : εἰ
τ. θ. και THT EK. αὐτου N 104. 336. 620. 1918. 2020 Pr fl: ex
τῆς EK. καὶ EK (>522) Tov θηρ. αὐτου (> 2040) 046. 20 (- 18.
35- 205. 620. 632**. 2020). 61. 69. 522 al : ex Tov Onp.
αὐτου 632** : bestiam et imaginem illius gig vg bo sa eth :
bestiae Tyc | καὶ ex του αριθμου ANC 025. 046. 20 ( -- 35. 205.
468. 620) al 5 arm!-?-@-2: et numerum gig vg bo: καὶ ex του
χαραγματοσ avtov και (> 2018. 2019. 2036) ex του αριθμου O51. 1.
35. 205. 250. 468. 2018. 2019. 2036. 2037. 2067 | Kae ex τ. api6.
... αὐτου >620 Tyc Pr fl | ἐστωτασ > Tye arm! [τ΄ ναλινὴν
>fl Preth | κιθαρασ ANC 025. 35. 632**. 920. 2037. 2038. 2040.
2067 al?! bo sa : tao κιθαρασ 046. 20 ( — 35. 632**. g20. 2040).
852. 104. ΕΤΟ: 172) 207. 250. 385. 498. 2018. 2022 al ara
tov θεου] pr κυριου N : >fl |.

8. καὶ ad... . τοῦ Geou>C | kat! >bo | αδουσιν) Ἀγ πν: x
743. 1075. 3067 Tyc Pr fl vg 51:2 bo | την! >920 | Μωυσεωσ AX
046. τ al?! ; Μωσεωσ 025 al™ | του dovAov AN 025. 1. 35. 205. 250.
632**, 1957. 2015. 2020. 2037. 2038. 2041. 2067 al : δουλον
046. 20 (—35. 205. 632**. 2020). al?! | peyada και θαυμαστα τα
€pya σου] magna et mirabilia operati sunt Tyc [ ὁ θεοσ o > 620 |

Sixarcae . . . at οδοι σου] δικαια και αληθινα τα epya σου 51 arm! 4
o βασιλευσ] βασιλευσ &° 429. 632 : βασιλευ δὰ ἢ 18. 94. 241.
385. 522. 919. 1849. 2004. 2039 : pr tu es fl των εθνων Axe
025. 046. 051. 20 (— 2040). 1. 69. 104. 110. 250. 314. 2037.
2038. 2067 al gig Cyp arm* bo : omnium gentium Pr fl arm! eth
:Twy awywy X*C g4. 2040 Tyc vg 5 : “of aeons and king of
all Gentiles” arm? ¢ |.

4, τισ] pr καὶ 2019 armé¢ | ov μη] σε ov 8 2040 | φοβηθη ANC
025. 046. 1: 61. 69; 18:1. 205. 241. 622. ". 20109.) 2022. 5970.

XV. 5-6. ] ATIOKAAYWIS IOANNOY 331

5. Καὶ pera ταῦτα εἶδον, καὶ ἠνοίγη ὁ ναὸς + τῆς σκηνῆς τοῦ
μαρτυρίου ἵ (a) ἐν τῷ οὐρανῷ, 6. καὶ ἐξῆλθαν t οἱ ἑπτὰ ἄγγελοι ἵ (δ)
[οἱ ἔχοντες τὰς ἑπτὰ πληγὰς] ἐκ τοῦ ναοῦ, ἐνδεδυμένοι + λίθον F (ὦ
καθαρὸν λαμπρὸν καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυσᾶς.

(α) For the probable origin of this corrupt phrase, see vol. ii, 37 sq.

(4) Here the hand that inserted xv. 1 changed ἄγγελοι ἑπτά into of ἑπτὰ

ayy. and added οἱ ἔχοντες τὰς ἑπτὰ πληγάς.
(c) See vol. ii. 38.

2036. 2037. 2038. 2067 Pr fl gig arm bo: σε o51. 20 (— 205.
632**. 2040). 104. 110. 250. 314. 385 al?! vgs eth | xupue >61. 69
Pr gig arm eth | δοξασει AC 025. 046. 18. 175. 325. 456. 617. 632.
920. 1934 al : τις ov δοξασει 2040: δοξαση NI. 35. 104. 110.
250. 337. 385. 386. 468. 919. 1849. 2004. 2020. 2037. 2038. 2067
alP! : δοξασοι 205. 620 | μονοσ] pr o 35 : pr σὺ εἰ 468 51 : tu solus
Pr gig arm | οσιοσ ANC 025. I. 205. 2015. 2036. 2037. 2038
al 5] : pius Pr. vg*" “8 : εἰ οσιοσ 632**. 2020 : οσιοσ εἰ 2019 al
Pus es vee tt ; ἀγίοσ 046. 20 (— 205. 632**. 2020. 2040).
104. 110. 250. 314 al : αγιοσ εἰ 2040. 2067 al : sanctus es gig
arm‘ : sanctus et pius es (es et dignus arm! 3: 4) fl arml-2¢;
οσιοσ εἰ Kat δικαιοσ 55 παντα ta εθνη ANC 025. τ. 35. 205. 386.
2020. 2037. 2038. 2067 al Pr fl gig vg 5 arm bo : παντα 2040:
παντεσ 046, 20 ( -- 35. 205. 386. 2020. 2040). 69. 104. 250. 314.
385. 2022 al?! | ἐενωπιον cov]+xupie A 205. 2040 arm® : To ονομα
gov bo | ra δικ. σου εφανερωθησαν) dix. ἐνωπίον σου εφαν. & :
(δικαιοσ) εἰ 51 εφανερωθησαν] magnificata sunt vg δ΄.

δ. και! > Pr fl| pera ταυτα] per αὐτα C | και] Ἐιδου Tyc
Pr vg arm‘ : ἰδου bo | ηνοιγὴ > arm! | 0 vaoc]+ του θεου 620 : >
Tyc της σκηνησ)] +tyo αγιασ gig : ἡ σκηνὴ Tyc | ἐν τω ovp.] pr
o 52 arm? eth |.

6. εξηλθον A** δὲ 025. 046 al omn™ : εξηλθαν C : εἕξηλθεν ΑἘ τὶ
| οἱ ewra ayyeAor] οἱ ἀγγέλοι οἱ ἐπτα 325. 456. 468 | οι εἐχοντεσ
AC 20. 250. 2037 al 5 (arm) bo : οἱ >8& 025. 046. 1. 242.
2036. 2038. 2067 al : habentes gig fl vg : cum (vii plagis) Pr | ex
tov vaov AXC 025. 1. 35. 104. 205. 241. 385. 620. 632**. 20165.
2019. 2022. 2036. 2037. 2038. 2040. 2067 al gig fl vg 5 : tr
before oi? 201. 386 5] (bo) : εκ του ovpavov 60. 1957. 2023.
2041 : >046. 20 ( -- 35. 205. 386. 620. 632**. 2040). 250 al Pr
arml-2 | ἐνδεδυμενοι ANC 025. 1. 35*. 2040 al Tyc Pr gig fl vg 51
arm‘ bo : pr οἱ σαν 046. 20 ( -- 35*. 2040). 250 alP! (52) arm! « |
λιθον καθαρον AC 242. 2020™8. 2039 : lapide mundo vg) : λινον
καθαρον 025. 051. 20 (— 20208). 104. 250. 2037. 2038. 2067
al?! s arm : λινουν καθαρον 046. 61. 69. 94. 498. 2019 : linteamine
mundo vg‘: lintheamen mundum gig : lino mundo Tyc: linea
munda Pr : linteamina candida fl : καθαρους Awovs & : “with
garments of linen” bo | Aauzpov] λαμπρουσ & (bo) : και Aap-

332 ATIOKAAYWIS, IQANNOY [XV. 7-XVI. 1.

7. καὶ ἕν ἐκ τῶν τεσσάρων ζῴων ἔδωκεν τοῖς ἑπτὰ ἀγγέλοις ἑπτὰ
φιάλας χρυσᾶς γεμούσας τοῦ θυμοῦ τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς
αἰῶνας τῶν αἰώνων. 8. καὶ ἐγεμίσθη 6 ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ
θεοῦ καὶ ἐκ τῆς δυνάμεως αὐτοῦ, καὶ οὐδεὶς ἐδύνατο εἰσελθεῖν εἰς τὸν
ναὸν ἄχρι τελεσθῶσιν αἱ ἑπτὰ πληγαὶ τῶν ἑπτὰ ἀγγέλων.

mpov 2017** Tyc gig 5: ἅ1Π0 π΄: et candida Pr (arm‘) :
candido vg : >386 fl | xa? > 1. 205 bo | περι] > 1. 181. 2016.
2037. 2067 : ext 2015. 2036 Tyc s! bo sa eth |.

% ev > N* 1. τοῦ. 181. 336. 620. 2036. 2037. 2038. 2039.
2067 arm? : unus gig fl vg | εκ > 205 | erra? > & χρυσασ > Pr
s! arm?¢ | γεμουσασ > 325. 456 | Tove αιἰωνασ των αἰωνων] Tov
awwva tov αἰωνοσ 367. 468 : + αμὴν ὃὲ 181. 205. 209. 2015 s!
bo |.

8. o ναοσ] o>1934: +7ov Geov gig arm‘ καπνου SAC 025.
I. 35. 205. 620. 632**. 2020. 2037. 2038. 2040. 2067 al : pr του
386 : fumo Pr ἢ gig vg arm : pr ex του 046. 20 ( — 35. 205. 386.
620. 632**. 2020. 2040). 250 al s bo | ex! > 468* s! arm? 3-4
bo | ex? >Pr arm?-« | εδυν. AC 20 (— 2040) al?! : ἡδυν. δὲ 1. 250.
2037. 2040. 2067 al™ [εἰσελθεῖν] tr after ναὸν &: eAGew 620 |
αχρι] αχρισ ov C | at exra πληγαι] septem (>bo) plagae illae
Pr bo : septae illae plagae fl | erra”? > 025. o51. 1. 35. 60.
94. 181. 1957. 2015. 2023. 2036. 2037. 2038. 2041. 2067

gig |.

CHAPTER XVI.

x, , a“ > ~ ~ , - e A

τ. Kai ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ

3 ᾽ , Ae) , Ἀ ε Ν / “- - Cal aA ΕἸ
ἀγγέλοις Ὑπάγετε καὶ ἐκχέετε τὰς ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ θεοῦ εἰς

1. μεγαλησ φωνησ AC 046. 42. 61. 69. το. 175. 325. 337.
386. 456. 468. 920. 1934. 2016. 2022. 2040 al bo sa: ~N Ο25,
I. 18. 35. 205. 250. 617. 620. 632. 919. 1849. 2004. 2020. 2037.
2038. 2067 al?! Pr gig vg | φωνησ] Ἑ ex τ. ovpavoveth | εκ του vaov
ANC 025. 1. 35. 205. 250. 632**. 2020. 2040. 2067 al 5 arm@:
tr after λεγουσησ 2037. 2038 : εκ του ovpavov 42. 367. 468 arm‘ bo
sa eth : >046. 20 ( -- 35. 205. 468. 632*. 2020. 2040) alP! arm? |
και > I. 104. 181. 205. 337. 620. 2015. 2019. 2023. 2036. 2037
al gig arm! bo | exxeere ANC 025. 1. 181 : exyeate 046. O51.
20. 250. 2037. 2038. 2067 alP! : exxexere (εξ- 61) 61 69 | ewra?
025. 1: 35. 1957. 2015. 2023.) 2036. 2037. 2038. zo4r meno
eth | φιαλασ] Ἑ 415 accepistis Pr | es τὴν γὴν] em τὴν γὴν 51 :
κατω bo: εἰσ τ. πασαν γὴν eth : >fl arm‘ |.

XVI. 2-4.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 333

τὴν γῆν. 2. Kat ἀπῆλθεν ὁ πρῶτος καὶ ἐξέχεεν τὴν φιάλην αὐτοῦ eis
τὴν γῆν" καὶ ἐγένετο ἕλκος κακὸν καὶ πονηρὸν ἐπὶ τοὺς ἀνθρώπους.(α)

Se , 5 , ‘ , > ~ > Ἂν ,ὔ A
3. Καὶ 6 δεύτερος ἐξέχεεν τὴν φιάλην αὐτοῦ eis τὴν θάλασσαν᾽ Kat
ἐγένετο αἷμα ὡς νεκροῦ, καὶ πᾶσα ψυχὴ ζωῆς ἀπέθανεν, τὰ ἐν τῇ
θαλάσσῃ. 4. Καὶ ὁ τρίτος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τοὺς ποταμοὺς
καὶ τὰς πηγὰς τῶν ὑδάτων καὶ ἐγένοντο αἷμα.(6)

(a) Text adds the gloss: τοὺς ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς
προσκυνοῦντας τῇ εἰκόνι αὐτοῦ. See vol. ii. 43.

(6) Text adds an interpolation 5? : καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων
λέγοντος, in order to introduce 5°—7, These clauses 5Ὁ-- originally followed
after xix. 4, to which context they are restored in this edition. See vol. ii.
122 sq., 116 sq.

2. και απηλθ.. . . εἰσ τὴν γὴν >N* | πρωτοσ] αγγελοσ 172.
181. 218. 250. 2015. 2018. 2019. 2036. 2037 arm! 23. bo eth
| ero] ἐπὶ I. 35. 205. 1957. 2015. 2023. 2036. 2037. 2038. 2041.
2067 5}| τὴν γην] tye yno 2038. ελκοσ κακον Kat πονήρον
eAxov (-κοσ &°) πονήῆρον και κακον δὲ Ἐ : κακον > A 1849 : κακον
και Σ» 2ο67 bo eth : vulnus pessimum magnum Pr : ulcus saevum
et malum fl : vulnus magnum (saevum vg) et pessimum gig v¢g |
ἐπι] εἰσ I. 35. 205. 1957. 2015. 2023. 2036. 2037. 2038. 2041.
2067 al : in gig vg bo | ro χαραγμα] tr after θηριου 620 : +nominis
Pr | cao >fl | rove? > 104. 385. 620. 1918. 2015. 2036. 2037 |
mpookvv.| tr after εἰκονα 1. 2037 | τὴ eixove] τὴν εἰκονα BN I. 35.
2036. 2037. 2067 : > arm? |

8, καὶ οδευτ. εξεχεεν > N* | δευτεροσ AX°C 025.94. 2040 Pr
fl gig vg arm* eth : +ayyeAoo 046. 20 ( -- 2040). 250. 2037.
2038. 2067 al?! 5 arml-?-%« bo | eyevero]+7 θαλασσα ἢ gig 51
eth | awa wo vexpov] wo apa vexpov 104. 181. 205. 620. 1918.
2038 : velut mortuis sanguis fl | wo vexpov >Pr | wr] wor 8: >
τ. 209. 468** | ψυχη] ψυχησ A | ζωησ AC 2040 eth : Cuca 8 025.
046. O51. I. 35. 104. 205. 620. 1957. 2015. 2020. 2037. 2038.
2041. 2067 Tyc gig vg 5}: 2 arm* bo sa : quae erant viventes fl:
> 20 (— 35. 205. 620. 2020. 2040). 69. 110. 250. 314 al Pr arm? 3
| ra AC 2038 5" : των 2040 : > ὃὲ 025. 046. 20 ( -- 2040). 250.
2037. 2067 al Tyc Pr fl gig vg s! bo | απεθανεν] tr after θαλασση
1948. 2014. 2015. 2034. 2042 arm)? 8: | ey ry θαλ.] em τησ
θαλασσησ ® |.

4. tpitog|+ayyehoo O51. I. 35. 172. 205. 250. 1957. 2018.
2019. 2020, 2023. 2036. 2037. 2038. 2041. 2067 5 arm! 2-2 bo |
εἰσ] ἐπι δὲ O51. 94. 2016 Pr vg bo sa | tao ANC 025. 35. 60. 1957.
2022. 2023. 2036. 2038. 2040. 2041 Pr fl gig arm bo: pr es 046.
20 ( -- 35. 2040). 1. 250. 2037. 2067 al 5 : pr em 94. 2016 vg |
eyevovro A 2019. 2040 Pr fl gig 5 arm? bo sa eth : eyevero
NC 025. 046. 20 (-— 2040). 1. 250. 2037. 2038. 2067 al?! vg
ΔΙ} 3.4 « |.

334 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVI. 8-12.

ie , 9, Ν ’ 3 Ces \ BA Ξ Ν

8. Καὶ ὁ τέταρτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἥλιον" καὶ

ἐδόθη αὐτῷ καυματίσαι τοὺς ἀνθρώπους ἐν πυρί ο. καὶ ἐκαυματίσ-

“ , 4 / -

θησαν οἱ ἄνθρωποι καῦμα μέγα, καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ

τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν
δοῦναι αὐτῷ δόξαν.

SN ε ’ > / Ν la > Lad eS Ν ΄ A

10. Kai 6 πέμπτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν θρόνον τοῦ

a Ν
, θηρίον" καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη (α) . . . καὶ ἐμα-
σῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνους τι. καὶ ἐβλασφήμησαν
‘ Ν Le] 3 Loa} “ ἐᾷ a2 A ie} a ε “ 2 A
τὸν θεὸν τοῦ οὐρανοῦ ἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν,
καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν. 12. Καὶ 6 ἕκτος ἐξέχεεν

(a) Several clauses lost here: see vol. ii. 45 54.

δ᾽, του ἀγγελου] angelos Pr | των υδατων] pr του ἐπι 2040: tr
after λεγοντοσ 205 : quartum gig |.

8. τεταρτοσ AC 025. 046. 175. 325. 337. 468. 617. 620. 632*.
920. 1849. 1934. 2004. 2040 al gig vg) 52 arm* 4: +ayyeAoo &
O51. 1. 18. 35. 205. 250. 314. 386. 456. 632**. g19. 1957. 2015.
2018. 2019. 2020. 2023. 2036. 2037. 2038. 2041. 2067 al™ Tyc
Pr vg? 51 arm! 32 4 bo sa eth | em] in gig vg | καυματισαι Tove
avOp. ev (>N 2038) πυρι AN 025. 35. 205. 2020. 2038. 2040
gig 50}. 2: aestu afficere hom. et igni vg : καυμ. ev πυρι τ. avOp. 046.
20 ( — 35. 205. 2020. 2040). 250 al?! : ignem et aestum inicere
hominibus Pr | ev πυρι] καυματι peyadw bo |.

9. καυμα μεγα] καυματι peyadw 94. 2015. 2036. 2037 :>bo |
εβλασφημησαν AXC 025. I. 205. 2019. 2020, 2036. 2037. 2038.
2040. 2067 al Tyc Pr gig vg 51 arm! * 4% bo: +o: ἀνθρωποι 046.
20 ( — 205. 2020. 2040). 250 al?! s? arm? | τὸ ονομα] ενωπιον A :
κατα TOV ονοματοὸσ 2040 : εἰσ TO OVOMa 2015 : > arm | την AN
025. 35. Go. 181. 205. 4392. 1957: (2019. 2022. 2025. 591"
2067 : > C 046. 20 (—35. 205). 1. 250. 2037 alP! arm bo | ov]
ovxe C |.

10. πεμπτοσ ANC 025. 046. 20 ( — 35. 205) gig vg s? arm® 4
sa eth al : +ayyeAoo 051. 35. 172. 205. 250. 1957. 2018. 2019.
2023. 2036. 2037. 2038. 2041. 2067 al Tyc Pr vg s! arm! 2 « bo
: ayyeAoo τ | tov θρονον] του θρονου 2020 | exxorwpevn AN*C 025.
20 (-- 456) : εσκοτισμενη N-° 046. 456. 385. 2015. 2037.
2067 | ἐμασωντο ANC 025 al™ : ἐμασσ. 046 al™ | ex] απο τὲ OST.
35 Tyc bo sa | του πονου] doloribus suis Tyc |.

11. ver. 11 >Pr | tov θεον τ. ουρ.] το ονομα Tov θεου ( + Tov ουρ.
51) 1957 51 | και ex των ελκων avt.] >N 172. 2022. 2031 armé : Kat
εκ. τ. epywv αὐτων bo | ex? >025. 205. 2020. 2038. 2067 | ελκων]
ελκουσων 2020 | μετενοησεν] tr after avrwv® 468 | εκ των. epy. avTwr
ΣΝ gig arm}: ? |.

12. ἐκτοσ] + ayyeAoo 051. 35. 172. 205. 250. 620. 632**. 1957.
2015. 2018. 2019. 2023. 2036. 2037. 2038. 2041. 2067 Tyc Pr

XVI. 18.141} ΑΠΟΚΑΛΎΨΙΣ IOANNOY 335

τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν ᾿Εὐφράτην"" Εὐφράτην
καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων
a SAIN SES λῇ 71 ὁλί Ν hy > a 4 a a
τῶν ἀπὸ 'avatoAns' ἡλίου. 13. καὶ εἰδον ἐκ TOV στόματος τοῦ ἀνατολῶν
δράκοντος καὶ ἐκ τοῦ στόματος τοῦ θηρίου καὶ ἐκ τοῦ στόματος
τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα.(α) 14. ἵ ἃ ἐκπορεύ-
erat ἵ (4) ἐπὶ τοὺς βασιλεῖς τῆς οἰκουμένης ὅλης, συναγαγεῖν αὐτοὺς εἰς
τὸν πόλεμον τῆς Γἡμέρας τῆς μεγάλης" τοῦ θεοῦ τοῦ παντοκράτορος.(Ω) μεγάλης
ἡμέρας
(a) Text adds gloss: ὡς βάτραχοι" 14. εἰσὶν yap πνεύματα δαιμονίων
ποιοῦντα σημεῖα.
(6) δὲ o51 change ἃ ἐκπορεύεται into ἐκπορεύεσθαι. Corrupt for ἐκπορευό-
peva—the change being made by the interpolator of the preceding words.
See vol. ii. 48. Pr (see below), recognising the need of this participle, inserts
it after τρία, and some Gk. MSS insert ἐκπορευθέντα after βάτραχοι.
(c) MSS insert here as xvi. 15 a verse which originally stood after ili. 3*
and where it is restored in this edition. .

gig νρ s! arm! 2. 4: αθὸ [αὐτου placed after φιαλην ANC 046 al™
: tr before τ. φιαλ. 20 ( — 18. 35. 205. 632. 919. 920. 1849. 2004.
2040). 42. 61. 69. 104. 201. 314. 452. 498. 517. 2017: > 920 |
ἐπι] in gig vg : per Tyc | τ. ποτ. τ. μεγ.] Tov μεγαν ποταμὸν O51
| rov? AC 1. 69. 172. 250. 2015. 2018. 2036. 2037. 2040. 2067
bo sa : Σ δὰ 025. 046. 20 (— 2040). 42. 82. 104. 201. 314. 385.
429. 432. 498. 522. 1955. 1957. 2016. 2017. 2019. 2022. 2023.
2038. 2041 al?! | evdp.] edp. 046 [εξηρανθη] siccavit gig vg | avrov?
Στ. 181. 205. 2019. 2038 bo | των βασιλεων] venienti regi Pr :
regi venienti gig : regis arm : > Tyc | tw? > 51 ανατολων A
O51. I. 35. 314. 468. 1957. 2015. 2020. 2023. 2036. 2037. 2041
s! bo : ανατολησ XC 046. 20 (— 35. 205. 468. 2020). 250. 2038.
2067 al s? |.

18. ειδον] εδοθη & | ex του crop. τ. 8... . τ. Onp. κι > N* εκ
τ. στομ. τ. Spax. κι > C 325. 337. 517. 1918 | ex του crop. τ. Onp.
kat > 2019 arm! τρια axafap. ANC 1. 35. 104. 205. 620. 1957.
2015. 2019. 2020. 2036. 2037. 2038. 2040. 2041. 2067 al™ Tyc vg
starml: 2 4 ¢;~ 046, 90 ( -- 35. 205. 620. 2020. 2040). 250 al?! arm
: ακαθ. 920 : τρια >gig : tres exeuntes inmundos Pr | wo Bar-
ραχοι] wr (woe &*) βατραχουσ X* 94. 498. 2019. 2020. 2023:
ὡσει ag N° 2067 : -εκπορευθεντα 241. 2015. 2036. 2037
ΣΤ ἢ:

14. Satpoviwy | + ἀκαθαρτων 2040 : δαιμονων O51. I. 35. 205.
2015. 2019. 2020. 2023. 2036. 2037. 2038. 2067 al | a( + και 2015)
exmropeverat A 20 (— 205. 620. 2040). 69. I10. 250. 314. 385.
429. 498. 1957. 2015. 2016. 2017. 2018. 2023. 2039 alP! Tyc:
a exropevovtat 046. 104. 336. 620. 1918. 2019 : ἐκπορευεσθαι R*
O51. I*. 2022. 2036. 2037. 2038. 2040 : a εκπορευεσθαι 1** :
ἐκπορενονται N° : exmropeverar 205 : et exeunt (procedunt gig vg)
Pr gig vg arm*eth: >bo | em] εἰσ 8 | τησ οικ.] τ. γησ και (> 2037)
τ. ou, I**, 2037: τ. γησ bo | ολησ >1* 51 arm3 bo | τὸν >051. 1,

ἄνθρωποι
ἐγένοντο

336 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [XVI. 16-18.

16. καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον Ἕ βραϊστί
“Ap Μαγεδών.

17. Καὶ 6 ἕβδομος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἀέρα καὶ
ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα Τέγονεν᾽"
18, καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταί, καὶ σεισμὸς
ἐγένετο μέγας, οἷος οὐκ ἐγένετο ad’ οὗ Γἄνθρωπος ἐγένετο)! ἐπὶ τῆς γῆς

205. 2019. 2022. 2038. 2067 al | τησ nu. τ. μεγ. & 61. 69. 2020:
ad diem magnum vg : diei magni Tyc gig : tno pey. nu. A 2040
bo: tno np. exewno τ. wey. 046. O51. 20 (-- 205. 2020. 2040).
I. 250. 2037. 2038. 2067 al Prs: ryo np. εκεινησ 205 | του θεου]
domini Tyc arm! |.

16. συνηγαγεν] συνηγαγον 8 52 : συνάξει vgt &s! arm! 3 | avrove
>s! | rov! > 61. 69 arm bo | τοπον] ποταμον A | tov? >61. 69
bo | τον καλ. εβρα. >Tyc | ap payedwy AN O51. I. 35. 104. 172.
205. 241. 250. 468. 620. 632. 1957. 2018. 2019. 2020. 2023.
2036. 2037. 2038. 2040. 2067 55 arm** : hermagedon vg :
ermagedo gig : ermagedon Tyc : armageddon Pr : ermakedon
bo : payedwy 20 (- 35. 205. 468. 620. 632. 2020. 2040) al 5]
arm? : μαγεδδων 046 : μακεδδων 61. 69 |.

17. και o εβδ.] και ore N* (και ο ζ΄ N°) : +ayyeAoo N° “ OST. 1.
35. 172. 205. 250. 468. 1957. 2015. 2018. 2019. 2023. 2036.
2037. 2038. 2041. 2067 al Pr gig vg? 51 arm!-2-44 bo | ewe τ.
αερα] εἰσ τ. aepa O51. I. 35. 61. 69. 205. 1957. 2015. 2016.
2023. 2036. 2037. 2038. 2041. 2067 al s! : in aere (-a gig : -em
vg) Pr gig vg | μεγαλη > A τ. 181. 205. 209. 2038 | ex AN 1.
94. 181. 205. 209. 617. 2019. 2020. 2037. 2038. 2040. 2067 :
απο 046. 20 (— 205. 617. 2020. 2040). 250 al?! | vaov A® 60.
61. 69. 2040 Pr vg s arm? bo sa : +7ov ovpavov 046. 20 ( — 468.
2040). 250. 2067 al?! : ovpavov 1. 94. 181. 241. 2015. 2019.
2036. 2037. 2038 gig arm? 4-¢ : (+oup. του 468) vaov και 468
eth | azo του Opovov] του θεου & : Kat (>201) azo τ. Opov. τον
θεου 201. 386 : >051* gig |.

18. και] ευὐθεωσ 386 | αστράπ. x. φων. x. Bpovr. A 42. 82.
141. 2015. 2019. 2036. 2040 al Pr gig vg arm? bo sa eth : βροντ.
x. αστρ. k. φων. k. βροντ. ἐξ: αστρ. κ- pov. 046 : βροντ. κ. αστρ. κ.
φων. ἐξ 920 : αστρ. κι βροντ. 205. 181. 2038. 2067 Tyc s! arm :
φων. x. B. kat αστρ. I. 2037 al : αστρ. x. βροντ. x. φων. 051. 20
(-- 205. 920. 2040). 61. 69. 104. 110. 141. 172. 201. 250. 314.
385. 432. 1918. 1955. 1957. 2016. 2018. 2022. 2023 al s? |
eyevero! AN 1. 35. 61. 69. 205. 1957. 2015. 2019. 2023. 2036.
2037. 2038. 2040. 2041 al Tyc gig vg 5 arm@- 3) 4. @ bo : >046.
20 (— 35. 205. 2040). 250. 2067 alP! Pr sa | ooo ou eyev. . . «
οὕτω μεγασ] et signa magna Pr | οἱοσ οὐκ eyevero] οἱσ οὐκ
eyevovro N* : οἱοσ ov γέγονεν 920 | ad ov] ex qua die gig |
ανθρωποσ eyevero A bo :~ 2020 arm®* : ανθρωποι eyevovto ἐξ 046.

XVI. 19-21.] ΑΠΟΚΑΛΎΨΙΣ IODANNOY 337

τηλικοῦτος σεισμὸς οὕτω μέγας. 19. Kai(a) ai πόλεις τῶν ἐθνῶν
ΜΝ Ν A e ,’ 9 , BOP ~ A “-
ἔπεσαν" καὶ Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι
αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ" 20. καὶ
πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν. 21. καὶ χάλαζα

, e , id ~ 3 ~a ss AX ‘ ,
μεγάλη ὡς ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώ-
mous’ καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς
χαλάζης, ὅτι μεγάλη ἐστὶν ἣ πληγὴ αὐτῆς σφόδρα.

(α) MSS insert before καί the words: καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία
μέρη. See vol. ii. 52.

35- 61. 69. 181. 2019. 2036. 2038. 2040 : οἱ ανθρωποι (ουρανοι 506)
ἐγένοντο (> 1957 : yeyovacw 337 : ἐγενοντο οἱ avOp. 205) 051. 20
(-- 35. 2020. 2040). I. 104. 110. 259. 2037. 2067 al?! Tyc gig vg
s arm? * sa | emt tno yno > 69. 104 | τηλικουτοσ σεισμοσ ovTw
μεγασ)] >bo : tr after eyevero? arm? | ovrw] ovrws 1. 498. 2015.
2018. 2020. 2037. 2033. 2040 al |.

19. at πολεισ] ἡ πολισ N* Ss? αἱ > 2015. 2036. 2038 | ἐπεσαν
ΑΝ 046. O51. 35. 104. 110. 337. 452. 468. 498. 620. 2015.
2020. 2023. 2038. 2041** : εἐπεσὸν 20 (—35. 337. 468. 620.
919. 2020). I. 69. 250. 314. 2037. 2067 al?! : execey N*¥ 52
δουναι] pr του δὲ 632**. 2015. 2036. 2037 | To ποτ.] ex Pr | τὸ
> 2040 | tov’ >k& bo | τ. θυμ. tr before τ. owov 468 eth :
tr after opyno Pr: +xars! : > Tyc | τ. opy. >61. 69 gig arm! |
αὐτου] Σ» δὲ bo : του θεου 2019 eth |.

20. και! > 1 | raca νησοσ εφυγεν] omnes insulae fugierunt
Pr arm bo eth | opy] pr omnes Pr : +xat 2015. 2036. 2037 |
ευρεθησαν] + Tore οἱ απο avatoAwy φευξονται em δυσμασ και οἱ απὸ
υσμων εἰσ ανατολασ εσται yap θλιψισ μεγαλη ova ov γεγονεν απὸ
xataBoAno κοσμου ουδ ov μη γενηται 468.

21. μεγαλη] βιαια 920 | wo ταλαντ.] tr after καταβαινει 920 |
wo > 2022 Pr καταβαινει] κατεβη 51 arm bo | τον θεον > 386 |
ex] ἐπι 205 | πληγησ . . . χαλαζησ]-“-- 920 | ἐστιν] eyevero Pr vg
| ἢ πλ. αὖτ. >vg [[αὐτησ] > 046 arm? 8: : tr before ἡ πληγὴ 205 :
αὐτὴ 18, 69. 104. 175. 250. 325. 386. 456. 617. 620. 920. 2015.
2016. 2020. 2037 al : αὐτου 181. 385 : a grandine Pr |,

VOL. I1.—22

338 AIIOKAAYWIS, IQANNOY [XVII. 1-3.

CHAPTER XVII.

1. Kai ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ
, Aes , % 9 “- , a“ id
φιάλας, καὶ ἐλάλησεν per ἐμοῦ λέγων Δεῦρο, δείξω σοι
τὸ κρίμα τῆς πόρνης τῆς μεγάλης
τῆς καθημένης ἐπὶ ὑδάτων πολλῶν,
2. μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς,
καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου
τῆς πορνείας αὐτῆς.
Van fear , > » > , Seat a
3. Kat ἀπήνεγκέν pe εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα
καθημένην ἐπὶ θηρίον κόκκινον γέμοντα ὀνόματα βλασφημίας, "ἔχων"

1. ηλθεν] εξηλθεν Α | εἰσ] τισ 104 arm*4| εκ > δὲ 2015.
2040 | ayyeA. . . . φιαλασ >Tyc | τ. ἐχοντων] qui habebat gig |
ehadnoev] dixit Tyc | per eu. λεγ. >Tyc | Aeywv] + μοι τ. 205.
2015. 2036. 2037. 2038. 2067 | τ. pey. Σ» 51| vdar. πολλ. AX
025. I. 172. 181. 205. 218. 250. 2015. 2018. 2019. 2036. 2037.
2038. 2040. 2067 bo : των υδατ. των πολλ. 046. 20 (-205.
2040) al?! arm |.

2. μεθ no] + “sinned and” bo | exopvevoay] exounoev πορνιαν
ἐξ bo sa | καὶ... αὐτὴσ >Tyc Pr | εμεθυσθησαν] ἐμεθυσαν 205 |
Ol κατ. τ. γ.} tr after avryo I | εκ] απο 920 | οινου] οἰκου &* ?
| πορνειασ] πορνησ 205 |.

3. απηνεγκεν] avyveyxev 920 : duxit Pr : tulit Tyc gig | pe]
μοι 386 | ἐρημονΐ +rorov 2040 [εν AN 025. 046. 35. 175. 205.
325**. 468. 617. 620. 632**. 1934. 2020. 2040 Tyc Pr gig Cyp
vg bo (arm) : >18. 82. 93. 141. 201. 218. 325*. 337. 385. 386.
429. 456. 498. 506. 522. 632*. Τὺ. 920. 1849. 1955. 2004.
2024*. 2039 al | ειδον] ιδα A | em] +70 920 | θηριον AN 35. 175.
205; 1617. 020. 032 1934, 2020. 2040 : 4-70.18.) 325. ΤῊ
386. 456. 468. 632*. gt9. 920. 1849. 2004 | κοκκ.] κογκ. 046 |
yep. . . - (ver. 4) Kav? >468* | γεμοντα AX* 025 (52) : γεμον δὲς
046. 051. 20 (— 468*). 1. 61. 69™. ΤΟ: 172. 201. 241. 250. 314.
385. 498. 522. 1955. 1957. 2015. 2016. 2018. 2019. 2022. 2023.
2024. 2036. 2037. 2038. 2039. 2041. 2067 (s!) : yeuwy 104. 420.
2017 | ovowata AX 025. 046. 20 (-35. 175. 205. 617. 1934).
61. 69. 104. II0. 201. 241. 385. 429. 498. 522. 1955. 1957.
2017. 2022. 2024. 2039 : ονοματων I. 35. 61™8. 172. 175. 205.
250. 314. 617. 1924. 2015.' 2016. 2018. 2019. 2023. 2036;
2037. 2038. 2041. 2067 | exwv A 104. 201. 429. 919. 2017 :
€xovTa 8 025 : exov 046. 051. 20 ( -- 468*. gig). I. 250. 2037.
2038. 2067 al?! | xed. ext. καὶ > 1 | δεκα] καὶ ἡ yovyn .. . THO
yno (ver. 18) 025. 2020. (On this addition see Tischendorf,
crit, note 7% oc.) |.

XVII. 4-6.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 339

κεφαλὰς ἑπτὰ καὶ κέρατα δέκα. 4. Kal ἡ γυνὴ ἦν περιβεβλημένη
πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη 'χρυσίῳ καὶ λιθῷ τιμίῳ χρυσῷ
καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς Γγέμον᾽ γέμων
βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὑτῆς. 5. καὶ ἐπὶ τὸ
μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον,

ΒΑΒΥΛΩΝ H METAAH,

H MHTHP ΤΩΝ 7 ILOPNON f(a)

KAI TON BAEAYTMATON ΤῊΣ ΤῊΣ.

>
6. καὶ εἶδα τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων Kal
ἐκ τοῦ αἵματος τῶν μαρτύρων ᾿Ιησοῦ.

(a) Tye Pr vg arm?=zopyiay, which the parallelism in the next line
requires. See vol. ii. 65.

4. ἡν] ἡ 1 | roppvpovv] πορῴφυραν O51. 1. 35. 175. 181. 205.
250. 314. 617. 1934. 1957. 2015. 2019. 2023. 2036. 2037. 2038.
2041. 2067 al? : πορφυρᾶ s! καιξ >1957 | xa? AN I. 104. 250.
424. (620). 2018. 2019. 2020. 2022. 2037 al Tyc Pr gig vg s?
arm* +4 bo : > 025. 046. 20 (— 620. 2020). 2038. 2067 al™ sl
arm? | κεχρυσωμενὴη] περικεχρυσωμενὴ 250. 424. 2018 : κεχρυσωμενα
s! : “gildings embroidered” arm? | xpvow A 046. 20 (— 35. 205.
2020. 2040). 250. 2067 al™ : χρυσω N 025. I. 35. 205. 1957.
2015. 2019. 2020. 2023. 2036. 2037. 2038. 2040. 2041 | λιθ.
Ty... . papy.| ~arm** | AG. τιμ.] λιθουσ τιμιουσ 51 : λιθοισ
τιμιοισ S* arm | papy.| wapyapitac 5}: “pearl” arm | exovoa . . .
τ. πορν. avtTyo > 025 | ἐχουσα] pr και Tyc 51 : et habebat Pr |
TOT. χρυσ.] ~I. 205. 1957. 2015. 2019. 2023. 2036. 2037. 2038.
2041. 2067 al: tr χρυσ. after αὐτησὶ 920 | εν] exis! | γεμον AN®
046. 20. 250. 2037. 2038. 2067 al?! : yeuwy &* 104. 201. 429.
2017 : pr καὶ 51 arm® 42 | BdedX. . . . τα ακαθ.] ~s! | Bded.]
βδελυγματοσ 51 arm* (bo) : abominatione vg" (-nem*) | xa
>bo | τα ακαθ.] τ. axafappara 2039 : inmunditia vg ¢fs-hv ;
-tiae Pr vg*™ (51) : -tiarum Tyc vg? (bo) | τ. πορν. >gig | avrno?
A 1. 35. 104. 172. 205. 241. 250. 468*. 632**. 1957. 2015.
2016*, 2018. 2019. 2020. 2023. 2036. 2037. 2038. 2040. 2041.
2067 al Tyc vg s! arm? eth : τησ yno 046. 20 ( -- 35. 205. 468*.
632**, 2020. 2040) al™ gig arm? : totius terrae Pr Cyp : auryo
και THO γησ ὃὲ 52: αὐτησ pera TH yno ολησ bo : >arm* ¢ |.

5. ονομα] ονοματα 18. 919. 2004 : >s! arm? eth | μυστηριον
sacramenti Pr : ev μυστήριω arm** | τ. πορν. x. >gig | πορνων
fornicationum Tyc Pr vg (arm?) | τ. γησ] totius terrae Pr |.

6. εἰδα (ida A) A® : doy (ιδον) 025. 046. 051 min?! | exl A
I. 55: 104. 172. 205. 241. 429. 468**. 632** 2015. 2016.
2017**. 2019. 2023. 2036. 2037. 2038. 2040. 2067 al™ Pr gig
Vg 5 : 2 δὲ 025. 046. 20 (—35. 205. 468**. 632**. 2020. 2040),
69. 82. 110. 250. 314. 385 al™ | 7. αιμ.] τω amare N* 2020;

ἐγώ σοι
ἐρῶ

ὑπάγειν

240 ΑΠΟΚΑΛΎΨΙΣ ΙΏΑΝΝΟΥ [XVII. 7-8.

‘ yo fo) , Ν > ,
Καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα. 7. καὶ εἶπέν μοι ὃ
Ν > > > [ον ~ ΓΝ
ἄγγελος Διὰ τί ἐθαύμασας ; ᾿ἐγὼ ἐρῶ σοι' τὸ μυστήριον τῆς γυναικὸς
καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς
Ν , a b AN .
καὶ τὰ δέκα κέρατα. 8. τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ
΄, 3 ’, 3 σι 3 , Ν » 3 ἡλ re , ἊΝ ‘
μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν Γὑπάγει"" Kai
Lal ‘ ~ ~
θαυμασθήσονται of κατοικοῦντες ἐπὶ τῆς γῆς, ὧν ov γέγραπται τὸ
ν᾿ a lod ἈΝ - ΄
ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ
θηρίον ὅ τι ἦν καὶ οὐκ ἔστιν καὶ πάρεσται.

sanguine Tyc arm | και AN 025. 35. 205. 468. 632**. 2020.
2040 al™ Tyc Pr gig vg s arm bo : > 046, 20 ( -- 35. 205. 468.
632**. 2020. 2040). 82. 110. 250. 385 al | ex τ. αιμ.3] ex >314.
2016. 2041 al : sanguine Tyc arm | μαρτ.] μαρτυριων A : pr αγιων
325. 468. 620 | Inoov] pr του 2040: +Christi Pr : >1. 2019.
2067 arm? | 15. aut. θαυμ. μεγ. >bo | tr wey avr. after peya καὶ
2020 s! αὐτὴν >61. 69 |.

7. epw σοι A 046. 20 (—35. 205). 250 al™ gigseth:~®&
025. I. 35. 61. 69. 1957. 2019. 2022. 2023. 2036. 2037. 2038.
2041. 2067 alP vg : tibi ostendam Pr bo | tro > arm | τ. γυν.]
huius mulieris Pr | tov?] καὶ 2020 : pr και 1. 2036. 2037 | τασ >
205 arm? 4 | err. κεφ.] ~ Pr vg | dex. xep.] ~ Pr vg |.

8. το θηριον] pr καὶ Tyc arm@ eth | 0 adea >Tyc | nv] yn A:
pro arm | xa?] sed Pr: >s! bo | απωλειαν] + irae Tyc | vraye
A 181. 468*. 2037 : vadit Pr s! (eth) : υπαγειν & 025. 046. 20
(-- 468"). 250. 2037. 2038 al?! s? arm (bo) : ibit Tyc gig vg |
θαυμασθησονται A 025 5 : θαυμασονται & 046. 20. 250. 2037. 2038.
2067 min°™ : mirabantur vg* ἢ δ“ arm¢ | οἱ κατοικ.] pr παντεσ Pr
arm? 4-2 bo | ἐπι tyo yno AN 025. I. 35. 175. 205. 250. 617.
1934. 2037. 2038. 2040. 2067 al? gig 5 arm*** bo : τὴν γὴν
046. 20 (— 35. 175. 205. 617. 1934. 2040) alP™ Pr vg : rye yyo
arm? | ov γεγραπτ.] οὐκ eyeypamrat A | τὸ ονομα A 046. 20 ( -- 35.
175. 205. 468. 617. 1934). 69. 110. 385 al™ s? arm* bo: ra
ovopata ὃὲ 025. I. 35. 175. 205. 250. 468. 617. 1934. 2037. 2038.
2067 al? Pr gig vg 51 arm® ὁ eth : +avrwy arm? | em?) ev 2036.
2040 Pr gig vg s! arm | to βιβλιον AN 025. OST. 1. 35. 175. 205.
250. 314. 617. 1934. 1957. 2016. 2019. 2023. 2037. 2038 Δ]:
tov βιβλιου 046. 20 (— 35. 175. 205. 337. 617. 1934. 2040). 69.
82. 104 al™ : τω βιβλιω 337. 2040 Pr gig vg s! : βιβλω 2036
(arm) | βλεποντων] βλεποντεσ 1. 35. 1957. 2019. 2022. 2023.
2041 Pr gig vg | τ. Onp. (ort) nv AN 025. 1. 35. 205. 2020. 2037.
2038. 2040. 2067 alP Pr gig 5 arm bo : or ἣν τ. θηρ. 046. 20
(— 35. 205. 2020. 2040). 250 al | o τὶ so apparently Pr vgt Ὁ
arm? : ore 046 min®™= gig vg*°!8) bo arm? 42: AX o25. 5
would support either reading | ἐστιν] ἐσται 386. 920 | και] +
παλιν N* | παρεσται AX* 025. 046. 051. 20 (—632**). 6.
Τοῦ. 250. 314. 2067 alP™ Pr arm* : wapeorw N° 1. 181.

XVII. 9-13. ] ATIOKAAYWVI, IOQANNOY 341

9. Ὧδε ὃ νοῦς ὁ ἔχων codiav’ ai ἑπτὰ κεφαλαὶ ἑπτὰ (α) το.
βασιλεῖς (6) εἰσίν" οἱ πέντε ἔπεσαν, ὁ εἷς ἔστιν, ὁ ἄλλος οὔπω
ἦλθεν, καὶ ὅταν ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι. τι. καὶ τὸ θηρίον, ὃ
ἦν καὶ οὐκ ἔστιν, καὶ αὐτὸς ὄγδοός ἐστιν, καὶ ἐκ τῶν ἑπτά ἐστιν,
καὶ εἰς ἀπώλειαν ὑπάγει. 12. καὶ τὰ δέκα κέρατα ἃ εἶδες δέκα
βασιλεῖς εἰσίν, οἵτινες βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς
βασιλεῖς μίαν ὥραν λαμβάνουσιν μετὰ τοῦ θηρίου. 13. οὗτοι μίαν

(α) Here follows a gloss giving a second explanation: ὄρη εἰσίν, ὅπου ἡ
γυνὴ κάθηται ἐπ᾽ αὐτῶν. καὶ.

(6) The same gloss adds ἑπτά.

241. 336. 632**. 2019. 2036. 2037. 2038 gig 5 arm® : erecev
bo : >vg |.

9. whe ο vous o εχ. σοφ.] joined with what precedes 046. 18.
69. 201. 337. 385. 386. 456. 498. 522. 919. 920. 1849. 1955 al:
“he who hath heart with (and eth) wisdom let him under-
stand” bo eth? | we] pr et Pr: >046|0 exw] τω εχοντι
s | at] καὶ 2040 : >051 | exra] >61. 69: tr after εἰσιν 1 | ex]
exavw 61. 69 | orov . . . ex αὐτων] δὶ... supra illos gig s:
super quos Pr vg bo eth |.

10. xa! > 620 | Bac. err. εἰσιν A 025. I. 35. 205. 241.
632**. 1957. 2019. 2020. 2036. 2037. 2038. 2040. 2041. 2067
al Pr gig vg 5 (arm***) : err. Bac. εἰσιν & bo sa eth: Bac. aor
ext. 046. 20 (— 35. 205. 632**. 2020. 2040). 250 al™ (arm?) |
ἐπεσαν] erecov 20 (— 35. 337. 468. 920). 42. 69. 82. 104. 250.
2067 al | o!] pr καὶ 1s! arm bo: +6e 2041 Pr eth? | ἐστιν] pr οὐκ
bo : superest Pr | o?] pr καὶ vg arm bo eth | avr. de μειναι A 025.
I. 35. 69. 2037. 2038. 2040. 2067 al: avr. puve ζει (δει 8°) R*:
det avr. μειναι 046. 20 (— 35. 2040). 250 al™ (Pr) gig (vg) |.

11. καιξ > 468*. 2040 | καιβ > & | avtoo A 025. 1. 35. 175.
205. 250. 617. 632. 1934. 2037. 2038. 2067 al Pr gig vg (s!) bo:
ουτοσ καὶ 046. 20 ( -- 35. 175. 205. 617. 632. 1934) al (52) | ογδοοσ
pr o & 452. 2017. 2021 : octavo loco Pr | x. ex. 7. emt. Ἢ]
cum sit ex vii Pr | ὑπαγει] vadet vg : ibit Pr (arm? *-¢) |,

12, οιτινεσ] hii Pr | βασιλειαν > bo | ovtw] ove A : ovrw x* |
αλλα AX 69. 2040 : αλλ 025. 046 min?! : > bo arm! | wo
βασιλεισ] regni Pr | μιαν wpay] una hora Pr gig vg | λαμβ.. . .
. θηριον] “having followed the wild beast” bo | λαμβανουσιν] pr
ov 620 : accipient gig vg*%¥ :; tr after θηριου 920 | pera του
θηριου] post bestiam vg |.

18. ouro.]+ omnes Pr | γνωμὴν exovow AN 025. 1. 35. 205.
2037. 2038. 2040 al? Tyc (Pr) gig vg (arm) : ~ 046. 20 ( — 35. 205.
2040). 250 al™ sa | ἐχουσιν] habebunt Pr | τὴν > 61. 69. 2038
arm? 5: α | εξουσιαν A 046. 20 ( — 35. 205. 386. 468. 920). 250 al™
arm* 34: pr ΤῊΝ & 025. I. 35.172. 201. 205. 385. 386. 468. 408.
920. 1957. 2018, 2019. 2023. 2036. 2037. 2038. 2041. 2067 al |

πυρί

342 ATIOKAAYWIS IQANNOY [XVII. 17, 16, 14.

, ΝΜ Ν Ν ὃ , ss 3 s Se ~ ,
@
γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίς
διδόασιν (a). 17. ὃ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι
τὴν γνώμην αὐτοῦ,(ὁ) καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ,
ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ.
6 Ν Ν ὃ , / ἃ ny Ν -ς θ ’ὔ
16. καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον,
,
οὗτοι μισήσουσιν τὴν πόρνην,
΄, ld
Kal ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν,
καὶ τὰς σάρκας αὐτῆς φάγονται,
καὶ αὐτὴν κατακαύσουσιν [ἐν πυρί],

14. οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν,
καὶ τὸ ἀρνίον νικήσει αὐτούς,
4 , , > 4 ‘ ‘\ ,
ὅτι κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων,
καὶ οἱ μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. (Cc)
(a) Text of xvii. 14-17 dislocated and glossed. On the restoration of the
original order, see vol. 11. 61, 71 sq.
(ὁ) A doublet here follows καὶ ποιῆσαι μίαν γνώμην : see crit. notes below,
and cf. xvii. 13.
(c) What was originally a marginal gloss on xvii. 1 text adds here : 15.
καὶ εἶπέν μοι Ta ὕδατα ἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ Kal ὄχλοι εἰσὶν Kal
ἔθνη καὶ γλῶσσαι.

αὐτων] εαὐτων 1 (5) : > arm? | τω θηρ.] diabolo Tyc | διδοασιν]
δωσουσιν 94. 2036. 2037 Tyc bo : διαδωσουσι 218 : tradent Pr vg |.

17. θεοσ] κυριοσ 61. 69 | edwxev >Tyc | avtwy!] αὐτου x* τ.
γν. αὖτ. κ΄ ποιήσαι > 94. 620. 1918 arm? * ¢ eth | αὐτου] αὐτων N°
kK. ποιήσαι pay γνωμὴην] >A 2036. 2037 Tyc gig vg : et esse illos
in (+uno arm? bo sa eth) consensu (+et metu Pr) Pr
arm? 8: α bo sa eth | καὶ ποιησαι > N° | pray γνωμὴν ὃὲ 025. 1.
35. 2019. 2022. 2037. (2040). 2067 al : ~ 046. 20 ( — 35. 2040).
250 al™ : wav >172. 2018: +avtwy 2040 s! καὶ >gig vg bo |
dovvar] dabunt Tyc : ut dent gig vg | rnv? >bo sa | avrwv? | auTw
A : αὐτου 046. 61. 69 : > 2036 Pr arm 8: α bo sa | τελεσθησονται
AN 025.051. 1. 35. 181. 205. 209. 432. 1957. 2023. 2036. 2037.
2038. 2041. 2067 : τελεσθωσιν 046. 20 ( -- 35. 205). 69. 104.
I10. 250. 385. 2016 al?! |.

16. a ειδεσ] tr after θηριον 205 eth | x. to θήριον] tw θηριω 5]
arm? : του θηριου arm**: +0 εἰδεσ (Pr): >Tyc arm! μισησουσιν]
odio habent Tyc | ποιησουσιν (ποιουσιν Tyc) αὐτὴν x. γυμνὴν AX
025. I. 205. 632**. 2020. 2036. 2037. 2040 al Tyc gig vg 52 arm?
$a : ποιήσουσιν avtnv και (>bo) γυμνὴν ποιησουσιν (-cwow 617)
αὐτὴν 046™8), 20 ( — 205. 632**. g19*. 920. 2020. 2040). 250 al
bo eth: και γυμνὴν ποιήσουσιν αὐτὴν 424. Pr 51 arm*: x. γυμνὴν
>046*. τ. 82. 141. 218. 498. g19*. 920. 2016. 2019 | avr. day. |
~ 632 | φαγονται] φαγωνται 18. 632 : edunt Tyc | κατακαυσουσιν]
καυσουσιν 1. 181. 205. 2019. 2020 | εν A 20 (—9g20). 2037. 2038.
2067 al?! bo sa: > δὲ 025. 046. 172. 250. g20. 2018 Pr gig vg |.

14. πολεμησουσιν] πολεμουσιν Tyc arm? ** | ot per avrov

XVII. 18-XVIII. 2.] AIIOKAAYWIS IODANNOY 343

18. καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς.

quicumque cum eo erunt Pr | κλητ. . .. eX... . πιστ. εκλ.

πίστι. -- KAGT SOLE | κλητοι και >gig | Katt] Sven: hv;
ort 1. 2037 | εἐκλεκτοι kat > 110. 2020 | exA,. . . mot.] ~ 172.
2018. 2036. 2037 : οἱ exAexror . . . οἱ πιστοι bo | xa? > 205.
2067 |.

15. ειἰπεν A Tyc Pr vg s arm‘ bo sa : λέγει δὲ 025. 046 min®*™
gig arm? * ; > eth | wo.]t+angelus Tyc | ta υδατα] ταυτα N* :
ταυτα Ta voata N° | Ws οἰδασ 104 : vides Tyc : +xat 7 γυνὴ
175. 617. 1934 | ov] super quas Pr Cyp s! [ἡ > &° | πορνη]
mulier Tyc bo | λαοι] ρΡΓ και ὃὲ | καὶ οχλοι > vg | oxAn...
γλωσσαι] ~ 920 | οχλ. εἰσιν x. εθνη Kk. yAwoo.| turbae (+ et
gentes Cyp) ethnicorum et linguae sunt (sunt et linguae Cyp)
Pr Cyp : “ multitudes of nations” bo |.

18. ἐστιν > Prs! | 7 pey.] του θεου 920 | nt > 18. 201. 386.
2039. 2040 | tr. βασιλεων] τ. βασιλειων δὲ arm? *« bo eth : >
arm! : Ἔτων 336. 620. 1918 | Tyo yno AN 025. 18. 35. 175. 205.
468. 617. 632**. 1934. 2020. 2040 Tyc gig vg s arm boeth:
terrarum Pr : pr em (046). 325. (336). 337. 386. 456. (620). 632*.
919. 920. 1849. (1918). 2004 al™ |.

CHAPTER XVIII.

1. Mera ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ,
ἔχοντα ἐξουσίαν μεγάλην, καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ.
2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγων
Ἔπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,
καὶ ἐγένετο κατοικητήριον δαιμονίων,
καὶ φυλακὴ παντὸς πνεύματος Γἀκαθάρτου καὶ μεμι- ἀκαθάρτου
σημένου",
καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμιση-
μένου (a).

(α) Text of these last two lines is uncertain. Possibly we should read
θηρίου for πνεύματος (cf. Jer. 1. 39), cf. A 250. 424 Pr gig 52 below: or else,
with 250. 424 Pr gig 5", read an additional line: καὶ φυλακὴ πάντος θηρίου
ἀκαθάρτου.

1. peta ταυτα] pr καὶ O51. I. 35. 104. 205. 250. 468. 2020.
2037. 2038 al gig vg eth: et Pr | αλλ. ayy] ~ 35. 175. 242. 250.
617. 920. 1934. (1957). 2016. 2017. 2023 | αλλον] erepov 1957 :
> 1. 61. 69 arm! | exovra] pr και 205 eth | wey. >gig arm? | ex?]
απὸ 386 : + Tov προσωπου avtov και bo eth |.

2. expagev] εκεκραξεν A| ev A 025. 35. 432. 452. 1957.

πέπωκαν

344 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XVIII. 8.

“ 3 a ΜΝ A 6 a a s aA ἢ , 7
3. ὅτι ἐκ τοῦ οἴνου [τοῦ θυμοῦ] τῆς mopveias αὐτῆς ἵἱπεπότικεν
πάντα τὰ ἔθνη,
a ε Xr ~ ~ a“ > > - > ,
καὶ οἱ βασιλεῖς τῆς γῆς μετ᾽ αὐτῆς ἐπόρνευσαν,
‘ ~ ~ ~ ~ ~
καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς
ἐπλούτησαν.

2019. 2023. 2036. 2038. 2040. 2041 Tyc vg (bo) : > 046. 20
(—35. 2040). 1. 141. 181. 241. 250. 336. 385. 429. 522. 1918.
1955. 2037. 2067 Pr gig | ἰσχυρα φωνὴ (+peyady τ. 181. 2067 :
+ και peyadyn 205. 2019 ) AN 025. 046. 20 ( -- 18. 620. 632. 919.
1849. 2004). I. 181. 250. 432. 452. 1957. 2019. 2023. 2036.
2037. 2038. 2041. 2067 vg 55 (arm? eth) : ισχυραν φωνὴν 18. 141.
241. 336. 385. 429. 522. 620. 632. 919. 1849. 1918. 1955. 2004:
φωνὴ peyadn (+ και ισχυρα Pr) Pr gig 51 arm? ¢ (bo) : fortitudine
Tyc | λέγων > 025 bo | ereoev? A 1. 35. 104. 172. 205. 468 5,
632**. 1957. 2019. 2023. 2036. 2037. 2040. 2041. 2067 Tyc Pr
gig vg 5 arm? *: > δὲ 046. 20 (—35. 205. 468**. 632**. 2040).
250. 2038 al™ arm?¢ bo sa eth : Ἐεπεσεν 025 | Βαβ.] pr 7 046.
61. 69. 2067 : - ἡ πολισ bo sa eth | κατοικ.] habitatio et refugium
Pr | δαιμονιων AX 046. 2040 Tyc Pr gig vg : δαιμονων 025. 20
(-- 2040). 250. 2037. 2038. 2067 al | @vdaky!:? >Pr | παντοσὶ

. μεμισημενου) omnis immunditiae et iniquitatis Tyc |
παντοσὶ. . . φυλακηξ > 18. 205 | πνευματοσ] + δαιμονιου 620 |
ακαθ.} . . . opveov >025. I. 61. 69. 104. 181. 242. 617. 919.
1934. 2016. 2019. 2020. 2036. 2037. 2038. 2067 s! arm? | x.
μεμισημενου Α 336. 620 gig arm* : >®& 025. 046 minfere omn
(Pr) vg s? bo sa eth : + et omnis bestiae immundae Pr | φυλ.
παντ.3 > 456. 632** | ορνεου] θηριου A | ακαθ.2 >g20 | Kk. μεμι-
onpevov?| κι μεμιασμενου 18 : >61. 69. vg (— vg’): pr καὶ φυλακὴ
παντοσ θηριου ακαθαρτου 250. 424 : + et carcer omnis bestiae
immundae et odibilis gig s? |.

3. tT. ow. τ᾿ θυμ. & 046. 20 (— 35. 205). 250 al?! Tyc 52: τ.
Oup. 7. οἷν. O25. OST. 1 25. 172: 205. 241,432. ΤΌ cons:
2019. 2023. 2036. 2037. 2038. 2041. 2067 gig arm* + ©) eth : τ.
ow. >AC vg: τ. θυμ. >Pr s! | τ. θυμ. τ. πορν. τ. πορν. τ. θυμ.
C |r. πορν. >218 52| wer. παντ. τ. εθ. >Pr| πεποτικεν 94.
432. 2019. 2036 (s!) : πέποκεν (πεπω-ὀ 35. 2037). 025. I.
35. 2023. 2037. 2038. 2041 : πεπωκασι (πεπο- 242. 498.
617. 2020). O51 ΤῸ; 175. (241). 250.) 337. 468**. 522.n6n7-
632. (1918). 1934. 1957. 2016. 2017. 2020. 2024. 2039. 2067
alP Tyc gig vg 52 arm?3¢ ; wertwxav AC : πεπτωκασι(ν) &
046. 20 (—35. 175. 337- 468**. 617. 632. 2020). 61. 69. 104
alP arm* bo eth | er avr. ἐπορν.Ἷ οἱ pet aut. πορνευσαντεσ 256.
336. (620). 628 Tyc arm? 34 : wer avtyo > Pr | τ. yno?| αὐτησ
1. 920] τ. δυν. > bo| στρηνουσ)] otpyvov C 149. 201. 241.
2037. 2067 |.

XVIII. 4-6.] ATIOKAAY¥IS, IQANNOY 345

4. Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν
᾿Εξέλθατε Γἐξ αὐτῆς ὁ λαός μου),
ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὑτῆς,
καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε"

σ 9 , 7 A ee , ΕΣ A > A
5. ὅτι ἐκολλήθησαν αὐτῆς ai ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ,
καὶ ἐμνημόνευσεν ὃ θεὸς τὰ ἀδικήματα αὐτῆς.

Ν Ν
6. ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν,
‘ ὃ ΄’ ὃ NG x ae. Ey
καὶ διπλώσατε διπλᾶ κατὰ τὰ ἔργα αὐτῆς
3 a ΄ Qo 2 ’ SERN a
ἐν TO ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν"

4. αλλην φωνην] αλλησ φωνησ C 2067 : ~ 2020 : αλλ. >
arm? #2 bo | λεγουσαν] -σησ 2067 | εξελθατε AN 2036. 2038 :
efeAOere 025. O51. I. 35. 205. 1957. 2017. 2023. 2037. 2040.
2041. 2067 Tyc gig vg 5 arm bo : εξελθε C 046. 20 (- 35. 205.
2040). 250 al?! Pr | εξ avryo| tr after μου NC 025. 2020. (2067)
eth : >1. 110. 181. 2038 | εξ] απ 2067 | 0 >205. 2038. 2067
| wa > 386 | συνκοιν. ANC : συγκοιν. 025.046 min™ | xa? >s! |
kK. εκ τ᾿ TA. AUT. >025. O51. 35*. 2038 | τ. πληγων] Tyo πληγης
gig s! | AaBnre] λαθητε 386 : βλαβητε O51. 2036. 2037 (Tyc Pr) |.

5. αὐτησ!] αὐτὴ 51 (bo) : avrwy arm? : Σ» 920 | axpr] ewo 025 :
μέχρι 2037 | ἐμνημον.] -αὐτὴσ 18. 35. 82. 110. 172. 337. 385.
456. 632. 919. 920. 1849. 1955. 2004. 2018. 2022. 2023 alP: +
avros 386 eth | θεοσ] dominus vg : dominus deus Pr | αὐτησϑ]
avtwy Tyc arm? |.

6. amodote . . . autna] et (>Cyp) ideo reddidit ei duplicia
(dupla Cyp) Pr Cyp | ἀποδοτε] αποδιδωσιν arm? ὃ: « | καιΐ > vg
(—vg?) | απεδωκεν] + υμιν O51. I. 35. 175. 205. 468. 617. 632**,
1934. 1957. 2016. 2037. 2038. 2041 gig vg’ arm@) 4: + nu 2067
arm? @ | «av? >8 eth | διπλωσατε (διπλασατε 18. 2004) ANC 046.
20 ( — 35. 175. 205. 617. 620. 632**. 1934. 2020). 61. 69. 82. 93.
I10. 385. 2022. 2024. 2039 al™ Tyc gig vg : + αὐτὴ 025. 051.
τ ἢν ἼΘΙ 4075. 250. ΘΙ). οὶ 22 5 1934. 1957. 2016:
2037. 2038. 2067 al 5 arm* bo : + αὐτὴν 205 : + αὐτα 2020 |
διπλα A 025. 046. O51. I. 35. 104. 175. 205. 250. 617. 620.
632**. 1934. 2016. 2020. 2037. 2038. 2040. 2067 : pr τα NC 18.
61. 69. 110. 325. 337. 385. 386. 456. 468. (632*). 919. 920. 1849.
2004. 2022 | (ra) διπλα ANC 025. 35. 175. 617. 620. 632**.
1934. 2020. 2040 Tyc Pr gig vg 5 arm bo eth: +wo και αὐτὴ
(avro 69) και (> 61. 69) 046. 20 (- 35. 175. 617. 620. 632**.
1934. 2020. 2040). 61. 69. 82. 110 al™| τὰ > 149| εν τω
ποτηριω) in calicem gig | ποτηριω AC 025. 1. 35. 175. 250. 325.
617. 1934. 2037. 2038. 2040. 2067 Tyc Pr (gig) vg s arm eth:
>620: Ἑαυντησ 8 046. 20 (— 35. 175. 325. 617. 1934. 2040).
69. 104. 110. 385 bo | w] wo 172. 2020 bo | εκερασεν] + υμιν

ὁ λαός μου
ἐξ αὐτῆς

346 ΑΠΟΚΑΛΎΨΙΣ [OANNOY [X VIII. 7-9.

ν Ὁ [Pes Ny ,
7. ὅσα ἐδόξασεν αὑτὴν Kal ἐστρηνίασεν,
~ -. \
τοσοῦτον δότε αὐτῇ βασανισμὸν Kai πένθος,

ὅτι ἐν τῇ καρδία αὐτῆς λέγει ὅτι
Κάθημαι βασίλισσα
καὶ χήρα οὐκ εἰμί,
A tA > \ e
καὶ πένθος οὐ μὴ ἴδω

νΝ a 9 a ¢ la 9 e Ν 39 A
8. διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὑτῆς,

+ θάνατος καὶ πένθος καὶ λιμός, f(a)

καὶ ἐν πυρὶ κατακαυθήσεται,

g > Ν ε Ν ε / 3 ,

ὅτι ἰσχυρὸς ὃ θεὸς ὁ κρίνας αὐτήν.

Ν / > cal - a

ΓΑ οὐσιν 9. Καὶ Γκλαύσονται!" καὶ κόψονται ἐπ᾽ Γαὐτῇ οἱ βασιλεῖς τῆς γῆς,
αὐτήν. οἱ μετ᾽ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν

(a) On this line see vol. ii. 100.

632** | κερασατε] remixtum est Cyp Pr : “ shall be mingled”
arm? | avry?] αὑτὴν 046. 620 |

7. oga| pr καὶ Pr arm? *«| αὐτὴν AX*C 025. 046. 20
(—35**. 175. 205. 632**. 1934. 2020. 2040) al : εαὐτὴν NI.
35**. 69. 110. 175. 205. 250. 632**. 2020. 2037. 2038. 2040.
2067 al?! | τοσουτ. δοτε] κερασατε 1 | Sorte] Swre 025 : datur Pr
Cyp (arm?) | dore aut. >s! [αὐτη >gig | kK. πενθ.] > οὐ τοῦτα τς
60. 181. 432. 1957. 2023. 2041. 2067 : + populo suo Tyc | ort!]
καὶ 1 : διοτι 2036. 2037 : καὶ 205 : >O51. 2038 | Aeyer] +
Babylonia Tyc | οτιϑ] + eyw 172. 250. 2018 : >1. 620. 2067 |
καθημαι ARC 025. 35. 175. 617. 620. 632**. 1934. 2020. 2040
gig vg sarm**¢ : xafiw 046. 61. 69 arm” bo : καθωσ 18. 82.
110. 325. 337. 385. 429. 456. 522. (632*). 919. 920. 1849. 1955.
2004. 2022. 2024. 2039 alP : + καθωσ 468 : + wo 205 : εἰμι
καθωσ 201. 386: sum Pr Cyp | βασιλισσα] βασιλευουσα C | ov
εἰμι] non possum esse (esse non possum Cyp) Pr Cyp |.

8. ἡμερα] wpa 61. 69 Pr eth | avryo] pr ew s! (arm? 3: 2) |
θανατοσ] Gavarov 046 arm? | cat AN 025. 35. 205. 620. 920.
2040 Tyc Pr gig vg 50). 3 arm?-4+¢ bo : > 046. 20 ( -- 35. 205.
620. 920. 2040). 82. 110: 172. 201. 250. 314. 385. 429*. 498.
522. 1955. 2018 al arm? | xac? >18 | ev πυρι] tr after κατακαυθ.
(arm?) bo eth | κατακαυθησεται] κατακαυθησονται Tyc : καυθήσεται
337 [οθεοσ A 2040 vg eth : o θεοσ ο κυριοσ X* : κυριοσ o θεοσ
xC 025. 046. 20 (—175. 617. 920. 1934. 2020. 2040). 250.
2037. 2067 al Tyc Cyp gig 52 arm*-* α bo : κυριοσ 141. 175. 242.
314. 617. 1934. 2016. 2020. 2041 Pr s! arm? : κυρ. ο θεοσ o
παντοκρατωρ 2026 : κυριοσ ο παντοκρατωρ 2037 | κρινασ) κρινων &°
I. 175. 250. 314. 617. 1934. 2016. 2036. 2037 : (qui) iudicabit
Tyc vg |.

9. κλαυσονται AN τ. 18. 205. 2019. 2004. 2038. 2067 alP:

XVIII. 10-11.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 347

καπνὸν τῆς πυρώσεως αὐτῆς, το. ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν
φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες
Οὐαί, οὐαὶ 7 πόλις ἡ μεγάλη,
Ν ε 7 9 ,
Βαβυλὼν ἡ πόλις ἡ ἰσχυρά,
σ΄ ει τ ε ,
ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου.
11%. καὶ οἱ ἔμποροι τῆς γῆς κλαίουσιν καὶ πενθοῦσιν ἐπ᾽ αὐτὴν,
230, [ore οἱ ἔμποροί + σου t ἦσαν οἱ μεγιστᾶνες τῆς γῆς] (α)
11, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι,
(a) This line is provisionally restored here: see vol. ii. 102, 112. But
it is best to take it as a gloss on 11%.

κλαυσουσιν C 025. 046. 20 (—18. 205. 2004). 250. 2037 al?! |
κλαυσονται (-σουσιν)] ταυτὴν 025. I. 35. 205. 2036. 2037.
2067 51: ἐταυτὴν 2019. 2038 | καὶ κοψ. >920 | xar2 >bo | ex
αὐτὴ > 61. 69 Pr αὐτὴ A 1. 205. 498. 2019. 2020. 2036. 2037.
2038. 2040 : αὐτὴν NC 025. 046. 20 (—205. 2020. 2040). 250
al : avryo 2067 : avtwy 620 | of >18 | x. στρην.] >N* 456: +
και στεναξωσιν 8° | βλεπωσιν] Bwow ἐξ : βλεπουσιν O51. 522.
2017. 2038 | πυρωσεωσ] πτωσεωσ δὲ: Ἐ].

10. απο] pr καὶ Pr arm? | ἐστηκοτεσ] ἐστωτεσ 2040 : στηκοντεσ
2036. 2037 : στήσονται arm* * bo | τ. φοβ. “- 1849 | του βασαν-
ισμου] tov βασανισμον 1849 (arm*) : tormentorum gig : >arm*
| λεγοντεσ] και λεξουσιν 51 arm? 34: >arm4 | ova? | + ovat 172.
250. 2018 s! : >141. 2019. 2038 | 9! > 1934 | 7 pey. >Pr
βαβυλων] pry 172. 250. 2018. 2023 ἰσχυρα] οχυρα 2036. 2037
μια wpa} μιαν wpav A 2040 : pr ev I. 2020. 2037. 2067 | ηλθεν >
A | cov| eius gig |.

11%. tho γησ] σου 456 : σου ὃὲ : terrarum Pr | κλαιουσιν κ.
πενθουσιν AXC 025. I. 35. 205. 1957. 2023. 2037. 2038. 2040.
2067 (Pr) gig : κλαυσουσι (-σονται 2036) x. πενθησουσι (-θουσιν
314) 046. 20 ( -- 35. 205. 2040). 250. (314). (336). (1918). (2036)
vg 5} @ arm? 4 « (bo) : KA. καὶ > s? : και πενθ. > 336. 620. 1918.
2036 : xa.” >bo : flent plangentes Pr | ex avr.] tr after κλαιουσιν
2020 | er] ἐν A 1. 2036 : ef o51. 181. 2019. 2037. 2038.
2067 : pr ef eavrove 468 : >Pr | αὐτὴν NC 025. 94. 336**.
620. 1918. 2017 gig vg (Pr) : αὐτὴ A 20 (—620). 104. 250.
314. 1957. 2022. 2023 al™ : αὐτὴσ ΟἹ. 172. 2018 : avrove
046 : eavrove O51. 181. 2038 : εαὐτοισ I. 2019. 2036. 2037.
2067 |.

28°. or. ANC 025. 046. I. 35. 175. 250. 617. 620. 1934.
2037. 2038. 2040. 2067 Tyc Pr gig vg s arm* ὅ eth : >19 (-- 35.
175. 617. 620. 632. 1934. 2040). 82. 201. 385. 429. 498. 522.
εν bo | of >A 2040 | σου > 325. 2019. 2036 | yoav >
386 |.

11°. αὐτων] avryo 172. 2016. 2020 | οὐκετι (και οὐκετι 620.
1918 : οὐκ ἐστιν 456 : iam Pr: > arm bo eth) joined with what

λίθου

348 ΑΠΟΚΑΛΎΨΙΣ IOQANNOY = [XVIII. 12-13.

12. γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου Kai μαργαριτῶν,
καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκινοῦ,
καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν
σκεῦος ἐκ 'EvAov! τιμιωτάτου,
καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου,

A A
13. καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα,
ld
καὶ μύρον καὶ λίβανον καὶ οἶνον,

precedes 025. 1957. 2023. 2036. 2037 Pr gig vg s! : joined with
what follows AC 046. 19 al?! s? : without punctuation & |.

12. xpucou] χρυσουν C 025. 620. 1918 : χρυσιον 94. 20109 |
apyupou| apyupovv C 025 : apyuptov 94. 181. 201. 386 | λιθ. TUL. |
λιθουσ τιμιουσ C 025 (bo) : λιθων τιμιων Pr 5 arm? | μαργαριτων
δ 172. 2018. 2040 Pr gig s arm? 5: « ; μαργαριτασ (-ταισ A) AC
025 bo : papyapirov 046. 20. 250. 2037. 2038. 2067 al?! vg
βυσσ. . . . κοκκινου] sirici et purporae et coccineae vestis Pr
βυσσινου AC 025. 046. 20 (—35. 205) al?! gig : βυσσινων δὲ :
βυσσου O51. 1. 35. 205. 1957. 2019. 2023. 2036. 2037. 2038.
2041 vg | «. mopp. > A | πορφυρασ NC 025. 104. 205. 620.
632**, 2018. 2037**. 2040 : πορφυρου 046. 051. 20 ( — 205. 620.
632**. 2040). I. 69. I10. 314. 385. 2037*. 2067 | κ. σιρικ. Στ.
920 | otpixov ANC 025. 046. O51. 104. 620. 1849. 2017 al :
σηρικου 20 (- 386. 620. 1849) al?! : συρικου 172. 386. 2016.
2018. 2019 | παν évAov. . . τιμιωτατου] omne lignum incensi et
omne vas ligneum et omne vas eburneum preciosum gig | x. παν
ἕυλ. θυιν.] et omnis ligni citrei Pr : tr after τιμ. bo | ξυλον]
σκευοσ A: évAwov 025 | ἐλεφ. κ- 7. σκευοσ >arm? | k. παν oK. εκ
ξυλ. > gig | παν oxevoo? > Pr | εκ > C 94 | Evdov NC 025. 046.
20 (— 2040) alfereom™ Pr s (arm) (bo) : λιθου A 2040 vg eth |
τιμιωτατον] τιμιον 5] | χαλκου. . . σιδηρου.. . . μαρμαρου] χαλκον

. σίδηρον. . . μαρμαρον 51 bo | χαλκου] καλκου C* | x. od.
> arm? | x. μαρμ. >®& 1 |.

13. κινναμ- ANC 025. 046**. 19 (—35**. 205. 620. 919.
1934. 2020). 104. 250. 2038 alP (Pr) vg : κιναμ- 046%. τ. 35**.
69. 172. 205. 314. 620. 1934. 2020. 2022. 2023. 2036. 2037. 2067
al™ gig bo | κιννάμωμον (kwapwpov) AC 025. I. 250. 2037.
2038. 2040. 2067 al™ vg gig s arm (bo) : kwvapwpov (κιναμωμου)
δ 046. 19 (-- 35. 2040) al™ : cinnamum Pr | κι αμωμον AN*C
025. 35*. 03. 172. 151. 218. 250. 314. 2016. 2018. 2019. gig vg
s? : > 046. 20 ( -- 35). τ. 2037. 2038. 2067 al?! Pr 51 arm
bo | θυμιαματα)] θυμιαμα τ. 2037. 2040. 2067 Pr gig arm? bo :
-patoo 046. 61. 69 : -ματων 201. 386. 620 vg | K. μυρον > C |
μυρον] μυρων 386 (arm?) : μυρου vg 52: σμυρναν 2036. 2037 |
ABavov] λιβανου vg | owov . . . ἐλαιον] ~ 175. 218. 242. 250.
314. 617. 1934. 2016. 2017 | x. owov ANC 025. 35. (175). 205.

XVIII. 15-16.] ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ 349

Ν Ν / ‘ “Ὁ
καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον,
᾿ 4 Ν Δ Ν Ἂς > ,
kal κτήνη Kal πρόβατα (a) καὶ ψυχὰς ἀνθρώπων. (4)

εν , ε , 33 IEA PN ,
15. οἱ ἔμποροι τούτων, of πλουτήσαντες ἀπ᾽ αὐτῆς, ἀπὸ μακρόθεν
- - a / ‘
στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς κλαίοντες - καὶ
πενθοῦντες, τό. λέγοντες
Οὐαί, οὐαὶ ἡ πόλις ἡ μεγάλη,
ε / 4 Ν a A ,
ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον,
ἊΝ la ’ Ν 4 , Ν 5 4
καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργὰρίτῃ,
ὅτι μιᾷ ὥρᾳ ἠρημώθη ὃ τοσοῦτος πλοῦτος.
(a) Here follows an interpolation : καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων. See

vol. ii. 102.
(ὁ) Verse 14 is restored after 21 : see vol. ii. 105. 108.

(617). 632**. (1934). 2020. 2040 al Pr gig 5 arm bo sa eth : >046.
20 (-- 35. 175. 632**. 205. 617. 1934. 2020. 2040) al™ : x. owvou
vg | ἐλαιον] ἐλαιου vg|x. σεμ. > Priced... . ee
σεμιδαλεωσ. . . σίτου. . . κτηνων. . . προβατων. . . ψυχων Vg
k. our. κι Kt. > 51 | kat? > bo | σιτον] σιτου 620 bo | κτηνὴ x.
mpoBara AXC 025. 35. 205. 2037. 2038. 2040. 2067 al Pr gig
(vg) 52 arm* 42 bo sa : ~ 046. 20 (— 35. 205. 2040). 250 al™"
arm? : x. προβ. > 42. 1957 | ἱππων] ἱππουσ 2040 5 arm? : equi Pr |
pedov ANC 025. 046. 1. 18. 205. 632. 919. 1849. 2004. 2037.
2038. 2067 al™ : ραιδων o51. 20 (—18. 205. 632. 919. 1849.
2004). 82. 104. 250. 314. 2016 al™ : ρεδιων 61. 69. 2022 : ρεδασ'
Pr 5 arm® 44 | pedwv και >arm? bo | σωμ. Kal > 337. 386 arm2 |
σωματων] σωματα 5: σωμα bo: ψυχων ὅτ. 6g : mancipia (-orum
vg) Pr vg: porcorum Tyc: mulorum et camelorum sa | x. ψυχ.
ανθρ.] et diversi generis animalia Pr : x. ψυχὴν ἀνθρωπου bo eth :
=> Tye |.

15. τουτων] αὐτησ Pr : σου bo | αὐτησ!] cov bo | στησονται]
stabant Tyc | ὃ. τ. φοβ. τ. β. avt. Σ- Τγς | κλαιοντεσ (κλαυσουσιν
52 arm? bo eth) ANC 025. 1. 18. 35. 175. 250. 617. 632**. 1849.
1934. 2004. 2037. 2038. 2040 Tyc Pr gig vg s! arm®* @ (bo)
Sa : pr καὶ 046. 325. 337. 386. 456. 468. 620. 632. 919. 920 al 55
arm? eth | καὶ >bo | πενθουντεσ] πενθησουσιν 52 arm? bo eth |.

16. λεγοντεσ (Acyovow 046. 522 : epovow arm®* eth) ARC
(046). 175. 325. 337]. 386. 456. (522). 617 al™ Tyc gig s? (arm ® α)
bo sa (eth) : prxaro25. 051. 19 (—175. 325. 337. 456. 617. 620).
250. 2037.2067 Prvgs!arm‘(eth) | ova:!}+corbo | ova? ANC 025.
35. 175. 250. 617. 1934. 2020. 2037. 2038. 2040 al Tyc Pr gig vgs
arm (bo) saeth : + ovac172.2018 : + σοι bo: >046. 19 ( -- 35.175.
617. 1934. 2020. 2040) al™ | y πολ. ἡ pey | ἡ meyaAn πολισ 2020
bo | 7 pey. ἡ περιβεβλ. >N* | 7? >A | 7 περιβεβλ.] quae vastata
est gig | Buco. . . . κεχρυσωμενὴ > 325 | βυσσ.. . . κοκκ.) “ἃ
Bvoo. .. . wopp.] ~ Pr | βυσσινον (βυσινον 025. βυσσυνον τ)

ἐπέβαλον

350 ATIOKAAYWIS TOANNOY = [XVIII. 17-19.

‘ A ,ὔ \ A ε 5); 4 / Ν an
17. Kat πᾶς κυβερνήτης καὶ πᾶς 6 ἐπὶ τόπον πλέων, Kal ναῦται

καὶ ὅσοι τὴν θάλασσαν ἐργάζονται, ἀπὸ μακρόθεν ἔστησαν 18. καὶ
” Ν Ὡς a
ἔκραξαν βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς, λέγοντες Tis
ε , - 5X. - tX: Ἂ ‘ Γ᾽ 1 “- DELON ‘ λὰ
ὁμοία τῇ πόλει τῇ μεγάλῃ ; 19. καὶ [ἔβαλον] χοῦν ἐπὶ τὰς κεφαλὰς
αὐτῶν, καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες

> , SE Year / «< ΄

Ovat, οὐαὶ 7 πόλις ἡ μεγάλη,

AnC τὸ 35. 175. 250. 617. 620. 2037. 2038 al Tye (Pr) gig
γρ f Ἐς βυσσον 046. 18. 337. 386. 456. 468. 632. 919. 920.
1849. 2004. 2067 al vg?" | πορῴυρουν ANC 046. 19 ( — 325. 386).
2037. 2038 al?! : πορῴφυραν 025. 94. 141. 172. 201. 241. 250.
2018. 2019. 2067 | Kat? >025. 175. 242. 617. 1934 | κοκκινὸν
κοκκινα S! | a3] > o51. 1. 2036. 2038 arm? : 7 eth | κεχρυσ.
κεχρυσωμενον & : κεχρυσωμενα 5} (bo) : >armt | xpvow AC o25.
046. 19 (— 35). 250 Δ]Ρὶ ; χρυσω N O51. 1. 35. ὅτ. 69. 1957. 2019.
2023. 2036. 2037. 2038. 2067 al: auro Pr gig vg: pr w XC I.
35. 1957. 2019. 2023. 2036. 2037. 2038. 2067 | ALO. Tip. | λιθοισ
τιμιοισ 5(1).3 arm?-3 4 | τιμιω > 046 sa | papyapern ANC 025.
2040 Pr arm?* bo (sa) : μαργαριταισ (-τασ 5) 046. 19 ( — 2040).
250. 2037. 2038. 2067 alfre oma Tyc pig vg s arm? 4 | μια] in
hac gig | ηρημωθη] ἐρημωθη O51. 1. 2036. 2038 | ὁ >025. 2040.

17. Ὁ >025. I. 314. 1957. 2016. 2017. 2036. 2037. 2038 al |
ἐπι τόπον πλεων] pr ἐπὶ των πλοιων 5} : exe των πλοιων ( +01) ομιλοσ
I. 2037 : πλεων ἐπὶ των πλοιων 2016 : super mare navigans Pr
(bo sa) : (qui) manibus navigat Tyc [τόπον (pr τον 8 046. 468 :
pr illum gig) ANC 046. 19 (-- 35.175. 617. 1934) al™ gig vg
s? arm : τῶν πλοιὼν 025. 35. 151. 250. 314. 617. 1934. 1957.
2017. 2019. 2023. 2036. 2038. 2067 | πλεων] navigabat (-avit
ve’) gig vg’ [κι var. .. . epyalovras > bo | οσοι τ. Gad.
εἐργαζονται] quotquot mare operatur Tyc | τ. θαλ.] ev tn θαλασση
Pr gig vg’ arm? : maria (mari vg?!) vg*°4-48 | epyalovrac]
morantur Pr | ἐστησαν] stabunt Pr arm |.

18. και expagav > 2020 Pr | και > 2067 arm? | expagav AC
025. 172. 2018. 2038. 2040 Tyc gig vg s?: expalov 8 046. O51.
19 (— 325. 468*. 920. 2040). I. 250. 2037. 2067 : ἐκλαιον 920 :
exAavoay αὐτὴν Ss! : expavyalov 42. 325. 468*. 517 : κραξουσιν
arm | βλεποντεσ) ορωντεσ 1 | καπνον NC 025. 046. 19 alfere omn
Pr Tyce gig 5 arm bo sa: τοπὸν A 60 vg | τισ >C | πολει] +
ταυτὴ C gig vg arm bo |.

19. εβαλον (-av C) NC 046. 19 (—325. 617. 2040) alfere omn
vg 5 (bo) : εβαλλον 025. 051. 325. 385. 617 gig : ἐπεβαλον
(επεβαλλον 2040) A 2040: mittentes Pr | χουν >620 | τ. “ἢ
Tyo κεφαλησ NX 2026 bo | αὐτων] εαὐτων C | xa? > arm? * bo
expagav (+ φωνὴ peyadn arm*) AC 2018 vgs arm? : expafov &
025. 046. 19. 250. 2037. 2067 al?! gig : clamabunt Pr : πενθουντεσ
arm** : > arm? | κλαιοντεσ x. πενθουντεσ)] > A 1 : pr Kat 325.

XVIII. 21, 14.] AMOKAAYWIS IOQANNOY 3211

ἐν ἣ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ,
ἵ ἐκ τῆς τιμιότητος αὐτῆς ὅτι μιᾷ ὥρᾳ ἠρημώθη. (a)
21. Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸς λίθον ὡς μύλινον μέγαν, καὶ
ἔβαλεν εἰς τὴν θάλασσαν λέγων
Οὕτως ὁρμήματι βληθήσεται
Βαβυλὼν ἡ μεγάλη πόλις,
καὶ οὐ μὴ εὑρεθῇ ἔτι.

14. καὶ 7 ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς (4)
ἀπῆλθεν ἀπὸ σοῦ,
N ,ὔ Ν Ν Ν Ν ‘\
καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ
ἀπώλετο ἀπὸ σοῦ. (Cc)

(a) Text corrupt. We should read: ὅτι μιᾷ ὥρᾳ ἠρημώθη ἡ τιμιότης
αὐτῆς : cf. vers. 10, 16, and see vol. ii. 106 sq. Ver. 20 is restored to its
original context after 237°». See vol. ii. 92 sq.

(ὁ) On the restoration of the order of the text, see vol. ii. 92, 105, 108.

(ὦ) Here follows a gloss: καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν. Ona possible
explanation of it in connexion with the loss of 225 which I have restored,
see vol. 11. 92, 109, and footnote 272 oc. of English transl.

468* arm*¢; ~ 325. 468* : tr after Aeyovres 325. 468*. 517 |
Aeyovres (+ voce magna Pr) ANC 1. 172. 2018. 2040 Pr vg! 8
(arm? 8:4) bo : pr καὶ 025. 046. 19 (-- 325. 468. 2040). 250.
2038. 2067 al?! gig vg*°"s arm? : >468** vg? | ova? AC o25.
046. 19 ( — 337. 468*. 2040) Tyc Pr gig vg s arm sa eth: +ovae
172. 250. 2019 : >N 141. 337. 432. 452. 468*. 506. 2019. 2021.
2040 bo | ἢ πολ. ἡ μεγ.] 7 μεγαλη πολισ 1849 | τα >1. 35. 172.
175. 617. 1934. 2018. 2036. 2037. 2038. 2067 al | εν τ. aA... .
αὐτησ])] de mari et de pretiis cius gig | ex 7. τιμ. avr. > Tyc
Ἡρημωθη] epnuwby τ. 2036. 2038 |.

21. καὶ }}] pr καὶ expagev φωνὴν bo | x. ype] tr after ἰσχυροσ
bo | εἰσ ἀγγελοσ ισχυροσ λιθ.] εἰσ a... AG. A. The letters
between a and 2 are not visible, but the space is only enough for
five or six. | eo]+ef avtwy 337 | ayy. wy.] εκ Tov ἀγγελων των
ἰισχυρων Ss} ἰσχυροσ] ἰσχυρὸν (tr after Aov N*) R* 141. 149 :
>(A) Tyc s® λιθον war] >bo : Aov > 2019 : wr >arm? | wo]
woe 2036. 2037 : ad magnitudinem Pr | μυλινον (μυλικον C)
AC : molarem vg (bo) : μυλον 025. 046. 19. 205. 2037. 2038.
(2067) : molam (-ae Pr) Tyc Pr gig 50). 3 arm : λιθον δὲ (2019) |
μεγαν] peya 2019. 2020 : tr before wo 2067 | ovrwo] pr om δὲ
620 : hoc Pr vg arm? | βαβυλων] pr illa Tyc | μεγαλη odio}
μεγαλοπολισ 2067 | πολισ >Pr | ert] + εν avty & 046. 61. 69 |.

14. ἡ οπωρα] pomorum (-a vg) Pr vg : hora gig (arm*) : >
arm” 3 + | 7 >C | σου! placed after orwpa ANC 025. 2040 (Pr)
vg» ὅς δ Ἐ Μὸν; tr after puxno 046. 19. 250. 2037. 2038. 2067 gig
vg? 52 arm : in both places 172. 2018 s!: >bo | ryo επιθυμιασ]

352 ATIOKAAYWIS, IQANNOY [XVIII. 22.

22, καὶ φωνὴ κιθαρῳδῶν καὶ + μουσικῶν F
« οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι" Σ» (α)
καὶ < φωνὴ >(a) αὐλητῶν καὶ σαλπιστῶν
οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι.

23. kal φωνὴ νυμφίου καὶ νύμφης
ov μὴ ἀκουσθῇ ἐν σοὶ ἔτι"

22°h. καὶ πᾶς τεχνίτης πάσης τέχνης
οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι.

Ν ‘
Kal φωνὴ μύλου
Sen τς ΟῚ a> oe ΡΑΣ
ov μὴ ἀκουσθῇ ἐν σοὶ ἔτι

(a) Necessarily restored, yet found in eth: see below.

ἢ ἐπιθυμια Pr 51 | απηλθεν] discendent vg? arm? | ταὶ >6r1. 69]
λιπαρα] ριπαρα N* : +c0v 2040 | ta? A 025. 046. 19 alfre om ;
>xC 2036. 2067 | απωλετο AC 025. 046. 19 ( — 35. 620). 250
al?! arm? 4 eth : ἀπωλοντο & 35. 104. 110. 172. 336. 432. 620.
1918. 1957. 2018. 2023. 2041 gig vg bo sa: perient Pr : arwyero
2067 : απηλθεν O51. I. 2036. 2037 51 arm* | ovxere] + αὐτὰ
βλεψεισ και 51 | ov μὴ avta AX 2018. 2020. 2040: avta ov pn C
025. 046. 19 ( — 35. 175. 617. 1934. 2020. 2040) al gig vg : tr aura
after evp. I. 35. 175. 250. 617. 1934. 2037. 2038 (arm) | evpy-
govow ANC 025. 18. 172. 250. 424. 2018. 2019. 2039 vg 5
(arm?) bo : ευρησ (-εἰσ 104. 620). 046. 19 ( -- 18. 35). 2037. 2067:
ευρησεισ (-yo O51). O51. I. 35. 432. 1957. 2023. 2038. 2041 Pr
gig arm? +¢:+oure ψυχασ avOpwrwv του λοιπου εμπορευσὴ 241.
314. 2016 | x. οὐκετι . . . ευρησουσιν] joined with ver. 15 by 172.
2018. 2019 s bo eth |.

2274, και φωνη. .. σαλπιστων] και ov μὴ ακουσθὴ εν αὐτὴ
φωνὴ μουσικου καὶ κιθαρασ Kat avAov Kat φωνὴ σαλπιγγοσ ov
μὴ ακουσθη εν αὐτὴ eth. Here observe that the Ethiopic has
already restored the missing words in 22>* | καὶ} > 1 Tyc:
ovde bo eth | κιθαρωδων] κιθαρασ 51 arm? bo eth | μουσικ. . . .
σαλπ.] ~s! | αὐλητων] αυὐλιστων 620 : sinfoniacorum Pr | ava. και
> bo | σαλπιστων AC 025. 046. 19 alfre °™ gig : σαλπιγγων
(-oc s! arm?) δὲ 172. 2018 5 arm®*: σαλπιγξ vg bo: fistularum
Tyc : tibicinum Pr : - καὶ 2020 | σοι] avrn gig vg! eth |.

23° ἃ φωνὴ] φωνην N* bo | νυμφησ] pr φωνὴ ( 920 s! eth |.

22°) x, mao texv. . . . ett] >61. 69 s! arm: tr. after ev σοι
ett? 104. 620 | πασ τεχνιτησ > 1918 | πασησ texvyo C 025. 046.
19. 250. 2038. 2067 Pr gig vg 55 : > AN bo: +emwo 1918 |
σοι] αὐτὴ vg" eth | x. φωνὴ prvdov ... ere? AC 025. 046. 19
(— 18. 919. 920. 1849. 2004. 2020). 250. 2037. 2038. 2067 Pr
gig vg arm? bo : >N 18. 141. 172. 385. 522. 0910. 920. 1849.
1955. 2004. 2020 s arm**@ eth | μυλου] μυθου C | ακουσθη]

XVIII. 23-XIX.1.] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 353

23% >, καὶ φῶς λύχνου
οὐ μὴ φάνῃ ἐν σοὶ ἔτι.

» “
20. Εὐφραίνου ἐπ᾽ αὐτῇ, οὐρανέ,
‘ eg δ « , Ἀ ε -
καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται,
ὅτι ἔκρινεν ὃ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς.

236. ὅτι ἐν τῇ φαρμακίᾳ ἴ σου (4) ἐπλανήθησαν πάντα τὰ ἔθνη,
24. καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη
καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς.

(az) Read αὐτῆς.

a 046 : φανὴ 91. 175. 250. 314. 617. 1934. 2016 | σοι] αὐτὴ
Υ σι, ΤῸ L

: 237». καὶ gwo . . . ett NC 025. 046. 19 alfere om Pr pig vg
s arm®42 bo: >A 506 arm? | καὶ >046 | Avxvov] - καὶ φωνη
μύλου arm? «| φανη] ακουσθη 620| v >C Pr gig vg s!| er
>s? |.

ἡ εὐφραινου] exultate Pr 5 arm** : εὐφραινετω (-ετωσαν
arm?) arm? eth | ἐπ αὐτὴ ουρανε] ~Tyc bo | επ͵] ev A 522 | αὐτῇ
AxC 046. 19 (—18. 35. 617. 2004). 250. 522 gig : αὐτὴν 025.
ὉΠ tt. 16. 35, 617. 2004: 2018. 2010.°2036.' 2037. 2628. 2067
al Tyc Pr vg | και o? A® 025. 046. 19 ( -- 35). 250. 2037. 2067
al?! Tyc Pr vg™ ΕΟ s arm? bo: >C og1. 1. 35. 2038 al? gig
vg" 4 arm? 42 (eth) | αποστολοι. . . προφηται] ~ eth |.

23'. φαρμακια ANC 025. 104. 172. 2019. 2038. 2067
φαρμακεια 046. 19 al?! : (rawr) φαρμακιαισ Tyc gig vg s! bo:
maleficiis Pr | cov] avryo arm? : αὐτων eth | ἐπλανηθησαν] επλαν-
ησασ 172 51 eth |.

24. ev αὐτη] >Tyc: in te Pr eth | aya ANC 025. 1. 2020.
2036. 2037 alP : αἰματα 046. 051. 19 (— 2020). 250. 2038. 2067
al?! | ευρεθη] ευρεθησαν 69. 104. 620. 1918 | «x. παντ. >s! | καιϑ
>Tyc | ἐσφαγμενων)] εσφραγισμενων 2020 (arm? 34) ; pr a te
Tyc : taywy 468 |.

CHAPTER XIX.

1. Mera ταῦτα ἤκουσα ws φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῷ
οὐρανῷ λεγόντων
᾿Αλληλουιά"

ε , ἘΠ τς ὃ ’, Ae - A a e A
y) σωτηρία και μ) ὀξα και ἢ δύναμις του θεοῦ μων,

1. peta ταυτα. .. (ver. 65) καὶ ἤκουσα wo > 632* μετα
ANC 025. 046. 19 (—35. 468. 2020). 250 al?! Pr gig vg 52 bo:
pr kat O51. I. 35. 468. 1957. 2019. 2020. 2023. 2036. 2037.
2038. 2041. 2067 s! arm eth | wr ANC 025. 046. 19 (—620.

VOL. Il.—23

354 ΑἈΠΟΚΑΛΎΨΙΣ IQANNOY [XIX. 2-4.

9 : ν Ν , e , » -.
2. OTL ἀληθιναὶ και δίκαιαι αι κρισεις αυτου

9 " \ , N ,
ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην,
ἦτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς,

NES , . τ a ΄ Sh es Ν 9
καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὑτης.

»”
3. καὶ δεύτερον εἴρηκαν
«
Αλληλουιά"
X ‘2 Ν >. aA 3 , 3 Ν 3... ~ af
καὶ 6 καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων.
ee. e m” , 4, ‘\ Ν ,’ὔ
4. Καὶ ἔπεσαν οἱ εἴκοσι τέσσαρεσ πρεσβύτεροι καὶ τὰ τέσσερα
A \ , a a a ΄ ran ~ ΄ ,
ζῷα, καὶ προσεκύνησαν τῷ θεῷ τῷ καθημένῳ ἐπὶ τῷ θρόνῳ λέγοντες
΄ὔ ε ,
᾿Αμήν, ᾿Αλληλουιά"

632**. 2020). 250. 2037** al vg bo : tr after μεγαλὴν 2019 eth :
> 1. 104. 181. 241. 336. 620. 632**. 2020. 2038. 2067 Dyeuen
gig s arm | μεγαλην] μεγαλου 337. 632** : tr after woAAov 1957.
2023. 2041 al: >I. 141. 2036. 2038. 2067 Pr arm‘ | οχλου
πολλου] οχλων πολλων Pr vg ἔξ 51 : tubarum multarum vg* τ
arm? : aquarum multarum vg? | πολλου] >arm* « ; + clamantium
voce magna Pr | λεγοντων] dicentis gig : λέγουσαν I10 : +70 I.
2037 | wr... . δοξα] ~ eth | aia laus vg*&¥ | ἡ δοξα (+ και
ἢ τιμὴ 632** arm* α bo sa) x. ἡ δυν. ANC 025. 35. (632**). 2019.
2020. 2036. 2037. 2038. 2040 Tyc vg s! arm?.* bo sa eth: ἢ
δυν. x. ἡ doa (+k. ἡ τιμὴ 52) 046. 19 ( — 35. 632**. 2020. 2040).
250 alP! gig 52 arm’ : x. ἢ δυν. >N* Pr arm‘ |r. θεου ἡμων >
2067 | tov θεου ANC 025. 046. 19 (—632**). 250. 2038 alP! gig
bo sa: τω θεω 241. 632**. 2019 Tyc Pr vg s arm: xupw Tw θεω
1. 2037 | ἡμων] +est vg |.

2. αληθιναι] expivev αληθη 468 | or?] qui vg : + sic Pr |
πορνην] πολιν 69. 94. 209. 241. 632**. 2023 ἡτίσ . . . wopvea ©
αὐτησ >bo | ἡτισ. . . γὴν > 2026. 2031. 2037 arm* « | εφθειρεν
NC 025. 1. 172. 632**. 2019. 2036. 2037. 2040 al : διεφθειρεν
046. 19 (—632**. 2040). 250. 2067 al : expwev A | πορνεια C
025. 046. 19 al?! : πορνια AN | και] - Κα 2040 | αὐτου] αὐτησ 8* |
ex χειρουοσ ANC 025. 046. 19 (— 35*. 620. 632**. 920). 250 al :
ex THT χειροσ I. 35*. 620. 632**. g20. 2018. 2019. 2036. 2037.
2038. 2067 al : de manu Tyc gig 55 sa eth : εκ (των) χειρων Pr vg
51 arm? + α : χειροσ >arm? bo |.

8. καιΐ > 51 εἰρηκαν AN 025. I. 35. 172. 2018. 2036. 2037.
2038 : εἰρηκασιν 61. 69. 201. 250. 386. 2040 2067 al : εἰπαν (-ov
2020) C 2020 : dixerunt (=epyxay or evrov) Tyce Pr gig vg s
arm@: 8). 4. sa eth : εἰρηκεν 046. 19 (— 35. 386. 2020. 2040) al bo}
o >386 αὐτησ] αὐτων Tyc : de illa Pr: > 1. 241. 632**.
2067 | αναβαινει] aveBawev 172. 2018. 2020 52 : aveBn 2036.
2037 51 arm : avaByoera bo |.

4. ewecav ANC 025. 046%. 1. 325. 327. 498 620. 2023. 2036.

XVI. 5-7.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 355

De cae Δίκαιος εἶ, 6 dv καὶ 6 ἦν,(α)
Ὅσιος ὅτι ταῦτα ἔκρινας"
6. ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν,
καὶ αἷμα αὐτοῖς δέδωκας" πεῖν᾽ ἔδωκας

ἄξιοί εἰσιν.

η. Καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος
Nai, κύριε, ὁ θεὸς ὁ παντοκράτωρ,
9 \ \ ͵΄ ε ΄
ἀληθιναὶ καὶ δίκαιαι at κρίσεις σου.

(a) On the restoration of xvi. 5°-7 to their original context, see vol. ii. 116,
120-124.

2038. 2041 : ἐπεσὸν 046**. 19 (— 325. 337. 620). 250. 2037.
2067 : tr after πρεσβ. 620 | οἱ (Σ- 69) εἰκοσι τεσσ. πρεσβ. A 046.
18. 61. 69. 201. 337. 386. 920. 1957. 2004. 2019. 2036. 2037.
2039. 2067 Pr gig (51) arm : οἱ πρεσβ. οι εἰκοσι τεσσ. NC 025. 19
(— 18. 337. 386. 620. 920. 2004). 1. 250. 2038 alP! vg s? | eux.
τεσσ.] κδ΄ 046. I. 35. 337. 468. 919. 920. 1849. 2004. 2038. 2040
al [τέσσερα ANC : τεσσαρα (δ΄ 35. 456. 2040 al™) 025. 046. min?! |
ζωα >8* | rw (919) θρονω ANC 046. 19 (— 35. 386. 468. 620.
632**, 920. 2020). 250 al?! : των θρονων 025 : Tov (> 2037) θρονου
I. 35. 386. 468. 498. 620. 632**. 920. 1957. 2019. 2020. 2023.
2036. (2037). 2038. 2041. 2067 al | αμην αλληλ.] ~ 35 : >arm 4 |
ἀμὴν > 337 | αλληλ. > Pr |.

xvi. 5°. δικαιοσ] + domine vg" eth | εἰ > 104 arm)? 34 | o2
ANC 025. 20 (-- 327. 617. 632%. 919. 920. 1849. 1934) al : oo
ΠΟ: 61, 60. $2. 110. 141. 337. 385. 420. 452. 522. 017. O19.
920. 1849. 1934 al?! : > arm*¢ | gv] “is” arm? 32 | ogvoe AC
" 046. 175. 250. 325. 337- 456. 468. 617. 620. g19. 1849. 1934.
2004. 2020 al™ arm? : 0 οσιοσ NS 025. O51. 35. 94. 181. 201.
205. 314. 386. 517. 632. 920. 1957. 2015. 2016. 2018. 2023.
2036. 2038. 2041. 2067 al (arm*) : sanctus vg : καὶ οσιοσ 2040 5:
et sanctus gig arm!-* 4 sa eth : καὶ ὁ οσιοσ 1. 18. 424. 2019.
2037 : et quies pius Pr: >bo |.

6. aypa!] αιἰματα & 620. 1918. 2019 | aywy . . . προ-
φητων] ~ 206. 2017 51 arm’ | αγιων] μαρτυρων bo | και3] ideoque
Pr arm! 2¢ ; >bo | aya avrow δεδωκασ (εδωκασ)ὴ AC o2 5. 046.
20 alfere omm yo s? ; ara εδωκασ αὑτοισ N gig 51 : εδωκασ᾽ αὐτοισ
αιμα 61. 69 Pr (arm*) sa (eth ?) : edwxac αἰἱμα αὐτοισ bo : avrow
>arm? | δεδωκασ AC arm? 5 : εδωκασ᾽ & 025. 046. 20 al™ | πειὶν
(xiv C) A(C) : mew & 025, 046. 20 4] 819 om | αξιοι] pr οπερ τὲ :
pr ore 336. 620. 628. 1918 Pr (gig) 52 bo (sa) eth: pr ut
vg ΓΑ͂Ν |.

7. tov Qua. λεγοντοσ ANC 025. 20. 250. 2038 al?! vets 95
arm‘ bo: pr ex 046. 1. 2037. 2067 vg" 4 arm! 23 ; φωνὴν ex

356 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XIX. 5-7.

xix. 5. Kat φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν λέγουσα
Αἰνεῖτε τῷ θεῷ ἡμῶν, πάντες οἱ δοῦλοι αὐτοῦ
Ν ε , wey, ε Ν ‘ € ,
καὶ ot φοβούμενοι αὐτόν, οἱ μικροὶ καὶ ot μεγάλοι.
Ν Μν ε “ ¥ ~ Ν ε ‘ ε ,
6. καὶ ἤκουσα ὡς φωνὴν ὄχλου πολλοῦ καὶ ὡς φωνὴν ὑδάτων
πολλῶν καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν, λεγόντων
ε 4,
᾿Αλληλουιά"
σ 9 ’, 4 e Ν ε ,
ὅτι ἐβασίλευσεν κύριος, ὁ θεὸς ὃ παντοκράτωρ.
7. χαίρωμεν καὶ ἀγαλλιῶμεν,
καὶ δώσομεν τὴν δόξαν αὐτῷ,
ἊΨ. ΙΒ ςε ΄ a 9 ΄’ ᾿
ὅτι ἦλθεν ὃ γάμος τοῦ ἀρνίου,
καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν,

(>arms2) τ. θυσ. λεγουσαν 2019 arm*: alterum (aliam vocem Pr)
dicentem (-ens vg*) Pr gig vg* : ab altari dicens vg’ | αληθιναι...
δικαιαι] ~ arm} @)-« (bo) eth | δικαιαι] o δικαιοσ bo | Kar? >bo |.

xix. 5. gw ... εξηλθεν. . . λεγουσα] AX® 025. 046 :
φωναι. . . e&nAGov. . . λεγουσαι R* : > arm 4 | azo AC 046.
19) 7 35.175." 017. 032". 1934): 259 al™ > ex © O25. Τὸ τ
175. 241. 242. 617. 632**. 1934. 1955. 1957. 2016. 2017. 20m,
2023. 2036. 2037. 2038. 2041. 2067 al™ | θρονου ANC οἷς. 19
gig vg 5 arm** bo: ovpavov 046. 61. 69 Pr | εξηλθεν] tr before
απο τ. Opov. % : > 51 τω θεω ANC 025. 046. 325 al? : τον θεον 19
(— 325). 250. 2037. 2038. 2067 al?! | μων] υμων Pr: -Ἐαινειτε
2040 : >18 arm!‘ | xa? A 046. 19 alo™ Pr gig vg 5 arm? + ἃ bo
eth : ΣΟ 025 | avrov| dominum Pr : ro ovoua avrov s! | μικροι
. 2. μεγαλοι] ~ Pr | ov μικροι] pr καὶ 1. 2023. 2037 al arm‘: pr
παντεσ 51 | οιβ >175 | κι οἱ pey. | μετα των μεγαλων 51 bo | of >
18 |.

a wo! AN 025. 046. 19 vg 52 bo : tr after φωνὴν 2019 5]
arm! eth : >1*. 110. 172. 181. 2016. 2018. 2037. 2038. 2067
Tyc Pr gig arm | oxA. πολλ.] οχλων πολλων 5] : tubarum (-ae
vg) magnarum (-ae vg) Pr vg* 4-£¥ | wo? & 025. 046. 19 (— 386)
Pr gig vg 5 arm** bo eth : >A 181. 201. 314. 386 Tyc | υδατ.
πολλ.. . . Bpovt. ισχ.] ~ Pr-| Bpovr.]+ πολλων και 468 | ἐἰσχυρων]
magnorum yg | Aeyovtrwy (-ovrwy N : τ-οὐσησ 2067) A(®) 025.
172. 314. 2018. 2019. 2020. 2036. 2037. 2040. (2067) al Pr gig
vg : λεγοντεσ (-τοσ 620). 046. 18 (-- 35. 2020. 2040) al™ ;
λεγοντασ 051. 1. 35 al: dicentes Tyc | κυριοσ o θεοσ AX® 025.
046. 18 Tyc gig vg 52 arm bo sa: ο θεοσ o κυριοσ N* : 0 θεοσ o
θεοσ 2038 : 0 Geom O51. 1. 110. 181. 2019. 2067 : κυριοσ Pr s? |
οθεοσ A 1. 2023. 2040 Cyp s! arm? 6 bo sa eth: +yuwr ὃὲ 025.
046. 18 (— 2040). 250. 2037. 2038 2067 al! Tyc Pr gig vg s?
arm: ¢ | 0 παντοκρ. > gig |. :

7. xatpwpev| χαίρομεν (και χαίρομεν arm*) 51] arm | ἀγαλλιωμεν
AX 025. 1. 94. 172. 181. 2018. 2019. 2036. 2037. 2038. 2040.
2067 : τ-ωμεθα 046. 18 (— 2040). 250 al?! | car? >s! | δωσ. τ. δ.

XIX. 8-10.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 357

8. καὶ ἐδόθη αὐτῇ iva περιβάληται
βύσσινον λαμπρὸν καθαρόν. (a)
9. Καὶ λέγει μοι Τράψον Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμον
τοῦ ἀρνίου KexAnpevot.(d)

(az) An incorrect gloss follows in the text: τὸ γὰρ βύσσινον τὰ δικαιώματα
τῶν ἁγίων ἐστίν. See vol. ii. 127 sq.

(8) Text adds a doublet of xxii. 6*. 8-9: καὶ λέγει μοι Οὗτοι οἱ λόγοι of
ἀληθινοὶ τοῦ θεοῦ εἰσίν. 10. καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι
αὐτῷ. Καὶ λέγει μοι “Opa prj σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν
ἐχόντων τὴν μαρτυρίαν ᾿Ιησοῦ" τῷ θεῷ προσκύνησον᾽ ἡ γὰρ μαρτυρία ᾿Ιησοῦ ἐστὶν
τὸ πνεῦμα τῆς προφητείας. See vol. ii, 128-129.

αὖτ. glorificemus nomen eius Tyc arm? | δωσομεν Αἰδὸ Pr gig vg
arm! : δωσωμεν (δοσωμεν 2019) 025. 2019. 2036 : δωμεν R* 046.
O51. 18 1. 61. 69. 104. 241. 242. 250. 314. 1957. 2018. 2023.
2024. 2037. 2039 al™ : “we give” arm? 3-4 ; δοξασωμεν 2067 cf.
Tyc arm? | τ. dog. avr. AX® 025. 046 min?! gig s eth : autw τ. δοξ.
Pr Cyp vg | he αὐτῶν N* : αὐτου 1. 175. 181. 250. 617. 1934.
2017. 2038 | yuvn| νυμφη N°: sponsa gig : +7 νυμφη arm* 4 4
αὐτου] avrw arm? bo : > I. 104. 181. 336. 620. 1918 | a
αὐτὴν 18. 2037 |.

8. και] + Kar 1934 περιβαληται] περιβαλητε A : περιβαλληται
69. 110. 172. 522. 2023**. 2037 : περιβεβληται 175 | λαμπ. καθ.
A® 025. 104. 620. 1957. 2040 Tyc Pr gig vg*°!8-)-¥ arm? bo
eth : ~ 051. 35. 2036. 2038 : Aap. και καθ. 046. 18 ( -- 35. 620.
2040). 250 al?! νρ 523; καθ. και λαμπ. I. 2019. 2037. 2067 s! :
λευκον λαμπ. (αγαθον sa) καθ. (καθ. kar λαμπ. arm* 4) arm* * @ sa |
Bvoowov?]+mundum Pr :+Aeveoy arm? | τ. αγιων] tr after ἐστιν
1 al gig vg 51.

9. Neyer μοι >arm? | λεγει] εἰπεν s? bo: εἰπὸν 51 : + εἰσ (εκ)
τῶν πρεσβυτερων arm? 5 | γραψον] παλιν 5] : >1. 2037. 2038 |
εἰσ >149 | τὸ AX 025. 18 (-- 386. 468. 620. 2020) alP! : τον
046. 172. 336. 386. 468. 498. 522. 620. 2020 | τουγαμου AX® 046.
18 (— 620). 250. 2067 al?! Pr vg 5())- 3 arm* 3-2 sa eth : >N* 025.
I. 336. 620. 1918. 2019. 2036. 2037. 2038 gig arm‘ bo | αρνιου]
Ἔεισι s! | xexAnpevor]+ καὶ δηγε Kat απιοντεσ wo de (from the
comm. of Aretas) 314. 2016 | x. Aeye? .. . εἰσιν > arm* |
κ᾿ Aey. pow? AN 025. 046. 18 (— 2020). 250. 2037. 2038. 2067
alP! (Pr) gig vg (s) arm? 4 (bo) sa: > N* 314. 522. 2019. 2020
eth | xa:?] + iterum Pr | λεγει2] εἰπεν s bo | λογοι] Ὁ pov τὲ s? |
οι A gt. 242. 1934 (51) : > 025. 046. 18 ( — 1934). 250. 2037.
2038. 2067 al?! arm‘ sa αληθινοι] vera et iusta Pr arm? | αληθ.
tov Geov εισιν A 025. 046. 18 (-- 35. 2020. 2040). 250 alP! gig
vg afb v s : αληθ. cow τ. θεου N*¥ O51. I. 35. 1957. 2020.
2023. 2036. 2037. 2038. 2067 (Pr) arm®-4 : του Geov αληθ. εἰσιν
N° 522. 2040 vgs |.

10. emega AN 025. 35. 325. 337. 380. 456. 620 al™ : ἐπεσὸν

358 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ XIX. 11-12.

K ‘ 75 Ν > Ν 3 , Ὁ
11. Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον,
καὶ ἰδοὺ ἵππος λευκός,
Ν
καὶ ὃ καθήμενος ἐπ᾽ αὐτὸν [καλούμενος] πιστὸς καὶ ἀληθινός,
καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ.

12. οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός,
καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά" (α)

(az) Here follows an interpolation : ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς older εἰ
μὴ αὐτός.

046. 18. 175. 468. 617. 632. 920. 1849. 1934. 2004. 2040 al™ |
ἐμπροσθεν) ενωπιον 046 | τ. 100. > 620 | avrov | του ayyeXou 620.
1918. 2040 | προσκυνῆσαι avtw (avtov 046) AX 046. 18 Pr gig vg
s? arm? : και (>bo sa) προσεκυνῆσα avtw 025. 2036. 2037. 2038
s! arm? 4: α bo sa eth | Aeyer] εἰπεὲν s bo | μοι >armé | opa μη} +
ποιησὴσ 2017. 2040 : vide ne feceris Pr gig vg : pr μὴ προσκυνει
468™8 eth : “obey (see thou art evil, and he said to me arm?).
Fall thou (>arm?) not down before me” arm? 3-4 | opa >s! bo|
συνδουλοσ] pr ote Pr bo eth: + yap gig arm® 3-« | cov?] > 314:
+xat 1. 181. 2038 | Inoov!] pr του 241. 429** : +xpiorov Pr
arm* : (tw) κυριω arm? | rpooxvvycov|+padXov 5} | ἡ yap μαρτ.
ιησου] sanctificatio enim testificationis Pr | τὸ av. tno προφ.]
spiritus est et prophetiae gig : “the spirit holy which is in
the prophets” arm? | Ijcov? AX 025. 046. τ. 35. 61. 69. 181.
336. 2019. 2023. 2036. 2037. 2038. 2040. 2067 : pr του 18 ( — 35.
1934. 2040). 250. 314. 2018 al?! : του wov 242. 1934 | προφη-
τειασ] αληθειασ 2037* bo |.

11. xat!] καὶ (>bo) μετα ταυτα bo eth : >Pr | qvewypevov AX
025. 432**. 2067 : avewypevov 046. 18. 250. 2037. 2038 al?! | x. wou
umm. λευκ. >632* | Kad. πιστ. kK. αληθ. 046. 18 (— 175. 617. 1934).
250 al?! s bo sa eth : vocatur (vocabatur Pr Cyp vg arm?) fidelis
et verus (verax gig : + vocatur vg*°4f8-b) Tyc Pr Cyp gig vg
arm) 4 ; mot. Kad. x. αληθ. ὃὲ : καλουμενοσ > A 025. O51. 1.
(35* 2). ὍΤ: 175: ISI. 242. 814: 617. 1934.. 2016. 2017. 599
2037. 2038. 2067 arm**|x. ev dix. xpwe] > Tyc : aequum
iustumque iudicat Pr | «. πολ. >Tyc bo |.

12. οἱ δε] οι δὲ : καὶ οὐ Tyc bo| wo A 172. 250. 1957.
2018. 2019. 2040 al Tyc Pr gig vg 5 arm* 4 bo sa eth : >& 025.
046. 18 ( -- 2040). 1. 2037. 2038. 2067 al arm? @ | em. τ. xed. |
ev τὴ κεφαλὴ 61. 69 : in capite gig vg | exwy] et habebat (habens
Pr : portabat Cyp) Pr Cyp arm? | ονομα (+peya Pr) γεγραμμενον
A 025. 1. 20 TOs. (75.245. 242.617. 622 5 τοῦ eam
2019. 2036. 2037. 2038 al Tyc (Pr) Cyp gig vg s! arm2 bo sa:
ονοματα (+ πολλα arm?) yeypappeva N° 42. 325. 336. 468**. 517.
620. 1918 arm®* ; ονοματα yeypappeva (~ 920) καὶ ονομα
γεγραμμενον (τα ονοματα γεγραμμενα arm®) 046. 18 ( -- 35*. 175.

XIX. 13-15.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 359

, ν
13. καὶ περιβεβλημένος ἱμάτιον "BeBappevov' αἵματι, ῥεραντισ-
Ν , Nye > ae , a 6 A μένον
καὶ κέκληται τὸ ὄνομα αὑτοῦ Ὃ Λόγος τοῦ θεου.
- ~ ~ >
14. καὶ τὰ στρατεύματα τὰ ἐν TH οὐρανῷ ἠκολούθει αὐτῷ ἐφ
ἵπποις λευκοῖς,
, ,
ἐνδεδυμένοι Γβύσσινον λευκὸν) καθαρόν. λευκοβύσ-
σινον

Υς ἡ lel , 3 a 2 LA e , > “
15. Kal ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα,
ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη,

Ν ϑ Ν Ν a > . Ν > ε δ ὃ A

Kal αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ,
-“ Lal Lal Lal > Lal a

καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ

θεοῦ τοῦ παντοκράτορος.

425. 468**. 617. 632**. 1934). 250. 2067 al™ 55 arm? | yeyp.
ὁ ovd. >X* | o > arm? | αὐτοσ] qui accipit gig :+ μονοσ 2026 bo
eth |.

18. περιβεβλημενοσ] circumdatus est Tyc arm? ® : vestitus
erat vg : erat coopertus Pr | BeBappevov A 046. 051. 18 ( — 2040).
I. 2037. 2038. 2067 (s!) arm sa: περιρεραμμενον X* : περιρεραντισ-
μενον N° : ρεραντισμενον 025. 2019 : ερραντισμενον 172. 250.
2017. 2018. 2040. Similarly Tyce Pr gig Cyp vg 53 arm® bo eth
aati] pr ev 175. 218. 242. 250. 314. 617. 1934. 2016. 2017
κεκλήται AX® 025. 046. 18 ( — 35. 175. 617. 620. 1934) al?! vgt ¥
arm2:3-¢ (sa) : κεκλη (το ονομα) X* : καλειται I. 35. 175. 242.
250. 617. 620. 1934. 1957. 2016. 2019. 2023. 2036. 2037. 2038.
2067 al Tyc Pr gig vg* 4» 51 arm* : καλουμενοσ (52) bo | τὸ
ov. avt.] avr. To ov. 69 : >bo |.

14. xa! >Tyc | τὰ otpat.| το στρατευμα gig bo | ταῦ > 61.
69. 2038 | ταῦ 025. 051. 18 (—325. 468. 617. 620. 920. 2020).
241. 242. 250. 429. 1957. 2023. 2024 al Tyc Pr vg 52 sa : αὐτου
2017: >A® 046. 1. 61. 69. 94. 104. 172. 191: 314. 325. 336.
468*. 498. 517. 617. 620. 920. 2016. 2018. 2020. 2036. 2037.
2038 gig 51 (arm) bo eth | ev τ: ovp.| του ovpavov (των ovpavwy
468** s!) 468**. 920 51 (arm) eth : τω >2040: > bo: tr after
avtw gig | ἠκολουθει] ἠκολουθουν O51. I. 2020. 2037. 2038. 2039 |
ed ἱπποισ (ενφιπποισ 620) λευκοισ AN 025. I. 104. 620. 2019. 2020.
2037. 2040. 2067 alP : em ἱπποισ λευκοισ 046. 18 (—35*. 620.
2020. 2040). 250 al?! : εφιπποι πολλοι O51. 35*. 181. 2036. 2038 |
evdedupevor| ενδεδυμενοισ N* : ἐνδεδυμενα 632 : evdcdupevov 920 :
pr και s! βυσσινον λευκον (λαμπρον 94. 2037 bo) & 025. 046.
18 (-- 2040). (1). (94). 250. (2037). 2038 al?! Pr Tyc (gig) (51)
arm? (bo) (sa) : λευκον βυσσινον (λευκοβυσσινον 2040) A 2040:
Ἔ και καὶ τ. 456. gig s! sa : λευκον >arm? 3 | λευκ. καθ] ~ 104 52:
καθ. και deve. arm* : φωτοσ AevKov (corrupt) eth | καθαρον]
purpureum gig : >bo |.

15. αὐτου] avrwy s! arm? bo | exropeverar| exiebat Pr arm |
ofea AX 025. 1. 35*. 2019. 2020. 2036. 2037. 2038 al gig vg s!

360 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XIX. 16-18.

τό. καὶ ἔχει (@) ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον,
BACIAEYC ΒΑΟΙΛΕΩΝ ΚΑΙ KYPIOC ΚΥΡΙΩΝ.

17. Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ, καὶ ἔκραξεν
φωνῇ μεγάλῃ λέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσου-
ρανήματι Δεῦτε συνάχθητε εἰς τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ, 18. ἵνα
φάγητε σάρκας βασιλέων καὶ σάρκας χιλιάρχων καὶ σάρκας ἰσχυρῶν
καὶ σάρκας ἵππων καὶ τῶν καθημένων ἐπ᾽ αὐτῶν, καὶ σάρκας πάντων

(α) Text adds : ἐπὶ τὸ ἱμάτιον καί. See vol. ii. 137.

arm bo sa eth: pr διστομοσ 046. 18 ( -- 35*. 2020). 250. 2067
al?! Tyc Pr s? | ev αὐτὴ] ev avtw 2020 s! : ex eo Pr | παταξη]
πατάξει & 104. 385. 620 : παταξωσιν 5}: παραταξη 325. 517 | τα
εθνη] pr παντα 498. 2020 gig sa | kav? >Tyc | πατει] πατησει Pr |
τ. ow. τ. θυμ. Σ 51 τ. θυμου (+ καὶ τ. 2019. 2036. 2037. 2038.
2067 al? arm?) placed after owov A 025. 046. 18 ( -- 2040) 1]Ρὶ
Tyc vg 53 arm eth : tr after opyyo N 588 : tr before του οινου
2040 : >Pr gig bo | τησ οργησ] pr καὶ 2040: >s? arm* « : +
αὐτου 620 | deov|+ magni Pr |.

16. xat!] αὐτοσ Tyc | exe A : +em (> Tyc) το ἱματιον (τα
ιματια αὐτου S! : τὸ werwrov 2040 : +avrov 920 bo sa eth) και
(>s!) δὲ 025. 046. 18 al™= Tyc Pr gig vg s@-2 arm (bo sa eth)
ext >® bo sa | tov μηρον] τουσ pypove s! arm) | avrov > 920
ονομα γεγραμμ. >arm! | ονομα] pr τὸ 1. 2037 : >gig vg |.

17. eva A025. 1) 35.104. 241. 632**. 1957. 2020: 2028.
2038. 2040. 2041. 2067 al Pr gig vg eth : αλλον δὲ 2019 s! arm* %
bo sa :αλλον 172. 250. 2018 : > 046. 18 (— 35. 632**. 2020.
2040). 2037 al?! Tyc s? arm? | expagev AX 025. 18 (—18. 2040)
al?! Tyc Pr gig vg 5 arm : expalev 046. 18. 181. 2040 : κραζων
bo | dwvy A 025. 35. 175. 250. 468**. 617. 620. 632**. 1934.
2020. 2037. 2038. 2040. 2067 al?! Pr gig vg: pr εν 8 046. 18.
61. 82. 104. 325. 336. 337. 386. 456. 468*. 632*. 020. 18409.
2004 al Tyc arm* bo sa | Aeyww >35*. 617 | πασι tour opv.|
παντα Ta opvea arm? bo | tact > 2040 s! τ. wer. ev peo.] caeli
Pr | πετομ. AX 046. 18 (—456) al?! : πετωμ. 025. 456 al |
συναχθητε > O51. I. 2037. 2038 Pr | τὸ (τον 91. 110. 385. 452.
2021. 2041) δειπνον τὸ peya (tr after θεου 920) AX 025. 046. 35.
(91. 110). 325. 327. (452). 456. 632. (920). 1849. 2004. (2021).
2040. (2041). 2067 al: τον δειπν. τον peyav 18. 172. 175. 201.
242. 250. 314. 336. 386. 468. 617. 620. 1918. 1934. 2016. 2017.
2018. 2020 | To peya του θ.] του μεγαλου θεου O51. 1. 2019. 2023.
2036. 2037. 2038 arm” ¢ eth | τὸ peya >gig |.

18. και σαρκ. χιλ. > 1. 2023 arm* | capxac? > Tyc | x. τ.
καθ... .. παντων >617 | avtwy 025. 046. 17 ( -- 617). 250. 2037.
2038. 2067 al?! : αὐτοισ τὲ : αὐτουσ A 61. 69 | σαρκασϑ] pr τασ 18.
632. 1849 | παντων] ἁπαντων 046* : των 1934: >1. 2067 5] bo |
Te >1. 314. 2067 | xa? AN 025. 17 ( —632**. 1849. 2020) al?

XIX. 19-21.] ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ 361

ἐλευθέρων τε καὶ δούλων καὶ μικρῶν Kal μεγάλων. το. καὶ εἶδον τὸ
θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγ-
μένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ
μετὰ τοῦ στρατεύματος αὐτοῦ. 20. καὶ ἐπιάσθη τὸ θηρίον, καὶ
Γμετ᾽ αὐτοῦ! ὁ ψευδοπροφήτης 6 ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῖ,
ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ Tors
προσκυνοῦντας τὴν εἰκόνα] αὐτοῦ" ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν
λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ. 21. καὶ οἱ λοιποὶ ἀπεκτάν-
θησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου, τῇ ἐξελθούσῃ ἐκ
τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν
σαρκῶν αὐτῶν.

Tyc Pr gig vg 5 bo : >046. 61. 69. 241. 429. 522. 632**. 1849.
2020 | μικρων AN 025. I. 172. 175. 242. 250. 617. 1934. 2018.
2019. 2036. 2037. 2038. 2040. 2067 al™: +7e 046. 17 ( -- 175.
617. 1934. 2040) al™ | μεγαλων] pr τῶν & 2040 |.

19. @nprov]+xac τα στρατευματα avrov s! | x. τ. Bac.] tr after
yno 920 | γησ] οικουμενησ 620 | x. τα στρατ.] κατα τα τρατ. (sic)
N* | αὐτῶν & 025. 046. 17 (—456?. 620?. g20?. 2040 3). 250,
2037. 2038. 2067 al?! Tyc Pr gig vg s arm! *« bo : αὐτου A 314.
2016 arm? sa | συνηγμενα] tr after πόλεμον 2040 | τον AN 046.
17 (—35. 175. 386. 617. 2020. 2040) al?! : > o25. 1. 35. 175.
250. 314. 386. 617. 2020. 2037. 2038. 2067 al? | ἐππου] + (του)
Aevkov Pr arm bo sa eth | pera? > bo sa eth | tov στρατ.] των
στρατευμάτων 5 arm |.

20. καιξ >Pr | per αὐτου (μετα rovrov 1. 2023*. 2037. 2038)
ο τὲ (1). 35. 69. 432. 1957. 2020. 2023**, 2036. (2037. 2038).
2041. 2067 (Pr) vg 51 arm®*: οἱ (0 025 arm?) per αὐτου (+ και
bo) o A (025). 2021 (arm? bo) : οἱ per avrov οἱ (>424) 424
arm! : o per avtov 046. 17 ( -- 35. 2020). 250 al?! gig s? ψευδ.]
ψευδοπροῴφηται 424 arm! | ev ow ἐπλαν. . . . τ. eux. avt.] quibus
signis seducti erant adorare imaginem bestiae et qui acceperant
caragma illius Pr | λαβοντασ] πλανωντασ 177. 180. 337 | to xapaypa]
τα xapaypata 456 | τουσ προσκυν.] οἱ προσκυνουντεσ gig : των προσ-
κυνουντων 5] | τὴν εἰκονα ἘΝ 920. 1918. 2020: τὴ evkove AN 025.
17 (— 920. 2020). 250. 2037. 2038. 2067 al?! : τὸ χαραγμα 046 |
ζωντεσΪ και κατεβησαν και 51 : pr καὶ 52 : του ζωντοσ arm! 24;
ζωντασ bo : >Pr | εβληθησαν] βληθησονται 1. 2019. 2020. 2038.
2067 : eBadov arm bo sa | οἱ δυο] tr after Pew 920 : avrove
arm! ¢ ; rove δυο bo sa eth : >456 gig arm! | r. πυρ. τ. xacop. |
Tv καιομ. πυρι και bo | τὴσ καιομενησ AN 025 Pr vg : τὴν
καιομενὴν 046. 17 alo™™ gig bo | εν θειω] ev τω Gew 1. 172. 175.
617. 2018. 2019. 2023. 2036. 2037. 2038 al: et in sulphur gig :
και θειου s! : igne et sulphore Pr (cf bo) |.

21. ρομφαια] αὐτου 2040 | ἐππου]- (του) λευκου Pr eth | εκ}]
απὸ 920 | ορνεα] ερπετα 617 |.

« ᾽
ὁ μετ
αὐτοῦ

τῇ εἰκόνι

ἐν τῇ χειρί

362 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [ΚΧ. 1-9.

RESTORED ORDER OF THE TEXT.
Cuaprers XX. 1-3, XXI. g-XXII. 2, XXII. 14. 15. 17.

ἮΝ id a
xx. 1. Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ,
ἔχοντα τὴν κλεῖν τῆς ἀβύσσου
Ve, IX ΓΞ Ν Ν o ῃ 3 A
καὶ ἅλυσιν μεγάλην [ἐπὶ τὴν xetpa! αὐτοῦ.

ary , \ , εν» ε» a
2. καὶ ἐκράτησεν τὸν δράκοντα, ὃ ὄφις ὃ ἀρχαῖος,
g > ΄ Ὁ lal
ὅς ἐστιν διάβολος καὶ 6 Σατανᾶς,
ΝΥ EN ΄ μ᾿
καὶ ἔδησεν αὐτὸν χίλια ἔτη,

Ny aN > ‘ »”
3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον,
No” Ayes) ΄ > rh > A
καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὑτοῦ,
ν Ν » ” Ἀν;
ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη,
4 a Ν , μ᾿, 5
ἄχρι τελεσθῇ τὰ χίλια ἔτη

μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον.

xx. 1. ayyedov] pr αλλον N° 2017. 2050°Tyc 51 arm! 2: @ sa eth :
Ἕαλλον 336. 620. 1918 | ex τ. ovp. > N* | κλειν] κλειδα (ταν
620). I. 104. 620. 2037. 2067 al | advow pey.| αλυσεσιν pey. X* :
advots μεγαλη Tyc : ~ bo sa eth | μεγ. >Pr | em τ. χειρα A 046.
18 (— 2020). 250. 2037. 2038. 2067 al?! : εν Tn χειρι N 2020 Tyc
Pr gig vg s arm bo sa eth |.

2. 0 οφισ o apxatoo A (s?) : τον οφιν Tov apxatov & 046. 18
alo™2 : serpentem (pr illum Pr : anguem Tyc) antiquum Tyc Pr
gig vg : tov ἀρχαιον 2036 | οσ A 046. 18 al™™: ο & 2050 | ἐστιν]
cognominatus est Pr | διαβολοσ A 046. 18 {-- 2020. 2050). 250.
2037. 2038. 2067 arm‘: pr oN 69. 498. 2020. 2036. 2050 arm*
bo sa|«. 0 oar. > 2050 | xa? >bo sa eth | o% AX 046. 35.
175. 250. 325. 337- 456. 617. 1934. 2020 al™ : > O51. I. 18.
386. 620. 632. 920. 1849. 2004. 2037. 2038. 2040. 2067 al | (0)
σατανασ AN 1. 175. 617. 632**. 2016. 2036. 2037. 2038. 2040.
(2050) Tyc Pr gig vg st arm bo: +0 πλανων τὴν οἰκουμενὴν ολην
(>61. 385) 046. o51. 18 (—175. 617. 632**. 2040. 2050). 250.
2067 alP! s? | yA. ern x. εβαλ. avrov >x |.

3. nat... αβυσσον >arm! eth | ἐκλεισεν] ednoev (+ avroy 1)
1. 181. 2036. 2037. 2038 : εδησεν και ἐκλεισεν arm*: το στόμα
αὐυτησ bo sa | ἐσφραγισεν] - σφραγιδι eth | eravw αὐτου] ἐμμενωσ
avrov A | πλανησὴ (-σει &) AN τ. 2036. 2037. 2038. 2040 al :
πλανα (-η 2050) 046. 18 (— 2040). 250. 2067 al?! | erc| tr after
εθνη 51 : >1. 69. 141 Tyc bo eth | ra!) >35 : pr πάντα s! | ἀχρι
... em >s! | axpr] αἀχρισ av 2050 | reAcoOn] τελεσθωσι 141.
241. 386. 2067 | ταῦ > o51. 1. 181. 2036. 2067 | μετα AN 046.

XXI. 9-11.] ATIOKAAYWVIZ, IOQANNOY 363

xxi. 9. Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς
ἑπτὰ φιάλας, ἵ τῶν γεμόντων ἡ τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων, καὶ
ἐλάλησεν μετ᾽ ἐμοῦ λέγων Δεῦρο, δείξω σοι τὴν νύμφην [τὴν γυναῖκα]
τοῦ apviov. το. καὶ ἀπήνεγκέν με ἐν πνεύματι ἐπὶ ὄρος μέγα καὶ
ὑψηλόν, καὶ ἔδειξέν μοι τὴν πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ. κατα-
βαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, 11. ἔχουσαν τὴν δόξαν τοῦ
θεοῦ; 6 φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ, ὡς λίθῳ ἰάσπιδι

np αὐτῆς ὅμ Ὁ τιμιωτάτῳ, ;

18 (- 35. 175. 617. 1934. 2050) al™ Tyc Pr gig vg") s! : pr καὶ
I. 35. 175. 617. 1934. 2050 al vg” arm bo eth : + de 385. 429 52]
de AvO. avr. ] λυθησεται s? : Avoe (ελυσαν arm?) avr. arm! 2 | Avo.
avr. A 046. 18 (— 35. 175. 617. 2020) al™ : ~& τ 35. 175.
250. 617. 1957. 2016. 2020. 2023. 2036. 2037. 2038. 2041. 2067
Pr gig vg | λυθηναι] λυσαι Tyc s! | μικρον χρον.] ~ 2050 : pr ere
bo sa |.

a 9. εἰσ] 0 πρωτοσ 172. 2018. 2020 | εκ > 1. 172. 205.
2018. 2020. 2036. 2037. 2038. 2067 | erra? > gig vg | των
yepovrwy AX* 025. 181. 2036. 2038. 2050 : των γεμουσων N° : tar
γεμουσασ I. 104. 2037 (5) : γεμουσασ 046. 18 ( -- 2050). 61. ττο.
385. 1957. 2016. 2023. 2037. 2067 al™ : plenas Pr gig vg :
exovoac 2018 | rwvt AN 025. I. 35. 104. 172. 205. 632**, 2018.
2023. 2037. 2050. 2067 al 5 arm* bo : > 046. 18 ( -- 35. 205.
632**. 2050). 250. 2038 al™ | xa? > bo sa | δευρο] - και vgs
arm? *:+ va bo sa | τὴν γυναικα (pr καὶ arm}: 5: α :+ καὶ 42. 2017)
placed after νυμφην AX 025. 35. 172. 218. 250. 2018. 2020
Tyc Pr gig vg 5 (arm!) bo sa eth : tr after αρνιου o51. 1. 205.
2036. 2037. 2038. 2067 al: tr before τὴν νυμῴ. 046. 18 (— 35.
205. 2020). (42). 104. 110. 385. 2016. (2017). 2023 al?! arm? |.

10. απηνεγκεν] ἤνεγκεν 2050 : duxit Pr : tulit gig : sustulit vg
ev πνευμ. > Pr | ere AX 172. 2018. 2050 : er 025. 046. 18 al?!
οροσ] opova 2020 | καιξ > 205 bo | xa? > arm? bo sa | por] pe
149. 325. 620. 1934 | πολιν AX 025. 046. 18 (— 35. 175. 205.
617) al?! Tyc Pr gig vgs arm! bo eth : ry μεγαλην ost. 1.
35: 175. 205. 250. 617. 1957. 2016. 2023. 2036. 2037. 2038.
2041. 2067 al arm® | ryv7] καὶ O51. 1. 35. 175. 205. 250. 617.
2016. 2036. 2037. 2038 arm? | ex τ. ovp. AN 025. 046. 18 ( -- 18.
175. 617. 2004) Tyc Pr gig vg s arm bo eth : απο τ. ουρ. 18. 175.
218. 250. 617. 2004. 2016. 2017. 2018. 2039 | amo τ. 6. AN 025.
I. 35. 104. 205. 241. 632**. 1957. 2020, 2023. 2036. 2037. 2038.
2050. 2067 al Tyc Pr gig vg s! arm bo eth : εκ τ. 6. 046.18
(— 35. 205. 386. 632**. 2020. 2050). 250 al?! : >61. 201. 386 |.

11. ἐχουσαν. . . θεου] >A 522 : τὴν φωτιζουσαν αὐτὴν 2050 :
Ἢ ἐστιν ayia ἢ γεμει δοξησ bo |r. δοξαν] Ἐ απο & gig : lumen
claritatis Pr | τ. θεου] και 1. 104. 205 Pr 51 arm! (bo) : +e
Ἢ ἢ γυνὴ Tov apviov ἢ avw Ἱερουσαλὴμ ὑπὸ θεου κοσμηθησεται και
δοξασθησεται 743. 1075. 2067 : > arm! | o φωστηρ avt.] wo

364 ATIOKAAYWIS, LOANNOY [XXI. 12-13.

κρυσταλλίζοντι. 12. ἔχουσα τεῖχος μέγα καὶ ὑψηλόν, ἔχουσα
πυλῶνας δώδεκα, καὶ ἐπὶ τοῖς πυλῶσιν ἀγγέλους δώδεκα, καὶ ὀνόματα
ἐπιγεγραμμένα, ἅ ἐστιν τὰ ὀνόματα τῶν δώδεκα φυλῶν υἱῶν Ἰσραήλ᾽
13. ἀπὸ ἀνατολῆς πυλῶνες τρεῖς, καὶ ἀπὸ βορρᾶ πυλῶνες τρεῖς, καὶ

φωσ tno αὐγὴσ 52: εν αὐτὴ (yo το arm! : + ἣν arm!) φωσ
arm | ομοιοσ] -ἰ ἐστιν Pr: >bo arm! | Ach. τιμ.] λίθου (-ὧν arm!)
τιμιου (-wy arm!) arm! bo : λιθοισ τιμιοισ arm?* : > arm‘ |
τιμιωτατω] τιμιω gig vg 51 | wo λιθ.] tr after caomids arm! : 051.
I. 35*. 94. 104. 181: 205. 241. 632**. 2020. 2038. 2050. 2067
arm? : wo φωσ bo | κρυσταλλιζοντι AX 18 (- 18. 337. 617.
632*. 1934. 2020. 2050) : κρυσταλιζοντι 025. 046. 1. 18. 110. 172.
337- 385. 498. 522. 617. 632*. 1934. 2018. 2020. 2036. 2037.
2038. 2050 : sicut crystallum (cristallo gig) gig vg : refulgenti
in modum cristalli Pr : “ crystal-seeming (-gleaming arm! : >arm‘)
and (> arm‘) luminous (living arm* 4) ” arm |.

12. exouca!] εχοντι 8 : ἐχουσαν 172. 2018 Tyc: +7e I. 2037.
2067 : et habebat (-et Pr) Pr vg | υψηλον] latum Pr | exovca?]
ἔχουσαν 104. 172. 2018. 2050 al Tyc : εἐχοντασ &* : pr και 2036.
2037 : kat 2067 bo: o exet Pr: και εἰχε arm! 2 4 eth | dwdexa!] ιβ΄
046. 35. 205. 337 | κι. ἐπι τ. πυλ. ayy. δωδεκα >A 2050 vel armé |
ἐπι Tour πυλωσιν 025. 046. 18 alte ™ : ex. Tove πυλωνασ N 94:
in portas (+habens gig) Pr gig | ayy.] angulous Pr vg*°": pr
τουσ bo | δωδεκαξ 175. 617. 1934. 2020 : Sexadvo 18 (—35. 175.
205. 617. 1934. 2020). 104. 11Ο. 172. 201. 498. 522. 2018. 2023.
2024 : ιβ΄ 046. 35. 205 | ovopara!] + avrwy Xs! | επιγεγραμμενα]
yeypappeva 8 gig vg bE sl : eyyeypappeva (evy- 2050) 94. 2050.
cf. inscripta νρ 8 α ἐστιν. . . Ἰσραὴλ > arm*|a eorw > Pr
arm? | ra ονοματα Α 5 : tr after IopanA 2050 : ονοματα (ονομα bo)
046. 18 (—35. 205. 2050) al™ gig vg arm* bo: >N 0265. 1. 35.
205. 241. 432. 1918. 1957. 2023. 2036. 2037. 2038. 2041. 2067
Pr arm? | δωδεκαβ] ιβ΄ & 046. 35. 205 | νἱων AX 046. 18 (— 35. 205.
386. 920. 2050). 250. 2038 al™ : pr των 025. O51. I. 35. 104.
1957. 2023. 2041. 2050 al arm*: >181. 201. 241. 386. 517.
920. 2017. 2036. 2037. 2067 51 arm! 2 | Ἰσραὴλ] pr του 201.
205. 386. 2017. 2036. 2067 |.

18. ανατολησ AN 025. I. 205. 2017. 2020. 2037. 2038. 2050.
2067 5 : avatoAwy 046. 18 (— 205. 2020. 2050). 250 al και!" 3: ὃ
> osi. 1. 205 arm’ 5« Tyc Pr | xa? > 2037. 2038. 2067 |

Boppa (ρασ 2050 : Bopa g20)... vorov.. . δυσμων N° 025.
046. 18 ( — 386). 250. (2037). 2038. (2067) alfere om Tyc Pr gig
vg 5 arm** : Boppa ... Boppa... vorov &* : Boppa...
Sucpwv . . . νοτου (μεσημβριασ 1) A τ :δυσμων. .. Boppa...
vorov 386. 1957 arm!:2*:vorov... Boppa .. . δυσμων 522:
yotov. . . dvcpwv . . . Boppa (bo) : - καὶ απο μεσημβριασ πυλω-

ver τρεισ 2037. 2067 | τρεισ'" 3: 3] γ΄ 046. 35. 337 |-

XXI.14-17.] ΑΠΟΚΑΛΎΨΙΣ IODANNOY 365

seek / AB a Ne ah ὃ a AG -“ Ν Ν
ἀπὸ νότου πυλῶνες τρεῖς, καὶ ἀπὸ δυσμῶν πυλῶνες τρεῖς. 14. καὶ τὸ
a“ - , wy , , ‘ yee) 2, a ,
τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα, καὶ ἐπ᾿ αὐτῶν δώδεκα
Canes a , 2 ων aaa) , ν ε ~ ᾿
ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου. 15. Καὶ ὁ λαλῶν per
a A 9 τ , X
ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, iva μετρήσῃ τὴν πόλιν καὶ TOUS
πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς. 16. καὶ ἡ πόλις τετράγωνος
κεῖται, καὶ τὸ μῆκος αὐτῆς ὅσον καὶ τὸ πλάτος. καὶ ἐμέτρησεν τὴν
πόλιν τῷ καλάμῳ ἐπὶ Γσταδίους! δώδεκα χιλιάδων" τὸ μῆκος καὶ τὸ σταδίων
πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν. τῇ. καὶ ἐμέτρησεν τὸ τεῖχος

14 το τειχοσ] muri Pr arm! | ἐχων A 025. 046. 1. 104. 498.
522. 1849. 2017. 2038 : exov N° 051. 18 (— 1849. 2020. 2050).
250. 2037. 2067 al?! : habens gig vg : exe 2020 arm®: habent Pr:
ΣῈ 2050 arm!. 24 | θεμελ. δωδεκα] ~149. 1948 bo eth : τρειμε-
λιουσ τρεισ 2050 | dwoexa!] ιβ΄ & 046. 35. 205. 337 | K. ἐπ. aut >
1*, 104 | er αὐτων] in ipso gig : pr yeypappeva (-ov bo) bo eth |
δωδεκα ονομ. . . . apviov >2050 | dwoexa?| ιβ΄ (pr των 35*) 046.
35**. 205. 337 : dexadvo 93. 94 : > 1*. 104 Pr bo | ονοματα)]
ovopa bo | δωδεκαϑ] ιβ΄ & 046. 35. 325. 337 : > Tyc starm!? | του
apviov| pr kat Tyc Pr : rov wov s! |.

15. και! > 2050 arm‘ | perpov καλαμον AX* 025. 046. 18
(-- 2050). 250. 2067 al?! Tyc gig s? arm‘ : harundinem (auream)
ad mensuram Pr : μετρον καλαμου X° 517. 2016. 2050 cf men-
suram harundineam vg : μέτρου καλαμον s! : perpov >1. 2036.
2037. 2038 arm? @ bo eth : καλαμον >arm! | perpyon] μετρήσει
046. 104. (2050). 2067 | x. τ. πυλ. avtyo Σ 51 arm? | x. To τειχοσ
(ra τειχη Pr arm bo eth) αὐτησ (>vg) AN 025. 175. 205. 617.
632. 1934. 2020. 2050 Pr gig vg s arm bo eth : >046. o51. 18.
25. 325. 337- 386. 456. 620. g20. 1849. 2004 alP! j.

16. autyo] tr before τετραγωνοσ & : >arm? | xa? A 2050 Pr
vg 52 arm?-+¢ bo eth: >N 025. 046. 18 (— 2050). 250. 2037.
2067 al?! gig 51 arm! | πλατοσ] + avrno s! arm | tw καλαμω AN
046. 18 ( -- 35. 175. 205. 617) : pr ev 025. 1. 35. 175. 181. 205.
250. 617. 2016. 2017. 2036. 2037**. 2038. 2067 : harundine
(pr de vg) Pr gig vg sa : > bo arm | em] per gig vg: ab Pr |
σταδιουσ (-ov δ) A (δ) 046. 18 ( -- 205). 250 alP! : σταδιων X*
025. I. 205. 2018. 2036. 2037. 2038. 2007 | δωδεκα AN 025.
2050 : ιβ΄ 046. I. 35. 205. 632**. 2018. 2038 : dexadvo 18 ( — 35.
205. 632*%*. 2050). 110. 201. 385. 498. 522. 2016 al™ | χιλιαδων
AN 025. 35*. 632**. 2020. 2050 Pr gig vg s! bo : pr και 046:
+ dwoexa (ιβ΄ 046. 35**). 046. 18 (— 35%. 632**. 2020. 2050).
250 al™ (52) : >arm! | ro μηκοσ] μηκουσ bo 88 : pr και 2020 5“:
ἝἙαυτησ s! arm | πλατοσ] - αὐτὴσ 2050 s! arm?- 4 bo sa eth | x.
τ. ὑψοσ >arm? | αὐτησξ > 205. 2050 Pr gig arm |.

17. ἐμετρησεν (τρισεν 620. 2050) AN 025. 35. 620. 2037.
2038. 2050. 2067 alP Pr vg 4 Υ s arm: εμετρηθη gig vg™*& bo: >
046. 18 (—35. 620. 2050). 250 al™ | τειχοσ] χιλοσ ὃὲ : murOsS

καὶ of

366 ATIOKAAY¥IS, ἸΩΆΝΝΟΥ [XXI. 18-19.

αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν, μέτρον ἀνθρώπου, ὅ
ἐστιν ἀγγέλου.
ΝΕ τα , A , Sg uty
18. καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς ἴασπις,
καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῷ"
1g.. [ot] θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθω τιμίῳ
κεκοσμημένοι"

ὁ θεμέλιος ὃ πρῶτος ἴασπις, ὃ δεύτερος σάπφειρος, ὁ τρίτος
χαλκηδών,

vg" 4" | exarov τεσσερακ. τεσσ.] ὃ και exatov τεσσερακοντα A :
exatov μδ΄ τὲ : ppd 046. 1. 18. 35. 104. 325. 337. 456. 632. 920.
2004. 2020 : nonaginto octo gig | τεσσερακ.] tecoapaxovtTa 025.
175. 205. 386. 617. 620. 1934 : σερακοντα (σαρακοντα 2050)
1849. 2050 | τεσσαρων] τεσσαρισ χιλιαδεσ 2050 | πηχων] πήχεων
ἐξ : σταδιων arm* : >Prbo | μετρον] μετρω 5}: μετρα (placed before
πήχων 53) 55 bo | ανθρωπου] ovpavov 2050 |.

18. κι ἡ ἐνδωμ. του τειχ.] in structura murus gig | 7! AX 025
Tyc 5 arm! 24: ἣν N* : ἣν ἡ 046. 18. 250. 2037. 2038. 2067 alP!
Pr vg bo | ἐνδωμησισ AX 498. 2020 : ev δωμασι N* cf gig :
ἐνδωσισ 2050 : ἐνδομησισ 025. 046. 051. 18 (— 2020. 2050) alP! |
avTys > 175. 2050 Tyc arm! | ιασπισ] ex lapide iaspidi Pr vg
(arm? *) ; pr wr bo : > Tyc | χρυσ. καθ.}] xpvow καθαρω 2014.
2034. 2036. 2042 vg: χρυσιου (pr ex Pr) xafapov Pr 5 arm)? ¢4 |
ὁμοιον] ὁομοια O51. I. 35. 205. 2036. 2038 Pr : pr καὶ gig | vadw
AN 025. 046. 18. 175. 237. 456. 617. 920. 1934: νελω (veAAw
385. 498) 35. 205. 325. 386. 620. 632. 1849. 2004. 2020. 2050
al?! | καθαρω >025 | ἡ πολισ χρυσιον. . . καθαρω] civitas aurum
mundum (purum gig) simile (+et gig) vitro mundo (puro gig)
Tyc gig : ipsa vero civitas ex (>vg) auro mundo similis vitreo
(simile vitro vg) mundo Pr vg : ἡ modu (+o0Ay arm*) χρυσιου
καθαρου ομοιον (Or ομοια) ναλω καθαρω 5 arm}? 44 ; “the city
was wrought of gold pure like glass pure” bo: ομοιᾶ ἡ πολισ wo
no ἡ Tonos eat. εν χρυσιω καθαρω eth |.

19. ot θεμελιοι AX® 025. 046. 18 (— 35). 250 al™ Tyc vg sa:
pr καὶ N* 1. 35. 104. 2018. 2023. 2036. 2037. 2038. 2067 Ss arm
bo eth : pr ubi gig : + autem Pr | THT Toews | + ομοιω 2050: >
Pr | παντι λιθ. τιμ.] Omnia ex (ex omni Pr) lapide pretioso Tyc
Pr: λιθοισ τιμιοισ st : παντων AGwv τιμίων arm | τιμίω κεκοσμη-
μένοι] ~ 205 | Kexoopypevor| -μενω 1849. 2004 : >61. 2050 Tyc
Pr gig arm | o eu. . . . τασπὶσ > arm | Ὁ θεμελιοσ] pr και 5}
arm? eth : Ἔτου τειχουσ arm! 22; >gig | πρωτοσ] εἰσ κὲ | 0°] pr
και 8 Tyc 51 arm? eth | σαπφειροσ] σαμπῴειροσ 2017 : -ypoo OSI.
2020. 2050 : -tpog 025. 046. 2004 Pr vg gig bo: saffyrus Tyc | οὐ]
pr και 8 s! arm? eth. (Also before οὔ and ver. 20 o!® & arm?
eth add και : s! except ver. 20 0% 9) | τριτοσ] y's (α5ο δ΄ ε΄. ..

XXI. 20-22.| ΑΠΟΚΑΛΎΨΙΣ IODANNOY 367

δ , , ε , / eg ,

20. 6 τέταρτος σμάραγδος, ὃ πέμπτος σαρδόνυξ, 6 ἕκτος σάρδιον,
Ἐν / em , ε ,
ὃ ἕβδομος χρυσόλιθος, ὃ ὄγδοος βήρυλλος, 6 ἔνατος τοπάζιον,
ὁ δέκατος χρυσόπρασος, ὃ ἑνδέκατος ὑάκινθος, ὃ δωδέκατος

ἀμέθυστος"

21. καὶ οἱ δώδεκα πυλῶνες δώδεκα μαργαρῖται,
ἀνὰ εἷς ἕκαστος τῶν πυλώνων ἦν ἐξ ἑνὸς μαργαρίτου"
καὶ ἡ πλατεῖα τῆς πόλεως χρυσίον καθαρὸν ὡς ὕαλος διαυγής.

Χ Ν > = > 3 A
22. καὶ ναὸν οὐκ εἶδον ἐν QuTn,
ε ἌΝ , ε Ν ε ΄ ε Ν 3) A > ,’
ὃ γὰρ κύριος, ὃ θεὸς ὃ παντοκράτωρ, ὃ ναὸς αὐτῆς ἐστίν,
καὶ τὸ ἀρνίον «“ ἡ κιβωτὸς τῆς διαθήκης αὐτῆς >.(a)

(a) Lacuna restored by means of xi. 19. See vol. ii. 170 sq.

8B’) | χαλκηδων χαλκι- (χαλκε- 2020) 046 min™ vg* ©: Kapx- 2018,
2050 vgt 8: 51 bo : καλιδων 52 : sardonius (-icus vg?) Tyc vg? |.

20. cpapapdoc] acpap- 2050 σαρδονυξ] σαρδωνυξ 149. 1934
alP : σαλδονυξ 2024 : σαρδιονυξ (-δινυξ 2050) A 2050 | σαρδιον]
σαρδιὸσ τ. 35. 104. 205. 2020. 2037. 2038. 2067 alP Pr vg" :
sardinus (-onium Tyc : -inon bo) Tyc vg’ bo : capidov (capdov 51)
s | βηρυλλοσ & min?! vg s : βηριλλοσ A 385 (Tyc) Pr gig : βηρυλ-
λιοσ (-ιον 025 : βιρυλλ- 046 : βηριλλ- 1) 025. 046. O51. 1. 61. 104.
175. 617. 2016. 2036. 2037. 2038** : βηρυλλησ 2050 : βυρηλλοσ
(βυριλλ- 2023 bo) 149. 2023 bo | evatoe A 046 min?! : ἐννατοσ
@25:. O51. 35°. 205. 241. 242. 385. 522. 632. 2016. 2023. 2037.
2038. 2050. 2067 al™ : εθ' & τοπαζιον] τοπαδιον X* (s?) : τοπαν-
ζιον (τοπανδιον 51) 025 5] : παζιον 456 : topaxinos Pr : dopation
bo | χρυσοπρασοσ]) τον A: -ἰοσ δξδ : -σσοσ 104 Pr vg*&: -ινοσ 42.
325. 517. 620. 1918 Tyc : -πασοσ (-πασσοσ 498 : παστοσ 61. 141.
2024). 61. 82. 141. 337. 385. 4205. 456. 498. 522. 1849. 2024:
chrysoliprassus νοῦ | υακινθοσ] νακινθινον Tyc (bo) : iacinctus
gig | αμεθυστοσ A 025. 046. I10. 175. 325. 456. 617. 620. 2004.
2038* al™ : -woo N* : ἀαμεθυσοσ N° 051. 18 (— 175. 325. 456. 617.
2004). 1. 104 al?! ; αμυθεσοσ s! |.

21. οἱ δωδεκα πυλωνεσ] duodecim portas Pr: ideo Tyc | δωδ.
papy. > Pr | dwdexa? >X* 2030 bo | μαργαριται] + εἰσιν vg | ava]
wa A 2018 : pr και 456: pr εἰσ 51 | εἰσ] - καὶ 025 Tyc vg st: >
205 | των vA... . . papyapitov > bo | τ. πυλ. nv >Pr | πυλωνων]
πυλων 498. 2020 : ων N* | εξ] pr wo 025. 046. 61. 2036 | πλατ.
τ. πολ.] plateas eius Pr | χρυσ. καθ.] ex auro limpido (puro 51
arm! 2¢) Pr 51 arm! * | wo] καὶ o51 Tyc | vadoo (-ov 205) AN
025. 046. 175. 205. 456. 617 : νελοσ (veAA- 385. 498. 2020)
min?! | διαυγησ] διαυγεσ 205 |.

22. vaov οὐκ ειδον] οὐκ εἰδον vaov bo sa eth | ev αὐτὴ] ev avtw
149 : >eth | 0 yap] ort 0 N* : o yap o N° | κυριοσ o (>N°) θεοσ
AN 025. 046 min?! Tyc Pr gig vg s? arm? * 4 bo 88 : θεοσ 337.
1934 eth : κυριοσ 920 s? arm! | of A s? : avtoo s! : > 025. 046

368 ATLOKAAYWIX, IOQANNOY [XXI. 23-26.

i 1 ld > es ΜΝ ~ e , ὑδὲ ~ , σ
23. καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα
φαίνωσιν αὐτῇ,
e Ν , ~ aA > , 3 ,
ἡ yap δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν,
καὶ ὃ λύχνος αὐτῆς τὸ ἀρνίον.

Ν / x ὃ ὰ ~ \ ϑ a
24. καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς,
Wve a A a , 4 , ΤΟΥ͂Σ > S220
καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν eis αὐτήν,
25. καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας fT νὺξ γὰρ
οὐκ ἔσται ἐκεῖ ἵ. (2)

Ν m” Ν ὃ , A Ἂς Ν .“- > “~ > 3 ,
26. καὶ οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν εἰς αὐτήν,
(a) Read καὶ νυκτός. See vol. ii. 173.

min™ | 0 ναοσ αὖτ. ἐστιν] tr after apyiov Pr ἐστιν >104 | το >
2050 | αρνιον] + “the only begotten son (>2) of God (+is 2)
altar of holiness” arm}? | x. to ἀρνιον] joined with what follows
046 s! |.

23. πολισ] +avty 498. 2020 | exer] exe arm bo | οὐδε] ovre
2050 : καὶ arm}: | wa] et Tyc | φαινωσιν] φαινουσιν 051. 2050:
gay Pr | avry Ax* 025. 046. 18 (—35) al?! Pr gig 5 eth: pr
ev N° OSI. 35. 1957. 2023. 2037. 2041 al? vg bo sa : αὑτὴν 2018.
2036. 2067 alP (arm!) | αὐτῇ" ἢ yap AX 025. 35. 175. 205. 617.
2020. 2050 al Pr gig vg 5 arm! * bo eth: αὐτὴ yap ἡ 046. 18 ( - 35.
175. 205. 617. 2020. 2050) al™ arm | θεου] κυριου Pr | εφωτισεν]
φωτιζει Pr eth : φωτισει Tyc vg" 8: ¥ arm? | avtyo] avrov και 2037
: Ἕκαι 2036: +eorw 2021 Tyc gig vg 5] : τὴν arm}? @ |,

24. εθνη] Ἔτων cwlopevw 1 | δια τ. φωτοσ] ev Tw φωτι 2050
Tyc vg’ | καὶ o > 2050 | depovow (afferent gig vg bo : con-
ferent Pr) AX 025. 35. 2020. 2050 Tyc Pr gig vg 5 arm* bo: +
avtw (avtn 205) 046. 18 ( — 35. 2020. 2050) al?! | τὴν AN 025. 35.
632**, 2020. 2050 : >046. 18 (—35. 632**. 2020. 2050) al?! |
dofav AN 025. 1. 35. 60. 94. 241. 632**. 2020. 2036. 2037. 2038.
2050. 2067 Pr gig (vg) 51 arm4 bo sa : + καὶ (+ τὴν 250) τιμὴν 046.
18. (— 35: 632**. 2020. 2050): 42. 110./201. 209. 242. 269 255
429. 498. 522. 2016. 2017. 2024. 2039 al™ | αὐτων AX 025. 35.
632**. 2020. 2050 al™ Pr gig (vg 52) arm‘ sa : των εθνων (> 205)
046. 18 (—35. 632**. 2020. 2050). 250 al?! (bo) : + καὶ τὴν
τιμὴν (των εθνων 52) vg 52 bo | verses 25, 26 >337 |.

25. οἱ > 205 | οἱ πυλ. avr. | trafter κλεισθωσιν sa eth | ἡμερασ]
ἡμέρα ἐξ : + καὶ νυκτοσ arm4 | vu yap | και vvé arm 1" 4 bo | oux |
ovkert 205 arm}: 2% | ἐσται] ἐστιν 617 Tyc arm? ὁ : ἣν arm) |
exer] tr before οὐκ ἐστιν Tyc |.

26. οισουσιν] ponet Pr : ἡἠξουσιν bo°4 (οισουσιν bot) | ryv?
> 2050 | Behe avtwy bo eth | τιμην] αὐτων bo eth | των
<6vwv| τα εθνη bo eth | εἰσ αὐτὴν (in illa gig : in ea Pr) AN 025.
25. 205. 632**. 2050 Pr gig vg 5 arm* bo: +wva ειἰσελθωσιν 046.
18 ( — 35. 205. 632**. 2050) al |.

XXI. 27-XXII. 2.| AIOKAAYWIS IQANNOY 369

27. καὶ ov μὴ εἰσέλθῃ εἰς αὐτὴν f πᾶν κοινὸν (a) καὶ ποιῶν
βδέλυγμα καὶ ψεύδος,
’ ~ , ~ ~ ~
εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίον.
xxii. 1. Καὶ ἔδειξέν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ws κρύσ-
ταλλον,
ΕῚ / > A , -“ A Ν a 3 , >
ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ dpviov 2. ἐν
μέσω τῆς πλατείας αὐτῆς,
‘ - a > ~ Xs. ~ , ~
καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς,

ποιοῦν] καρποὺς δώδεκα,
‘ a a Γ 2 ὃ ὃ ἌΣ ΣΝ \ 3 a.
κατὰ μῆνα ἕκαστον ' arod.oovv | TOV καρπὸν αὑτοῦ
καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν.
(az) Primitive corruption for πᾶς κοινός. As the rest of the verse (cf.

xxii. 15) shows, only persons are contemplated : cf. vol. ii. 173 sq. arm* (2: α)
definitely restore the text. 51" ? are susceptible of either text.

27. και! > vg4 bo | εἰσελθη] εἰσελθωσιν & : εἰσελθοι 2050 :
ἐσται s! εἰσ αὐτὴν] ἐπ αὐτὴν 2050 : in ea Pr gig vg : exe sh
arm! 3: « | παν κοινον | “anyone corrupt (of evil will arm! 2)” arm |
ποιων AX 61. 94. 2021. 2032. 2050 : ποιουν 025. 046. O51. 1.
35. 175. 250. 617. 1934. 2037. 2038. 2067 : faciens Tyc Pr vg :
ο ποιων δὲ 18 (-- 35. 175. 617. 1934. 2050). 42. 82. 93. 104.
110. 141. 201. 241. 336 al?! 5 (arm*) : quod facit gig : οι
ποιουντεσ bo | BdeAvypa] pr woe ἐξ | και Wevdoo] vitae Pr | οἱ
γεγραμμενοι] ou eyyeypap. 2016. 2050 : τα γέγραμμενα 51 : quorum
nomina illorum (sua arm?) scripta sunt arml-? | ev] ἐπι bo | τω
BiBrw] τη βιβλω 2050 | τὴσ ζωησ > Pr s! | του ἀρνιου] του
ovpavov ὃὲ : του βιβλιου 2050 : illius agni Pr |.

xxii. 1. ποταμον AX 025. 046. 17 (-- 35. 175. 205. 617.
1934. 2020) al™ Tyc Pr gig vg 5 arm: bo sa eth : - καθαρον 35.
104. 175. 205. 209. 218. 242. 250. 506. 617. 1934. 1957. 2016.
2017. 2020. 2023. 2036. 2037. 2038. 2041. 2067 : pr καθαρον τ
arm? | υδατοσ ζωησ)] vdwp ζων arm* : ζωντα voaroo arm? : aquae
vivae gig vg* “7 | ζωησ >Tyc | λαμπρον] λαμπροσ 2050 : λαμπρου
gig : candidum Pr eth : pr καθαρον και s! : >141. 2020. 2038
Tyc | wo] woe 175. 617 | κρυσταλλον] -οσ 2050 : -σταλον G32
τ καὶ 51 | tov! > & | Opovov] στοματοσ 61 |.

2. ev μεσω] ἐμμεσω A 2050 : pr καὶ 2050 gig s! : per mediam
(plateam) Pr | τησ πλατειασ] των πλατειων 51 arm) * : rye πολεωσ
1934 | και] exis! : - ἐπι 55 rou zor.] tr after εκειθεν Tyc Pr vg
sl | evtev6er | evOev &* | εκειθ. Evr, ζωησ] > ΝΕ; ἔνθεν Xx | εκειθεν
A 046. 17 ( -- 35. 205. 632**. 2050). 250 al?! gig 52 ΔγΠ11" ὁ bo sa:
ἐντευθεν O51. 1. 35. 205. 632**. 1957. 2018. 2023. 2036. 2037.
2038. 2050. 2067 s! | ξυλον] “trees” arm* | ποιουν δὲ 046. O51.
17 alfereomn : rowv A 94 | δωδεκα] ιβ΄ 35. 205. 337. 617 : duo-
decies gig arm! : + καὶ 51 | κατα μηνα (μηναν A) εκαστον αποδιδουν

VOL. Il.—24

A
ποίων

ἀποδιδούς

370 ΑΠΟΚΑΛΎΨΙΣ IQANNOY = [ XXII. 14-17.

ld e 4 ἃς Ν {wera
14. Μακάριοι ot πλύνοντες τὰς στολὰς αὐτῶν,
σ 4 ΤΑΝΕ. ’΄ a Aa 3. ὌΝ Ν , “" ~
iva ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς,
a wn ,
Kai τοῖς πυλῶσιν εἰσέλθωσιν εἰς THY πόλιν.

Ν ε , XN ε ,
15. ἔξω οἱ κύνες καὶ οἱ φαρμακοί,
Ν ε cd Ν ε ~ ‘ e ,
καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι,
καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.
17. καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου"
καὶ 6 ἀκούων εἰπάτω "Epxov'
Ne A 3 ΄ ΙΞ
καὶ ὃ διψῶν ἐρχέσθω
ὃ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν.

(-διδον 175) A 175. 250. 617. 2037. 2038. 2067 al 51} : κατα μηνα
exagrov (εκαστοσ 2020) αποδιδουσ τὲ 35. 2020. 2050 al: k. μηνα
(> arm!) eva exacrov αποδιδουν (-διδοντα τ : -διδουσ 051. 2038) O51.
I. 205. 2038. 2067 (arm!-*) : x. μ. αποδιδουσ εκαστοσ 325. 337.
456. 620 al 532} : x. μ. αποδιδουσ (-διδουν 386. 632) εκαστον 18.
386. 632. 1849. 1934. 2004 al: x. μ. αποδιδουσ εκαστω 046. (141.
1918) : per singulos menses et (> Pr gig) reddens (reddentes Pr)
Tyc Pr gig : per menses singulos reddens vg" : per menses
singulos (singula vg*” £8) reddentia vg* ° 8 | αποδιδ, τ. καρπ. avr.
> bo eth | τ. καρπον] τουσ καρπουσ N 51 : τὸν > 1. 18. 61. 141.
385. 429. 632*. 1849. 2004 | avrov] avrwy 2050 arm* : > 205 |
τ. ξυλ.] τῶν ξυλων δὲ arm*: αὐτου 5] : + καταγγελλεται 175. 218.
617. 2016. 2017 | των] Σ δὲ : ‘‘the eyes of the” bo |.

14. πλυνοντεσ (-αντεσ 104. 2050) Tao στολασ autwy (+in
sanguine agni vg’) AN 104. 2020. 2050 (Pr) vg sa eth : ποιουντεσ
τασ ἐντολασ αὐτου (εμου 2067) 046. 17 (—2020. 2050). 250.
2037. 2038. 2067 al?! gig Cyp 5 arm)4« bo : (qui) servant
mandata haec Tyc | wa > 51 arm! | eorac] tr after αὐτωνξ bo sa |
avtwv? | +o de ἡ εἕξουσια X* | τοισ tur. | τω πυλωνι 51 bo : + ου μὴ
2050 | εἰσελθωσιν] εἰσελευσονται 51 arm* bo | εἰσ τὴν πολιν]- την
αγιαν Pr : tno πολεωσ (-Ἐτου Geov arm!) arm? ¢ |.

15. efm. . . φαρμακοι] tr after ειἰδωλολατραι s! | efw]+ de (και
51) 51 bo sa : foris autem remanebunt Pr arm! : “and there shall
go forth” arm* eth | κυνεσ] κοινοι 51 | οἱ φαρμακοι] malefici Pr |
cau? > Tyc | οι > 175. 1934 | edwdoAarpar|+venefici Pr: +
“adulterers” arm! | waco AN 046. 17 (— 175. 205. 617. 632**.
1934. 2020. 2050) al™ : +0 I. 104. 175. 205. 250. 429*. 617.
632**. 1934. 2016. 2017. 2020. 2032. 2036. 2037. 2038. 2050. 2067
al™ : παντεσ ot 94 arm bo eth | φιλων και ποιων A 046. 17 ( -- 175.
617. 1934). 2037.- 2038. 2067 al?! Tyc Pr vg s@-? : ποιων και
(+0 2018. 2032) φιλων & 91. 175. 218. 242. 250. 424. 617. 664.
1934. 2016. 2017. 2018 gig : ποιουντεσ arm‘ bo : φιλουντεσ arm? :
φιλουντεσ Tovey eth |.

17. και! > Tyc [τὸ >8 bo | πνευμα] - αγιον arm? eth | 7

XX. 4.| ATIOKAAY¥IS INANNOY 371

CHAPTER XX. 4-15.

4° Kai <elSov> τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν pap-
τυρίαν ᾿Ιησοῦ (a)
ἀ καὶ διὰ τὸν λόγον τοῦ θεοῦ,

Θ Ν 9 > 4 7 ,
καὶ [οἵτινες] οὐ προσεκύνησαν τὸ θηρίον
οὐδὲ τὴν εἰκόνα αὐτοῦ,

Ν > ΜΝ Ν 4 SUN Ἂς ΄
& καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον
ἈΝ Ν “ -“
μ΄ καὶ ἐπὶ τὴν χεῖρα αὐτῶν,

> ,

8. καὶ εἶδον θρόνους καὶ ἐκάθισαν ἐπ᾽ αὐτούς,
, nA

b καὶ κρίμα ἐδόθη αὐτοῖς.

(a) I have restored 45 Ὁ to their original place after 48, See vol. ii
182 sq.

> & | λεγουσιν] eAeyov O51. 35 | epxov! > arm! [καὶ o axovwy
. +» ἔρχου > arm! eth | οἱ >18 | 0 axovwy | qui vidit gig : pr
his Pr | epxov xac? > Pr | xact > arm? | o? > 456 | ἐερχεσθω] +
et bibat Pr|o θελων] pr καὶ 209. 218. 2050 s? arm* sa : >
gig s! | AaBerw] λαβειν Tyc s? arm? : pr καὶ s? | ζωησ] pr roo
2050 |.

xx. 4°), καὶ εἰδον (2050) Cyp : και AN 046. 18 ( — 2050) alom™
Tyc Pr gig vg s arm : πέρι bo eth | τ. πεπελεκισμενων -κιμενων
175 : τκημένων 201. 386 : τ. πεπολεμημενων A : occisorum Pr gig
Cyp : decollatorum vg : tao πεπελεκισμενασ s! | x. οιτινεσ] εἰ τινεσ
ουν & cf et si qui Pr gig : “they are those who” arml-2«¢
προσεκυνησαν) προσεκυνουν 386 | to (τω 920) θηριον AN 046. 18
(-- 18. 35. 175. 337- 617. 620. 2040) al?! : τω (το 620) Onpw 1.
18. 35. 175. 250. 337. 617. 620. 1957. 2017. 2023. 2037. 2038.
2039. 2040. 2067 al | ovde] oure O51. I. 35. 175. 250. 617. 2037.
2038. 2067 alP™ | τὴν exova AN 046. 18 (—620. 2040. 2050). 1.
250. 2037*. 2038 al?! : rn exxove 104. 620. 1957. 2023. 2037**,
2067 al | ελάβον] ἐλαβε 18 | χαραγμα]-Ἐ του Onpiov 2040 : +eius
vg | To perwrov AX 046. 18 (— 386. 620. 2050) Pr gig arm bo:
των μετωπὼν 104. 181. 201. 336. 386. 620. 1918. 2036. 2037.
2050. 2067 vg : +avutwy I. 35. 1957. 2023. 2036. 2037. 2038 sl
arm bo sa eth | em? > 2040 | τ. xetpa] tao χειρασ 386 vg s! : τὴν
δεξιαν yerpa arm! ¢ |.

45. Ὁ εκαθισαν] sedentes Pr arm! | x. εκαθισαν] (row) καθισασι
bo | εἰ eravw 1934 | αὐτουσ] αὐτοισ 2050 | καιβ > arm}? bo |
κριμα εδοθ.] ~ 386 |.

372 ΑΠΟΚΑΛΎΨΙΣ TANNOY [ΧΧ. 4-6.

4. καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. (a)
σ᾽, αὕτη ἡ ἀνάστασις ἡ πρώτη.
6. Μακάριος καὶ ἅγιος 6 ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ.
ἐπὶ τούτων 6 δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν,
ἀλλ᾽ ἔσονται ἱερεῖς τοῦ θεοῦ καὶ τοῦ χριστοῦ,
Ν 4 > > ~ ‘ / ”
καὶ βασιλεύσουσιν μετ᾽ αὐτοῦ [τὰ] χίλια ἔτη.

(a) Text adds 5%: οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη
—unobjectionable as far as diction is concerned but rejected as a gloss on the
following grounds advanced by Mr. Marsh. (1) It is prosaic and made up of
words borrowed from 4! 3% or 7*. (2) If it were original we should expect it
to be introduced either by καί used adversatively or δέ as in 218, The
asyndetic construction in 19” is not parallel, for there the thought of the preced-
ing sentences is simply developed further. (3) It spoils the metre. (4) 5°
follows more naturally a positive than a negative statement.

Αἰ, x. εἴησαν x. ἐβασιλ.] ova tAevoay (sic) 2050 | x. εζησαν κ.
>Pr | kat! | hi omnes Tyc : οἱ 8} : οὔτοι (+ εἰσιν οἱ arm! 2) arm! 3
eth : > bo 84 | εζησαν] εζητησαν 920 : ζησουσιν ΔΥΠῚ1" 3.6 eth :
+ μετ αὐτου bo | εβασιλευσαν] βασιλευσουσιν (-ουσιν arm*) arm? 4
eth | του > τ. 2017. 2038. 2067 | τ. χριστου] Iesu Pr | χιλια ery
AN τ 25. 175. 1S1:) 250. 424. 61): 1957. 2017: 2ΖΟΖ2 2070.
2037. 2038. 2041. 2050. 2067 s! arm** bo : pr ra 046. 18
(-- 35. 175. 617. 2050) al?! s? : >arm! |.

5. ot λοιποι. . . xd. etn A 046. 35. 175™8. 250. (617). 632.
1934. 2020. 2037. 2038. 2040. 2050. 2067 alP Pr gig vg (arm) bo
sa: > N18 (-- 35. 175**. 617. 632. 2020. 2040. 2050). 61. 69. 104.
I10. 385 al™ s | oc λοιποι A Pr gig vg : pr καὶ 046. 1. 35. 175**.
181. 250. 336. 617. 632. 1934. 2016. 2020. 2023. 2037. 2038.
2040. 2050. 2067 arm* bo (sa) eth : και pera ταῦτα arm}: * ¢ |
τῶν νεκρων] pr εκ arm)? α : αὐτων Pr | vexpwv A 35. 1934. 2020.
2040. 2050 al gig vg arm* bo sa eth: av@pwrwy 046. 175. 250.
424. 617. 2017 | εζησαν] aveotnoay 1. 250 : ζήσεται (-ovrar arm*)
arm | τελεσθη] τελεσθηναι 2020 : τελεσθωσι 2036. 2037 αὐτὴ] pr
ort 104. 336. 620. 1918 : pr και 51 eth : haec est itaque Tyc |.

6. μακαριοσ] pr καὶ 18. 632*, 1849. 2004 | x. αγιοσ] x. ὁ
αγιοσ 2050: > 61. 69 | ev τὴ avacrace|+rtavry Pr: + αὐτου
920 | ἐπι] pr ore 2050 arm* : pr καὶ 51 arm? | τουτων] τουτον
(τω 69) 61. 69. 385. 2036 Tyc | o δευτ. θαν.] o Gav. o δευτ. 1.
2023. 2036. 2037. 2038 | αλλ] αλλα & | τον θεου κ. Tov χριστου]
pr καὶ κὲ : Tw θεω κ. Tw χριστω 2020 51 : του Ingou xpiorou (Geou x.
Tov κυρ. uno. xptor. arm! 2: 4) arm | βασιλευσουσιν τὲ 046. 18 alm
Tyc Pr gig vg s arm bo sa: βασιλευουσιν A | μετ αὐτου AX 046.
35. 175. 617. 632**. g20. 2020, 2040. 2050 Tyc Pr gig vg s arm
bo eth : pera ταυτα 18 ( -- 35. 175. 617. 632**. g20. 2020. 2040.
2050). 82. 110. 141. 201. 242. 336. 498. 1918 | τ. χιλ. ern >arm! |
τα 8 046. 61. 69. 94. 241. 386. (632). g20. 2020: >A o51.
18 (—386. 632**. g20. 2020). 250. 2037. 2038. 2067 al?!
arm2: 4 @ |.

XX. 7-10.] AILOKAAYWIX IOANNOY 373

7. Kai ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ Σατανᾶς ἐκ τῆς
a 3 ~ Ν ΕῚ , Lol A Μ Ν > “
φυλακῆς αὐτοῦ, 8. καὶ ἐξελεύσεται πλανῆσαι τὰ ἔθνη τὰ ἐν ταῖς
τέσσαρσι γωνίαις τῆς γῆς, τὸν Γὼγ καὶ Μαγώγ, συναγαγεῖν αὐτοὺς
εἰς τὸν πόλεμον, ὧν ὁ ἀριθμὸς αὐτῶν ὡς ἡ ἄμμος τῆς θαλάσσης.
9. καὶ ἀνέβησαν ἐπὶ τὸ πλάτος τῆς γῆς, καὶ ἐκύκλευσαν τὴν παρεμ-
βολὴν τῶν ἁγίων καὶ τὴν πόλιν τὴν ἡἠγαπημένην. καὶ κατέβη πῦρ ἀπὸ τοῦ
ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτούς. 10. καὶ ὁ διάβολος ὃ θεοῦ
~ > A > , > Ν , -“. A 4 ’ . ‘
πλανῶν αὐτοὺς ἐβλήθη eis τὴν λίμνην τοῦ πυρὸς Kal θείου, ὅπου καὶ

7. οταν τελεσθη (οτε ἐετελεσθησαν 1 : οτε ετελεσθη s!) AX 35.
175. 250. 617. 2020. 2037. 2038. 2040. 2050. 2067 al Tyc Pr
gig vg s arm‘ bo sa eth : pera 046. 18 (— 35.175. 617. 2020. 2040.
2050). 61. 69. 104. 385 al?! arm! 2-4 [αὐτου >arm!-2 « bo eth |.

8. εξελευσεται >bo | πλανησαι] και πλανήσει (+ Tove SovrAovT
και bo) vg arm*« bo | ra εθνη A 046. 18 (— 386) Tyc Pr gig vg
s? arm? 4 (bo) eth : pr παντα & 2036 s! (arm?) : ra > 386 | ra?
A 046. 18 (— 149). 250. 2037. 2038. 2067 al?! Tyc Pr gig vg 52
arm* : > 61. 69. 149. 172. 2018 s! bo sa | ταισ > 1. 69. 432 |
τεσσαρσι] τετρασι 8 : τεσσαρα 617 | τ. γησ > X* | tov! ANS 046.
18 al™ ; >R* bo sa [τ΄ Twy x. M. ovvay. avt.] “ Gog and
Magog shall be gathered” bo eth | Maywy Ax* 1. 1934. 2036.
2037. 2050 bo sa: pr τον N° 046. 18 ( -- 1934. 2050). 250. 2067
al?! | cwayayew A 046. 18 ( -- 35. 175. 617). 250. 2067 alP! 52
arml-*-¢ sa :; pr καὶ δὲ O51. 35. 175. 617. 2016. 2017. 2036 s!
arm‘ : και συναγει 181 : et congregabit (-avit gig : trahet Pr) Pr
gig vg | rov? AX 046. 18 (—175. 617) al?!: So51. 1. 175. 250.
617. 2023. 2036. 2037. 2038. 2067 | wy > 2050 | avrwy AX 046.
18 (— 35. 175. 617. 1934. 2020) alP! (s) arm!-?.¢ : 4 1, 35. 175.
242. 250. 617. 1934. 2020. 2023. 2036. 2037. 2038. 2067 Pr gig
vg arm? | wo ἢ] woe 42. 82. 104. 201. 325. 385. 386. 456. 498.
620. 632. 920. 1918. 1934 |.

9. και ανεβησαν] >61. 69 : +diabolus et populus eius Tyc |
maroc | altitudinem Tyc gig | ἐκυκλευσαν A 046. 18 ( — 35*. 175.
337- 917- 620. 1934. 2020. 2050). 82. 110. 385. 2023 al™™:
εκυκλωσαν & O51. I. 35%. 104. 175. 250. 337. 617. 620. 1934.
2016. 2020. 2037. 2038. 2050. 2067 | r. παρεμβ. τ. αγ.] + και
τὴν πολιν των αγιων 046. 498 : τὴν πολιν τὴσ παρεμβολὴησ των
αγιων 51 | τ. ἡγαπημενὴν] dilectorum Tyc : τὴν καινὴν bo : τὴν
αγιαν eth κατεβη) ascendit gig | mup . .. εἰσ τ. λιμνὴην > N* |
ex] απὸ O5T. 1. 35. 93. 205. 620. 2038 | εκ τ. ουρ. Α 94.181. 2036.
2037 Pr : pr amo (ex O51. I. 35. 93. 205. 2038) του (>35. 2038)
θεου N° 025. O51. I. 35. 93. 104. 205. 2037. 2040. 2050 al vg s?
arm‘ : + azo του Geov 046. 19 ( — 35. 205. 2040. 2050). 250. 2067.
al?! Tyc gig s arm!-2< bo sa eth |.

10. καὶ θειου A 025. 046. 19 ( -- 325. 520. 632**. 2040. 2050).
1 al sa : kau (>620) του θειου & 42. 94. 104. 172. 218. 241. 250.

374 ΑΠΟΚΑΛΎΨΙΣ IOANNOY [xXX. 11-12. |

a ld
τὸ θηρίον καὶ ὃ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ
νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων.

11. Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπ᾽
+ αὐτοῦ, Ἷ (a)
οὗ ἀπὸ [τοῦ] (4) προσώπου ἔφυγεν ἣ γῆ καὶ ὁ οὐρανός,
καὶ τόπος οὐχ εὑρέθη αὐτοῖς.

᾿ φ A 4 A i? A A 4 « a
12. καὶ εἶδον τοὺς νεκροὺς τοὺς μεγάλους Kal τοὺς μικροὺς ἑστῶτας
ἐνώπιον τοῦ θρόνου,
καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη ὅ ἐστιν
τῆς ζωῆς,
Nos ’ ε \ 3 a ΄, 2 - ’,
καὶ ἐκρίθησαν ot νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις
[κατὰ τὰ ἔργα αὐτῶν].
(α) Wrong construction due to editor.
(4) An interpolation by the editor (?); cf. vi. 16, xii. 14.

325. 336. 632**. 1918. 2017. 2018. 2023. 2036. 2037. 2040:
2067 al : τὴν καιομενὴν πυρι (Pew bo) 2050 bo : Σ» 2038 | xa? A
025. 046. 19 (— 205. 2050). 250. 2037 al?! Tyc Pr gig vg 52: >
N I. 205. 1957. 2050 51} arm!-*@ bo sa eth | και] +orov 8: >
620 | o Wevdorpod.| εβληθησαν 2050 : οἱ Wevdorpodytar Tyc
arm! | βασανισθησονται] + exer 2050 | εἰσ. τ. αἰων. τ. αἰων. > I.
181. 2038 arm? | των αἰωνων > 241. 336**. 2067 |.

11. θρονον μεγαν] ~bo sa | μεγαν] peya 2050 | μεγαν (+ και
2050 Pr arm!-# eth) λευκον AN 025. 046. 19 (— 18. 175. 205.
237. 617. 2020) al Pr gig vg 5 arm!* bo sa eth: ~1. 175. 205.
250. 617. 2020. 2037. 2038. 2067 arm* : peyav >18. 337 | ez]
eravw S 2020 5 bo sa | αὐτου AN I. 2020. 2040 : αὑτὸν 025.
046. 19 (— 2020. 2040). 250. 2037 al?! : αὐτω 218. 2018. 2038.
2067 | του AN 025. 2040. 2050 : >046. 19 ( — 2040. 2050) al?! |
mpoowrouv| +avrov 2040 5 arml? | ἡ yy και ο (>2050) ουρ. AN
025. 046. 19 (—35) al?! gig vg s bo sa: 0 oup. κι ἢ yy 35. 60. 432.
1957. 2023. 2041 Pr arm eth | αὐτοισ] eorum Pr bo: ab eis vg:
in illis gig |.

12. peyah. . . . μικρουσ] ~046. 91. 175. 242. 250. 506. 617.
1934. 2016. 2017 bo | τ. (και δὲ ἢ) pey. x. τ. μικρ. (τ. μικρ. K. τ.
μεγ.) placed before ἐστωτασ AX 025. 046. 35. 205. 632**. 2020.
2037. 2038. 2050. 2067 al™ Tyc gig vg s arm* ἃ bo sa eth : placed
after ἐστωτασ QI. 175. 242. 250. 506. 617. 1934. 2016. 2017:
placed before τουσ vexpova 104. 620: >1. 18. 82. 93. 110. 201.
325- 337- 385. 386. 429. 452. 456. 498. 517. 522. 632%. g20.
1849. 2004. 2024. 2039 | ἐστωτασ ενωπ. τ. Op. > Pr arm? | eorwrac
> 61. 69. 82. 429 | ενωπιον] exe N* : ἐενωπίον ἐπι N° | θρονου] θεου
I. 2037. 2067 al | βιβλια] βιβλοι 2050 : βιβλιον 386 | ηνοιχθησαν
«ον ἡνοιχθὴ] nvewxOn &* : ηνεωχθὴη και αλλο βιβλιον nvewxOy B° |
ἡνοιχθησαν Ao25. 046.1. 61. 69.172. 175.218.242. 250. 1934. 2016.

XX. 13-14. ] ΑΠΟΚΑΛΎΨΙΣ IOANNOY 375

13. καὶ ἔδωκεν ¢ ἡ θάλασσα ἵ (2) τοὺς νεκροὺς τοὺς ἐν ἵ aity,t (a)
καὶ ὁ θάνατος καὶ ὃ ἅδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς,
καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν.

14. καὶ ὃ θάνατος καὶ 6 adns ἐβλήθησαν εἰς τὴν λίμνην τοῦ
πυρύς͵ (4)

(a) The text has been tampered with here. The abode of righteous souls
should occur instead of ‘‘the sea.” Probably of θησαυροί or αἱ moval (John
xiv. 2) or ὁ παράδεισος (Luke xxiii. 43) stood originally in the text. See
vol. ii. 194-198.

(ὁ) + οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ mvpds—a marginal gloss
drawn from xxi. 8f., where it is full of meaning, but nonsensical here.

2017. 2018 : ηνεωχθησαν (ανεωχθησαν 35. 432. 1957. 2020. 2023).
35. 104. 205. 432. 617. 632**. 1957. 2020. 2023. 2037. 2038. 2050:
avorynoay 2067 : aperti sunt Tyc Pr gig vg s arm bo: ἡνοιξαν (-εν
42. 325. 336. 517. 620. 1918) 18 (—35. 175. 205. 617. 632**.
1934. 2020. 2050). 82. 110. 141. 201. 385. 429. 452. 498. 522.
2021. 2024 sa eth | x. αλλο βιβλ. ἠνοιχθη > τ arm? | nvorxOy A
025. 35- 141. 172. 385. 2018. 2036. 2037 : yvoryn 2067 : nvewxOy
(avewxGn 432. 498. 2020. 2023. 2041) 8 046. 19 ( -- 35). 250.
432. 498. 2016. 2023. 2038 | ζωησ] κρισεωσ 5} : + unius Cuiusque
Tyc Pr | ev rove βιβλοισ] ev rato βιβλοισ 8: librorum Pr : ἐπὶ tov
βιβλιου bo eth : >arme |.

18. >arm! | trove ev αὐτὴ. . . vexpova® > 2020 | τ. νεκρουσ τ.
ev αὐτὴ AN 025. 046. 18 (—35. 205. 2020). 250 alP! Pr gig vgs
bo sa eth : rove ev αὐτὴ (αυτοισ 1) νεκρουσ O51. 1. 35. 205. 2023.
2037. 2038. 2041. 2069 : mortuos suos Tyc arm* | x. 0 av... .
avtwv > 141. 1957 arm* 4 | και οἱ >205 | οἱ >325. 620 | εδωκαν
δὲ 025. 046. 18 (—1934. 2020) alfereomm Tyc Pr gig vg 5 bo sa
eth : edwxev A 82. 242. 1934 : >arm® | τ. vexpovo rove (row 046)
ev αὐτοισ AX 025. 046. 18 (— 35. 205). 250. 2037 al?! vg 5 :
τουσ εν αὐτοισ νεκρουσ O51. I. 35. 205. 2023. 2038. 2067 eth:
mortuos suos Tyc arm? : mortuos quos in se habebant Pr : mortuos
5105 41] in ipsis erant gig | ἐκριθησαν] κατεκριθησαν & : εκριθη s? |
exactog| τ αὐτων 51] : > bo | avrwy AN 35. 205. 325. 386. 620.
1934. 2020. 2050 vg 5 arm bo: αὐτου 046. 18. 61. 69. 104. 175-
250. 337. 456. 632. g20. 1849. 2004. 2067 sa |.

14. οἱ > 149 | av. . . . αδησ] ~gig vg eth | τον πυροσ] >
Tyc : + τὴν καιομενὴν ev θειω bo : τὴν γεμουσαν θειου eth |
ovtoa] pr καὶ N | ovrog o Gay. . . . (ver. 15) πυροσ > 2050 arm?
| ovrog . . . ἢ λιμνὴ τ. πυροσ > 1. 94. 149. 201. 205. 452. 2016.
2021. 2038 Prarm?¢ bo | ovroc. . . ἐστιν > 498 | 0 Gav. o δευτ]
o δευτεροσ θανατοσ & 2020 : o Gay. δευτεροσ 2036. 2037 ἐστιν
placed after devrepoo A (δ) 025. 046. 18 (— 149. 205. 2050). 61.
69. 110. 172. 250. 2018. 2036. 2037 vg 5": after ουτοσ 60. 432.

376 ATIOKAAYWIS IOANNOY [XX. 15-XXI. 5.

15. καὶ εἴ τις οὐχ εὑρέθη ἐν TH βίβλῳ τῆς ζωῆς γεγραμμένος
ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.

1957. 2023. 2041 gig s! arm‘ : after θανατοσ 2067 : >104 | ἡ
λιμνὴ τ. πυροσ >s! arm? |.

15. kat > 325 | evpeOy] ευρεθησεται N* arm! | τη βιβλω AX
025. 35. 104. 205. 2020. 2023. 2036. 2038. 2067 al: τω βιβλιω
046. 18 ( — 35. 205. 2020. 2050). 1. 250 al?! |,

RESTORED ORDER OF THE TEXT.

CHAPTERS XXI. 5% 49. 5> [6]. 1-4%>° XXII. 3-5, XXI.
5°, 62-8, ΧΧΊΙ 6: 7. το {τ᾽ τὸ τὸς τῷ. 12. τὸ [11}} 8.
20. 21. See vol. il. 144-154.

xxi. 5%. Kai εἶπεν 6 καθήμενος ἐπὶ t τῷ θρόνῳ Τ(α)
4%. Τὰ πρῶτα ἀπῆλθαν"
5>. ἰδοὺ καινὰ ποιῶ πάντα (6).
(a) Wrong construction due to editor.
(4) The text contains the following intrusion: 6%. καὶ εἶπέν μοι Τέγοναν.

See vol. ii. 203 sq. xxi. 5° should be read immediately before xxi. 6°.
Hence correct note in Commentary.

5* καὶ > 18. 82. 201. 325. 337. 385. 386. 456. 498. 6220".
920. 1849. 2004. 2021. 2024. 2039 εἰπεν] ait gig : + μοι 5]
arm? “- α bo | 0 καθ. emt τ. Opov. > 2050 | em] ev 172. 2018. 2036.
2037 | Tw Opovw] του Opovov I. 205. 920. 2023. 2038 al |.

41, τὰ A 025. 051. 2038 arm! : pr ore (&) 046. 18 alfere omm Pr
gig vg s? arm! 2: bo sa eth : + yap 2036 | ra πρωτα] τα προβατα
δ ἘΠ: ravTa 2050: ἐπὶ τὰ πρόσωπα avtno Kat 5}: >arm!-2 | ἀπηλθαν
A :απηλθον 025. I. 18. 35. 104. 205. 920. 2037. 2038. 2067 al :
απηλθεν & 046. 18 ( -- 18. 35. 205. 920). 250 al™ arm(l- 3). α ; + καὶ
(> bo) ov παντα ποιηθησονται Kawa (x, ἐποιηθησαν π. eth) bo eth |.

5°, wou] pr καὶ A: Ἐιδου 2021 | xawa (keva &) Tow παντα
ἈΝ 025. 172. 205. 432. 1957. 2018. 2020. 2023. 2041. 2050 Pr
gig vg s! : καινοποίω παντὰα O51. 35. 2036. 2038 : mavra Kawa Tow
046. 18 (— 205. 2020. 2050), 250 al?! 52 : xawa παντα ow 1.
2037. 2067 : ποιήσω (row eth) παντα καινα bo sa eth |.

5°. For text of this line see p. 379, line 5. κ. λέγει > arm? |
Neyer (ειπεν Tyc vgi s bo) A 046. 18. 325. 337. 386. 456. 620.
632%. 1849. 2004 Tyc Pr gig vg*°8 > arm™** : +o. & 025.
OSI. 1. 25. 175. 205. 2:0. 17: 052. O20. 1934. 202042087.
2038. 2050. 2067 al?! vg4-f¥ sl bo eth arm}¢ | γραψον on] ~
205 : >Pr | om >o05t. 386. 1849 51 arm**4 | mora κ. αληθινοι

ΧΧΙ.1-.8.] ΑΠΟΚΑΛΎΨΙΣ ΙΩΑΝΝΟΥ 377

x ? > Ν Ν ἊΝ lol Pare
1. Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν
~ Ν “ἢ
6 γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῇ ἀπῆλθαν,
καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι.

A Ν ’ ‘ «ε , > ‘ ‘ >
2. Kal THY πόλιν τὴν ἁγίαν ᾿Ιερουσαλὴμ καινὴν εἶδον
καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ,
ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς,

3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης

Ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων,

καὶ σκηνώσει μετ᾽ αὐτῶν,

καὶ αὐτοὶ λαὸς (a) αὐτοῦ ἔσονται,

καὶ αὐτὸς ἡ [6 θεὸς μετ᾽ αὐτῶν] ἔσται αὐτῶν θεός tf. (ὁ)

(α) In the New Jerusalem God has only one λαός. Before the final
judgment our author might have said that God had many λαοί. Hence λαοί
(Ax and a few cursives) is acorruption. Otherwise if λαοί is the older reading,
then it arose through a misunderstanding of the editor, and λαός (025. 046
and Versions) is a right emendation of the text.

(6) Read: αὐτῶν θεὸς ἔσται or ἔσται θεὸς αὐτῶν. See vol. ii. 207 sq. ὁ
θεὸς μετ᾽ αὐτῶν (=%xI2Y) seems to have originated in an excellent marginal
gloss on 3Ὁ" Ὁ, but in 3° it is wholly irrelevant and against the parallelism.

AX 046. 18 (— 35. 175. 205. 617) al™ Tyc (Pr vg) gig 5 arm!- 24
bo sa eth : ~025. 1. 35. 175. 205. 250. 617. 2037. 2038. 2067
arm¢ | mot. κι αληθ. (αληθ. x. mot.) | + του Geov 046. 18 (- 25.
205. 2020. 2050) al™ s? | εἰσιν] tr before καὶ αληθινοι Pr vg: +
tov θεου 175. 250. 617 |.

6°. εἰπεν] λέγει δὲ arm | yeyovav (-acw 2020) A 2020 5ῖ:
γέγονα 8* 025. 046. 051. 18 (-- 386. 2020) alfere omm 52 arm ;
γέγονε 386 : factum est Pr gig vg : >x° Tyc bo |.

1. kawov . . . καινὴν] Kevov. . . κενὴν & arm! | πρωτοσ]
κενοσ arm* | mpwrn > 42. 385 Pr bo arm | απηλθαν Ax : απηλθον
046. 18 (— 35. 205. 620). 42. 61. 110. 201. 250. 385. 429. 498.
2017 al Tyc Prs bo: απηλθεν 025. 82. of. 172. 241. 522. 2016.
2018 gig vg : παρηλθεν O51. I. 35. 205. 620. 2023. 2036. 20372
2038. 2067 al | ἡ θαλ. ove ἐστι] τὴν θαλασσαν οὐκ Sov A | 72>
18, 2050 | οὐκ ἐστιν ett] οὐκ ἐσται ETN 2050 : οὐκετι εσται 205 |.

2. xat!] + ego Iohannes vg" | αγιαν] peyadny Pr | καινον]
κενον & | καινὴν ειδον] ~2050 arm! | edov] tr before τὴν πολιν gig
vg’ | εκ tov] ar 920 (arm?) | ex τ. ovp. απὸ τ. θεου AX 046. 18
( - 35. 205. 920). 250. 2067 al Tyc Pr gig vg s arm! 24 bo sa
eth : azo τ. 6. εκ τ. ovp 025. I. 35. 205. 1957. 2023. 2036. 2037.
2038. 2041 al : απὸ του θεου > 2021 | νυμφην] - και Tyc |.

3. καὶ nkouca φωνησ peyahyo . . . λεγουσησ] καὶ φωνὴ μεγαλη
.. « λέγουσα X* | μεγαλησ >gig arm? | ex τ᾿ θρον. > 2050 |
θρονου AX 94 Vg : ovpavov 025. 046. 18 (— 2050) alfre oma Tye Py
gig s arm bo sa eth | δου] we 205 | σκηνωσει] ἐσκηνωσεν 8* 2050

378 ATIOKAAYWIS IQANNOY [XXI. 4-XXII 4.

ἈἉ , ~
45 5.5, καὶ ἐξαλείψει Γὸ θεὸς πᾶν' δάκρυον léx! τῶν ὀφθαλμῶν
αὐτῶν,
ν «47 Cue 307 ΜΈΡΗ
καὶ ὃ θάνατος οὐκ ἔσται ἔτι
»¥ , » Ν » , 3 ΕΣ ΕΣ
οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι,
ee wn ΝΜ
ΧΧΙΪ, 3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.

καὶ ὃ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται,
καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ,
4. καὶ ὄψονται τὸ πρόσωπον αὐτοῦ,
A A 4 > Ase a“ , Si
καὶ TO ὄνομα αὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν.

Tyc gig eth | λαοσ αὖτ.] tr after ἐσονται Pr Tyc gig | λαοσ 025. 046.
18 (— 2050). 250. 2067 al?! Tyc Pr gig vg 5 arm bo sa eth: λαοι AX
1. 61. 2036. 2037. 2038. 2050 al | και avroo o Geoo μετ αυτων (+
και 2050 S!) εσται avtwy (αυτοισ 5) Geos A 2050 Tyc vgs: και
avtoo ο θεοσ εσται pet avtwv θεοσ avrwy 025. O51 : Kat (>) αυὐτοσ
ὁ θεοσ εσται μετ αὐτων (per avtwy εσται 046 gig) & 046 Pr gig bo
Sa : Kat αυὐτοσ εσται θεοσ avTwy και εσται θεοσ μετ αὐτων eth : min.
thus; per avtwy εσται 18 ( -- 35. 175. 205. 617. 632**. 2050) :
εσται μετ αὐτων I. 35. 175. 205. 241. 250. 617. 632**. 2016.
2017. 2023. 2036. 2037. 2038. 2041. 2067 | θεοσ (ων 181)
αὐτων 35*. 175. 181. 205. 617. 2036. 2037. 2038 al : >18 ( — 35*.
175. 205. 617. 2050). I. 61. 104. 19. 250. 385. 2067 al |.

4*>¢, xa!] +avroo s! | o θεοσ A 1. 2067 vg: am (εξ 522)
avtwv 18. 325. 337. 386. 456. 522. 632*. 920. 1849. 2004 al: >
% 025. 046. 35. 175. 205. 250. 617. 620. 632**. 1934. 2020.
2037. 2038. 2050 Tyc Pr gig s arm bo sa eth | daxpvov] δρακυ x* |
ex τ᾿ οφθ. avt.| απ avtwy 141. 2021 | εκ AX 2017 : απὸ 025. 046.
18 alo™ | o? A 025. 046. 18 (—632**. 2020. 2050). 250. 2037.
2038. 2067 al?! : > δὲ 241. 632**. 2020. 2050 bo sa | οὐκ eorat ere]
οὐκετι ov py ἐσται 2050 | ovK eoTaL . . . πονοσ >172. 522. 2018.
2067 | ovre... ovte... οὐτε] ovde.. . οὐδε... ovde 2050 | πενθ.
a6 ic κραυγὴ] -ν | ουὅτε κραυγὴ oute πονοσ > Tyc | OUTE trovoa | =
δὲ : ov πονοσ 205. 620: sed nec luctus ullus Pr | οὐκ eorat ere]
οὐκετι egtat 2050 : >Pr arm! | er?] ere &* : ore corr first
hand : >r1 |.

xxii. 3. καταθεμα] καταγμα ἐξ : αναθεμα 2050 (51 ?) | err] >N*:
ἐκεῖ OST. I. 35. 104. 175. 205. 250. 617. 632**. 1934. 2020. 2037.
2038. 2067 al s! | xac?] sed Pr : or arm! [ὁ Opov. . . . exrat|
sedes .. . erunt vg | εν αὑτὴ εσται] eota ev αὐτὴ 2050 bo sa |
εν] er 205 | x. οἱ δουλ, aut. λατρ. avTw > Pr κ. οἱ δουλοι αὐτου]
και θυμοσ οὐκ εσται ot de δουλοι του Geov bo : και οὐκ εσται θυμοσ
κατα τῶν δουλων του θεου ot eth | λατρευσουσιν] λατρευουσιν 18.
82. 110. 175. 181. 205. 337- 456. 522. 617. 1849. 2004. 2020 |,

4. em] pr καὶ καὲ : pr scriptum Pr arms |.

XXII. 5, XXI. 6.] ΑΠΟΚΑΛΎΨΙΣ IQANNOY 379

Ν Ν 3 μὴ Ν
5. και νὺξ οὐκ ἔσται ετι,

καὶ οὐχ ‘eEovow! χρείαν φωτὸς λύχνου καὶ φῶς ἡλίου, ἔχουσιν

ὅτι κύριος ὃ θεὸς φωτίσει ἐπ᾽ αὐτούς,

καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων.

xxi. 5°. Καὶ λέγει Τράψον ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί
εἶσιν.
ξυ
6°, Ἐγώ εἰμι τὸ Αλφα καὶ τὸ Ὦ,

ἡ ἀρχὴ καὶ τὸ τέλος.

EN a ὃ Sal ὃ ’ > = a A ty a a

ἐγὼ TO διψῶντι δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος THs ζωῆς
δωρεάν.

5. εσται] ἐστιν O51. 35. 175. 617 51 : ἣν arm! | ετι AX ο25.
82. 93. 2018. 2032. 2050 Tyc Pr gig vg 52 arm!-* bo sa eth:
€xel OSI. 1. 35. 104. 175. 205. 617. 620. 632**. 1934 al 51 arme : >
046. 18. 325. 337. 386. 632%. 1849. 2004. 2020 al™ [οὐχ efovoew
χρειαν A 2050 Tyc gig vg 5 bo: οὐκ exovow χρειαν & : χρείαν οὐκ
ἐχουσιν 025. I. 35. 175. 205. 241. 242. 250. 617. 632**.. 1934.
1957. 2016. 2017. 2018. 2023. 2036. 2037. 2038. 2041. 2067
al™ arm‘ sa : ov χρεια 046. 18. 104. I10. 325. 337. 386. 620.
632*. 1849. 2004. 2020 al™ Pr arml« | dur. λυχν. x. > 2018 |
gwtoo (φωσ 2036. 2050 : - καὶ 51) Avxvov (~2020 : ev αὐτὴ bo:
>sa) AN 94. 241. 632**. 2020. 2036. 2037. 2050 Tyc Pr gig vg
s arm} (bo sa) : λυχνου (-ov 1) 025. 046. 051. 17 ( — 632**.
2020. 2050). 250. 2038. 2067 al?! arm* | xa? > 1849 | doo
ἥλιον A 025. 175. 181. 242. 617. 1934. 2017. 2036. 2038. 2050:
lucem (lumen Pr) solis Pr gig : φωτοσ ἡλίου & 1. 35. 205. 250.
632**. 1957. 2016. 2018. 2020, 2023. 2038. 2041. 2067 Tyc vg
s arm bo sa : φωτοσ 046. 18. 61. 82. 104. ΤΙΟ. 201. 325. 336.
337- 386. 429. 498. 522. 620. 632*. 1849. 1918. 2004 | φωτισει
A 025. 181. 452. 2038. 2050 : φωτιει δὲ 046. O51. 17 (-- 175.
617. 1934. 2050). I. 2037. 2067 al?! : inluminabit Tyc Pr vg4
arm‘ bo sa : φωτιζει 175. 242. 250. 617. 1934. 2016. 2017. 2036 gig
vg? © 6b. s ἢ inluminavit vg‘ arm! | er AX 2018. 2050 Tyc Pr
gig eth : > 025. 046. 17 (— 2050) alfere om yp arm*@ bo sa |
βασιλευσουσιν] regnabit super eos Tyc : βασιλευσ αὐτων s! |.

xxi. 5°. See p. 376 (ad jin.) sq. for notes on this line.

6. eyw εἰμι to A 1918. 2020 Tyc Pr gig vg bo eth: eyw ro
δὲ 025. 046. 35. 42. 104. 172. 175. 181. 205. 218. 241. 242. 250.
506. 617. 632**. 1934. 1957. 2016. 2017. 2018. 2036. 2037.
2038. 2050S sa: Το 18. 61. 82. 91. 93. 94. 110. 141. 201. 325.
336. 337. 385. 386. 429. 432. 452. 456. 498. 517. 522. 620. 632*.
920. 1849. 2004. 2023. 2024. 2039. 2041. 2067 | adda] A 1.
205. 456. 2020. 2023. 2037. 2067 al™™ Pr vg | xac!] + eyw sleth |
w] +xat 18. 82. 104. 337. 385. 386. 456. 632*. g20. 2004. 2016.
2041 al | 7 ἀρχὴ k. To TeA. AN 025. 046. 18 ( -- 35. 175. 205. 617.
1934) : ἀρχὴ kK. τελοσ 35. 110. 175. 205. 385. 432. 617. 2017.

380 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XXI. 7-8, XXII. 6.

“ ,
7. ὃ νικῶν κληρονομήσει ταῦτα,
A /
Kal ἔσομαι αὐτῷ θεός,
/
καὶ αὐτὸς ἔσται μοι υἱός.

a a Ν , 4 ,
8. τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις,
“᾿ Ν , a

καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς,

Ν BEN) 4 Ν A “ Ns
καὶ εἰδωλολάτραις Kal πᾶσι τοῖς ψευδέσιν----

cod o /

TO μέρος αὐτῶν ἐν TH λίμνῃ TH καιομένῃ πυρὶ καὶ θείῳ,
ὅ ἐστιν ὃ θάνατος ὃ δεύτερος.

ἐ: *
xxil. 6. Kai εἶπέν μοι Οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ 6
κύριος, ὁ θεὸς τῶν πνευμᾶτων τῶν προφητῶν, ἀπέστειλεν τὸν ἄγγελον

2038 alP arm*«| eyw 2] Ἔ και 205 arm!) | rw διψ.7 sitientibus
Tyc (arm!-2) | rw > 025 | dwow AN 025. 35. 205. 620. 632**
2020. 2037. 2038. 2050. 2067 al Tyc Pr gig vg s arm*@ bo sa :
+avutw (avroo arm!) 046. 18 ( -- 25. 205. 620. 632**. 2020.
2050). 61. 82. 110. 172. 201. 242. 250. 385. 498. 2016. 2018 al
arm(2) | τησ πηγὴησ >A | τησ ζωησ] > 386. 620 : vivae Tyc gig
vg? f8-h.¥ | Swpeay] δωρεασ R* 205 |.

7. ο νικων] Kat o νικων (+ αὐτοσ s!) 51 arm eth | κληρονομήσει
(-ση 104) AN 025. I. 35. 104. 205. 241. 432. 632**. 1957. 2020.
2023. 2036. 2037. 2038. 2050. 2067 al Tyc Pr gig vg s arm bo sa
eth : δωσω avtrw 046. 18 ( -- 35. 205. 632**. 2020. 2050). 250 al?! |
tavta] παντα 1. 2037 : παντα ταυτα arm!:?-¢ | αὐτω] avtwy (αυτοισ
arm!:4¢) A 1. 2036. 2037. 2038 arm! 44 : αὐτου Tyc | avroc
εσται] avrou evovTat O51. I. 2036. 2037. 2038 arm!-* | avroo >A
Tyc s! | pou A 025. 046. 051. 18 (—175. 325. 386. 456. 620) alPl
Pr gig vg s! arm!“ bo : pov 8 175. 325. 386. 456. 620. 2038 al
Tyc 52 arm! | woo] 0 woo 1957 : wor O51. 1. 2036. 2037. 2038
arm® : Aaoo arm! |.

8. τοισ δε δειλοισ] δειλοισ δὲ τ | de] + wo δ ἢ : S025 | Kal >
eth | απιστοισ (πιστοισ eth) AX 025. I. 2023*. 2036. 2037. 2038.
2050 Tyc Pr gig vg arm bo saeth: καὶ apaprwrdo 046. 18
(-- 2050). 250. 2067 al?! s | xa? > 1. 181. 205. 2023*. 2036.
2037. 2038 al |x. πορν. > Tyc gig arm? |x. 7. τ. ψευδεσιν >
arm? | ψευδεσιν] ψευσταισ A (bo) | avTwv | εσται Tyc Pr: +eora
(εστιν arm?) vg bo arm? | ev ry] ἐστιν 2050 | εν >620 | 7. καιομ.
πυρι k. Pew] του πυροσ 2050 : ardente (> bo eth) ignis et sulphuris
Tyc bo eth | o!] ἡ s| 0 (>617. 1934 al?) Gav. o. deur. AX 046.
18 (-- 35. 205). 250 al! arm: o deur. Gav. O51. I. 35. 205. 2023.
2037. 2038. 2067 al : θανατοσ 025 |.

xxii. 6. evmey AN 025. I. 175. 205. 250. 617. 1934. 2037.
2038. 2050. 2067 al™ Prvg sarm* bo : λέγει 046. 17 ( -- 175. 205.
617. 1934. 2050) al?™ gig arm! ¢ [πιστοι] fidelissima (+ sunt vg¢)
(Pr) vg :+ εἰσιν Kat αγιοι εἰσιν bo | πιστ. . . . αληθ.] -- 2050 al : +
ecw Pr gig vg* £84 bo | car? > bo | οἱ A& 61. 2018 s! bo

XXII. 7,18.) ΑΠΟΚΑΛΎΨΙΣ IOANNOY 381

αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει. 7. καὶ
ἰδοὺ ἔρχομαι ταχύ. μακάριος ὃ τηρῶν τοὺς λόγους τῆς προφητείας
τοῦ βιβλίου τούτου. 18%. μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντι τοὺς λόγους
τῆς προφητείας τοῦ βιβλίου τούτου. (a)

(a) The following interpolation is inserted here : 18°, ἐάν τις ἐπιθῇ ἐπ᾽ αὐτά,
ἐπιθήσει ὁ θεὸς ἐπ᾿ αὐτὸν Tas πληγὰς τὰς γεγραμμένας ἐν τῷ BiBAlwTovT@. 19.
καὶ ἐάν τις ἀφέλῃ ἀπὸ τῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ
θεὸς τὸ μέρος αὐτοῦ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν
γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. See vol. ii. 222--224.

88 : > ΟΖ5. 046. 17 alfereomm | Geo¢]+omnipotens vg* | των
πνευματων AX 025. 046. 17 (—175. 205) Pr vg! ἔξ: 51 arm* bo
Sa: Tw mvevpate (Tov πνευματοσ 55 arm‘ : ro πνευμα eth) gig vg?
s? arm* eth : των αγίων 175. 205 (arm*) : omnipotens vg*: > 1.
2036. 2037. 2038 των προφητων] προφητων 205 : τ. aywy 1.
250. 2018. 2036. 2037. 2038. 2067 : τ. αγιων προφ. 51 | απεστειλεν]
Ἔμε δα ἢ 452. 467. 506. 680. 2021 52: αποστελλει 5} | avrov!]+
la μεσου Tov THY οπτασιαν εωρακοτοσ Iwavvov 35* δειξαι τ. ὃ.
αὐτου] διδαξαι 1849 : Σ» 18. 325*. 337. 386. 456. 632*. 2004 |.

7. wat! AN 046. 17 (—35. 175. 205. 617. 1934). 2037 al?!
gig Vg 5: 51. 35. 175. 205. 250. 617. 1934. 1957. 2018. 2020.
2036. 2038. 2067 Pr arm bo sa | ἐρχομαι] ερχονται N° : ἐρχεται
181 arm! | ταχυ] ev τάχει 181 s! arm*: - λέγει κυριοσ 2050 | τ.
προφ.] - ταυτησ bo sa: tr after βιβλιου gig : > arm! | +7. βιβλ.
TovTov > arm* |.

18. ver 18, 19 > 181 | μαρτυρω (pr ἡ &) AN 046. 17 (—175.
617. 1934). 2037. 2038. 2067 alP! : μαρτυρομαι 175. 242.
250. 424. 617. 1934. 2016. 2018 | eyw] ergo Tyc : - ἸΙωαννησ
2050 Pr | rw! > 35. 110. 468. 1957. 2023. 2036. 2038. 2041.
2067 | παντι τω axovovtt| omnes qui audiunt Pr | τουσ λογουσ
tov λογον Tyc 51 ΔΓΠῚ}" « τ. προφ.]- ταυτησ bo sa : >arm* eth
eav τισ] pr ott bo sa | εἐπιθη] επιθησει 8 2036. 2037 arm | ex aura
εἐπιθησει > &* | ex avta] em avtw 522. 2037 : ad eam Tyc (arm?)
eth | ἐπιθησει (-εται 1957. 2018. 2020) AN 046. 175. 205. 250.
1957. 2018. 2020. 2037. 2038. 2050 al?! Pr vg 5 arm bo sa eth:
ἐπιθησαι O51. 17 (—175. 205. 1934. 2020. 2050). 42. 110. 336.
498. 522. 2023. 2041 al Tyc gig | er avrov] > A* : ἐπ (> 2037)
avtw A** 61. 2036. 2037. 2050 : er αὑτὰ (avrovo arm‘) arm* bo
sa | 0 θεοσ em avrov (αυτω) A** (late cursive hand) 046. 17 ( -- 35.
175. 205. 617. 1934) al?! Pr gig vg 52 (bo sa) eth : er avrov (αυτω)
o Geoo & 35. 61. 175. 205. 218. 242. 250. 432. 617. 1934. 1957.
2017. 2023. 2036. 2038. 2041. 2050. 2067 Tycs! | πληγασ AN
17 ( - 35. 175. 205. 617. 1934) al?! Tyc Pr gig vg 5 arm‘ bo sa eth :
pr erra 046. O51. 35. 175. 205. 218. 242. 250. 432. 617. 1934.
1957. 2016. 2017. 2023. 2037. 2038. 2041. 2067 armé |.

19. και! > 205 | cav] αν N | αφελη] αφελειται 046 : αφελει

ἐπί

382 ΑΠΟΚΑΛΎΨΙΣ IQANNOY =[ XXII. 16, 18.

> fee) a ΝΜ Ἂς ΕΣ , ~ e ~ ~~
16. ἐγὼ Ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα
ταῖς ἐκκλησίαις, ἢ
» ’ ’ Coes: Ν Ν ,
ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος Δαυείδ,
6 ἀστὴρ ὃ λαμπρὸς καὶ ὃ πρωινός.

Ἂ
ἐν}

”

13. ἐγὼ τὸ ΓΑλφα καὶ τὸ Ὦ,
ὃ πρῶτος καὶ ὃ ἔσχατος,
Θ᾽. ὦ

ἡ ἀρχὴ καὶ τὸ τέλος.

2050 : contempserit Tyc | avo τ. Aoy. . « . tavryo > Pr arm? |
azo τ. Noy.| Tov Aoyov 2050 : Ἐτουτων & | του BiBA.|]+7ovTov bo :
> Tyc arm! | τ. προφ. placed after βιβλιου AX 046. 17 (- 386.

456) al?! vg s arm‘ bo : tr before τ. βιβλιου 201. 368. 456. 582.

1948. 2014. 2025. 2028. 2029. 2033. 2034. 2036. 2037. 2042:
> gig eth | ταυτησ] τουτου 201. 368. 386. 456. 582. 1948. 2014.
2025. 2028. 2029. 2033. 2034. 2036. 2037. 2042 | αφελει AN 046.
175. 205. 250. 617. 1934. 2037. 2038. 2050 al™ Tyc Pr gig vg s
arm bo eth : αφελοι (αφελαι 325. 620) 17 ( -- 205. 175. 617. 1934.
2050). 42. 82. TIO. 241. 1957. 2018. 2023. 2041. 2067 alP Ὁ
θεοσ] dominus Pr | του > 456 | απο τ. ξυλου] απο τ. βιβλιου
2067 Pr vg bo: pr de libro vitae et vg4 | ex >A 60. 2020 bo |
τ. πολεωσ] των πολεων 51 | tno αγιασ] των aywy 51 arm) 4 ; + καὶ
εκ gig vg | των γεγραμ.] των eyyeypap. 2018 : Tho γεγραμμενησ Tyc
Pr | ev} ere bo : > 2050 |.

16. upw] pr ev s! : >gig arm! | ravra >2050 Pr | ev A 94.
250. 469. 582. 699**. 2014. 2020. 2034. 2036. 2037 Tyc gig vg
arm! 4 bo 58 : ert 046.17 (— 175. 205. 617. 632**. 1934. 2020)
al?! s eth : >o51. 1. of. 175. 181. 205. 241. 242. 617. 632**.
1934. 2016, 2038. 2067 Pr (arm?) | τ. ἐεκκλησιαισ] ecclesia Tyc :
septem ecclesiis Pr : pr πασαισ bo | x. to yevoo| tr after Aavesd
386 | to γενοσ] origo Pr | Aave:d] pr rov 1. 104 al :+ Kar o λογοσ
2050 :+xat ὁ Aaoo avrov 51 : “of Adam” arm! | o!] pr καὶ O51.
35. 104. 205. 250. 2018. 2023. 2036. 2037. 2038. 2050 s! arm
bo 88 : pr wo s? | λαμπροσ και > 2018 bo arm! | oc? τὸ | Kau?
A 205 gig vg: > 046. 17 (-- 205) al™= Tyc Pr 5 arm eth |
o® > 205 | πρωινοσ] προινοσ A 1957. 2038 : mpwroo arm |
λαμπροσ. . . πρωινοσ AX 046.17 (—175. 617. 1934. 2050) alP
Tyc Pr gig vg 52 arm*+ “eth : ~ oI. 141. 175. 218. 242. 250. 617.
1934. 2017. 2050 s! |.

18. eyw|+ εἰμι gig vg’ arm [τὸ aAda AN 17 (-- 25. 205.
2020). 250 al?! gig bo arm*2: τὸ A 046. 35. 205. 2020. 2037.
2038. 2067 Tyc Pr vg | και] Ἑ ἐγω 51] o πρωτοσ x. o (> 2041)
ἐσχατοσ & 046. 17 ( — 2050) alfreo™™ : πρωτοσ x. ἐσχατοσ A 104.
Tio. 2014 arm®-« ; tr affer τελόσ 1. 35: 175. 205. 242.) OF 7.
1934. 1957. 2016. 2017. 2023. 2036. 2037. 2038. 2067:al arm! :
>2050 arm! bo [ἡ ἀρχὴ x. το τελοσ AN 046. 17 (—35. 175.

XXII. 12, 10.] ΑΠΟΚΑΛΎΨΙΣ ἸΩΆΝΝΟΥ 383

> ΝῊ ΟΝ ,
12. ἰδοὺ ἔρχομαι ταχύ,
/ A
καὶ ὃ μισθός μου per’ ἐμοῦ,
> a e LA ε \ oo” > ‘ > aA
ἀποδοῦναι ἑκάστῳ ὡς TO ἔργον j ἐστὶν αὐτοῦ fF. (a)

10. καὶ λέγει μοι Μὴ σφραγίσῃς τοὺς λόγους τῆς προφητείας
τοῦ βιβλίου τούτου, ὃ καιρὸς γὰρ ἐγγύς ἐστιν. (6)
(az) This order is against our author’s use and is probably due to the
editor. See Gram. in Introd. to vol. i. Read αὐτοῦ ἐστιν.
(4) The following verse is removed from the text as an interpolation ;
see vol. ii. 221-222:
11. ὁ ἀδικῶν ἀδικησάτω ἔτι,
καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι,
καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι,
καὶ ὁ ἅγιος ἁγιασθήτω ἔτι,

205. 617. 1934). 250 al?! : ἀρχὴ x. τελοσ 1. 35. 175. 205. 617.
1934. 2037. 2038. 2067 al arm | reAoo]+Acyer o κυριοσ o θεοσ
0 παντοκρατωρ arm! |,

12. Sou] pr καὶ 1. 2038. 2067 Tyc eth | raxv]+paxaptoc o
τήρων Tove λογουσ του βιβλιου τουτου 104 | Kat? >bo | αποδουναι]
αποδοθηναι 8* : καὶ (> bo) αποδωσω 5] bo | wo. . . αὐτου] κατα
Ta. epya (το epyov s! sa eth) αὐτου (αυτων gig) 2036 Pr Tyc gig vg
s! arm bo sa eth | ro >325 | ἐστιν AX 205. 2014. 2020. 2038 52:
eotat 046. 17 (— 205. 2020). I. 42. 61. 201. 250. 429. 498. 522.
1957. 2018. 2023. 2037. 2038. 2041. 2050. 2067 al?! | ἐστιν (εσται)
αὐτου (αυτω 2050) AN 046. 17 (— 35. 175. 205. 617. 1934. 2020).
2014 alPl ; ~ 1. 35. 175. 205. 250. 617. 1934. 2020. 2037. 2038.
2067 al? |.

10. κ' Neyer . . . τουτου > gig | Aey. μοι > eth | λεγει] εἰπεν
Tyc Cyp 5 bo | po]+angelus Tyc | σφραγισησ)] σφραγισεισ
208 | λογουσ] Ἐ τουτουσ X* (del first hand) | προφ.]-Ἐ ταυτησ bo |
τ. βιβλ. >Tyc arm! | rovrov] eius Tyc : ταυτησ arm! | ὁ καιροσ
yap] ort 0 καιροσ 1. 35. 205. 1957. 2023. 2038 Pr | yap placed
after καιροσ AX 046. 17 ( -- 35. 205. 620. 1934. 2050). 250 al?!
Tyc gig vg s arm bo sa : tr before καιροσ 82. 94. 141. 2036.
2037. 2050 : >OQI. 242. 336. 517. 620. 1918. 1934. 2032 |.

11. ο αδικων] pr καὶ 424. 2018. 2032 Pr s! eth |o adu.
αδικησατω er] hii qui perseverant nocere noceant Pr : qui
perseveraverit nocere noceat adhuc Tyc? (qui iniustus est iniusta
faciat adhuc Tyc*) | eri 23.4 > arm! | καὶ (> bo) o pum. pum.
ert (> arm bo) & 046. 17 (— 2050). 2037. 2038. 2067 al?! Tyc
Pr gig vg 5 arm bo sa: >A. 218. 250. 498. 2014. 2018. 2032.
2050 | o ρυπαροσ] qui in sordibus est Tyc> Pr Cyp gig vg |
ρυπανθητω ὃὲ 94. 2017 : ρυπαρευθητω 046. 17 (— 205. 2050). 2037.
2038. 2067 al?! : ρυπαρωθητω 205 : sordescat Tyc Pr Cyp vg |
eri? 3.4 > arm? bo eth | δικαιοσυνην ποιησατω ett AX 046. 17
( - 2020) al?! gig vgs: iustiora faciat (iusta faciat adhuc Tyc*)

ἔβλεψα

384 ΑΠΟΚΑΛΎΨΙΣ IQANNOY [XXII. 8-9, 20.

8. Κἀγὼ ᾿Ιωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα
καὶ Γἔβλεπον), ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου
τοῦ δεικνύοντός μοι ταῦτα. 9. καὶ λέγει μοι Ὅρα μή" σύνδουλός
σού εἶμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων
τοὺς λόγους τοῦ βιβλίου τούτου" τῷ θεῷ προσκύνησον.

20. Λέγει ὁ μαρτυρῶν ταῦτα Nai* ἔρχομαι ταχύ. ᾿Αμήν᾽ ἔρχου
κύριε Ἰησοῦ.

Tyc> Pr Cyp : δικαιωθητω ere (> arm bo eth) 2020. 2036 arm! «
(bo) eth | x. 0 ay. ay. ere] similiter et sanctus sanctiora Tyc Pr
Cyp : >61. 2036. 2037 |.

8. καγω] Kat eyw 1. 35. 175. 205. 250. 617. 1934. 2037. 2038
al : ort eyw arm! : eyw s! bo sa | Iwavvye |] Pr 0 205 | o > 2020.
2024 | axovwy x. Bre. tavta] βλεπ. ταυτα kK. ἀκουων 1 al | axovwy
x. βλεπων A 046. 17 (— 35. 175. 205. 617. 1934). 2067 al?! gig
vg 52 arm: ~ δὲ 35. 175. 205. 218. 242. 250. 617. 1934. 2016.
2017. 2036. 2037. 2038 Pr s! bo sa eth | βλεπων] o βλεπ. bo sa
eth | ταὐτὰ] avta 18. 2004 : +paprvpw 2050 | καιβ > 1934 |
ἤκουσα x. εβλεπον] εβλεψα x. ἠκουσα 51 arm! | eBArerov A .
εβλεψα N I. 35. 175. 242. 250. 617. 1934. 1957. 2016. 2017.
2023. 2036. 2037. 2038. 2041. 2050. 2067 al: edov 201. 336.
386. 456. 522. 2018. 2020: ore εἰδον (Lowy 046: doy 61. 104.
110). 046. 18. 205. 325. 337. 620. 632. 1849. 2004 al?! : +ravra
bo eth | ἐπεσα AN τ. 336. 429. 2018. 2020. 2032. 2038. 2050:
ἐπεσον 046. 17 (— 2020. 2050). 250. 2037. 2067 : > eth | προσ-
κυνησαι] και (>eth) προσεκυνησα arm eth : >bo sa | ἐμπροσθεν
των] προ A | δεικννοντοσ (duyv- A) A 046. 17 (-- 35. 325. 456.
620. 1934. 2020). 250. 2037. 2038. 2067 alP! : δεικνυντοσ (δικν- &)
ἐξ 35. 60. 82. ΟΙ. 104. 325. 456. 498. 506. 517. 620. 1934. 2020.
2023. 2024. 2041 al |.

9. Neyer] εἰπεν νρ 5 bo | μοι > 205. 325. 2050 | opa μη] Ἐ
ποιησησ 2017 Pr gig vg | συνδουλοσ] pr ore Pr | expu|+eyw 175.
617. 1934 bo sa eth | και AX 046. 17 (-- 35. 175. 205. 386. 617.
1934). 250. 2037 al?! gig vg s arm‘ bo sa: > 1. 35. 60. 91.175. 181.
201. 205. 241. 242. 386. 432. 617.) 1934. 11957. 2016. Zonze.
2023. 2038. 2041. 2067 Pr| τ. Aoyovr|+ryo προφητειασ 2020
Pr arm*: pr τουτουσ s! | tov βιβλ. τουτου] rovrove 2050 | τ. θεω
προσκυνησον] magis Deum adora Pr : > gig |.

20. λεγει] +0 θεοσ 2050 | o >s! | ravra]+ εἰναι X* armé | ναι
> Pr gig arm® | αμὴν > 2050 Tyc Prgigs! arm! | ἐρχου AX 046.
175. 205. 250. 617. 1934. 2038 al? gig vg s arm‘ bo sa eth : pr ναι
(kat 104). 051.17 (— 175. 205. 617. 1934). 1957. 2018. 2023. 2036.
2037. 2067 al?! Pr | xupe]+ynuwv bo | uoov AX* 046. 18. 35.
250. 325. 620. 632. 1849. 2004 al?! vg ssa : + χριστε N° 17 (-- 18.
25. 325. 620. 632: 1849: 2004). 42. 91. 201.) 242.2056, ΖΟΙ 7.
2036. 2037. 2038. 2067 Pr arm*) bo : > gig |.

XXII. 21.] ATIOKAAYWIS, IOANNOY 385
21. ἡ χάρις τοῦ κυρίου Ἰησοῦ μετὰ πάντων τῶν ἁγίων. ᾿Αμήν.

21. ver. 21 > ΒΥ [ἡ xap. τ. x. ιήσου > bo | τ. x. Ἰησου] του
xpiorov 175. 181. 617. 1934. 2016. 2017. 2023 | κυριου AX 046.
17 (— 149. 175. 205. 468. 617. 1934). 250. 2037. 2038 al?! arme
sa: ἡμῶν 149. 205. 468. 2067 alP gig vgs arm‘ eth [σον AN
506 sa ; + χριστου 046. 17 al?! gig vg 5 arm eth | pera (ere arm*
bo) παντων των (> arm) aywy (+ αὐτου 51) 046. 051. 17 (— 2050).
250. 2037. 2038. 2067 al 5 arm** (bo) sa : μετα παντων A
vg 4-8): wera παντων ὑμων (nuwy 2050) 2050 vg! eth: pera
(em gig) των αγιων & gig : +0 Tov awva των αἰωνων bo | αμὴν
ἐξ 046. 17. 250. 2067 al?! vg 5 arm bo sa eth: >A 2014. 2025*.
2026. 2031. 2034. 2036. 2037. 2038 gig |.

Subscription.—amoxadvic (-εἰσ &) Ιωαννου AX 1854 : αποκα-
λυψισ του aytov Iwavvov 2004 : αποκαλυψισ του αγιου wavvov Tov
Geodoyou (+ και ευαγγελιστου 1849) 325. 1849 : τελοσ THO αποκα-
λυψεωσ Tov aylov ἰωσννου του ευαγγελιστου 82 : τελοσ THE του
αγιου wavvov του θεολογου θειασ αποκαλυψεωσ 522 : τελοσ Tov
αποκαλυψεωσ του αγιου αποστολου και ευαγγελιστου wavvov 468 :
>046. 18. 35. 104. 149. 175. 205. 429. 456. 617. 620. 632.
1934. 2017. 2020. 2023. 2050 al.

VOL, I1.—25

IV. ENGLISH TRANSLATION.

CHAPTER I

1-3. THE REVELATION WHICH GOD GAVE TO JESUS —
CHRIST TO BE MADE KNOWN TO HIS SERVANT
JOHN, AND THE BEATITUDE PRONOUNCED ON
THOSE WHO KEEP THE THINGS WRITTEN

THEREIN.
The book 1. The revelation of Jesus Christ, which God gave unto him,
—its to show unto his servants—even the things which must shortly

oe come to pass; and (which) he sent and signified by his angel
’ unto his servant John; 2. Who bare witness of the word of

A God, and of the testimony of Jesus Christ—(even) of all things
which he saw.
The first 8. Blessed! (is) he that readeth,
Beane And they that hear the words of the prophecy,
ae ees And keep the things that are written therein:
the things For the time (is) at hand.
written
therein
4-7. JOHN’S GREETING AND BENEDICTION TO
THE SEVEN CHURCHES.
John’s 4. John to the Seven Churches that are in Asia—
greeting to : andi
the Seven Grace unto you and peace, from him which is, and which
Churches was, and which is to come,?
Grace and 5. And from Jesus Christ, the faithful witness,
peace from The firstborn of the dead, and the ruler of the kings of
God and the earth.®
from Jesus _
τς Unto him that loveth us and loosed us from our sins by
Sovereign his blood,
of the
dead and 1 On the seven beatitudes in this book, see vol. ii. 49.
Ruler of 2 Here John’s editor interpolates the following words: ‘‘And from the

the living seven spirits which are before his throne” ; see vol. i. 9, 11-12.
3 The last two phrases= the Sovereign of the dead, the Ruler of the living.
The primary meaning of πρωτότοκος, z.e. ““ firstborn,” is wholly superseded by
its secondary one of ‘“‘chief,” ‘‘ foremost,” ‘‘sovereign.” See note oni. 5

eis tA):
(vol. i. 14) a

I. 6-7.] JOHN’s CALL AND COMMISSION 387

6. And hath made! us to be a kingdom, priests unto his
God and Father—
Unto him be the glory and the dominion for ever and
ever. Amen.

7. Behold he cometh with the clouds;
And every eye shall see him, and they that pierced him.?
And all the tribes of the earth shall wail because of him.?
Even so. Amen.4

9-20. JOHN’S CALL AND COMMISSION.

(His vision of the Son of Man, who is described in terms that
recur in the Letters to the first six of the Seven Churches.)

1 Not ‘‘and he hath made us” ; for we have here a Hebrew idiom which
often recurs in our text ; see vol. i. 14-15.

2 In this translation I generally use ‘‘¢hat” to ‘‘introduce a statement
that is essential to the complete meaning of the antecedent,” and ““ who” to
‘‘introduce a non-essential statement,” as Abbott, Gr. 218, footnote, recom-
mends, this being the usage generally adopted by Shakespeare and Addison.

3 Here ἐπ’ αὐτόν requires this rendering. In Zech xii. 10, on the other
hand, the same words mean, ‘“‘they shall wail for him.” We could also
render ‘‘ wail in regard to him”: cf. John xiii. 28.

4 Here all the authorities add: 8. ‘‘I am the Alpha and the Omega, saith
the Lord God, which is, and which was, and which is to come, the Almighty.”
This verse is unquestionably interpolated, though I did not recognize this
fact when writing my Commentary. This is proved by the evidence of (a)
the context (or thought), and (ὁ) that of the text (or grammar). (a) Contextual
grounds. These words imply that John heard them in a vision ; for other-
wise he could not have heard them, But this would necessitate a foregoing
statement, that John had fallen into a visionary condition or trance, sucha state-
ment as we find in i. τὸ (‘‘I was in the spirit”) before his vision of the Son
of Man, or his very frequent ‘‘I saw” or ‘‘I saw, and behold” ; see vol. i.
106 sq. John does not fall into a trance till i. το. If, then, i. 8 is original,
the text is fragmentary. But the words cannot come from John’s hand at all,
as we see from (4). (6) Textual or grammatical grounds. John never dis-
connects ὁ θεός (“‘ God”) and ὁ παντοκράτωρ (““ Almighty”), for the very good
reason that 6 παντοκράτωρ represents a genitive in the Hebrew dependent on
θεός. That is, ὁ θεὸς 6 παντοκράτωρ is a stock rendering of mxayn onde
(=‘*God of hosts”); see vol. i. 20. Only an ignorant scribe could have
separated the words. For John’s use of this phrase, see iv. 8, xi. 17, xv. 3,
XVi. 7, 14, xix. 6, 15, xxi. 22. The recognition of this fact is very important,
seeing that not only has no scholar recognized. the misuse of this phrase in
i. 8, but none has recognized that the text in xix. 6, 6 θεὸς [ἡμῶν] ὁ παντοκράτωρ
(® 025. 046 Pr gig vg"8 52), is equally impossible with that in i. 8. Here such
great authorities as A 2040 51 arm” 4 vg bo eth Cyp should at all events have
led scholars with WH to bracket ἡμῶν as an intrusion, if not as impossible.
In the LXX and in all works written by Jews in Hebrew or in Greek, nothing
can intervene between ὁ θεός (or κύριος) and ὁ παντοκράτωρ in this phrase.

Hence i. 8 must be rejected. By its removal the right order of thought is
restored. First in i. 4~7 comes John’s greeting to the churches, and next in
9-20 his account of his call and commission by Christ. 1. 8 is thus impossible
in itself linguistically in our author, unintelligible in its present position, and
intolerable as creating a breach between i. 4-7 and 9-20,

Ascription
of praise
to Him as
the
Redeemer

His
Advent

388 THE REVELATION OF ST. JOHN (I. 9-19.

John bid- 9. I John, your brother and companion in the tribulation
ΠΡΌ and kingdom and endurance (which is) in Jesus, was in the isle
down his Which is called Patmos, because of the word of God and the

visions and testimony of Jesus. 10. I was in the Spirit on the Lord’s day,

aad them and I heard a great voice behind me, as of a trumpet, saying:
to the

Seven 11. What thou seest, write in a book,
eaehe And send it to the seven churches ;
9 Unto Ephesus, and unto Smyrna, and unto Pergamum,

And unto Thyatira, and unto Sardis, and unto Phila-
delphia, and unto Laodicea.

12. And I turned to see the voice that spake with me.

Vision of And having turned, I saw seven golden candlesticks ;

the Son of : . : :
ERE 13. And in the midst of the candlesticks One like unto a son

the seven of man, |

candle- Clothed with a garment down to the foot,
sticks, And girt about the breasts with a golden girdle.
13-19

14. And his head and his hair were white as white wool,!
And his eyes were as a flame of fire,
15. And his feet like unto burnished brass, as when refined
in a furnace,
And his voice as the voice of many waters.

16. And he had in his right hand seven stars:
And out of his mouth went a sharp two-edged sword :
And his countenance was as the sun shining? in his
strength.

17. And when I saw him, I fell at his feet as dead. And he
laid his right hand upon me, saying,

Fear not; I am the first and the last:
18. And he that liveth,? and was dead:

And, behold, I am alive for evermore ;
And have the keys of death and Hades.

19. Write therefore the things which thou hast seen,
And the things which are,
And the things which shall be hereafter.

1 The text adds what was originally a marginal gloss, ‘‘as snow”; see
vol. i. 28.

2 Not ‘‘shineth,” which is neither good English nor a rendering of the
text. The text here contains a Hebrew idiom ; see vol. i. p. 31.

8 This clause belongs to this line, not to the preceding; see vol. i.

15, 31.

I. 20-II. 2.| LETTER TO THE CHURCH IN EPHESUS 389

20. As for the mystery of the seven stars which thou sawest The seven
in my right hand and the seven golden candlesticks—the seven candle-
stars are the angels of the seven churches ; and the candlesticks cS eee
are the seven! churches. Churches

and the

stars are

the ideals
CHAPTERS II-III. par to

LETTERS TO THE SEVEN CHURCHES.

(To the angels of the Churches, ze. to the Churches in their
potential and ideal character, John addresses the seven following
letters, which come from Jesus Himself, through whom alone
their ideals can be realized; for He holds them in His right
hand. These Churches, which are very imperfect witnesses of
God on earth, are menaced with world-wide tribulation. These
Letters were written by John, probably in the time of Vespasian,
and edited afresh for incorporation in the Apocalypse. See

vol. i. 43-47.)
CuHaPTER II.

II. 1-7. (Letter to the Church in Ephesus, which is praised
for rejecting false teaching, but blamed for forsaking its first
love.)

1. To the angel of the Church in Ephesus write:
These things saith he that holdeth the seven stars in his

right hand,
That walketh in the midst of the seven golden candle-

sticks :
2. I know thy works, even thy toil and endurance, eee
And that thou canst not bear evil men; of Ephesus
praised for
i i its rejec-
But hast tried them which say they are apostles and are j-7 7 °°
τοι false
And hast found them false. eather
and its

1 Nearly all the authorities read al λυχνίαι al ἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. endurance,
The position of the numeral without the article in the predicate here is 2-3
parallel to that of ἑπτά and δέκα in xvii. 9, 12, xxi. 21. But here we require
the article in the predicate, since the predicate is co-extensive with the
subject, and since ‘‘ ¢#e seven churches” (τῶν ἑπτὰ ἐκκλησιῶν) have just been
mentioned. Two cursives Pr fl and arm‘ rightly omit the second ἑπτά.

2 Not ‘‘and they are ποῖ"; for we have a Hebraism here; see note on
5-6, vol. i. 14.

390 THE REVELATION OF ST. JOHN [II. 3-10.

8. And thou hast endurance,
And didst bear for my name’s sake,
And hast not grown weary.

But 4. But I have (this) against thee, that thou hast left thy first
blamed ᾿ love.
for forsak-

ing its first 5. Remember therefore from whence thou hast fallen,
isse And repent and do the first works ;

Or else I will come unto thee,

And remove thy candlestick out of its place.!

6. But this thou hast, that thou hatest the works of the
Nicolaitans, which I also hate.

7. He that hath an ear, let him hear
What the Spirit saith unto the Churches :

The victor To him that overcometh will I give to eat of the tree of life,

will eat of which is in the Paradise of God.
the tree of

ae 8-11. (Letter to the Church in Smyrna, which is praised for
its loyalty under tribulation and impoverishment, and forewarned

against a still worse though shortlived persecution.)

Church in 8. And to the angel of the Church in Smyrna write:
Smyrna

praised for These things saith the first and the last
ey Which was dead, and is alive (again) :
unde
tribula- ; 1
ae a 9. I know thy tribulation and poverty,
fore: But thou art rich ;
warned And the blasphemy of certain of those? which say they
of cong are Jews and are not,’
ut snort-
rosa But are a synagogue of Satan.
ΕΣ ἴθι το 10. Fear not the things which thou art about to suffer:
Behold, the devil is about to cast some of you into
prison,
That ye may be tempted, and have tribulation for ten
days.

Be thou faithful unto death,
And I will give thee the crown of life.

1 A gloss adds, ‘‘ except thou repent” ; see vol. i. p. 51.

3 ἐκ τῶν λεγόντων is partitive. Our author does not charge with blasphemy
all who claim to be Jews. The limitation is defined further in ‘‘and are
not, but are a synagogue of Satan.” But the ἐκ here may be only a sign of
the genitive ; see my Grammar in the Introd. to vol. i. under ἐκ.

5 Not ‘‘and they are ποῖ ᾿᾿ ; see note on ver. 2.

11. 11-17. ] LETTER TO THE CHURCH IN PERGAMUM 301

11. He that hath an ear, let him hear
What the Spirit saith unto the Churches :

He that overcometh shall not be hurt by the second

death.
12-17. (Letter to the Church in Pergamum.)
12. And to the angel of the Church in Pergamum write:

These things saith he that hath the two-edged the sharp
sword :

18. I know where thou dwellest,
(Even) where Satan’s throne is:
And thou holdest fast my name,

And didst not deny (thy) faith in me,

Even in the days of Antipas, my faithful witness,?
Who was slain among you,
Where Satan dwelleth.

14. But I have a few things against thee,

Because thou hast there some who hold the teaching of

Balaam,

Who taught Balak to cast a stumbling-block before the
children of Israel,

To eat things sacrificed to idols, and to commit fornica-
tion.

15. Thus? thou too in like manner hast some who hold the
teaching of the Nicolaitans.

16. Repent, therefore,
Or else I will come unto thee quickly,
And I will make war against them with the sword of my
mouth.

He that hath an ear, let him hear
What the Spirit saith unto the Churches.

To him that overcometh I will give of the hidden manna,
And I will give him a white stone,

And upon the stone a new name? written,

Which none knoweth but he that receiveth it.

17.

1 AC read ‘‘my witness, my faithful one”
text adopted above.

2 The ‘‘ thus” is justified by the statement in 14, while the words “thou
too in like manner” involve a comparison with the Church in Ephesus, ii. 3.

5 Though difficulties may attach to the various explanations of the ‘‘ white
stone,” that of the new name is clear. The name stands for the man and all
therein implied—his personality, For him that overcometh this personality
is so transformed, developed and enriched that it is in effect a new personality,
which none knoweth save God and the man himself.

; but i. 5, iii. 14 support the

The victor
will be
beyond
the reach
of death

Church in
Pergamum
praised for
its stead-

fastness

and loyalty
in the days
of persecu-
tion, 12-13

But
blamed for
suffering
men cor-
rupt in
doctrine
and life to
exist in
their
ee

The victor
will be
endowed
with
enriched
powers
and
personality

Church of
Thyatira
praised for
its growth
in things
spiritual,
18-19

But
blamed for
suffering a
false
prophet-
ess in its
midst,
20-25

392 THE REVELATION OF ST. JOHN _ [II. 18-28.

13-29. (Letter to the Church in Thyatira.)
18. And to the angel of the Church in Thyatira write:

These things saith the Son of God,
Whose eyes ! are like a flame of fire,
And whose feet 2 are like unto burnished brass:

19. I know thy works—

(Even) thy love, and faith, and ministry, and endurance ;
And thy last works are more than the first.

20. But I have (this) against thee,
That thou sufferest the woman Jezebel, who calleth
herself a prophetess,
And teacheth 8 and seduceth my servants,

To commit fornication, and to eat things sacrificed to
idols.

21. And I have given her time that she should repent :
But she hath refused to repent of her fornication.

22. Behold, I will cast her upon a bed of suffering,*
And those who commit adultery with her into great
tribulation ; ὅ

28. But her children I will slay with pestilence:

And so ® all the churches shall know
That I am he that searcheth the reins and hearts,
And giveth’ to each one of you according to your works.

1 Lit. ‘‘ who has his eyes.” F
2 Lit. ‘‘and his feet”; but the possessive pronoun is really a part of the
relative in Hebrew. Thus the stanza would run in Hebrew:

oraber-j3 ἼΩΝ 73
YX 3N9D VY WR
S$p nym ὙΠΟ. ΟῚ

3 Not ‘and she teacheth” ; for we have here a Hebrew idiom ; see vol. i.
14 54.

i See vol. i. p. 71. Here as in iii. 9, ἰδού with the present indic. is to be
rendered by the future.

5 Text adds a gloss, ‘‘unless they repent of their works.” These words
are unnecessary. Moreover, ἐὰν μή with ind. (μετανοήσουσιν, AN: μετανοή-
σωσιν C 025. 046), is against John’s usage. The punishments in 22* > leave
an opportunity for repentance but not the punishment in 23". The omission
of 22¢ restores the parallelism and makes this stanza a tristich as the two that
follow. :

6 Here καί has this meaning still more strongly than in Matt. v. 15,
xxiii. 32; I John iii. 19, etc.

1 ὁ ἐραυνῶν . . . καὶ δώσω. We have here another instance of the same
idiom as in i. 5>~6=jnx.. . . jnan. Cp. Amos ix. 6 for a construction like
that implied in the text. The judgments about to be executed in 22-238 will

II. 24-29. | LETTER TO THE CHURCH IN THYATIRA 393

24. But to you I say, to the rest that are in Thyatira,
As many as have not this doctrine,
That know! not the deep things of Satan, as they call
(them)—

25. I cast upon you none other burden:
Only hold fast what ye have till I come.

26. And he that overcometh, even he? that keepeth my
works unto the end—
To him will I give authority over the nations:
27°. As I also have received from my Father,

27. And he shall break ¢ them with a rod of iron;
As the potter’s vessels shall they be dashed to pieces :5
28. And I will give him the morning star.

29. He that hath an ear, let him hear
What the Spirit saith unto the Churches.

cause all the Churches to know that it is Christ that is the Judge, and that
He judgeth now. In fact it is from such experience that they connect the
judgments in 22 with the conclusion in 234. The judgments are in accordance
with the works. Both the sins and their punishments have become actually
known to them. Hence there is no eschatological reference here to the final
judgment, and accordingly καὶ δώσω must not be translated ‘‘and I will
give,” but according to the Hebrew idiom as rendered above. Here is
another fact tending to prove that the Seven Letters were written at a much
earlier date than the Book as a whole. The Letters insist more upon the
present judgments of Providence, the Book as a whole on the final judgment.

1“Eyvwoav. Timeless aorist to be translated as a perfect = ‘‘ have recog-
nised ” = ‘‘ know.” See Introd. vol. i. Gram, § 4. iii.

4\Ons ands;

8 This line follows 26° immediately, as the exactly parallel construction in
iii, 21 shows.

4 Or ‘‘shatter ” or ‘‘ destroy”; see note in vol. i. p. 75 sq.

5 συντρίβεται is to be taken as a Hebraism and rendered by the future ;
see vol. i. 77. Tyc (ut vas figuli comminuentur) Pr vg (sicut (tanquam vg)
vas figuli confringentur) (527) presuppose συντριβήσονται and the above
translation. 2050 gig (5: emended by Gwynn)=kal συντρίψει αὐτοὺς ὡς τὰ
σκεύη κτλ. In any case the verb affects the ἔθνη, not the σκεύη.

συντρίβονται (or συντριβήσονται) would have seemed more natural in our
text, since ἔθνη is thrice preceded and twice followed by the plural verb in
our author (xi. 18, xv. 4). But the sing. verb occasionally fo//ows the neuter
plural of various nouns in our author; see vol. i. Gram. § 8. ii. (ὁ). If this
seems unsatisfactory here, seeing that ἔθνη is referred to in the preceding
clause by αὐτούς, then we must regard συντρίβεται as a slip of the writer
or a primitive corruption for συντρίβονται or συντριβήσονται.

The victor
shall share
in Christ’s
dominion
over the
nations,
and re-
ceive the
morning
star, 26-28

The
Church in
Sardis
blamed for
its spiritual
declension,
and ad-
monished
to be
watchful
and re-
pent, I-3,
xvi. 15

Second
Beatitude
for those
who keep
their
garments
clean

Yet a few
in Sardis
are
worthy

The victor
shall
obtain a
spiritual
body, and
have his
name in
the Book
of life

394 THE REVELATION OF ST. JOHN (111. 1-5.

CHAPTER III.

III. 1-6. (Letter to the Church in Sardis.)
1. To the angel of the Church in Sardis write:

These things saith he that hath the seven Spirits of God,
And the seven stars:

I know thy works
That thou hast a name to live, but art dead.

2. Be watchful, and strengthen the things that remain, (but)
which are ready to die: 1
For I have found no works of thine fulfilled before my
God.? |

8. Remember therefore how thou hast received and didst
hear
And keep (them), and repent.

XVI 15. Behold, I come as a thief:
Blessed is he that watcheth, and keepeth his
garments,
So that he may not walk naked,
And his shame be seen.?

II. 3°. If therefore thou dost not watch,
I will come as a thief,
And thou shalt not know
At what hour I shall come to thee.

4. But thou hast a few names in Sardis
Which have not defiled their garments,
And they shall walk with me in white ;
For they are worthy.

5. He that overcometh shall thus be arrayed in white
garments ;
And I willin no wise blot his name out of the book of life,
But I will confess his name before my Father,
And before his angels.

He that hath an ear let him hear
What the Spirit saith unto the Churches.

1 The epistolary imperfect here rendered as a present.

2 © Works of thine” (AC). This judgment is more sweeping than the
reading of x 025. 0q6— ‘‘ thy works.” Sardis has failed as a centre of spiritual
power.

3 Lit. ‘* they see his shame.”

III. 7-10.| LETTER TO CHURCH IN PHILADELPHIA 395

III. 7-18. (Letter to the Church in Philadelphia in which it
is given unqualified approval for its fidelity and steadfastness, and
promised the honour and privileges of the true Israel (9), and
deliverance from the final demonic woes in the approaching
worldwide tribulation (10-11). He that overcometh shall have
an everlasting place in the spiritual Kingdom of God—even
God’s city, the New Jerusalem—and bear on his forehead God’s
name and Christ’s own new name, 12.)

7. And to the angel of the Church in Philadelphia write :
These things saith he that is holy, he that is true,
He that hath the key of David,
That openeth and none closeth,!
And closeth and none openeth :
8, Behold I have set before thee an open door,
8°. Which none can shut.?
85. I know thy works,
' That thou hast a little power,
And yet thou hast kept my word
And hast not denied my name.
9. Behold, I will cause * them of the synagogue of Satan
Who say that they are Jews and are not,
But do lie:
Behold, I will make them to come
And worship before thy feet,
And know that I have loved thee.
10. Because thou hast kept the word of my endurance,
I also will keep thee from the hour of tribulation,
Which is about to come upon the whole world,
To tempt them that dwell upon the earth.
1 See vol. i. 86.
2 80. © form a parenthesis, if the MSS order is followed. But the MSS
order of the text cannot be right. Hence 8>-¢ are restored before 88, Thus

in 7-10 there are four stanzas: the first and third of six lines each, and the
second and fourth of four lines each.

3 Here ἰδοὺ 6.64=jn1 335, and indubitably refers to the future, and should
be so translated (so rightly in AV.). This common Hebraism (see Gesenius,
Heb. Gram., transl. by Cowley, § 116), where the participle =a future, is called
futurum instans. Our author sometimes puts the present (indicative) (cf.
li. 225) after ἰδού, where it is to be rendered as a future: also xvi. 15,
xxii. 7, 12. In the last three cases the ἔρχομαι may be rendered as a present
owing to the idea of futurity associated with the technical use of the verb.
The same variation in the renderings of this idiom appears in the LXX,

4 The demonic temptations here referred to can only affect the unbelievers
(2.6. ‘‘ those that dwell upon the earth” ; see note on xi, 10 in vol. 1. 289).

Church in
Phila-
delphia
praised for
its stead-
fastness
despite its
weakness,
7-8

Promised
the powers
and privi-
leges of
the true
Israel

And de-
liverance
from the
woes that
are to try
the
faithless

The victor
shall dwell
for ever in
God’s city
and bear
His name
and
Christ’s
new name

Church in
Laodicea
denounced
for its
self-com-
placency
and for its
spiritual
destitution
despite its
material
wealth and
intellectual
culture,

14-17

Bidden to
seek the
true riches
and to re-
pent, 18-
19

396

THE REVELATION OF ST. JOHN [ III. 11-19.

11. I come quickly: hold fast what thou hast ;

12.

18.

III.

14.

15.

16.

17.

18.

19.

Let none take thy crown.

He that overcometh—I will make him a pillar in the
temple of my God,

And he shall go out no more :

And I will write upon him the name of my God,

And the name of the city of my God,

The new Jerusalem which cometh down out of heaven
from my God,

And mine own new name.

He that hath an ear, let him hear
What the Spirit saith unto the Churches.

14-22. (Letter to the Church in Laodicea.)

And to the angel of the Church in Laodicea write:

These things saith the Amen,
The faithful and true witness,
The beginning of the creation of God:

I know thy works
That thou art neither cold nor hot:
I would thou wert cold or hot.

So because thou art lukewarm,
And neither cold nor hot,
I will spew thee out of my mouth.

Because thou sayest, I am rich,

And have gotten riches, and have need of nothing ;

And knowest not that thou art (of all creatures) the
(most) wretched and miserable

And poor and blind and naked:

I counsel thee to buy of me gold refined by fire, that
thou mayest be rich ;

And white garments, that thou mayest clothe thyself,

And that the shame of thy nakedness be not made
manifest ;

And eyesalve to anoint thine eyes, that thou mayest see.

As many as I love, I reprove and chasten: be zealous
therefore, and repent.

III. 20-IV. 2.] VISION OF GOD 397

20. Behold, I stand at the door and knock: Appeal to
If any man hear my voice and open the door, ae ἜΣ
I will come in to him, and will sup with him, Feadicees

And he with me.
21. To him that overcometh, I will grant to sit with me on The victor

my throne, shall share
As I also have overcome, and sat down with my Father pean ae
on his throne. ἕο His
22. He that hath an ear, let him hear Father’s

What the Spirit saith unto the Churches.

CHAPTER ΤΥ:

THE VISION OF GOD THE CREATOR, FROM
WHOM ARE ALL THINGS.

(With iv. comes an entire change of scene. The dramatic
contrast could not be greater. In ii.-iii. we had a vivid descrip-
tion of the Churches, with the ideals they cherished, their faulty
achievements, their not infrequent disloyalties, and their outlook
darkened with the fear of universal martyrdom. But the
moment we leave behind the restlessness and turmoil of earth,
the moral shortcomings and apprehensions of the Churches in
il.—ili., we enter in iv. into an atmosphere of perfect assurance and
peace, where neither the threatenings of the powers of evil nor
the alarms of the faithful on earth can awake even a momentary
misgiving in the heavenly hosts that serve and worship. And
yet that the manifold needs and claims of the faithful on earth
were the object of God’s gracious purposes becomes clear and
ever clearer as we advance.)

1. After these things I saw, and behold, a door was opened !
in heaven, and the former voice,? which I had heard as of a trumpet
speaking with me, said, Come up hither, and I will show thee
the things which must come to pass hereafter. 2. Straightway Vision of

I was in the spirit :3 a tone
And behold a throne was set in heaven, Faith that
And on the throne (was) one seated ; sat there-

on, 2-3

1 I have taken these participles as finite verbs, a construction occasionally
occurring in our author and in Hebrew, and very frequently in Aramaic. If
rendered as participles the sense is not so good: ‘‘ Behold, a door opened in
heaven, and the former voice, as of a trumpet speaking with me, saying.”

5 2,6. that in i. 10.

3 On the high probability that part of this chapter was written at an
earlier date by our author and subsequently iacorporated by him when he
edited the complete work, see vol. i. 104 sq., § 3.

The four
and twenty
Elders

The four

Cherubim,
6b-g>

The
Cherubim
praise God
as Holy,
Almighty,
and Ever-
lasting

398 THE REVELATION OF ST. JOHN

[IV. 3-8.
. And he that sat was to look upon like a jasper stone and
a sardius,
And there (was) a rainbow round about the throne, like
an emerald to look upon.

And round about the throne (were) four and twenty
thrones :

And on the thrones four and twenty elders sitting,

Clothed in white garments ;

And on their heads (were) crowns of gold.

And out of the throne proceeded lightnings and voices
and thunders,

And seven lamps of fire were burning before the throne,}

And before the throne there was as it were a sea of glass
like unto crystal ;

And ? round about the throne (were) four living creatures,®
full of eyes before and behind.

And the first creature (was) like a lion,

And the second creature like a calf,

And the third creature had a face as of a man,
And the fourth creature (was) like a flying eagle.

. And the four living creatures had each of them six
wings,
And they rest5 not day and night, saying :
Holy, holy, holy (is) the Lord God Almighty,®
Which was, and which is, and which is to come.

1 A gloss is added here: ‘‘ which are the seven spirits of God.” On the
whole line see vol. i. 117.

2 A disturbing gloss is added here: ‘‘ in the midst of the throne and ” ; see
vol, i. 118.

8 2.6. Cherubim ; see vol. i. 119-123.

4 The following clause is here interpolated: ‘‘ Around and within they
are full of eyes”; see vol. i. 125.

5 Pr gig and vg*-4 give ‘‘rested.” See next note.

ὁ The rendering ‘‘ Almighty” is probably right, but by no means certain.
The Hebrew behind παντοκράτωρ is in our author mwas; see Isa. vi. 3. See foot-
note oni. 7 above. The specific word in Greek for ‘‘ Almighty” is παντοδύναμος,
which is found in Wisd. vii. 23, xi. 17, xviii. 15. It is significant that, although
κρατεῖν has in some instances approximately the meaning of ‘‘ to be powerful,”
in the LXX (see Esth. i: 1; 1 Esdr. iv. 38, etc.), it never has this meaning in
our author nor in the NT. The two words παντοκράτωρ, παντοδύναμος are
found side by side in the Liturgy of St. James ; see Lightfoot, Apostolic Fathers,
11. i. 7. In the Apostles’ Creed and generally in later times omnipotens is
the equivalent of παντοκράτωρ. The rendering ‘‘ Lord God of Hosts” would
be safe in any case.

IV. 9-11-V. 1.] VISION OF CHRIST 399

9. And when the living creatures give! glory and honour
and thanks
To him that sitteth on the throne,
Who liveth for ever and ever,

10. The four and twenty elders fall! down before him that The Elders

sitteth on the throne, Sopa: God

And worship! him that liveth for ever and ever, rena ee

And cast their crowns before the throne, saying, all things,
Io-II

11. Worthy art thou our Lord and God,
To receive the honour and the glory and the power:
For thou didst create all things,
And because of thy will they were, and were created.?

CHAPTER V.

THE VISION OF CHRIST THE REDEEMER, THROUGH
WHOM ARE ALL THINGS.

(As in iv. we have the vision of God from whom are all things,
in v. we have the vision of the Lamb, into whose hands the
destinies of the world are committed, inasmuch as through His
redeeming death He had won the right to carry God’s purposes
into effect. As in iv. the Elders and Cherubim worship God as
the Creator, in v. the Cherubim, Elders, and angels worship
Christ as the Redeemer, while the chapter closes in the adora-
tion of God and Christ by all.)

1. AndI saw upon the right hand of him that sat on the Vision of
throne a book written within and on the back, sealed ae ΠῚ
ΟΟ

1 These verbs are futures and not pasts in the Greek. But the context which

cannot admit of futures. We have here »o prediction of what shall be under None could
certain circumstances, but (a) either ax account of what the Seer saw in a Open, 1-4
vision in the past—in such a case we should have pasts, and so Pr vg® 4 ¥ arm?
render—(6) or @ statement of the regular order of divine worship in heaven.
Since the praise of the Elders follows immediately on that of the Cherubim, the
context seems to favour (4). Hence the futures are to be rendered as presents.
The Greek futures represent Hebrew imperfects in the mind of our author
used in a frequentative sense—a common usage in Hebrew ; see vol. i. Gram.
§ 10. ii. (2). But (a) may’be right, and the context refer simply to what the
Seer saw in his vision. Then the futures would have to be rendered as pasts,
as in the Latin and Armenian Versions mentioned above. The Hebrew
imperfects in the mind of our author would explain this anomaly also. In
careful translations like the LXX the uncertainty of the translators as to
whether the Hebrew imperfect should be rendered by the Greek present,
future, or past imperfect is constantly manifest, each of these renderings being
possible.

2 Lit. ‘‘ were’’ (ἦσαν---50 A omitting rest of line). Other MSS and Ver-
sions : ‘‘ were and were created.”

save the

Seer now
beholds

Adoration
of the
Lamb by
the
Cherubim,
Elders,
and count-
less hosts
of angels,
8-12

400 THE REVELATION OF ST. JOHN [V. 2-12.

. with seven seals. And I sawa strong angel proclaiming
with a loud voice, Who is worthy to open the book, and
. to loose the seals thereof? And no one in heaven, or on
earth, or under the earth was able to open the book, or to
look thereon. And I wept much, because no one was
. found worthy to open the book, or to look thereon. And
one of the Elders saith unto me, Weep not: Behold the
Lion that is of the tribe of Judah, the Root of David, hath
. prevailed to open the book and its seven seals. And I
saw between the throne and the four living creatures and
the elders! a Lamb standing as though it had been slain,
having seven horns and seven eyes, which are the seven
7. spirits of God sent out into all the earth. And he came
and took? (it) out of the right hand of him that sat on
8. the throne. And when he had taken the book, the
four living creatures and the four and twenty elders fell
9. down before the Lamb, having each of them a harp and
golden bowls full of incense. And they sang‘ a new
song, saying,
Worthy art thou to take the book,
And to open the seals thereof ;
For thou wast slain,

And hast redeemed unto God with thy blood
Men of every tribe, and tongue, and people, and nation,
10. And hast made them unto our God a kingdom and
priests,
And they reign ® upon the earth.

11. And I saw, and heard the voice of many angels round
about the throne;® and the number of them was ten
thousand times ten thousand and thousands of thousands,

12. saying, with a loud voice:

Worthy is the Lamb that hath been slain
To receive the power, and riches, and wisdom,
And might, and honour, and glory, and blessing.

OO ~~) ὃ

[9]

1 Here the Lamb stands between the inner circle of the Cherubim and
the outer circle of the Elders. This implies a Hebraism in the text. See
vol. i. 140. Otherwise render: ‘‘in the midst of the throne and the four
living creatures and in the midst of the elders.”

2 The perfect is here an aorist perfect: the RV. renders ‘‘ taketh” ; cf.
vili. 5. See Introd. vol. i. Gram. ὃ 4. v.

8 The MSS add a gloss here: ‘‘ which are the prayers of the saints.” The
prayers and the incense were not identical ; see vol. 1. 145.

4 The text has ‘‘sing”; but this can represent the Hebrew imperfect in our
author’s mind.

5 In the vision the Seer sees the saints already reigning in the Millennial
Kingdom. ‘Otherwise the verb is to be given a future sense as a Hebraism.

® The MSS add a gloss here: ‘‘ And the living creatures and the elders.”
See vol. i. 148.

V. 13-VI. 3.] OPENING OF THE SEALS 401

13-14. (These two verses form the proper close to iv.—v.,
for they give the grand finale pronounced by all creation in
praise of both God and the Lamb—the themes of iv. and
Vv. I-12.)

18. And every created thing which is in heaven, and on the All crea-
earth, and under the earth, and on the sea, and all things that tion unites
are therein, heard I, saying, panne

Unto him that sitteth upon the throne, and unto the Lamb, ee he

Be the blessing, and the honour, and the glory,
And the power, for ever and ever.
14. And the four living creatures said
Amen.
And the elders fell down and worshipped.

CHAPTER VIC

THE JUDGMENT OF THE WORLD BEGINS WITH
THE OPENING OF THE SEALS BY CHRIST.

(Christ opens seal after seal of the Seven-sealed Book, and as
they are successively opened a series of destructive agencies are
let loose—war, international strife, famine, pestilence, the prayers
of the martyrs which have become instruments of divine wrath
(see footnote 2, p. 403), a mighty earthquake, cataclysms
affecting heaven and earth. Through these God’s judgments on
evil are brought to pass. But the cosmic troubles are still
future, and even when fulfilled are partial and not the immediate
heralds of the end, as the dwellers on the earth apprehended (see

vol. i. 183, 153 sqq.-)-

1, And I saw when the Lamb opened one of the seven
seals, and I heard one of the four living creatures
saying as with a voice of thunder, Come.

2. And I saw, and behold a white horse, Vision of
And he that sat thereon had a bow; War
And there was given unto him a crown:

And he went forth conquering and to conquer.

3. And when he opened the second seal, I heard the second
living creature saying, Come.
VOL. I1.—26

Vision of
inter-
national
and civil
strife

Vision of
famine

Vision of
pestilence

402 THE REVELATION OF ST. JOHN | VI. 4-8.

4. And another horse, a red one, went forth:
And to him that sat thereon was given to take away the
peace of the earth,!
And that they should slay one another,
And there was given to him a great sword.?

5. And when he opened the third seal, I heard the third
living creature saying, Come.

And I saw, and behold, a black horse ;
And he that sat thereon had a balance in his hand.

6. And I heard as it were a voice in the midst of the four
living creatures saying,

A measure of wheat for a penny,
And three measures of barley for a penny ;
But to the oil and the wine do no hurt.®

7. And when he opened the fourth seal, I heard the voice of
the fourth living creature saying, Come.

8. And I saw, and behold, a pale horse :*
And he that sat thereon was nanred Pestilence,5

180 A, which omits ἐκ. But even if we retain ἐκ, with the great
majority of the authorities, the sense could be the same; cf. ii. 9, ‘‘the
blasphemy of (ἐκ) them.” This peace is the wrong peace. Christ came to
destroy it to make room for the true peace. The text recalls a saying of
Christ in Matt. x. 34: ‘‘ Think not that I came to send peace on the earth:
I come not to send peace but a sword.” Otherwise with x, etc., render: ‘‘to
take peace from the earth.”

2 The sword bears here the eschatological meaning of civil and international
strife. It is given by God to the faithless nations that they may destroy each
other with it. See vol. i. 165.

3 Ramsay (Cities of St. Paul, 430 sq.) traces these commands to ancient
custom. ‘‘The annual crops may be destroyed, but that means only scarcity
and high prices; a new year will bring new crops. On the other hand, the
vines and the olive must not be destroyed, because that means lasting ruin.
New olive trees take about seventeen years to mature. Vines also need a
number of years... . This old principle of West Asiatic international
religious law was taken up into the Mosaic Law.” This is no doubt true, but
our author is first of all and mainly dependent on the Little Apocalypse (Mark
xiii. and parallels) and Zech. i. 8, vi. 2-7. See vol. i. 158 sqq.

4 The MSS add a gloss: ‘*‘ And Hades followed with him.” See vol. i.
169 sq.

75 go θάνατος must be rendered. It bears this meaning in ii. 23, xviii. 8,
and frequently inthe LXX. It=737. See vol. i. 170. In Aquila and Sym-
machus 137 is rendered by λοιμός (‘‘ pestilence”), which is unmistakable in
meaning, but in the LXX by θάνατος and not λοιμός. (Hence correct foot-
note in vol. i. 170.) Aquila so renders it in Deut. xxvili. 21; Amos iv. 10;
Hab. iii. 5: Sym. in Ps. Ixxvii. (Ixxviiil.) 48, xc. (xci.) 63 Jer. xlv. (xxxviii.)
2, and both translators in Ex. v. 3, ix. 3, 15; Ezk vi. 12, xii, 16. In Ps,
Ixxvii. (Ixxviii.) 50 the LXX renders both mp and 137 by θάνατος.

VI. 9-13. | FIFTH AND SIXTH SEALS 403

And authority was given unto him over the fourth part of

the earth.!

9. And when he had opened the fifth seal, I saw underneath
the altar the souls of them that had been slain for the
word of God, and for the testimony which they held:

10. And they cried 2 with a loud voice, saying,

How long, O Master, holy and true,
Dost thou not judge and avenge our blood
On them that dwell on the earth?

11. And there was given to each one of them a white robe;
And they were bidden to rest yet for a little season,
Until their fellow-servants also and their brethren should

be fulfilled,
That should be killed even as they.

12, And I saw when he opened the sixth seal:

And there was a great earthquake ;
And the sun became black as sackcloth of hair,
And the whole moon became as blood ;

13. And the stars of heaven fell to the earth,
As a fig tree casteth her unripe figs,
When shaken by a mighty wind.

1MSS add a gloss: ‘‘to kill with sword and with famine and with
pestilence (or ‘death’), and with the wild beasts of the earth.” See vol. i.
171.
3 Though the subject of the seal is described as ‘‘ persecutions” (see vol.
i, 158, 171 sqq.), in keeping with the original eschatological tradition in Mark
xiii. 7-9, 24-25 (and parallels), the reader should observe that its character
has been changed by our author. Here the first thought is not of the
persecutors or of their victims, but of the prayers of the latter. The prayers
of the martyrs, vi. 9-10, are conceived as an instrument of divine wrath.
The prayers of the martyrs offered on the altar, vi. 9-10, as those of all the
saints, vili. 3-4, become spiritual forces. Hence a voice from this altar,
ix. 13, orders the four angels of punishment to be let loose for the second
Woe, and in xiv. 18 an angel from this altar delivers to the Son of Man the
divine command to undertake the judgment of the earth, while in xvi. 7
(which rightly belongs to xix., see vol. ii. 122) the altar declares, as the angels,
Elders and Cherubim have already done, that God’s righteousness and truth
have at last been vindicated in the destruction of Rome. Thus the prayers of
the martyrs and saints are conceived as bringing about divine judgment, like
the other seals.

3 ἔπεσαν should perhaps be rendered ‘‘ were cast,” seeing that πίπτειν is
here used as the passive of Bd\\ew=‘‘casteth,” in the next fine. In Isa,
xxxiv. 4 the same verb is presupposed in both clauses of the LXX and Sym. :
πεσεῖται. . . ws πίπτει. See vol. i. 180.

Vision of
the
martyrs
praying ἴοι
retribution
on their
perse-
cutors,
9-10

The
martyrs
given
spiritual
bodies

Vision of
an earth-
quake
with other
cosmic
evils,
12-14

Men’s
hearts fail
them for
fear,

15-17

404 THE REVELATION OF ST. JOHN [VI. 14-17.

14. And the heaven was parted,
Being rolled up as a scroll ; !
And every mountain and island were moved out of their
places.

15. And the kings of the earth, and the princes, and the
chief captains, and the rich, and the strong, and every
bondman and freeman, hid themselves in the caves and

16. in the rocks of the mountains ; and said to the mountains
and to the rocks,

Fall on us, and hide us from the presence of him that
sitteth on the throne,
And from the wrath of the Lamb:

17. For the great day of his? wrath is come;
And who is able to stand?

CHAPTER VIL.

VISION OF THE SEALING OF THE SPIRITUAL ISRAEL:
AND OF THEIR BLESSEDNESS IN HEAVEN AFTER
MARTYRDOM. :

(In the preceding five chapters there is a progressive drama,
advancing in a series of visions dealing first with its chief agents :
(a) with the Christian Church on earth, ii.—iil.; (ὁ) with God
from whom are all things, iv. ; (c) with Christ, who takes upon
Himself the fulfilment of God’s purposes, v. ; and then with the
opening of the first six Seals, which are to be followed by a
series of social and cosmic judgments, vi. But with vii. 1-3 a
pause is made in order that the spiritual Israel may be sealed, to
secure them against the coming three Woes of a demonic char-
acter, 4-8. Thus in vil. 1-8 a pause is made in the movement
of the divine drama, but in vil. 9-17 there is more: there isa
breach in the unity of time, a unity which has been observed in
ii.—vil. 8. But this breach is full of purpose. The sealing in
vii. 1-4, though it secures the faithful from demonic powers, does
not secure them from suffering martyrdom. Hence to encourage
them to face these impending evils the Seer recounts the vision
in vii. 9-17, in which, looking to the close of the great tribula-

1 So καὶ ἑλισσόμενος and some Cursives. So also Isa. xxxiv. 4: ἑλιγήσεται ws
βιβλίον ὁ οὐρανός. But the best attested reading, ἑλισσόμενον, is perhaps at
once original and a primitive slip for the emended form in x. If ἑλισσόμενον
be taken as the original and correct text, then it is to be rendered: ‘‘as a
scroll being rolled up.”

2 Less weighty authorities read ‘‘ their.”

VII. 1-9. | SEALING OF THE SPIRITUAL ISRAEL 405

tion, he beholds those who had been sealed and died as martyrs,
already triumphant in heaven before the establishment of the
Millennial Kingdom. This vision is proleptic. It constitutes a
breach in the unity of time. At its close the chronological order
of events is resumed. Such proleptic visions recur with the
same purpose later on.)

1. After this I saw four angels standing at the four corners Destruc-
of the earth, holding the four winds of the earth, that no tive |
wind should blow on the earth, or on the sea, or upon any 28°D<ies

restrained

2. tree. And I saw another angel ascend from the sun- «jj Goq’s
rising, having a seal! of the living God: and he cried servants
with a loud voice to the four angels, to whom it was are sealed,

8. given to hurt the earth and the sea, saying, Hurt not '3
the earth, neither the sea, nor the trees, till we have sealed

4, the servants of our God in their foreheads. And I heard The
the number of them that were sealed: a hundred and ae
forty and four thousand were sealed ? out of every tribe of scaled, 4-8
the children of Israel.

5. Of the tribe of Judah were sealed 3 twelve thousand :

Of the tribe of Reuben twelve thousand :

7. Of the tribe of Simeon twelve thousand :
Of the tribe of Levi twelve thousand :

Of the tribe of Issachar twelve thousand :

8. Of the tribe of Zebulun twelve thousand :
Of the tribe of Joseph twelve thousand :
Of the tribe of Benjamin were sealed 3 twelve thousand :

5.° Of the tribe of Gad twelve thousand:

6. Of the tribe of Asher twelve thousand :

Of the tribe of Naphtali twelve thousand :
Of the tribe of Manasseh twelve thousand.8
9. After these things I saw, Wistsniot
And behold, a great multitude, which no man could the future
number, blessedness
Out of every nation, and (all) tribes and peoples and eee a
tongues, been
Standing before the throne and before the Lamb, sealed and
Clothed in white robes, and with palms in their hands; _ Suffered
martyrdom

1 The text here is without the article. In ix. 4, where it recurs, it has

the art.

3 The participle here is to be rendered asa finite verb. See Introd. Gram.
§ 4. ii. (6).

3 5°-6 have been restored to their original order, in which the sons of Leah
are followed by those of Rachel, and these in turn first by the sons of Leah’s
handmaid and then by Rachel’s. See vol. i. p. 207.

Their
praise
before the
throne

In which
the angels
join, 11-12

The
blessedness
of the
martyrs,

15-17

406 THE REVELATION OF ST. JOHN [VII. 10-17.
10. And they were crying! with a loud voice, saying,
Salvation to our God
That sitteth on the throne,
And to the Lamb.

And all the angels stood round about the throne and
the elders and the four living creatures; and they fell
before the throne on their faces, and worshipped God,
saying,

11.

12. Amen:
Blessing, and glory, and wisdom,
And thanksgiving, and honour, and power,

And might, be unto our God for ever and ever.?

And one of the elders answered, saying unto me, These
who are clothed in the white robes, who are they, and
whence came they? And I said unto him, My Lord,
thou knowest. And he said unto me,

These are they that have come out of the great tribulation,

And have washed their robes,

And made them white in the blood of the Lamb.

Therefore they are before the throne of God ;

And they serve him day and night in his temple:

And he that sitteth on the throne shall abide upon them.‘

They shall hunger no more, neither thirst any more ;

Neither shall the sun smite > them any more, nor any heat :

For the Lamb that is in the midst of the throne shall be
their shepherd,

And shall guide them unto the fountains of the waters of
life :

And God shall wipe away all tears from their eyes.

18.

14.

15.

16.

17.

1 Here κράζουσι represents the imperfect in Hebrew in the Seer’s mind,
and should be rendered by a past imperfect.

? Nearly all authorities but C Pr add ‘‘ Amen”; but it seems to be here a
liturgical addition, as Swete remarks: it is bracketed by WH. See note
in vol. i. pp. 19, 151sq. The MSS read: ‘‘ The blessing and the glory,” etc.

3 We have here a Hebraism frequent in our author; see note in vol. i.
14 sqq. The RV. here, as always in the case of this idiom, is wrong—
**Come . . . and they washed.”

4Or: ‘shall cause his Shekinah to dwell upon them.” See vol. i. p. 215.
The construction σκηνοῦν ἐπ᾽ αὐτούς is not found in any OT. version (so far
as I know) except in Aquila’s (Ex. xxiv. 16). In xxi. 3 of our text we have
σκηνοῦν μετ᾽ αὐτῶν. Now, since oxnvodv=j2¥ and >y frequently follows 130’,
σκηνοῦν ἐπί seems here modelled on the Hebrew, as σκηνοῦν μετά on OY ]2v.
Cf. the presupposed interchange of Sy and oy in the LXX and Theod. of
Dan. vii. 13, while Matt. xxiv. 30, xxvi. 64 (ἐρχόμενον ἐπὶ τ. νεφελῶν) and the
LXX of Dan. vii. 13, presuppose Sy, and Mark xiii. 26, Luke xxi. 27 (ἐρχόμενον
ἐν), and Mark xiv. 62 (ἐρχόμενον μετά), presuppose OY.

> An emendation of Gwynn and Swete. See vol. i, 216.

VIII. 1-5. | 407

CHAPTER VIII.

HEAVEN’S PRAISES STILLED THAT THE PRAYERS OF
ALL THE FAITHFUL MAY BE PRESENTED TO GOD
AGAINST THE IMPENDING THREE WOES.

(1,

3-5, 2 (restored), 6 (restored), 13. Amid the silence

of heaven for the space of half an hour, when all praises and
thanksgivings were hushed, the prayers of all the saints are
presented before God, 1, 3-5, to shield them in the coming
tribulation. Then three Trumpets are given to three angels,
wherewith they prepared to sound, 6, whereupon the Seer
beheld another vision, even an angel flying in mid heaven
and proclaiming, ‘‘Woe, woe, woe to the inhabiters of the
earth,” ze. the non-Christians and faithless, because of the
three Woes that were about to come upon them, 13. On the
interpolated passage, viii. 7-12, and the changes introduced by
the interpolator in viii. 1, 2, 6, 13, see notes below, and vol. i.

219 544.)

1.
3.

2.

1 viii. 2 is an intrusion in its present context and not original in its presen

form.
vill. 5.

And when he opened the seventh seal, there followed a Silence
silence in heaven for about the space of halfanhour.1_ And pee in
another angel came and stood by the altar, having a golden ἐμαὶ (πῃ
censer ; and there was given to him much incense, that he prayers of

should offer it upon ? the prayers of all the saints upon the all the

. golden altar which was before the throne. And the smoke saints

: 5 might be
of the incense went up from the angel’s hand before God Br seated

on behalf of the prayers of the saints. And the angel took before
the censer and filled it with the fire of the altar, and cast God, 3-5
it upon the earth. And there followed lightnings, and

voices, and thunders,® and an earthquake.

And I saw three angels ; and unto them were given three Three
trumpets. angels
bidden to
ι sound the
three

It is restored in what appears to have been its original form after
trumpets

These changes are due to the interpolation of viii. 7-12. See vol. i.

218-222, 224. announc-
2 Or ‘on behalf of.” ing the

8 This is the original order as in iv. 5, xi. 19, xvi. 18. See Introd. Chap.
IV. where it deals with this phrase. Corrupt order in MSS, due to inter-
polator of vili. 7-12.

three
Woes,
2, 6, 13

4 The text reads: ‘‘ And I saw the seven angels which stand (ἑστήκασιν.
This termination -aow not found elsewhere in our author, who uses -αν, Cf,
xix. 3, εἴρηκαν ; xxi. 6, yéyovay. See vol. i. Introd. Gram. § I. iil, (c)) before

God, and there were given unto them seven trunipets.

2}

408 THE REVELATION OF ST. JOHN [VIII. 6-11.

6. And the three! angels who had the three ! trumpets pre-
pared to sound.?

18. And I saw, and I heard an eagle flying in the midst of
heaven, saying with a loud voice, Woe, woe, woe, to
them that dwell on the earth, because of the voices ὃ
of the trumpets of the three angels, which are about to
sound.

INTERPOLATED PASSAGE.

[7. And the first (angel) sounded,
And there followed hail and fire, mingled with blood, and
they were cast upon the earth:
And the third part of the earth was burnt up,
And the third part of the trees was burnt up,
And all* green grass was burnt up.

8. And the second angel sounded :
And as it were a great mountain burning with fire was cast
into the sea:
And the third part of the sea became blood ;
9. And there died the third part of the creatures which were
in the sea—that had life ;
And the third part of the ships were destroyed.

10. And the third angel sounded :
And there fell from heaven a great star, burning as a torch,
And it fell on a third part of the waters, and on the foun-
tains of waters,®
11.5 And the third part of the waters became like® wormwood;
And τ many men {7 died of the waters, because they had
become bitter.

1 Text has ‘‘ seven.”

2 Here the editor of John’s Apocalypse interpolated a small Apocalypse,
Vili. 7-12; see vol. i, 218-222. This consisted of four stanzas of four lines
each. These four plagues are modelled on the first four Bowls.

3 Text reads: ‘‘ the remaining voices.” The addition comes from the hand
of the interpolator of vill. 7-12.

4 Instead of ‘‘all green grass” the rest of viii. 7-12 suggests that in the
original document there stood originally : ‘‘the third of all green grass.” But
why the change was made is not apparent ; for as it stands it is in direct con-
flict with ix. 4.

5 The context requires ‘‘of the fountains,” etc. See vol. i. 234. The
MSS add: ‘‘and the name of the star is called Wormwood.” But this clause
breaks the development of thought and makes the stanza consist of five lines
instead of four.

6 So 2038 Or* Pr ἢ gig vg s' bo sa eth. Other authorities = ‘‘ became
wormwood.” But the waters did not ‘‘ become wormwood,” but bitter in
taste like wormwood.

7 We should expect: ‘‘the third part of mankind.” See vol. i. 236.

66

VIII. 12-1X. 1.] THE FIRST WOE 409

12. And the fourth angel sounded :
And the third part of the sun was smitten,
And the third part of the moon, and the third part of the
stars ;
So that the third part of them was darkened,
And jthe day did not shine for the third part of it, nor
likewise the night. 2]

CHAPTERS IX.-XITI.
THE THREE WOES.

(The three Woes, 26. (1) the demonic locusts, (2) the demonic
horsemen, (3) Satan and the two Beasts. These affect only those
that dwell on the earth, z.e. the non-Christians, viii. 13, who had
not the seal of God on their foreheads, ix. 4. The third Woe, it
is true, results in the universal martyrdom of the faithful, xiii. 15 ;
but its power to deceive and destroy spiritually is limited to the
non-faithful, xiii. 14. Thus these Woes affect in the deepest
sense only those who had not the seal of God on their fore-
heads. Yet evil at this stage appears to have triumphed, and the
cause of God on earth to be brought to an end for evermore.)

THE FIRST AND SECOND WOES.

IX. (The first Woe consists of a plague of demonic locusts,
which had no power to hurt those who had God’s seal on their
foreheads, but only those who had not, 1-11. The second Woe
consists of a plague of demonic horsemen, which were let loose
from the Euphrates and destroyed one-third of the heathen
world, 13-21.)

CHAPTER ΙΧ.

1. And the first ? angel sounded :
And I saw a star fallen from heaven to the earth,
And there was given unto him the key of the pit of the
abyss.

1The text is hopelessly corrupt. There is no connection between the
destruction of one-third part of the sun and the reduction of the /ength of the
day by one-third. The corruption may have arisen in the Hebrew. The
Bohairic gives what was apparently the original sense: ‘‘ the third part of them
did not shine by day, nor likewise by night.” Cf. eth. I here withdraw the
note in vol. i. 237 unless so far as it traces the error to the Semitic original.

2 «« Fifth,” owing to the interpolation of the four plagues in viii. 7-12,

First Woe
—plague
of demonic
locusts, 2-3

No power
to injure
any save
such as had
not God’s
seal on
their fore-
heads, 4-5

The
appearance
of the
locusts,
7-10

Their king

410

THE REVELATION OF ST. JOHN [IX. 2-11.

. And he opened the pit of the abyss ;

And there went up a smoke from the pit,

As the smoke of a great furnace ;

And the sun and the air were darkened by the smoke of
the pit.

And out of the smoke came forth locusts upon the earth ;
And power was given them, as the scorpions of the earth
have power.

And it was said unto them that they should not hurt the
grass of the earth,

Nor any green thing, nor any tree, but only the men

That had not the seal of God on their foreheads.

. And it was given them that they should not kill them,

But that they should be tormented five months :
And their torment was as the torment of a scorpion, when
it striketh a man.?

And in those days men shall seek death,
And shall not find it ;

And they shall desire to die,

But death shall flee? from them.

. And the forms of the locusts were like unto horses pre-

pared for war ;
And on their heads as it were crowns like gold,
And their faces were as the faces of men.

. And they had hair as the hair of women,

And their teeth were as those of lions ;

. And they had breastplates, as it were breastplates of iron.

10.

11.

And the sound of their wings was as the sound of
chariots,
(Yea) of many horses rushing to war.

And they have tails like unto scorpions, and stings ;
And in their tails is their power
To hurt men five months.

They have over them as king the angel of the abyss:

His name in Hebrew is Abaddon.*

1 In my Commentary (vol. i. 222, 243) and Text I have treated this line
as a gloss for the reason given in vol. i. 222 ; but it may be original.
2 The text reads ‘‘fleeth,” which seems to be a Hebraism: ¢.e. = Hebrew

imperfect in the mind of the writer.

See vol. i. Introd. Gram. § 4. i. (4).

3 Text adds a gloss: ‘“‘And in the Greek (tongue) he hath the name

Apollyon.”

See vol. i. 245 sq.

IX. 12-19.] THE SECOND WOE 411

12. The first Woe is past: behold, there come yet two Woes
hereafter.

18. And the second ! angel sounded :
And I heard a voice from the horns of the golden altar
which is before God,
14. Saying to the second ! angel who had the trumpet,
Loose the four angels who are bound at the great river
Euphrates.

15. And the four angels were loosed,
Which had been prepared forthe hour and day and
month and year,
In order to kill the third part of mankind.

16. And the numbers of the armies of the horsemen were
twice ten thousand times ten thousand :
17. I heard the number of them: and so I saw the horses in
the vision,?
And them that sat < on them.

And they that sat > on them 8 had breastplates of fire and
brimstone :

And the heads of the horses were as the heads of lions ;

And from their mouths issued fire and smoke and brim-
stone.

18. By these three plagues was the third part of mankind
killed,
By the fire and the smoke and the brimstone, which
issued from their mouths ;
19. For the power of the horses is in their mouths ;# and with
them they do hurt.

1 Text reads ‘‘ sixth,” owing to the interpolation of the four plagues
in viii. 7-12.

2 Text seems corrupt, but I cannot emend it satisfactorily. The fact that
we have here the construction τ. καθημένους ἐπ᾽ + αὐτῶν 1---ἃ construction
against our author’s usage—may point to the evil activities of John’s editor.
Cf. xiv. 15, 16, where in an interpolation the same wrong construction
occurs twice. Ihave supposed a loss of ἐπ᾿ αὐτοὺς καὶ οἱ καθήμενοι through
hmt. and corrected ἔχοντας into ἔχοντες. οὕτως, according to our author’s
usage, refers to what precedes, cf. ii. 15, iii. 5, 16, xvi. 18; but it cannot
do so here, for the description of the horses comes later.

3 z.e. “on the horses.” The text reads: καθημένους ἐπ᾽ + αὐτῶν t (=‘‘ sat
on them”). This incorrect phrase seems due to the interpolator who tam-
pered with the text. I here withdraw the suggestions in vol. i. 252 sq

‘The text adds a gloss here : ‘*and in their tails ; for their eae are like
unto serpents, having heads.” But the destructive powers of the horses lie
in the fire, smoke, and brimstone which issue from their mouths, and not in
their tails. The gloss is due to ix. 10. See vol. i. 253 sq.

The
second
Woe—the
demonic

horsemen
from the

Euphrates

The third
part of
mankind
slain, 18-19

The rest
repented
not, 20-21

The angel
with the
Little
Book

The seven
thunders,
but their
message
not to be
written
down, 3-4
God’s pur-
poses to be
fulfilled
without
delay, 6-7

412 THE REVELATION OF ST, JOHN [IX. 20-X. 6.
20. And the rest of mankind, which had not been killed by
these plagues, ;

Did not even repent of the works of their hands,

So as not to worship demons, and the idols

Of gold, and of silver, and of brass, and of stone, and of
wood ;

Which can neither see, nor hear, nor walk:

21. And they repented not of their murders, nor of their
sorceries,
Nor of their fornication, nor of their thefts.

CHAPTER X.
THE SEER’S NEW COMMISSION.

(This chapter serves several purposes. It was written mainly
as an introduction to xi. 1-13 (the Little Book), but partly also
to prepare the way for xii. sqq. (see x. 11) and partly to declare
that the time prayed for by the martyrs, vi. 9 sqq., when God’s
purposes, x. 7, should be accomplished, would no longer be
delayed. Thus x. links together the earlier chapters with the
later. A strong angel presents the seer with the Little Book
(i.e. xi. I-13—a transmitted source), and swears that God’s
purpose with regard to the world would be forthwith fulfilled,
1-7. The Seer is then bidden to eat this Book and to issue
other prophecies, 8-11.)

1. And I saw another strong angel coming down from!

heaven clothed with a cloud, and the rainbow was upon
his head, and his face was as the sun, and his legs? were
. as pillars of fire. And he had in his hand a little book
open: and he set his right foot upon the sea, and his
. left foot upon the earth; And he cried with a loud voice, as
a lion roareth: and when he cried, the seven thunders
. uttered their voices. And when the seven thunders
uttered (their voices), I was about to write: and I heard
a voice from heaven saying, Seal up the things which the
. seven thunders have uttered, and write them not. And
the angel that I saw standing upon the sea and upon the
. earth lifted up his right hand to heaven, And sware by
him that liveth for ever and ever, who created the heaven
and the things that are therein, and the earth and the

1 The word is here ἐκ. i
2 That οἱ πόδες αὐτοῦ has this meaning here is shown in vol. i. 259.

X. 7-XI. 2.] THE ANTICHRIST IN JERUSALEM ANSON

things that are therein, and the sea and the things
that are therein, that there shall be time no longer.
7. But in the days of the voice of the third! angel, when
he shall sound,? then is the mystery of God finished,
according to the good tidings which he declared to his
8. servants the prophets. And the voice which I heard from
heaven spake unto me again and said,® Go, take the book
which is open in the hand of the angel that standeth upon
9. the sea and upon the earth. And I went unto the angel
and bade* him give me the little book. And he saith
unto me, Take it and eat it up, and it shall make thy belly
10. bitter, but in thy mouth it shall be sweet as honey. And The Seer
I took the little book out of the hand of the angel and ate aes
it up; and it was in my mouth sweet as honey, and when I
11. had eaten it my belly was made bitter. And they said The Seer
unto me, Thou must prophesy again concerning many we
peoples and nations and tongues and kings. other
prophecies

CHAPTER XI.
THE ANTICHRIST IN JERUSALEM.

(XI. 1-18 is a proleptic digression on the Antichrist in
Jerusalem. It is a digression, because the Seer turns aside from
his main theme of the Antichrist as identical with Rome and its
empire: it is proleptic, because in point of time it belongs to
the third Woe, when Satan has been cast down from heaven,
and the kingdom of the Antichrist established, xii.—xili. This
task once fulfilled in xi. 1-13, he returns to his main theme
in xi. 14—xvill. The seer here uses a source which originally
had in several respects a different meaning. Its present meaning
is given in the short summary in vol. i. 269.)

1. And he gave® mea reed like unto a rod, saying, Rise The _
and measure the temple of God, and the altar, and them ™@Sumng
2. that worship therein. But the court that is without the pithful to
secure
1 Text reads ‘‘seventh.” For this and other changes introduced by an them
early editor, see vol. 1. 219 sqq. against
2 See vol. i. 264 sq. demonic
3 The Greek is solecistic, and the solecism appears to go back to the Seer. powers
4«* And bade” is here a rendering of λέγων, followed by an inf., asin} 2 ΄Ὁὃῦὃῦὃ9
ΧΙ]. 14.
>The Greek is ἐδόθη μοι λέγων, which must be rendered as if it were
ἔδωκεν μοι. . . λέγων. For like abnormal constructions, see note, vol.
i. 274.

The
preaching
of the two
witnesses,
3-6

The Beast
from the
abyss puts
them to
death in
Jerusalem,
and the
people of
the land
rejoice,
7-10

Resurrec-
tion and
ascension
of the two
witnesses,
II-I2

Judgment
on Jeru-
salem and
conversion
of the rest
of the
Jews

414

10.

11.

12.

13.

14.

THE REVELATION OF ST. JOHN’ [XI. 3-14.

temple leave out, and measure it not; for it hath been
given unto the nations: and the holy city they shall

. tread under foot forty and two months.! And I will

appoint my two witnesses, and they shall prophesy a
thousand two hundred and threescore days, clothed in

. sackcloth. These are the two olive trees and the two

candlesticks, which stand before the Lord of the earth.

. And if any man will hurt them, fire proceedeth out of
. their mouth, and devoureth their enemies. These

have the power to shut the heaven, that it rain not
during the days of their prophecy: and they have power
over the waters to turn them into blood, and to smite

. the earth with every plague, as often as they will. And

when they have finished their testimony, the beast that”
cometh up out of the abyss shall make war with them, and
shall overcome them, and kill them. And their dead
bodies (shall lie) in the street of the great city, that
spiritually is called Sodom and Egypt, where also their
Lord was crucified. And some of the peoples and tribes
and tongues and nations look upon their dead bodies
three days and a half, and suffer not their dead bodies
to be laid in a tomb.

And they that dwell in the land § rejoice over them, and
make merry; and they shall send gifts one to another;
because these two prophets had tormented them that
dwell in the land. And after the three days and a half
the breath of life from God entered into them, and they
stood upon their feet, and great fear fell upon them that
beheld them. And they heard a great voice from heaven
saying unto them, Come up hither. And they went up
into heaven in the cloud ; and their enemies beheld them.
And in that hour there was a great earthquake, and
the tenth part of the city fell; and there were killed
in the earthquake seven thousand persons: and the
rest were affrighted, and gave glory to the God of
heaven.

The second Woe is past: behold the third Woe
cometh quickly.

1 Vers. 3-13 are a prophecy rather than a vision. The presents in 4-6,
9-10, are equivalent to futures. The past verbs in 11-13 represent Hebrew
perfects (or in some cases probably the imperfects with vav conversive) ;
but these perfects vividly represent the prophetic future.

? The text adds a gloss here which is based on 5 and xiii. 10: ‘‘ and if
any will hurt them, in this manner must he be killed” ; see vol. i. 284.

5 3,6. Palestine ; see vol. 1, 289.

ΧΙ. 15-18. | SONGS OF CHERUBIM AND ELDERS 415

INTRODUCTION TO THE THIRD WOE.

XI. 15-19. The proleptic digression in xi. 1-13, to which x.
is an introduction, has come to an end, and our author here
returns to the progressive development of the divine drama
in the third Woe, xii.—xiii. Though x. in certain respects inks
up the chapters that precede with those that follow it, yet in
the order of action xi. 14 follows immediately on ix. and the
main theme is resumed in the third Woe, which is heralded by
the third Trumpet. This Woe apparently results in the absolute
triumph of Satan and his agents on earth and the annihilation
of the Church; but the two songs in heaven, which introduce
it in xi. 15-18, disclose in advance the actual issues of events:
their burden is that the Kingdom of the world has in the reality
of things become the Kingdom of God and of His Christ, that
the time has come for the judgment of the nations and of Satan
and the Beast, for the judgment of the dead and the due
recompense of God’s servants.

And the third! angel sounded; and there followed
great voices in heaven, saying,

The kingdom of the world has become (the king-
dom) of our Lord and of his Christ,
And he shall reign for ever and ever.

15.

16. And the four and twenty elders, which sit before God
on their thrones, fell on their faces and worshipped
God, saying,

17. We give thee thanks, Ο Lord God Almighty,
Which art and which wast ;
Because thou hast taken thy great power,
And hast become King.
18. a. And the nations have waxed wroth,

ὁ. And thy wrath hath come,

A. And <the time> to destroy them that destroy the
earth,?

c. And the time for the dead to be judged—

1 Text reads ‘‘seventh” ; see vol. i. 218 sqq. Each Woe is heralded by
a trumpet blast. Before the interpolation of viii. 7-12 there were only three
trumpets.

? In the text this clause is certainly out of place. By its restoration after
18> we recover the development of events in their true order ; see vol. i.
295 5464. ‘“*The destroyers” are the first Beast, the False Prophet, and
Satan as well as their adherents,

Song (of
the Cheru-
bim ?) over
the im-
pending
advent of
the Lord
and of His
Christ
Song of
the Elders
on the im-
pending
advent of
the Mil-
lennial
Kingdom,
the last
judgment.
and the
final re-
compense
of God’s
servants.

16-18

416 THE REVELATION OF ST. JOHN [XI. 19-XII. 8.

g. The small and the great.!

d. And for giving their reward to thy servants,
6. The prophets and the saints,

jf And them that fear thy name.

Ark of 319. And there was opened the temple of God that is in
Cons heaven ; and there was seen in his temple the ark of
covenant - : = °
aanifested his covenant ; and there followed lightnings, and voices,
—a pledge and thunders, and an earthquake, and great hail.
of the ful-
filment of
the songs
just sung CHAPTER XII.

A RETROSPECT.

(XII. This chapter is retrospective. Its object is to give the
r2ader insight into the past in order to prepare him for the
crowning evil—the climax of Satan’s power upon earth. But
this crowning evil is not really a sign of his growing power, but
the closing stage of a war in heaven, which had already termin-
ated in the vindication of God’s sovereignty, and the hurling
down of Satan to earth. Hence, however, Satan and his
minions, the Roman and heathen powers, may rage, but it is but
the last struggle of a beaten foe, whose malignity is all the
greater, since he knows that his time is short. The vision goes
back before the birth of Christ, and tells with mythological
colouring how Satan sought to destroy Christ, and, after His
ascension, the Church itself. In setting forth his theme the Seer
has borrowed the main part of this chapter from Jewish sources,
which had in turn been derived from international sources, and
has adapted them—though not wholly—to their new and Christian
setting. The closing verses, 14-16, were written before 70 A.D.,
and cannot be interpreted in detail of the crises of 95 a.D., when
our author wrote. See vol. i. 299, 331 sq. For a summary of
the chapter, see vol. i. 298 sq.)

a ddes 2% And a great sign was seen in heaven; a woman
Rice in ap- clothed with the sun, and the moon under her feet, and
pearance 2. upon her head a crown of twelve stars. And she was
\=the with child, and cried out in her travail and pain to be
jemae 8. delivered. And there was seen another sign in heaven;
aurch), -
Hea a and behold, a great red dragon, having seven heads and
child

1 T have restored this line immediately after 18°; cf. xx. 12. Otherwise
read line ¢ immediately after line ἃ (And the time) to destroy them that
destroy the earth, The small and the great. ‘‘The great” would be Satan
and the two Beasts: ‘‘ the small” would be their adherents.

XII. 4-11.] SATAN CAST DOWN FROM HEAVEN 417

4. ten horns, and upon his heads seven! diadems. And Satan on
his tail drew? the third part of the stars of heaven, and his fail
did cast them to the earth: and the dragon stood? before fom
the woman that was about to be delivered, that he might ἀπ λον

5. devour her child when she was delivered. And _ she involved
was delivered of a son, a man child, who shall break 6 one-third
all the nations with a rod of iron: and her child was οἵ the

6. caught up to God and to his throne. And the woman ee

ὃ . ght to
fled into the wilderness, where she hath a place prepared destroy

of God, that there they should nourish her a thousand this child.

two hundred and threescore days. 1- 85
7. And war burst forth ὅ in heaven: ὌΝ ane
Michael and his angels had to war ® with the dragon ; rapt to
And the dragon warred and his angels; and he prevailed heaven
not, and his
8. Neither was their place found any more in heaven. ee
9. And the great dragon was cast down, the old serpent, for three
—He that is called the Devil and Satan, and a half
That deceiveth the whole world— ἀρ ἐν wate
the wilder-
He was cast down to the earth, ness, 5-6
And his angels were cast τον with him. Satan and
10. And I heard a great voice in heaven, saying, his angels

Now is come the salvation and the power Sen ee
the child

And the kingdom of our God, and the authority of to heaven

his Christ : butane

For the accuser of our brethren is cast down, over-
Which accuseth them before our God day and night. ayia
5

11. And they overcame him because of the blood of the down to

Lamb, earth, 7-9
And because of the word of their testimony, Triumph
Seeing that they loved not their lives even unto death.? acces
rifie
1 The position of the numeral before the noun is against our author’s cae in
usage. But this seems due to the source. heaven in
σύρει. Here= Hebrew imperfect. honour of
3 Here éornxe, from στήκω, as WH. In vii. 11 our author uses εἱστήκει in their
the same sense. brethren
4 See note on chap. ii. 27 (translation), and vol. i, 75. still on
5 The Greek is ἐγένετο. earth

δ ὁ Μιχαὴλ καὶ of ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι. These words cannot be f
explained as Greek on any hypothesis save on that of their being a slavishly Whovin
literal rendering of a vigorous Hebrew idiom. See vol. i. 321 sq.

ΤΑ pregnant expression, meaning that they esteemed life as nothing in
comparison with loyalty to their faith, even unto martyrdom. I have rendered
the καί before οὐκ ἠγάπησαν by ‘seeing that” (cf. xviii. 3, xix. 3°), as = Ὁ ἴῃ
Hebrew: cf. Gen. viii. 18, xxvi. 27. This line introduces a statement of
the condition under which the action denoted by the principal verb, ἐνίκησαν,
took place. See Oxford Hebrew Lexicon, p. 253; Gesenius, Heb. Gr. p.
456 (Oxford ed.).

VOL. 11.—27

the reality
of things

have al-
ready over-
come
Satan by
their
coming
martyrdom

Satan per-
secutes the
Christian
Church,
but the
Jewish
Christian
Church
escapes,
13-16
Persecu-
tion of the
Gentile
Christian
Church

Satan
stands by
the sea-
shore and
summons
to his aid

418 THE REVELATION OF ST. JOHN [ΚΙ]. 12-18.
12. Therefore rejoice, ye heavens, and ye that dwell in them:
Woe unto the earth and the sea ;
For the devil is gone down to you with great wrath,
Knowing that he hath but a short time.

18. And when the dragon saw that he was cast down to the
earth, he persecuted the woman that had brought forth
the man child. And there were given to the woman the
two wings of the great eagle that she might fly into the
wilderness to her place, where she is nourished for a
time, and times, and half a time, because of! the serpent.
And the serpent cast out of his mouth after the woman
water as a river, that he might cause her to be swept away
by the flood. But the earth helped the woman, and the
earth opened her mouth, and swallowed up the river which
the dragon cast out of his mouth.?- And the dragon waxed
wroth with the woman, and went away to make war with
the rest of her seed, which keep the commandments of
God, and hold the testimony of Jesus.

14.

15.

16

17.

SATAN APPARENTLY TRIUMPHANT: THE CHURCH
ON EARTH DESTROYED.

XII. 18-XIII., XIV. 12-13. (The climax of Satan’s power
on earth achieved in the personal reign of the Antichrist—the
Roman Empire incarnated in the demonic Nero—for three and
a half years: the universal martyrdom of the faithful, and the
beatitude pronounced upon them from heaven. For a summary
of this section (to which xiv. 12-13, belongs—see vol. 1. 368) see
vol. i. 332 sq. The third Woe, which began in xi. 15-19, is
resumed here, though in xii. the way is prepared for this Woe by
the casting down of Satan from heaven.)

XII. 18. And he stood upon the sand of the Sea.

1 See note in vol. i. 330 ad jin.

2 xii. 14-16, which was written originally of the Church before 70 A.D., do
not admit of any intelligible reinterpretation in their present context, which
relates to 95 A.D. This passage, like many others, would have undergone
revision had John had his opportunity ; see vol. i. 299, § I ad fin., 332.

XIII. 1-7.} THE FIRST BEAST 419

CHAPTER XIII.

1, And from the sea I saw a beast coming up Lae yee:
With ten horns and seven heads,! seven
And on his heads names of blasphemy. heads and

ten horns

2. And the beast which I saw was like unto a leopard, —the
And his feet were as the feet of a bear, ἘΣ περ κοι
And his mouth as the mouth of a lion: εὐ ἡ

é ὃ in th
And the dragon gave him his power, Nesouie
And his throne, and great authority. Antichrist,

8. And (I saw) one of his heads slain as it were unto death ; #:,.18-

And his deadly wound was healed : Bh
ε
And the whole earth wondered + after the beast + ;3 Beast’s

4. And they worshipped the dragon, oes

Because he had given his power to the beast; re
2 Those that

Ξ : dwell

And they worshipped the beast, saying, the aera

Who is like unto the beast ? worship
And who can war with him? oe on

e mrs

δ᾽. And there was given unto him a mouth speaking great Beast
things and blasphemies ; ® Blas-

6. And he opened his mouth for blasphemies against God, Phemies
To blaspheme his name, and his tabernacle,* and those °f the first

that dwell in the heaven. Beast, 5%, 6
He rules

5>, And there was given unto him authority to act with effect for three

forty and two months. and a half
years and

7. And there was given unto him to make war with the overcomes
saints, and to overcome them ; the saints,
And there was given unto him authority over every tribe 5° 7
and people and language and nation.

1 MSS add a gloss: ‘‘ And on his horns ten diadems.” The position of
the numeral is against our author’s usage. Further, the gloss conflicts with
xii, 3°. Again, though the use of ‘‘diadems” is befitting in relation to the
Emperors of Rome [cf. xix. 12 where Christ has ‘‘ many diadems ”], it is quite
inapt in regard to the ten vassal kings of Parthia (xvii. 12).

3 Read: ‘‘ when it saw the beast.” The Greek ὀπίσω τοῦ θηρίου implies a
corruption in the Hebrew source. “ND {(- ὀπίσω) is corrupt for ΠΠΝ 2 = ἰδοῦσα
or βλέπουσα. See vol. i. 337. xiii. 3°, 8 are a doublet of xvii. 8.

3 The three verses relating to the blasphemies of the Beast, 2.6. 5%, 6, clearly
form a tristich ; and the three lines in 5°, 7, each beginning with καὶ ἐδόθη αὐτῷ,
just as clearly form another tristich. Hence I have restored 5° to its original

lace.

4 Possibly ‘‘ his shekinah,” See vol. i. 352, ii. 205 sqq.

Those
whose
names
were not
in the
Book of
Life wor-
ship him
Seer’s
admoni-
tion to be
faithful in
the coming
persecu-
tion, 9-10

Second
Beast or
False
Prophet
from the
land—the
imperial
priest-
hood, offi-
cials, and
cultured
classes

He makes
the
dwellers
on the
earth to
worship
the first
Beast
His signs
and
deceits,
13-14
Universal

martyrdom

of the

faithful, 15 S€€

The faith-

less receive was here corrupt ; see vol. i. 358 sq.

the mark
of the
Beast on
their right
hand and
forehead,
16-17

420 THE REVELATION OF ST. JOHN [XIII. 8-16.
8. And all that dwelt on the earth worshipped ! him,

Whose names were not written in the book of life

Of the Lamb that hath been slain from the foundation of

the world.
9. If any man hath an ear, let him hear.
10. If any man is for captivity,
Into captivity he goeth :
If any man is to be slain with the sword,
With the sword must he be slain.?
Here is the patience
And the faith of the saints.
11. And I saw another beast coming up out of the earth,
And he had two horns like a lamb,
But ¢ he spake as a dragon 7.8
12. And he exerciseth all the authority of the first beast in
his sight.
And he maketh the earth and them that dwell in it to
worship the first beast,
Whose deadly wound had been healed.
13. And he doeth great signs, so that he maketh even fire to
come down from heaven on the earth in the sight of
14. men. And he deceiveth them that dwell on the earth
by reason of the signs that it was given him to do in
the sight of the beast ; saying to them that dwell on the
earth, that they should set up an image? to the beast,
15. who had the wound of the sword, and yet lived. And

it was given unto him to give breath to the image
of the beast, that the image of the beast should also
speak, and to cause ® that as many as should not worship
16. the image of the beast should be killed. And he causeth

1Text reads προσκυνήσουσιν.
imperfect in the source.
vol. i. 353.
2 A alone preserves the true text here. See vol. i. 355 sq.
3 Read : ““ he was a destroyer like the dragon.” The Hebrew of the source

But this is a rendering of the Hebrew
Cf. 4, where the past ‘‘ worshipped ” is rightly given.

4 Lit. ‘‘make an image.”

5 The Greek = ‘‘ And it was given unto him to give breath to the image
of the beast, that ¢he zmage of the beast should both speak and cause that
as many as should not worship the beast,” etc. This does not represent the
historical facts. It is also hopelessly clumsy. Ihave assumed, therefore, that
there is a Hebraism in the text akin to another we have found frequently.
The second beast was empowered to do two things : the first to give life to the
image of the first beast, and the second—to cause all that did not worship
the image to be put to death. Thus καὶ ποιήσῃ would naturally be καὶ

XIII. 17.-XIV 13.] THIRD BEATITUDE 421

all, the small and the great, and the rich and the poor,
and the free and the bond, to receive! a mark on their

17. right hand or upon their forehead: and that no man
should be able to buy or sell, save he that hath the mark,
the name of the beast or the number of his name.

18. Here is wisdom. Let him that hath understanding
count the number of the beast; for it is the number of
a man: and his number is Six hundred and sixty-six.?

XIV. 12. Here is the patience of the saints, who keep the
commandments of God, and the faith of Jesus.

13. And I heard a voice from heaven saying, Write, Blessed
are the dead which die in the Lord from henceforth :
yea, saith the Spirit, that they may rest from their
labours ; 8 for their works go with them.‘

CHAPTER XIV.

PROLEPTIC VISIONS—OF THE GLORIFIED MARTYRS
IN THE MILLENNIAL KINGDOM, OF THE DOOM
OF ROME AND OF THE HEATHEN NATIONS.

(This entire chapter is proleptic: that is, the orderly develop-
ment of future events, as set forth in the successive visions, is
here abandoned (as in vii. 9-17, xl. 1-13), and the visions of
coming judgments in xvi. 17—xix., Xx. 7-10, are summarised in
xiv. 8-11, 14, 18-20. ΤῸ this summary is prefixed a description
of the blessed (1.6. the 144,000 in vil. 4-8) on Mount Zion
during the Millennial reign. This is a later stage in their
blessedness than that in vil. 9-17. The object of the entire
chapter is to encourage the faithful to endurance in the face of
the universal martyrdom just foreseen by the Seer in xiii. 15.

ποιῆσαι, and be parallel to δοῦναι that precedes. But here by a common
Hebrew idiom the infinitive passes into a finite verb. Thus καὶ ἐδόθη αὐτῇ
δοῦναι... καὶ ποιήσῃ is a literal rendering of yym. . . nnd ad jn». In this
case the imperial priesthood produce a speaking image, and cause all that do
not worship it to be put to death. Ifwe do not accept the Hebraism, then it
is the image that causes the death of the faithful. But the context seems to
be against this interpretation, and certainly the verse that follows is. It is
the second beast in xili. 16 that causes all to receive the mark of the beast, and
historically, as we know from Pliny, etc., it was the priesthood or official
classes that did so—not the images.

1 Lit. ‘that they should give them.”

2 It is possible that ver. 18 is a later addition.

5 2.6. the hardships, laborious toils incident to the life of faith.

*7.e. not ‘‘ follow after them”; see vol. i. 370. The works are the
Christlike character they have achieved ; see vol. i. 372 sq.

Seer’s
admoni-
tion to the
faithful
who are
to be
martyred

Third
Beatitude
pro-
nounced
by a

voice from
heaven
over the
martyred
Church,
xiv, 12-13

Proleptic
vision of
Christ’s
Kingdom
with the
glorified
martyrs
(= 144,000
that were
sealed in
vii. 4-7)
on Mt.
Zion in the
Millennial
period

(= vision
which
comes in
its due
order in
xx. 4-6)

The new
song sung
in heaven
and learnt
by the
144,000,
2-5
Proleptic
vision of
the

Evar gel-
isation of
the world
during the
Millennial
period,

6-7

422 THE REVELATION OF ST. JOHN’ [XIV. 1-7.
This is done by the vision of the blessedness of the martyrs in
the Millennial Kingdom, 1-5, and the vision of the doom of
Rome and the heathen nations—Thus Christ’s Kingdom which
seemed overthrown is seen in the vision to be established on
earth, and Satan’s Kingdom, which appeared triumphant, to be
destroyed.)

1. And I saw, and behold the Lamb standing on Mount
Zion,
And with him a hundred and forty and four thousand,
Having his name and the name of his Father written on
their foreheads.
2. And I heard a voice from heaven,
As the voice of many waters,
And as the voice of a great thunder.
And the voice which I heard (was) as (the voice) of harpers
8. Harping with their harps, and singing as it were a new
song
Before the throne, and before the four living creatures and
the elders.

And no one could learn the song

Save the hundred and forty and four thousand : ‘

These are they which follow the Lamb whithersoever he
goeth.

4

41, These have been redeemed! from among men (to be) a
sacrifice to God,?
. And in their mouth hath no falsehood been found ;

For they are blameless.

. And I saw another angel flying in mid heaven, having an ©
eternal gospel to proclaim unto them that dwell on the

. earth, and unto every nation and tribe and tongue and
people, saying with a great voice,

Fear God, and give him glory ;

For the hour of his judgment is come:

And worship him that made the heaven

And the earth and sea and fountains of waters.

1 Here it was most probably John’s editor who, wrongly taking ἀπαρχή to
mean “‘ first fruits,” added the following gloss: “35. who were redeemed
from the earth. 42>, These are they who were not defiled with women ;
for they are virgins.”? These clauses exclude from the 144,000 all women ;
for the clause ‘“‘ who were not defiled with women” cannot be interpreted
of women even metaphorically. See vol. ii. 8 sqq.

2 The redeemed are a sacrifice (ἀπαρχή) to God, but not to the Lamb.
ἀπαρχή does not mean “‘first fruits” here. The same interpolator who
added the clauses given in note (!) has added here ‘‘and to the Lamb.”

XIV. 8-14.} PROLEPTIC VISIONS OF JUDGMENT 423
8. And another, a second angel, followed, saying,
Fallen, fallen is Babylon the great,
Which had made all the nations to drink the wine
[of the wrath] of her fornication.

9. And another angel, a third, followed them, saying with a
great voice,
If any man worshippeth the beast and his image,
And receiveth the! mark on his forehead, or upon
his hand,

He? shall drink of the wine of the wrath of God,
Which is mingled sheer 5 in the cup of his anger,
And he shall be tormented with fire and brimstone
In the presence of the angels and of the Lamb.

10.

11. And the smoke of their torment goeth up for ever

and ever ;
And they have no rest day nor night,
That worship the beast and his image,
And whoso receiveth the mark of his name.*

14. And I saw, and behold, a white cloud ;
And on the cloud one seated like unto a son of man,
Having on his head a golden crown,
And in his hand a sharp sickle.§

1 This article is necessary ; see vol. ii. 15, and text zz oc. for the cursives
and versions which support it.

2 We have here καί αὐτός. Three explanations are possible. (a) The καί
is a Hebraism introducing the apodosis, and so is not to be translated ; see
vol. ii. p. 16. (6) It may be taken with the καί that follows in the third
line as καὶ. ... καί, ‘‘both . .. and.” But this usage is not found else-
where in our author, though itis inJ. ἴω) It may be rendered ‘‘too.” καί
αὐτός would then=‘“‘he too.” But the context is against this rendering ;
for it presupposes that some one else just mentioned shall drink of the wine
of God’s wrath. But there is no such statement in xiv. 8. Besides, the
phrase καὶ αὐτός (in the meaning of ‘‘he too”) does not occur in our author,
save in an interpolation xiv. 17, and in a Greek source xvii. 11.

3 ἀκράτου. Can our author have taken this word to be a rendering of
ton, as the LXX in Ps. Ixxiv. 9? See vol. ii. 17.

“Vers. 12-13, which pronounces the great beatitude on the martyred
Church, has been restored to its original context after xiii. 18.

5 Here apparently John’s editor has added 15-17, which is really a
doublet of xiv. 18-20. This doublet represents the judgment as a reaping of
the harvest of the wrath of God. But this figure does not belong to our
author, who speaks of it as a vintage ; cf. xix. 15. Besides, several construc-
tions are against his use, and the interpolator has failed to recognise the ‘‘ one
like a son of man” as Christ; see vol. ii. 3, 18 (ad fiz.), 21 sq. John could
never have divided the Judgment between Christ and an angel or have put
any angel on an equality with Christ. It is a very stupid interpolation ; for
it assigns to an angel the very judgment that is to be exercised by the Word

Proleptic
vision of
the doom
of Rome
and of
them that
worship
the Beast
and receive
his mark
(=vision
coming in
its due
order, xvi.
17-XViii.),
8-11
Proleptic
vision of
the
judgment
executed
by the
Son of
Man on
the
heathen
nations
(=vision
coming

in its due
order in
x1x. II-20,
Xx. 7-10),
14, 18-20

The Son
of Man
treads the
winepress
of the
wrath of

God

424 THE REVELATION OF ST. JOHN ([XIV. 18-XV. 2.

18. And another angel! went forth from the altar,? and cried
with a great voice to him that had the sharp sickle
saying,

Thrust in thy sharp sickle,
And gather the clusters of the vine of the earth;
For her grapes are fully ripe.

19. And he? thrust his sickle into the earth,
And gathered the vintage of the earth,
And cast it into the great winepress of the wrath of God.

20. And the winepress was trodden without the city,
And blood came out of the winepress even unto the
horses’ bridles—
To a distance of one thousand six hundred furlongs.

CHAPTER XV.

XV. 2-8. (The chronological order of events in the Seer’s
visions of the future is here resumed. In other words, xv. 2-8
follows immediately on xiil., for xiv. broke away from this order
and was wholly proleptic. xv. 2 opens with a vision of the
entire martyr host, that had fallen in xiii. and are now in heaven
(as in vil. 9-17) praising God for His righteousness and pro-
claiming the coming conversion of the nations (that had not been
deceived by Rome), who would become His servants because of
His righteous acts, 2-4. Thereupon follows a vision of the
dooms inflicted on Rome and the nations seduced by her in the
judgments of the Bowls, 5-8.)

of God in xix. 11-21. The interpolated verses (15-17) are: 15. ‘‘ And another
angel went forth from the temple, crying with a great voice to him that sat
on the cloud,

Thrust in thy sickle and reap:

For the hour to reap hath come ;

For the harvest of the earth f is dried up f.

16. And he that sat on the cloud thrust in his sickle on the earth ; and the
earth was reaped. 17. And another angel went forth from the temple which
is in heaven, he also having a sharp sickle.”

1 Another, as distinct from the angels in vers. 6, 8, 9; otherwise render :
‘* another, an angel.”

2 The MSS add: ‘‘ who had power over fire.”

87.e. the Son of Man. The text reads ‘‘an angel”—an interpolation
due to the hand that inserted 15-17. The Son of Man is never described as
an angel. It is He, and not an angel, that thrusts in the sickle and gathers
the vintage of the earth. Therein xiv. 14, 18-20 is a proleptic vision of the
event described in the vision in xix. 11-21 where the Word of God treads the
winepress of the wrath of God.

XV. 2-8.] ANTHEM OF THE GLORIFIED MARTYRS 425

2.1 And I saw as it were a sea of glass mingled with fire; The
and them that had been victorious over the beast, and glorified
over his image, and over the number of his name, eee Ἶ
standing by the sea of glass, having the harps of God, 0,
8. and singing? the song of the Lamb, saying,

complete,
Great and marvellous are thy works, eres
__ Lord God Almighty : ΠΕΣ
Righteous and true are thy ways, His power
Thou King of the nations. and
righteous-
4, Who shall not fear, O Lord, ness and
And glorify thy name? eas
For thou alone art holy ; ἀλη
For all the nations shall come 2-3
And worship before thee ; Who pear
For thy righteous. acts shall have been made manifest. a orbit
5. And after these things I saw, and 7 the temple of the Ele

6. tabernacle of the testimony in heaven ἴ * was opened: and (during the
seven angels * came forth from the temple, clothed in fine Millennial
linen,® pure, bright, and girt about the breasts with golden Kingdom)

7. girdles. And one of the four living creatures gave unto Vision of
the seven angels seven golden bowls full of the wrath of ὅγε

God who liveth for ever and ever. ae i

8. And the temple was filled with smoke from the glory of yen
God, and from his power ; and none could enter the temple bowls of
till the seven plagues of the seven angels were finished. — wrath, 5-8

1 xv. I is an interpolation ; see vol. ii. 30 sq.: ‘‘ And I saw another sign
in the heaven, great and marvellous, seven angels having seven plagues, (which
are) the last; for in them is finished the wrath of God.” This subject is
not touched upon till xv. 5, as the phrase καὶ μετὰ ταῦτα εἶδον proves. This
phrase is not used unless at the degznnzng of a new and important section.
See vol. i. 106 and footnote.

2 The text reads καὶ ἄδουσιν, ‘‘and they sing” as in xiv. 3. This is the
Hebrew idiom, which has already occurred frequently ; see vol. i. 14 sq.
That this was so understood very early we see from the Versions, which
render as I do in the text: z.e. Pr flarm* α, We should observe the correc-
tion in 8, which reads καὶ ἄδοντας. The text here adds: ‘‘ the song of Moses
the servant of God and”; see, however, vol. ii. 34 sqq.

3 A meaningless expression. Either we must excise the words: ‘‘ of the
tabernacle of the testimony,” or, for this introduction to the Bowls go back
to a Hebrew source and assume a slight corruption in the original. See vol.
ii. 37 sq., where it is shown that if this introduction is from a Hebrew source
we should probably read : ‘‘ the temple of God which is in heaven,” as in xi, 19.
The corruption could quite easily arise.

4 Text reads: ‘‘the seven angels that had the seven plagues”—a change
due to the interpolator of xv. 1.

° See vol. i. 38. The best MSS read λίθον. This impossible reading
appears to presuppose a misrendering of the Hebrew.

First Bowl
poured
upon the
earth, 1-2

The
second in
the sea, 3

The third
on the
rivers and
fountains, 4
The fourth
on the sun,
8-9

The fifth
on the
throne of

the Beast,
IO-II

THE REVELATION OF ST. JOHN [XVI 1-11.

426

CHAPTER) Xvi
THE SEVEN BOWLS.

(These plagues are not in any sense a repetition of the seven
Seals or the three Woes. Under the Seals (save in the fifth,
where the prayers of the martyrs as spiritual judgments affect only
the heathen), Christian and heathen alike suffer physically. The
three Woes do sfiritual hurt only to those who had not the Seal
of God; the first two doing physical hurt as well: to those who
had the Seal of God the three Woes could do no sfzritua/ hurt,
though the third could do them /fysica/ hurt. Since those who
had been sealed have already been martyred in xiii., the Bowls
affect only the heathen world.)

And I heard a great voice from the temple saying
to the seven angels, Go and pour out the seven bowls of
the wrath of God upon! the earth. And the first went
and poured out his bowl upon! the earth; and it became
. a noisome and grievous sore upon men.? And the

second poured out his bowl upon ! the sea; and it became

blood as of a dead man ; and every living soul died, (even)
. the things that were in the sea. And the third poured
out his bowl upon! the rivers and the fountains of waters,
and they became blood.* And the fourth poured out
his bowl upon the sun; and it was given unto him to
. scorch men with fire. And men were scorched with
great heat, and they blasphemed the name of God which
hath the power over these plagues, and they repented not
. to give him glory. And the fifth poured his bowl upon

the throne of the beast ; and his kingdom was darkened ; 4
11... . and they gnawed their tongues for pain, And they
blasphemed the God of heaven because of their pains
and of their sores ; and they repented not of their works.

1.

2.

leis, but ἐπί in 8, 10, 12, 17 without any real difference in meaning.

2 The MSS add the following gloss: ‘‘that had the mark of the beast
and that worshipped his image” ; see vol. ii. 43.

3 Here follows an interpolation: ‘‘and I heard the angel of the waters
saying,” which is used to introduce 5°-7. These clauses originally followed
after xix. 4, to which context they are restored in this edition; see vol. ii.
122, also 116 sq.

4 After ‘‘ darkened” several clauses have been lost, in which the causes
of the darkness and the sufferings of mankind were given. The plague of
darkness could not explain the agony of the worshippers of the Beast. This
plague is closely connected with the first Woe ; see vol. ii. 45sq. The phrase
‘because of the sores” proves that the sufferings of the subjects of the Beast
cannot be explained from the text as it stands.

XVI. 12-21.] SIXTH AND SEVENTH BOWLS 427

12.

18. rising. And I saw from the mouth of the dragon, and

14.

16.

17.

18.

19.

20.
21.

And the sixth poured out his bowl upon the great river, The sixth
the Euphrates, and its waters were dried up, that the way on the

might be prepared for the kings that (come) from the sun- ΣΎΡΟΙ οι

Parthians
from the mouth of the beast, and from the mouth of the might

false prophet, three unclean spirits! going forth? unto march
the kings of the whole world to gather them together 2g4imst
unto the war of the great day of God Almighty. And poe
they gathered them together to the place which is called more fully
in Hebrew Har-Magedon. And the seventh poured out in xvii. 12-
his bowl upon the air; and there came forth a great 13» 17, 16)
voice out of the temple, from the throne, saying, It Evil spirits
is done. And there followed lightnings, and voices and ron See
thunders, and there followed a great earthquake, such as feasts.
there has not been since men were upon the earth, so mustering
mighty an earthquake, so great. And the cities of the the nations
nations fell, and Babylon the great was remembered et
before God, to give her the cup of the wine of the cn a8
fierceness of his wrath. And every island fled away, and , eae
the mountains were not found. And great hail, (every quake
stone) about the weight of a talent, came ® down from follows,
heaven upon men: and men blasphemed God because overthrow-
of the plague of hail; for the plague thereof was ® ing the

i cities of
exceeding great. the

nations.

1 While our text represents God as putting it into the heart of the Parthian Babylon
kings, xvii. 17, 16, to destroy Rome, it is three unclean spirits from Satan and reserved
the two Beasts which muster the nations against Christ in xvi. 13-16; cf. for special
RIK 17, 19, ΧΧ. 8. judgment,

MSS add a gloss: ‘‘As it were frogs; for they are spirits of demons 18-20.
working signs” ; see vol. ii. 47 sq.

2 The text here reads corruptly ἃ ἐκπορεύεται instead of ἐκπορευόμενα,
which our author’s usage and the context require ; see vol. ii. 48.

8 Here the MSS insert as xvi. 15—a verse which originally stood after
iii. 3°, and where it is restored in this edition. It forms the second of the
seven beatitudes in our author.

* The MSS add here: ‘‘ And the great city was divided into three parts ”»—
the contents of which are against the context, while the order of the numeral
is against our author’s usage ; see vol. ii. 52.

Lit.

‘*cometh ” = Hebrew imperfect. © Lit, “Sis.

Vision of
the woman
(z.e. Rome)
on the
Scarlet
Beast, 1-6

428 THE REVELATION OF ST. JOHN [XVII. 1-5.

CHAPTER XVII.

XVII.-XVIII. THE VISION AND DOOM OF ROME,
XVII. 1-6, XVIII.; THE INTERPRETATION OF
THE BEAST AND OF HIS SEVEN HEADS AND
TEN HORNS, XVII. 8-17.

(These two chapters are to be taken closely together. xvii.
begins with a promise on the part of the angel to show the Seer
the judgment of the Great Harlot; but instead he turns aside to
deal with the Beast, and the promised judgment is not witnessed
till xviii. Our author is here using two sources: one embraces
xvii. 1°-2, 3°-6%, 7, 18, and part of 8-10, xviii. (see vol. il. 55,
59 sqq-, 94), Which was originally written when Vespasian, the
sixth king, was still reigning (xvii. 10). The second is fragmentary,
xvii. 11-13, 17, 16, and dealt with the Neronic Antichrist, the
ten kings, and the destruction of Rome.)

XVII. 1. And there came one of the seven angels which had
the seven bowls, and he spake with me, saying, Come
hither, I will show thee

The judgment of the great harlot
That sitteth upon many waters :
2. With whom the kings of the earth have committed
fornication,
And with the wine of whose fornication they that dwell
upon the earth have become drunken.

8. And he carried me away in the spirit into a wilderness :
and I saw a woman sitting upon a scarlet-coloured beast,
full of names of blasphemy, having seven heads and ten

4. horns. And the woman was clothed in purple and
scarlet, and adorned! with gold and precious stones and
pearls, having in her hand a golden cup full of abomina-

5. tions and the unclean things? of her fornication. And
upon her forehead (was) a name written, a mystery—

Babylon the great,
The mother of harlotries *
And of the abominations of the earth.

1 Or ‘‘ covered” ; see note on meaning of κεχρυσωμένη here, vol. ii. 64.

2To be taken as an acc. after γέμον, cf. 3, and not as in RV.; nor as
dependent on ἔχουσα, as suggested in my note, vol. ii. 65.

3 So Tyc Pr vg arm*. This forms a perfect parallel to ‘‘ abominations.”
This reading of Tyc Pr vg arm may be the result of conjecture. If so, the
corruption could have arisen in the Hebrew source ; see vol. 11. 65.

XVII. 6-16.| INTERPRETATION OF THE BEAST 429 ©

6. And I saw the woman drunken with the blood of the

7.

. The beast that thou sawest was, and is not, and is about

. seven heads® are seven kings: five of them have fallen

11.

12.

13.
17.

saints and with the blood of the martyrs! of Jesus. And

when I saw her I wondered with a great wonder. And

the angel said unto me, Wherefore didst thou wonder?

I will tell thee the mystery of the woman, and of the The ~
beast that carrieth her, which hath the seven heads and meaning of

the ten horns. the Beast,7
All but

: - Christi
to come up out of the abyss, and he goeth his way? into 1 marvel

perdition. And they that dwell on the earth will wonder at the
—(all) whose names have not been written in the book of Beast’s
life since the foundation of the world, when they behold rae ae
the beast, that? was, and is not, and yet is to comet”

Here (is needed) the mind which hath wisdom. The The seven
heads are

7 seven

the one is, the other is not yet come, and when he kings: the
cometh, he must continue a short time. And the beast, sixth

that was, and is not, is himself also an eighth, and is of cere the
the seven ; and he goeth his way into perdition. See an
And the ten horns, which thou sawest, are ten kings, that but a short
have received no kingdom as yet; but they will receive ® space and
authority as kings for one hour along with the beast. be Sane
These have one purpose, and they give their power and τὰς React
authority unto the beast.?. For God hath put it into their who is one

hearts to do his purpose,® and to give their kingdom unto of the

16. the beast, until the words of God should be fulfilled. And seven, 9-11
the ten horns which thou sawest, and the beast, The ten
These shall hate the harlot, pe Anas
And make her desolate and naked, who will
1 So rightly AV. and RV. and not ‘‘ witnesses” ; see vol. i. 62. ae nS
2 It is better to follow A ὑπάγει, ‘he goeth his way,” here than καὶ 025. destroy the

046 ὑπάγειν, “‘to go his way.” All the time, despite his apparent recovery
and triumphs, he is on the way to perdition ; cf. on xvii. 11.

3 Better so rendered than by ‘‘ how that” (ὅτι). I here read 8 τι, not ὅτι ;
cf. οἵτινες in xvii. 11 exactly in the same sense. We have here a parody of the

Great
Harlot, 12-
135; 17. τὸ

divine name: ‘‘ Which is, and which was, and which is to come” (i. 4, iv. 8).

4 πάρεσται is here=é\eVoerac (a form our author does not use, though he
uses other tenses of ἔρχομαι and ἐξελεύσεται (xx. 8)).

5 A gloss here follows: ‘‘are seven mountains on which the woman
sitteth and they.” This is a second explanation thrust in from the margin.

ὁ Text = “‘ receive.”

7 The text is dislocated and glossed. 17 is to be read immediately after 13
and next 16. 14 follows on 16, because 14 records the destruction of the forces
which according to 17, 16 are to destroy Rome. 15 is a gloss on xvil. I.
“And he said unto me, The waters which thou sawest, where the harlot
sitteth, are peoples, and multitudes, and nations, and tongues” ; see vol. ii.
61, 71 54., 74.

it Text adds here an early gloss or doublet : ‘‘ and to do one purpose” ; see
vol. ii. 73.

And be
themselves
destroyed
by the
Lamb and
the Saints,
14 (a judg-
ment im-
plied in
XIX.) 135)
hes
woman
Rome

Rome has
fallen, for
she hath
corrupted
all the
earth, I-3

430 THE REVELATION OF ST. JOHN [XVIII 1-3.

And they shall eat her flesh
And burn her with fire.

14. These shall war against the Lamb,
And the Lamb shall overcome them,
For he is Lord of lords, and King of kings ;
And they that are with him, called and elect and
faithful, (shall overcome).}

18, And the woman, whom thou sawest, is the great city,
which reigneth over the kings of the earth.

CHAPTER XVIIL
THE DOOM OF ROME.

(This chapter deals with the doom of Rome, a vision of
which had been promised by the angel to the Seer in xvii. 1.
With the exception of a few clauses, it comes from a source
which our author has already laid under contribution in xvii.
I-10, 18; see vol. ii. 94. It was written in the time of
Vespasian, and several clauses survive attesting that period; see
vol. ii. 93.)

1. After these things I saw another angel coming down
from heaven, having great authority ; and the earth was

2. lighted up by his glory. And he cried with a mighty
voice, saying,

Fallen, fallen is Babylon the great,

And has become a habitation for demons,

And a hold of every unclean and hateful ? spirit,
And a hold of every unclean and hateful bird.®

8. For of the wine‘ of her fornication hath she caused all
the nations to drink ;5

1 Understand νικήσουσιν, rather than what I have proposed in vol. ii. 75.
After 14 the text inserts what was originally a gloss on xvii. 1, z.¢. 15. See
note 7, p. 429.

2 Text of this and the next line doubtful. I have followed A minPau*
gig arm‘.

3 This line conflicts with the statement in xix. 3°, according to which the
smoke of Rome’s burning is to go up for ever and ever. But this is due to
the fact that xviii. is an early source used by our author, whereas xix. comes
from his own hand. ~

4046 Tyc 53 read: ‘‘ wine of the wrath of her fornication.” I have
followed 325* (?) Pr and 5}.

®°So a few cursives and s! (πεπότικεν).Ύ This reading explains the
impossible readings of the Uncials. This clause expresses the very same
idea that is expressed passively in xvii. 2°: ἐμεθύσθησαν . . . ἐκ τοῦ οἴνον τῆς
πορνείας ; cf. xiv. 8

XVIII. 4-8. ] DOOM OF ROME 431

For! the kings of the earth committed fornication with her,
And the merchants of the earth waxed rich through the
wealth of her wantonness.

4. And I heard another voice from heaven, saying,

Come forth from her, my people,?
That ye may have no fellowship with her sins,
And that ye receive not of her plagues.

5. For her sins have reached unto heaven,
And God hath remembered her iniquities.

6. Render unto her even as she hath rendered,
And double (unto her) double according to her works :

Her sins
in which
the faithful
are not to
share
called into
remem-
brance

The
measure of
her punish-

In the cup which she hath mingled, mingle unto ment and
her double. her
destruc-
7. In the measure in which she hath glorified herself tion by
and played the wanton, fire, 6-8

In that measure give her torment and 7 mourning j.?

Because she saith in her heart,

I sit as a queen,

And am no widow,

And I shall not see + mourning 7.5

8. Therefore in one day shall her plagues come,
+ Pestilence and mourning and famine f°

1See note zz Joc. 3° are circumstantial clauses introduced by καί
(= Hebrew }), which state the conditions under which the action described in
37 takes place. See notes on xii. 11°, xix. 3, and see Oxford Heb. Lexicon,
p. 253. Hence xat=‘‘seeing that,” ‘‘for.” The Greek aorists are
rendered by English aorists (ἐπόρνευσαν... ἐπλούτησαν); as Babylon is
regarded as a thing of the past in these verses. In 3% the perfect is rightly
used, since the results of ‘‘the wine of fornication” are enduring in the
present. But in 4 sqq. the standpoint of the Seer changes. Babylon is still
conceived as in being. The Greek aorists that follow have therefore
frequently to be construed by the English perfect.

* This statement points to a source. The faithful have all suffered
martyrdom. See vol. ii. 96 ad fin.

ὃ πένθος (‘‘ mourning”) is an idea foreign to the context here and in 85,
It is not ‘‘ mourning,” but destruction that awaits Rome. Since πένθος -- ὉΞΝ,
the latter may be corrupt for 7728 or WA¥=dmrwdea = “‘ destruction.” The
same corruption is implied by the LXX in Jer. xii. 11, Hence for ‘* mourn-
ing” read ‘‘destruction.” This explanation is better than that suggested in
vol. ii. 100.

4 Read ‘‘ destruction,” as in 7°.

5 First of all the order seems wrong. Almost invariably in the OT. we
have ‘‘famine and pestilence.” Here again ‘‘mourning” cannot be right.
As in 7! we should read ‘‘ destruction.” Thus we should have “ famine,
and pestilence, and destruction.”

Dirge of
the kings
over
Rome,
9-10

Dirge of
the
merchants,
11-16

Dirge of
the sea-
folk,

17-19

432 THE REVELATION OF ST. JOHN [XVIII 9-18.

And she shall be burnt with fire ;
For strong is the God who hath judged her.

9. And the kings of the earth who committed fornication
and lived wantonly with her shall weep and wail over
her, when they look upon the smoke of her burning,

10. Standing afar off for the fear of her torment, saying,

Woe, woe to the great city,
Babylon the strong city,
For in one hour is thy judgment come.

11. And the merchants of the earth shall weep and mourn
over her,}

For no man buyeth their merchandise any more—

12. Merchandise of gold and silver, and precious stone and
pearls,
And fine linen and purple, and silk and scarlet,
And all thyine wood, and every vessel of ivory, and every
vessel of most precious wood,?
And brass, and iron, and marble,

13. And cinnamon, and spice, and incense,
And ointment, and frankincense, and wine,
And oil, and fine flour, and wheat,

And beasts, and sheep,’ and souls of men.*

15. The merchants of these things, who were made rich by
her, shall stand afar off for the fear of her torment,
16. weeping and mourning, Saying,
Woe, woe to the great city,
That was clothed in fine linen and purple and
scarlet,
And adorned with gold, and precious stone, and
pearl ;
For in one hour are so great riches laid waste.

17. And every ship master, and every one that saileth any
whither,> and mariners, and as many as gain their
living by the sea, stood afar off, And cried, as they looked
upon the smoke of her burning, saying, What (city) is like

1 23°, which is quite impossible in 23 and cannot be satisfactorily restored
elsewhere in this chapter, is best explained as a glosson 11%. Itruns: ‘‘ For

the princes of the earth were thy merchants.” In my text and commentary
I have inserted it after 11%.

2 A 2040 vg eth read ‘‘stone.”’

8 The MSS add here: ‘‘and horses and chariots and slaves.” See vol. ii.
102 for the grounds for the excision of these words.

4 Ver. 14 is transposed after 21 in this edition. See vol. ii. 105, 108.

5 The text seems corrupt here. Pr bo sa presuppose ἐπὶ πόντον instead of
ἐπὶ τόπον. Hence render “‘ that saileth on the sea,” see vol. ii. 105 sq.

18

XVIII. 19-23. ] DIRGE OF THE SEER 433

19. the great city? And they cast dust on their heads, and
they cried, weeping and mourning, saying,

Woe, woe to the great city,

Wherein were made rich all that had their ships at
sea ;

For in one hour are her precious things laid waste.!

21. And a strong angel took up a stone, as it were a great Sudden
millstone, and cast it into the sea, saying, destruc

tion of
Rome, 21
Thus with violence? shall be cast down nk
Babylon, the great city,
And shall no more be found.
14. And the fruits which thy soul lusted after Die of
Are gone from thee: Bek ΤῈΣ
And all the dainties and the splendours Rome, 14,
Are perished from thee.* e225

225. Ὁ... ἃ And the voice of the harpers and singers ὅ
<Shall be heard no more in thee> ;°
And <the voice>*® of the flute players and
trumpeters
Shall be heard no more in thee.

23°:-4, And the voice of the bridegroom and the bride
Shall be heard no more in thee;
22°-f, And no craftsmen of whatever craft
Shall be found any more in thee.
22%-4, And the voice of the millstone
Shall be heard no more in thee:
23, And the light of the lamp
Shall shine no more in thee.

1 On the restoration of this verse see vol. ii. 106. Ver. 20 is restored at
the close of 23. "ἢ. On the restored order see vol. ii. 92 sq.

2 Or ‘‘ with indignation.” But the meaning is doubtful.

2 The beginning of the next dirge appears to be lost. On the recon-
structed order of this dirge, see vol. il. 92 sq., 108 sqq.

4 The text adds: ‘‘ And they shall no more find them ” (="ny nxsp» xy) ;
but this is possibly a corrupt form of the line, which is lacking in 22 and
which I have restored (2.6. Ny 72 yoy? xd). But probably it is an interpola-
tion ; for elsewhere in this source 187%? οὐ μή is always followed by the sub-
junctive, whereas here it is the indicative ; cf. xviii. 21, 22 (ter), 23 (bis).

5 μουσικῶν Ξε (see LXX Ezek. xxvi. 13, Sir. xxxv. 3, 5), corrupt for
one = ** singers.”

ὁ Restored as the context requires. See vol. ii. 109. It is noteworthy
that the Ethiopic Version has made the same restoration, see vol. ii, 352.

VOL. 11.—28

Seer’s ap-
peal to the
inhabitants
of heaven
to rejoice
over the
doom of
Rome, 20,
23", 24

Response
of heaven
to the
Seer’s
appeal.
Song of
the angels
on God’s
judgment
of Rome,

I-3

434 THE REVELATION OF ST. JOHN ([XIX. 1-3.

20. Rejoice over her, thou heaven,
And ye saints, and ye apostles, and ye prophets ;
For God hath given judgment in your cause against her.

as‘. For with her! sorcery were all the nations deceived.
24. And in her was found the blood of the prophets and
saints,
And of all that had been slain upon the earth.

CHAPTER XIX.

(Response of the heavenly host to the appeal of the Seer
just made—first of a mighty multitude praising God for His
judgment of the Harlot City, and His avenging His servants’
blood at her hands, 1-3; next of the Elders and Cherubim and
of the Altar, which in like manner praise Him for that, having
poured out the blood of the saints, they were made to drink each
other’s blood, 4, xvi. 5°-7 ; and, finally, of the martyrs themselves,
who offer their thanksgivings, for that now the Lord God
Almighty has become King and that the Bride is now ready,
xix. 5-7. The Bride will appear clothed in keeping with her
character, 8. Thereupon the fourth Beatitude is pronounced, 9.
At this stage a vision of the destruction of the Parthian kings
is to be expected (see vol. 11. 114 ad init., 117 ad init., and
note 1 on ii. 436). Now that Rome and the Parthians have been
destroyed, there remains only the judgment of the kings of the
earth who had shared in the abominations of Rome. These are
slain by Christ, and the Beast and False Prophet are cast into
the lake of fire, 11-20.)

1. After these things I heard as it were a great voice of a
mighty 2 multitude in heaven, saying,

Hallelujah ;
Salvation, and glory, and power, belong to our God:
2. For true and righteous are his judgments ;

For he hath judged the great harlot,
That corrupted the earth with her fornication,
And he hath avenged the blood of his servants at
her hand.
8. And again they said : 8
Hallelujah ;

For‘ her smoke goeth up for ever and ever.

1 Text reads corruptly ‘‘ thy.” 2 2,6. πολλοῦ.

3 A perfect with an aorist meaning.
4 καί to be taken as a Hebraism ; see vol, ii. 120,

XIX. 4-9.] SONGS OF ELDERS, CHERUBIM, MARTYRS 435

4. And the four and twenty elders and the four living Song of
creatures fell down and worshipped God that sitteth on ase Elders
an

the throne, saying, Cheats
Amen, Hallelujah ; praising
XVI. 5°-°. Righteous art thou, which art and which wast.} ies =
Holy, in that thou hast thus judged : pain aide
6. Because they poured out the blood of saints and oe pag
prophets, — saints, to
Thou hast given them blood also to drink :? slay each
They are worthy. other,
X1X. 4,
. ἢ b.¢
re And I heard the altar saying, ager ole
Yea, O Lord God Almighty, The
- ᾿ martyrs at
True and righteous are thy judgments. last
: fh vindicated
XIX. 5. And a voice came forth from the throne, saying, by God,
Praise our God, all ye his servants, and bidden
And ye who fear him, small and great. ecg
6. And I heard as it were the voice of a great multitude, and sa
2 ifr)

as the voice of many waters, and as the voice of mighty xix. 5

thunders, saying, Response
Hallelujah : of the
For the Lord God Almighty hath become King. martyr
τῇ Let us be glad and rejoice, suet
And give unto him the glory : Hallelujah
For the marriage of the Lamb hath come, in that
And his bride ὃ hath made herself ready. God has
become
8. Yea, it hath been given unto her to clothe herself —_ king, the
. . 4 Marriage
In fine linen bright, pure. eerie
9. And he saith unto me, Blessed are they which are called wees ἘΠ
to the marriage supper of the Lamb.5 the Bride
3 5 4 - ᾿ Ξ 5 ἃ made
ἢ ὶ ι . ; herself
: ἢ i ready, 6-8
1 On the restoration of xvi. 5°: °-7 to its original context, see vol. ii. 116, Fourth
120-124. ἱ A f Beatitude
2 On the technical meaning of this phrase, see vol. ii. 123. on those
8 ἡ γυνὴ αὐτοῦ ; see vol. ii. 127. invited to

4 Text adds an incorrect gloss: ‘‘ for the fine linen is the righteous acts of the
the saints ” ; see vol. ii. 127 sq. Rather ‘‘the fine linen” is the result of such Marriage
righteous acts, that is, the spiritual bodies in which the saints are clothed. Supper of
5 Text adds here a doublet of xxii. 68, 8-9. οὕ, ‘‘ And he saith to me, these the Lamb
are true words of God. 10. And I fell down before his feet to worship him. L
And he saith to me, See thou doit not. I am a fellow-servant with thee and ost
with thy brethren that have the testimony of Christ: worship God: for the
testimony of Jesus is the spirit of prophecy.” See vol. ii. 128 sqq.

vision of
the

destruction
of the
Parthian
kings!
(prolepti-
cally
referred
to in
xvii. 14)
A Divine
Warrior
followed
by the
armies of
heaven,
Il-I14(a
judgment
prolepti-
cally
described
in xiv. 14,
18-20)

Smites
witha
sharp
sword the
nations
and treads
the wine-
press of
the wrath
of God—
bearing
the name
of King of
kings and
Lord of
lords,

* 15-16
Birds of
prey
summoned
to feast on
the slain

Beast and
False
Prophet
over-
thrown
and cast
into the
lake of fire,
17-18

436 THE REVELATION OF ST. JOHN [XIX. 11-19.

11. And I saw the heaven opened ;

And behold, a white horse,

And he that sat thereon—Faithful and True ;?
And in righteousness he doth judge and make war.

12. And his eyes are as a flame of fire,

And on his head are many diadems ; ®

And he is clothed in a garment dipped in blood:
And his name is called The Word of God.

13.

And the armies which are in heaven follow him on
white horses,
Being clothed in fine linen, white, pure.

14.

15. And from his mouth proceedeth a sharp sword,

That with it he should smite the nations:

And he shall break ὁ them with an iron rod:
And he treadeth the winepress of the fierce wrath of
God Almighty.

And he hath on ° his thigh a name written,
KING OF KINGS AND LORD OF LORDS.

16.

And I saw an angel standing in the sun; and he cried
with a great voice, saying to all the birds that fly in
mid heaven, Come, gather yourselves together to the
great supper of God; That ye may eat the flesh of kings,
and the flesh of captains, and the flesh of mighty men,
and the flesh of horses and of them that sit thereon, and
the flesh of all men, both free and bond, and small
and great.

And I saw the beast, and the kings of the earth, and
their armies, gathered together to make war against him

17.

18.

19.

11 have indicated a lacuna here. Where xix. 9-10 stands we should
expect a vision relating to the destruction of the Parthian kings—a destruction
prophesied in xvii. 14 (see vol. ii. 116 ad fim.) and implied by the epithet
βεβϑαμμένον in xix. 13 (see vol. 11. 133). This vision appears to have been
displaced by the interpolation, 9°-10. The subjects of all other proleptic
visions are rehandled in other visions in their due order. Hence we expect
a vision on the destruction of the Parthian kings here in its chronological
order.

2 x 046 alP! and many versions read ‘‘ called Faithful and True.”

3 Here the MSS add an interpolation: ‘‘ Having a name written which
no man knoweth save he himself.” It is an anacolouthon: it forms a break
in the thought and is contradicted by what follows ; see vol. ii. 132.

4 See note on xii. 5 (translation) ; also vol. i. 75 sq.

5 Text adds: ‘‘ his raiment and on,” see vol. ii. 137.

XIX. 20-XX. 3.] SATAN CHAINED 437

20. that sat upon the horse, and against his army. And the Theirallies

21.

beast was taken, and with him the false prophet that slain and
wrought the signs before him, wherewith he deceived ee
them that had received the mark of the beast, and them eaten by
that worshipped his image: they twain were cast alive birds of
into the lake of fire that burneth with brimstone. And prey,
the rest were slain with the sword of him that sat upon 192]
the horse, (even the sword) which came forth out of his

mouth: and all the birds were filled with their flesh.

CHAPTERS XX.-XXxII.

(The traditional order of the text in these three chapters is
intolerably disordered and hopelessly unintelligible. The present

editor

has restored, so far as he can, the order of the text as it

left the hand of the Seer. See vol. ii. 144-154. The restored
order is given on pp. 153-154. On line 12 (p. 154) delete 6%,
and on line 17 insert 5° before 6>-8.)

CHAPTER XX. 1-3.

1-3. (Satan chained for a thousand years, and the nations
set free from his deceivings.)

1.

And I saw an angel coming down from heaven, Chaining
Having the key of the abyss ὶ of Satan
And a great chain in his hand. τ τὲς

. And he laid hold on the dragon, the old serpent,

Which is the Devil and Satan,
And bound him for a thousand years :

. And he cast him into the abyss,

And shut and sealed (it) over him,
That he should no more deceive the nations
Till the thousand years should be fulfilled.

After this he must be loosed for a little time,

Vision

of the
Heavenly
Jerusalem
—the seat
of Christ’s
Kingdom
on earth
for 1000
years

Its
measure-
ments

438 THE REVELATION OF ST. JOHN [XXI. 9-17.

CHAPTER XXI. 9-27.

XXI. 9-XXII. 2, 14-15, 17. (Vision of the Heavenly Jeru-
salem, which descends from heaven and settles on the ruined site
of the earthly Jerusalem. This Heavenly City is at once the seat
of the Messianic Kingdom, the abode of the glorified martyrs, and
the centre of the evangelising agencies of the surviving nations
on the earth, during the millennial period. Though it is not
stated, we must conclude that alike the glorified martyrs and the
Heavenly Jerusalem are withdrawn from the earth before the
final judgment.

The tree of life (xxii. 2, 14) appears to be for the new
converts (xxii. 2; cf. xi. 15, xiv. 6, 7, xv. 3, 4) and not for the
martyrs, since the martyrs are already clothed with their
heavenly bodies and are not subject to the second death.
They had already eaten of it in the Paradise of God (ii. 7).

As one of the seven angels of the Bowls showed Rome—the
capital of the kingdom of the Antichrist—to the Seer (xvii. 1),
so he now shows him the heavenly Jerusalem.)

9. And there came one of the seven angels who had
the seven bowls, which were full of the seven last
plagues; and he spake with me, saying, Come hither,
I will show thee the bride[, the wife] of the Lamb.

10. And he carried me away in the Spirit to a mountain
great and high, and showed me the holy city Jerusalem,

11. coming down out of heaven from God, Having the
glory of God: her light was like unto a stone most
precious, as it were a jasper stone, clear as crystal.

12. She had a wall great and high; she had twelve gates,
and at the gales twelve angels; and names written
thereon, which are the names of the twelve tribes of

18. the children of Israel. On the east were three gates ;
and on the north three gates; and on the south three

14, gates; and on the west three gates. And the wall of
the city had twelve foundations, and on them the

15. twelve names of the twelve apostles of the Lamb. And
he that spake with me had for a measure a golden reed
to measure the city, and the gates thereof, and the

16. wall thereof. And the city lieth foursquare, and the
length thereof is as great also as the breadth; and he
measured the city with the reed, twelve thousand
furlongs: the length and the breadth and the height

17. thereof are equal. And he measured the wall thereof,

XXI. 18-25.] THE HEAVENLY JERUSALEM 439
a hundred and forty and four cubits, according to
the measure of a man, that is, of an angel.

And the building of the wall thereof was jasper:
And the city was pure gold, like unto pure glass:

18.

19.
adorned with all manner of precious stones.

The first foundation was jasper; the second, sapphire ;
the third, chalcedony ;

20. The fourth, emerald; the fifth, sardonyx; the sixth,
sardius ;
The seventh, chrysolite; the eighth, beryl; the ninth,
topaz ;

The tenth, chrysoprase; the eleventh, jacinth; the

twelfth, amethyst.

21. And the twelve gates were twelve pearls ;
Each one of the gates was of one pearl,
And the street of the city was pure gold, transparent as

glass.?

22. And I saw no temple therein :
For the Lord God Almighty is the temple thereof,

And the Lamb < is the ark of the covenant thereof? >.

23. And the city hath no need of the sun, nor yet of the
moon, to shine upon it:
For the glory of the Lord doth lighten ¢ it,

And the lamp thereof is the Lamb.

24. And the nations shall walk by the light thereof:
And the kings of the earth do bring their glory into it.

And the gates thereof shall not be shut day or night.®

512 bo eth

25.

1 Though A 025. 046 omit, it seems best, with x Pr (gig) arm
to read the copula.

* Or, ‘as it were transparent glass.”

3A probable restoration; the original is lost. The English versions
conceal this loss by transposing the words ‘‘ And the Lamb” into the
preceding sentence. Cf. xi. 19, where the temple and the ark of the
covenant are spoken of as the headcentres of the manifestations of God.
In the Heavenly Jerusalem God takes the place of the first, and the Lamb
that of the second ; see vol. ii. 170 sq.

4. ἐφώτισεν is either the Greek timeless aorist, Moulton, Gr. 135 sq. ;
Robertson, Gr. 836 sq., or it is in our author’s mind a rendering of the
timeless Hebrew perfect—a very common usage.

5 The text reads : ‘‘ for there shall be no night there ”—a corruption due in
part to xxii. 5. As in Isa. lx. 11, the text clearly ran as I have emended :
“ΤῊΥ gates . . . shall not be shut day or night.” The alternations of day
and night still prevail on the earth. It is otherwise in xxii. 5, where the New
Jerusalem has come down from God to the new and glorified earth. Besides,
the parallelism is against it ; see vol. ii. 173.

Itsglorious
structure
a

And! the foundations of the wall of the city were Νὴ

appear-
ance

No temple
nor ark
therein,
nor sun
nor moon
to give
light, but
God
Himself
and the
Lamb

Its gates
always
open to
the nations
of the
earth

The river
and tree
of life

Fifth
Beatitude
—for those
who
cleanse
themselves
andsohave
access to
the tree of
life in the
City
Invitation
of the
Spirit and
the Bride

440 THE REVELATION OF ST. JOHN [XXII. 1-17,

26. And they shall bring the glory and the honour of the
nations into It:
27. And there shall not enter into it {anything unclean or
one Τ ! that maketh an abomination or a lie:
But only they that are written in the Lamb’s book of
life.

CHAPTER XXII. 1-2, 14-15, 17.

1. And he showed me a river of water of life, bright
as crystal,
2. Proceeding out of the throne of God and of the Lamb, In
the midst of the street thereof :
And on this side of the river and on that was the tree?
of life,

Bearing twelve (manner of) fruits,

Yielding its fruit every month:

And the leaves of the tree were for the healing of the
nations.

14. Blessed are they that wash their robes,
That they may have the right to the tree of life,
And may enter in by the gates into the city.

15. Without are the dogs, and the sorcerers,
And the fornicators, and the murderers, and the
idolaters,
And every one that loveth and maketh a lie.

17. And the Spirit and the bride® say, Come.
And let him that heareth say, Come.
And let him that is athirst come:
Whosoever willeth let him take the water of life freely.

1 Primitive corruption for ‘‘any that is unclean or,”

persons are contemplated as the next line shows.

2 The term is used generically. The text implies that there are two rows
of trees, one on either side of the river; see vol. ii. 176.

3 Since the term ‘‘bride” designates the Heavenly Jerusalem in our
author (cf. xxi. 2, 9), it has no doubt the same meaning here, but the idea of
the Christian community rather than of the city is here brought forward ; see
vol. ii. 179.

cf. xxii. 15. Only

XX. 4 8. THE MILLENNIAL KINGDOM 441

CHAPTER XX. 4-15.

XX. 4-6. (Vision of the glorified martyrs who reign with
Christ for a thousand years.)

4. ἢ And <I saw> the souls of them that had been Kingdom

beheaded for the witness of Christ, of Christ
And for the word of God, : on the
earth, 4-6

And! had not worshipped the beast,
Nor yet his image,

And had not received the mark upon their forehead
And upon their hand ;

45.0.1 And I saw thrones, and they seated themselves thereon,
And judgment was given unto them.?

And they lived and reigned with Christ a thousand
years.?
δ᾽, This is the first resurrection.

6. Blessed and holy is he that hath part in the first sixth

resurrection : Beanie
Over these the second death hath no power ; eae
essed-
But they shall be priests of God and of Christ, ness
And shall reign with him a thousand years. of those
that have
part in

XX. 7-10. (Close of the Millennial Kingdom and of its the first
evangelizing activities. Thereupon follows the loosing of Satan, ‘esurrec-
the march of Gog and Magog against the beloved city, their “°"
destruction by supernatural means, and the casting of Satan into
the lake of fire. The Seer does not say what became of the
Heavenly Jerusalem, but its withdrawal from the earth before
the final judgment is presupposed. Since “the beloved city” in
xx. g is the Heavenly Jerusalem, the saints referred to in the
same verse must include the risen martyrs.)

7. And when the thousand years are fulfilled, Satan
8. Satan shall be loosed out of his prison, And shall loosed:

his final
1 Text reads: ‘‘and that” ; but see vol. ii. 183. efforts and
2 This couplet occurs immediately at the beginning of ver. 4, where alike overthrow,
the context and the grammar are against them. 7-10

5 Here follows an interpolation, as Mr. Marsh has suggested: 5%. ‘‘ The
rest of the dead lived not till the thousand years were fulfilled.” See Greek
text zz Joc. By its removal the symmetry of the text is restored—seven
successive couplets,

442 THE REVELATION OF ST. JOHN [XX. 9-13.

come forth to deceive the nations which are in the
four corners of the earth, Gog and Magog, to gather
them together to the war: the number of whom is as

9. the sand of the sea. And they went! up over the
breadth of the earth, and compassed the camp of the
saints about, and the beloved city: and fire came down

10. out of heaven, and devoured them. And the devil
that deceived them was cast into the lake of fire and
brimstone, where are also the beast and the false
prophet; and they shall be tormented day and night
for ever and ever.

XX. 11-15. (Vision of the great throne and of Him that sat
thereon, before whose presence the former heaven and the
former earth forthwith vanish. Judgment of the dead. Death
and hell cast into the lake of fire.)

11. And I saw a great white throne, and him that sat

Resurrec-

tion of the thereon ;

coe and And from his face the earth and the heaven fled away,
na

nidements And no place was found for them.

11-3 12. And I saw the dead, the great and the small,? standing

before the throne,
And books were opened: and another book was opened,
which is (the book) of life:
And the dead were judged out of the things written in
the books.
18. And the treasuries ἡ gave up the dead which were in
them ; #

1The past verbs in 20°! are to be explained from our author’s use
of Hebrew idiom, according to which Hebrew perfects (or imperfects
with vav conversive) represent vividly the future events as things already
accomplished.

2 Our author elsewhere writes: ‘‘the small and the great”; see vol.
n. 194.

3 Tautoloptedll interpolation added here: ‘‘ according to their works.”

4 The text here reads ‘‘sea,” but the context requires a reference to the
abode of righteous souls, since Hades is the abode in our author only of
wicked souls, and as such is cast into the lake of fire, xx. 145. The change
of ‘‘ treasuries”—the normal word in Judaism (50-100 A.D.) for the abode of
righteous souls, or of ‘‘mansions” (John xiv. 2), or ‘‘ Paradise” (?)—into
‘*sea’? was made in the interests of a bodily resurrection. But the sea has
already vanished with the first heaven and earth (ver. 11, xxi. 1).
According to the transmitted text only wicked souls have part in the General
Resurrection and Final Judgment. In 4 Ezra vii. the text dealing with
the General Resurrection and Final Judgment has also been tampered with,
with a view to enforcing belief in a physical resurrection. The result of the
tampering with the two texts is interesting: while in the Apocalypse only
the wicked rise and are judged, in 4 Ezra only the righteous rise and are
judged ! see vol. ii. 194-198.

XXI 5°, 44, 5°,1.] ALL THINGS MADE NEW 443

And death and Hades gave up the dead which were in
them :

And they were judged every man according to their
works.

14. And death and Hades were cast into the lake of fire.!
And all that were not found written in the book of life
Were cast into the lake of fire.

XXI. δ᾽, 49, 5>; XXI. 1-4 >-¢; XXII. 3-5. (Declaration by
God that the former things have passed away and that He creates all
things new. EKorthwith the Seer sees the new heaven and the new
earth and the New ? Jerusalem coming down, adorned as a bride
for her husband. God tabernacles with men. No more grief or
pain or tears or death. All the faithful are to reign with Christ
for ever and ever (xxii. 5), whereas in the Millennial Kingdom
only the risen martyrs were to reign for a thousand years.)

δ᾽, And he that sat upon the throne said,
41, The former things have passed away ;
5», Behold, I make all things new.

XXI. 1. And I saw a new heaven and a new earth;
For the first heaven and the first earth had passed
away ;
Nor is there any more sea.

1 Text adds here a marginal gloss: ‘‘ this is the second death, the lake of
fire,’ drawn from xxi. 8f., where the clause is full of meaning; but it is
wholly out of place here with regard to death and Hades.

2 Even the Heavenly City of xxi. 10, which had been withdrawn from the
earth before the Judgment with Christ and the saints, is vezewed or displaced
by one of a higher nature.

3 Text contains the following intrusion : 5°. ‘‘ And hesaith, Write : for these
things are faithful and true. 65. And he said unto me, They have become.”
xxi. §°—doublet of xxii. 6*—is in this edition restored after xxii. 5 and
immediately before xxi. 6°. See next page. Hence correct note in vol. ii.
203 ad fin. 6% is an interpolation. The Seer does not require such an
assurance in confirmation of God’s own words. Nothing can intervene
between the declaration of God, ‘‘ Behold I make all things new,” and the
Seer’s immediate recognition of their fulfilment: ‘*‘ And I saw a new heaven,”
cf. Gen. 1. 3, “‘ And God said, Let there be light : and there was light.” This
interpolation, xxi. 6°, ‘‘ And he said unto me, They have become,” is an
extremely idle one—even with the traditional order of the text ; for the Seer
needs no such assurance, since ex hyforhesz he has in vision already seen the
new heaven and the new earth and the New Jerusalem descending on the
new Earth, xxi. I-3. Further in xxi. 5> the words ἰδοὺ καινὰ ποιῶ πάντα
do not refer to an accomplished fact, which the traditional order presupposes.

“If the Seer had so intended he would have said ἰδοὺ καινὰ πεποίηκα πάντα
(cf. iii, 8, ἐδοὺ δέδωκα). These words refer to the present creative act.
Hence the new creation, xxi. 1-3, follows after xxi. 5>, and the Seer in the
vision sees God’s words at once translated into fact. Cf. 1 Enoch xiv. 22
πᾶς λόγος αὐτοῦ ἔργον.

End of
death and
Hades

God
makes all
things new

New
heaven
and new
earth

444 REVELATION OF ST. JOHN [XXI. 2-4; XXII. 3-5.

The New 2. And the holy city, New Jerusalem, I saw,
Jerusalem Coming down out of heaven from God,
Made ready as a bride adorned for her husband.
8. And I heard a great voice from the throne saying,

Behold, the tabernacle! of God is with men,

God And he shall dwell with them,
dwells And they shall be his people,?
peste And he shall be their God.®
45. And God shall wipe away every tear from their eyes
Blacced: b, And death shall be no more:
ness of ς Neither shall there be mourning, nor crying, nor
ae pain any more,
ay. e, XXII. 3. Neither shall there be any more curse.
Se And the throne of God and of the Lamb shall
be in it:

And his servants shall serve him,
4. And they shall see his face,
And his name shall be on their foreheads.

5. And there shall be no more night,
And they have no need of light of lamp or light
of sun,
For the Lord God shall cause (his face) to shine
upon them: #
And they shall reign for ever and ever.

EPILOGUE AT THE CLOSE OF JOHN’S VISION.

God’s XXI. 5°, 6-8. (God’s testimony to John’s book: His
ey message to all men. )

ede ve XXI. 5°. And He saith, Write; for these words are faithful
His and true.

me.” ~~ 6°. Lam the Alpha and the Omega,

divine The beginning and the end:

sonship I will give to him that thirsteth of the fountain of the
ἘΡΠΟ water of life freely.

al ul:

for the 1 σκηνή is probably ‘‘the Shekinah.” There is no real English

unfaithful equivalent. Perhaps we might render : ‘‘the Presence of God is with men ” ;
the second or ‘‘ the dwelling of God. ” In no case has ‘‘ tabernacle” its ecclesiastical
death, xxi. meaning or its traditional associations ; see vol. ii, 205 sq.
5% 6b 8 2. See vol. ii. 207: crit. note on this line.

5 See vol. ii. 207 sq. : crit. note.

4 See vol. ii. 210 sq. φωτίζειν can, of course, be used intransitively, but

John uses it only actively elsewhere : xviii. I, xxi. 23. Otherwise render :
‘shall shine upon them.” But in this sense we find φωτίζειν with the dat.

XXII. 6-18*.| CHRIST ATTESTS JOHN’S BOOK 445

7. He that overcometh shall inherit these things,
And I will be his God,
And he shall be my son.

8. But for the cravenhearted and unbelieving,
And abominable and murderers,
And fornicators and sorcerers,
And idolaters and all liars—
Their part shall be in the lake that burneth with fire
and brimstone :
Which is the second death.

CHAPTER XXII.

XXII. 6.7, 18*, 16, 18, 12, 10. (Here more than anywhere
else in chaps. xx.—xxil. we have the disyecta membra of the Poet-
Seer. I have restored the order of this section tentatively as
above. xxii. 11, 18°~19 are relegated to the footnotes as inter-
polations. See vol. ii. 211-213, 217.)

(Christ’s testimony to John’s book: His speedy coming.)

6. And he said unto me, These words are faithful and Christ
true: and the Lord, the God of the spirits of the @ttests

prophets, sent his angel to show unto his servants the erase

7. things which must shortly come to pass. And behold, 6-7, 188
I come quickly. Blessed is he that keepeth the words ceventh
of the prophecy of this book.! Beatitude

18*. To every one that heareth I testify the words of the
prophecy of this book.?

1 This sentence forms the seventh beatitude. There is a certain fitness in
the order of the seven. The first (i. 3) declares the blessedness of those who
read and keep the prophecy: the second (ili. 3, z.e., xvi. 15) of him who
watcheth and keepeth his garments: the third (xiv. 12-13) of those who die
in the Lord: the fourth (xix. 9) of those who having so died are invited to
the marriage supper of the Lamb: the fifth (xxii. 14) of those who had
washed their garments that they might have access to the tree of life in the
heavenly city: the sixth (xx. 6) of those who have actually part in the first
resurrection: the seventh (xxii. 7) of those who keep the words of this
Book.

2 The following interpolation is inserted here :

18>, If any man shall add unto them, God shall add unto him the
plagues which are written in this book. 19. And if any man shall
take away from the words of the book of this prophecy, God
shall take away his part from the tree of life, and out of the holy
city, which are written in this book”; see vol. ii. 222-224.

His speedy
Advent

John’s
testimony :
angel
worship
forbidden,
xxii. 8-9

Christ’s
final
words and
John’s
prayer and
benedic-
tion,
20-21

446 THE REVELATION OF ST. JOHN [XXII 16-21.

16. I Jesus have sent mine angel to testify these things unto
you in! the Churches :

I am the root and the offspring of David,

The bright and the morning star.

13. I am the Alpha and the Omega,

The first and the last,
The beginning and the end.

12. Behold, I come quickly ;

And my reward is with me,
To render to each man according as his work is.

10. And he saith unto me, Seal not up the words of the

prophecy of this book ; for the time is at hand.?
XXII. 8-9, 20-21. (John’s testimony : the closing words.)

8. And I John am he that heard and saw these things.
And when I heard and saw, I fell down to worship
before the feet of the angel which showed me these
things. 9. And he saith unto me, See thou do it not:
I am a fellow-servant with thee and with thy brethren
the prophets, and with them which keep the words of
this book: worship God.

20. He which testifieth these things saith,
Yea: I come quickly.
Amen: come, Lord Jesus.

21. The grace of the Lord Jesus be with all the saints.
Amen.3

1 ἐν, So A, etc. Other authorities ἐπίξε “" concerning.”
3 Here the text adds :
11. He that is unrighteous, let him do unrighteousness still :
And he that is filthy, let him be made filthy still :
And he that is righteous, let him do righteousness still :
And he that is holy, let him be made holy still.
This verse refers to the Seer’s contemporaries, and declares that the time for
repentance is past. But, since xxi. 6-8 refer also to his contemporaries, there
is still hope for them, if they repent ; see vol. ii. 221 sq.

3 The text of this verse is very uncertain. I have followed Ax in reading
“the Lord Jesus.” The fuller title, ‘‘ Lord Jesus Christ,” has the support of
046 and most cursives, while the form ‘‘ our Lord Jesus Christ ” has the support
of some cursives and nearly all the versions. Again, the Apocalypse cannot
have ended with the words ‘‘with all” (A vg). Such a grace would be
wholly at variance with the thought of the Seer. Only the saints or those
seeking to be saints can receive such grace. Hence the reading of A vg is
simply defective, and the choice must lie between the reading of δὶ (gig)
‘‘with the saints” and that of 046 s():? arm4¢ bo ‘‘ with all the saints.”
This last is most in keeping with our author’s views: cf. viii. 3.

APPENDIX:

FOUR PAPYRUS AND VELLUM FRAGMENTS
OF THE APOCALYPSE.

FRAGMENT I. (=F).

P. Oxy. vill. 1079.

(Late 3rd or 4th Cent. Verso of a papyrus roll with Exodus
on recto (ed. Hunt, 1911)}.}

ida Pear tai[s ἐπτα] εκ[κλησίιαις
ταις ev τὴ] Acta χαρις ὕμειν και εἰρη
ἢ ἀπο 0 ων] και ὁ nV καὶ ὁ ἐρχομε
vos kat απὸ Tlwv exta πνευμα
μν a(?)] εν[ὠΪπιον του θρονου αὖ
5. [τ]ου καὶ απὸ In Xp ο μαρτυς o πι
στος O TPWTOTOKOS των νεκρῶ
και o apxwv των βασιλεων τῆς γης
τω αγαπωντι ἡμας και λυσαντι ἢ
μ͵ας εκ των αμαρτιων ἡμῶν εν
6. ey αιματι avrov και ἐποιησεν ἡμίτ
βα]σ[ιλΊειαν tepers Tov! θυωξ και πίαἾτρι
αυτο |v" αυὐτω TO κρατος και ἢ δοξα
ἡ. {εἰς το]υς αἰωνας ἀμὴν ἴδου
epxe|rar μετα των νεφελων
καὶ οψε͵ται avtov πας οφθαλ
μος και olitives avrov εξε

1 Correction in first hand.
3 Result of correction in first hand. Sie

447

448

lll, τὸ:
20.

21.

22.

THE REVELATION OF ST. JOHN

FRAGMENT II. (= F*).

P. Oxy. viii. 1080.

(4th Cent.

Plate 1. Leaf from vellum Codex

(ed. Hunt, 1911).)

Ay

w Cyreve 1 ovv και pera
νοῆσον ἴδου ἐστῆκα επι
τὴν θυραν και 32 εἰσελευσο
μαι προς αυὅτον Kat de
πνήσω μετ αὐτου και αὖ
τος μετ᾽ ἐμου ο νεικων
δώσω αὐτω καθεισαι

μετ ἐμου εἰν] τω θρον[ω μ]ου 3
ὡς καγω νενεικη || a

και πεκαθιζα ' μετα τ[οἦν
πρς μου ev τω θρονω

αὐτου ὁ ἐχων OVS ακου
[σατΊω τι το πνα λεγει

. ταῖς ἐεκκλησιαις μετα

᾿ κρουω ε[α]ν τί es] ακουση τῆς

λὸ

ταῦτα ἵδον και idov θυ
ρα ανεωγμενὴ εν }

Tw ovpavw και 4? dw?
VN ἢ πρωτὴ nV ἤκουσα
ὡς σαλπιγγος AaAovons
μετ᾽ ἐμου λεγων avaBa
woe και δειξω σοι a δει
[ye]verGa[e μ]ετα ταυτα
καὶ 2 εὐυθεως εγ[ε]νομὴν ev
[τω] rv κα[ι] ιδου [θ]ρο
νος exeito [ε]ν τω δυνῶ
και επι τοῖν] θρονον κα

. θημενον και ο καθη

ἐπι Tov Opor| ov 3
μενος ὀμφιος ορασει

φων]ης plov και ανοιξη τὴν θυραν και 3
1 Correction by second hand.

1 Second hand.

First hand wrote

? The two missing lines are added by θυραν avewypevny (?).
first hand at bottom of column, beginning ? Written by second hand.

1 Kpovw κτλ. 3 This line is added by second hand
8 Added by second hand. (sic) between the lines.

FRAGMENT III. (= F*).
BaOxy. x) 1220:
(Early 4th Cent. (ed. Grenfell and Hunt, 1914).)

Recto.
εἶδον ev[uxnoev
Aav] ειδ᾽ αν[ οιξαι
avt jou κ[α]ι εἰδον εν
ζωω]ν και εν peow των πρ[εἐσβυτερων
ws ἐεσφαγμενον exwv κερ[ατα
τα ζ πνα του θυ απεσπαλὶΪ
ηλ͵]θεν και ειληφεν εκ της δ ξιας
ot |e ἐλα[βεν

1 A slip of the scribe for αἀπεσταλ,

en

Je!

APPENDIX 449

Verso.
vi. 5. 7 καθημ[ενος
6. κ͵]αι ἠκουσ] a

χοι]νιξ σίτου δηναριου κ[αι
δὴν Ἰαριου και το ελεον και το [

Vie ] ore ἡνεωξεν τὴν σφραγ[ιδα
ἡκοἼυσα φωνὴν του τεταρτί ov
. e.d[ ov

FRAGMENT IV. (= F*),

P. Oxy. vi. 848.

(sth Cent. Plate 1. Fragment of papyrus Codex
(ed. Grenfell and Hunt, 1908).)

Recto. Verso.
xvi. 17. [του ναο]υ απὸ του XV1. 19. Ay εἐμνη[ σθη ev
θρονου λεγουσα" πιον του Ou" δου
18. γεγονεν και eye ναι αὐτὴ TO ποτὴ
vovTo ἀστραπαι plov Tov owvov
και φωναι και Bpo του θυμου της
ται" και σεισμος ey[e [o]pyns avt[olv και

NOTES ON THE ABOVE FRAGMENTS
F!,

i. 4-7. This fragment agrees word for word with A where it
exists. It is true that it differs in the reading supplied by Pro-
fessor Hunt in i. 4: ζ.Ζ. [των a] εν[ὠ]πιον. There is not room
apparently for [των των] e[w|rov as in Ax. The fragment
agrees throughout with C save that with A o25 it omits των
awwvev in i. 6, and perhaps rightly. It agrees generally with &
save in two passages where ἐξ ini. 6 reads τ. awyv. των atwvwv
and in i. 7 oovra. It disagrees with 025 five times (14 a eorw,
15 ayarnoavtt, λουσαντι, amo (for ex), 19 βασιλεις και lepers) and
with 046 four times (1* azo Geov o wy, 15 λουσαντι, απο, 18
ποιήσαντι).

Thus this fragment, so far as it exists, attests the text of A(C)
as already existing in its present form at the close of the 3rd
cent. or early in the 4th. The transposition τὸ κρατος και ἡ doa
in i. 6 is peculiar to this fragment.

VOL. 11.—29

450 THE REVELATION OF ST. JOHN

F2,

ili. tg—iv. 2. First of all A and ΕΞ (as well F?"=second hand
in F?) stand apart. A has two peculiar readings in 4! αναβηθι
and ooa. Next A > και before εἰσελευσομαι in 3, Finally,
ἘΦ" reads ζηλωσον in 319, avewypevy in 41, and καὶ evfews in 42—all
against A. Thus ΕΣ multiplies by 75 per cent. the differences
between A and F? (if we leave αναβηθι and οσα out of considera-
tion). ΕΞ reads ζηλευε in 319 as A.

x. F2 is more closely related to & than to any other uncial.
Thus & reads και before εἰσελευσομαι in 320 and adds ἰδου after
xai27in 41. It reads ζηλωσον in 315 with F?". The καὶ (a Hebraism)
in 320 is most probably original, but the other two are wrong.

025. This uncial > καὶ before εἰσελευσομαι against F? and
reads ζηλωσον 319 and και evfews with ἘΠ

046. This uncial reads ζηλευε 419 and και εἰσελ. in 37 with
F2—both right, avewypevy in 4! with F2", and does not insert και
before evfews in 4? as F2" does.

From the above it follows that F? and F2" agree much more
closely with & than with any other uncial, but have affinities with
025 and 026. 046 attests a better text here than & or 025.

BS.

v. 5-8, vi. 5-8. ΕΒ agrees in 5° with ΑΝ o25 in reading
ανοιξαι, where 046 reads o avorywy; in 5° with & 025. 046 in
reading ev μέσω, where A reads ἐμμέσω and always elsewhere
with C; in 5° with AN 046 in reading exwy, where 025 reads
exov (a correction), and 67 with A®& in reading φωνὴν which C
025. 046 omit. Thus F® agrees so far as it goes with AX.

Ti

xvi. 17-18, 19. This fragment agrees word for word with A.
Since 025 is defective here, we have only to consider the relation
of Ff to 8 and 046. While ἘΞ supports A in the right reading
in 1618 αστραπαι Kat φωναι και Bpovra, X* reads βρονται x. αστρ.
k. gov. k. βρονται, 8° Bp. κι αστρ. kK. φων, and 046 αστρ. κ. φων.

F* agrees with A& in 161” against 046, which adds του ovpavov
after vaov, and with A 046 in reading απὸ του θρονου against του
θεον of 8. Again, in 1619 ΕῈ agrees with A 046 in reading δουναι
against του δουναι of ἐξ, To ποτήριον and του owov against δὲ, which
omits the article in both cases, and opyys αὐτου against ἐξ, which
omits the αὐτου. Thus 046 is right five times with A against &.

APPENDIX 451

This fragment is interesting. Like ΕἾ, ἘΦ agrees word for
word with A. But whereas F! gives considerable support to
δὲ, F* is with one exception against it. Next, whereas Εϑ gives
equal support to A and x, ἘΞ supports x more often than any
other uncial.

The above fragments prove, so far as they go, the absolute
pre-eminence of A. They furnish evidence for the early uncial
character of certain deviations of 025 and for the antiquity of one
or more false readings of 046. Next as regards δὲ, we see that,
whereas it has considerable support from F! and the full support
of F®, it is far inferior to 046 in F2 F4, Unfortunately 025 is
defective for ἘΞ. From this comparison o25 emerges with a bad
record. Hence, if on the exiguous evidence of these fragments
we arranged the uncials in the order of merit, we should have
A, C, 046. 025. All the evidence given in the Introduction,
which in the main is limited to the fragments of fl and the
corresponding sections in the other Versions and MSS, uphold
the following order: A, C,025,8, 046. An exhaustive examina-
tion of the MSS and Versions might place & before o25, but
could not affect the primacy of A.

452 THE REVELATION OF ST. JOHN

ADDITIONAL NOTE ON 13}2.

THE text of this line in vol. ii. 317 should be restored as follows:
εἶχεν κέρατα δύο ὅμοια « τῷ > dpviw. The translation accordingly
in vol. ii. 420 should be: ‘ And he had two horns like ¢he lamb.” 4
The term “lamb” is here a symbol for the Messiah as elsewhere
in our author, and earlier in Judaism, as we shall see presently.
There would be no sense in saying “he had two horns like a
lamb”; for some Jambs have horns and some have not. The
whole point of 13!” consists in this, that the second Beast or
Antichrist is portrayed as a Satanic counterpart of Christ, just as
in 13° the first Beast or Antichrist is also represented as a Satanic
counterpart of Christ; for he is described as ἐσφαγμένην εἰς θάνατον.

But (as I have shown in vol. i. 340-44) chapter 13 is derived
from Jewish sources, and 131-18 cannot be understood apart from
Jewish apocalyptic. Now, whereas in our author the Lamb is
described as having “ seven horns,” ? 2.6. as a being of transcendent
power, a Christian development of a Jewish conception, in this
Jewish source the Messiah is symbolized by “a lamb with two
horns,” which was definitely a Jewish conception. The explanation
of this latter phrase is to be found in 1 Enoch and the Test. XII
Patriarchs. In 1 Enoch go? the Maccabean leaders are described
as “‘horned lambs” as distinct from the rest of the religious Jews
who are described as “lambs.” In the pages referred to in the
note! below, I have already shown how certain religious and
military leaders of Israel were so symbolized in 1 Enoch 85-90.
In the Test. Joseph 198 Jonathan the Maccabee, who is
obviously regarded by the writer of that work as the Messiah, is
symbolized by the term ἀμνός. That for the corrupt “ word” in
1 Enoch 9088 we must read “lamb,” where the Messiah is referred
to, I have shown in my second edition of that book. But I
herewith abandon Goldschmidt’s emendation of the text which
takes ΠΡ to be a corruption of nbv, and which I then accepted,
and also the hypothesis that 83-90 was originally written in
Hebrew. I now regard 83-90 as derived from an Aramaic
original,? and explain the meaningless term “word” in 908 as
a rendering of 1°% which was a corruption of 7X = “lamb.”

There the Messiah is symbolized as a lamb of which it is said
that it became great and horned: that is, it had two horns, since
this is the natural number.

1 Hence 73 in.the source should have been read by the translator as
v2, not as 7¥d.

See vol. i. p. cxiii sq.

3 In my second edition, p. lxix, I left the question of the original language
of 83-90 open, though inclining to the view that it was Hebrew. But like
6-36 and Daniel originally it was most probably written first in Aramaic.
Later in the 2nd cent. B.c. such books were written in Hebrew.

ADDITIONAL NOTE ON THE LATIN VERSIONS 453

ADDITIONAL NOTE ON THE LATIN VERSIONS.

FRAGMENTS OF A LATIN VERSION OF THE APOCALYPSE PRE-
SERVED IN THE SPECULUM (DESIGNATED M) AND FOUND
IN ITS ENTIRETY IN THE CODEXx GIGAS.

THESE fragments were first published by Mai in his Spzcilegium
Romanum, 1843, 1x. 72-74, and are reprinted here according to
Weihrich’s edition (Liber de divinis scripturis sive speculum,
Vienna, 1887). They do not represent any particular manuscript,
but consist of a collection of proof passages from the O. or N.T.
It is assigned to the vi—vii century. That m represents the
same version as gig, a few examples will make clear.

From this comparison of versions, it will be seen that gig m
represent one translation from the Greek and Cyp (2.6. Cyprian)
Pr another. Occasionally I will append the readings of Tyc
and vg. Unhappily fl is defective in the passages where m is
preserved.

2328 qui scrutor (scruto m: scrutans Tyc vg) renes et corda, gig

m Tyc vg: scrutator renis et cordis, Cyp Pr.
315 Neque calidus . . . aut calidus gig m vg: neque fervens
. . . aut fervens Pr Tyc(?).

3!" miserabilis et mendicus et nudus et caecus gig m: miser

et pauper et caecus et nudus Cyp Tyc vg (> Pr).

318 vestimenta . . . induaris gig m: vestiaris veste (~ Pr)

Cyp Pr.
confusio nuditatis gig m Tyc vg: foeditas nuditatis Cyp Pr.

1410 in igne gig m: igne Cyp Pr Tyc vg.

184 et (> Tyc) ne (ut non gig) conmunicetis peccatis ejus, et
de (> Tyc) plagis ejus (+ ut m) ne accipiatis (laeda-
mini Tyc) gig m Tyc=ne particeps sis delictorum ejus
et ne perstringaris plagis ejus Cyp Pr.

186 calicem quem (calice quo m Tyc) miscuit . . . miscite illi
(eim) duplum gig m Tyc: in quo poculo miscuit duplum
remixtum est ei Cyp Pr Arm?.

From the above, out of many like instances, it may be
concluded that Cyp Pr and gig m are two independent transla-
tions of one and the same MS or possibly of two Greek MSS,
which were generally in the closest agreement. The example
under 18® exhibits a divergence, which may represent a diverg-
ence in the Greek MSS. There are a few divergences between
gig and m, which may be due to the influence of some other
Latin version. Thus we have ditatus in 3!” in gig Cyp and
locupletatus in m (and Tyc vg). Here Pr is defective.

454 THE REVELATION OF ST. JOHN

We might frvovisionally represent the relations of the Latin
versions as follows :—

x Greek MS or MSS

Cyp Pr gig m Tyc

Speculum (vi-vii cent.).

2! Et angelo Ephesi ecclesiae scribe.

273 Et scient omnes ecclesiae quia ego sum qui scruto renes
et corda.

3i* Et angelo Laodiciae ecclesiae scribe: haec dicit ille
amen, testis fidelis et verax, principium creaturae Dei.
15 Novi opera tua, quia neque frigidus neque calidus es.
Utinam frigidus esses aut calidus! 16 Sed quoniam
tepidus, evomam te ex ore meo. 1” Quia dicis: dives
sum, et locupletatus sum, et nihil opus est mihi; et nescis
quia tu es miser et miserabilis et mendicus et nudus et
caecus. 18 Suadeo tibi a me emere aurum igne pro-
batum, ut dives sis et locupleteris ; et vestimenta mea
alba, ut induaris, ut non appareat confusio nuditatis
tuae. Et collurio inungue oculos tuos, ut videas.
19 Ego quoscumque amo, arguo et castigo. Aemulare
igitur et age paenitentiam. 39 Ecce sto ad januam et
pulso. Si quis audierit vocem meam, et aperuerit
januam, introibo ad illum, et caenabo cum illo et ille
mecum. 2! Qui vincit, dabo illi sedere mecum in sede
mea, quomodo et ego vici, et sedeo cum patre meo in
sede ipsius.

14° Cecidit, cecidit Babylon magna. De vino fornicationis
ejus biberunt omnes gentes. ® Si quis adorat bestiam
et imaginem ejus, et accipit character in fronte sua aut
in manu sua dextra, 19 et hic bibet de indignatione Dei,
quae mixta est mera in calice irae ejus, et cruciabitur
in igne et sulfore in conspectu angelorum et agni.
11 Et fumus et cruciatus eorum in saecula saeculorum
ascendit. Et non habent requiem die ac nocte qui
adorant bestiam et imaginem ejus, et qui accepit char-
acter nominis illius. 1% Et audivi vocem de caelo
dicentem mihi: scribe, beati mortui qui in Domino

ADDITIONAL NOTE ON THE LATIN VERSIONS 455

moriuntur amodo. Etiam dicit spiritus, ut requiescant
a laboribus suis: opera enim eorum sequuntur eos.

1715 Aquae quas vidisti ubi meretrix sedet, populi et turbae et
gentes et linguae sunt.

184 Et audivi aliam vocem de caelo dicentem: exite de ea
populus meus, et ne conmunicetis peccatis ejus, et de
plagis ejus ut ne? accipiatis. ὅ Quia adpropinquaverunt
peccata ejus usque ad caelum, et memoratus est Deus
iniquitates ejus. ® Reddite ei sicut et ipsa reddidit, et
duplicate duplicia secundum opera ejus. In calice quo
miscuit vobis, miscite ei duplum. 7 Et quantum
magnificavit se, et luxoriata est, tantum date ei tor-
mentum et luctum. Quia in corde suo dicit, sedeo
regina, et luctum meum non videbo. §& Propterea una
hora veniet plaga ejus, mors et famis et luctus, et igne
cremabitur. Quoniam fortis est dominus Deus qui
judicat eam.

20/2 Et vidi mortuos pusillos et magnos stantes in conspectu
sedis. Et libri aperti sunt, et alius liber apertus est
qui est vitae. Et judicati sunt mortui secundum ea
quae scripta sunt in libris, et secundum opera sua.
13 Et dedit mare mortuos qui fuerunt in ipso, et mors
et infernus dederunt mortuos qui fuerunt in ipsis. Et
judicati sunt singuli secundum facta sua.

218 Dubiis autem et infidelibus et abominandis et homicidis
et adulteris et maleficis et idolis servientibus et menda-
cibus, pars illorum in stagno ignis ardentis et sulfore,
quod est mors secunda.

2215 Foras canes, et malifici, et adulteri, et idolis servientes.
18 Testor ego omni audienti verba prophetiae libri
hujus. Si quis adjecerit supra haec, imponet Deus
super eum plagas quae scriptae sunt in hoc libro.
19 Et si quis abstulerit verba prophetiae libri hujus,
auferet Deus partem ejus de ligno vitae et de civitate
sancta.

1Ut ne (=iva μή). So Weihrich emends et 85 in Codex Sangallensis,
MVLC om.

456 THE REVELATION OF ST. JOHN

ADDITIONAL NOTE ON THE MILLENNIAL
KINGDOM.

THE peculiar form that the Millennial Kingdom assumes in the
Apocalypse is due to the results which, according to the Seer,
would arise out of the conflicting claims of the Empire and the
Christian Faith.

The main question at issue between them, a question which
included all minor issues within it, originated in the demand that
all loyal citizens of the Roman Empire should offer Divine wor-
ship to the Emperor. This claim to Divine honours was adopted
by Rome with the object of unifying and consolidating all the
diverse elements of the Roman Empire into a single whole.
As Rome had already united all the civilized regions of the world
in one universal commonwealth, so now it aimed at strengthen-
ing this bond of common citizenship by the still stronger tie of
a common and universal religion, the one essential element of
which was the worship of the Roman Emperor. Such a worship,
of course, no Christian could render. Hence a collision of these
two forces became inevitable, and in due course Rome proposed
to itself definitely the task of exterminating Christianity on the
ground that it was a Society guilty of high treason to the State.
This came about first under Domitian. Thus there arose a
conflict of two loyalties, loyalty to God and Christ on the one
hand and loyalty to Caesar on the other, and our author was the
first to set forth in all its seriousness the transcendent issues at
stake, and to teach his brethren that to yield in any degree to
such demands of the State was to be guilty of apostasy to God
and the Christ who had redeemed them.

Under the conflict of his day the prophet clearly discerned
the eternal issues at stake, and in this conflict he taught that no
faithful follower of Christ would escape: in other words, he fore-
told a universal martyrdom. Herein our author may have found
a fulfilment of the mysterious saying of our Lord: ‘‘ When the
Son of Man cometh, shall He find faith on the earth?”

This forecast of our author, however, was no more realized
than numbers of the detailed prophecies of the O.T. But,
though this element in his prophecy failed to be fulfilled, the
larger spiritual truth embodied in his prophecy—that the King-
dom of this world should become the Kingdom of the Lord and
of His Christ—is true for all time and all like crises in human
affairs. While the human element falls away the divine remains.

But the Seer could not stop short with forecasting a univer-
sal martyrdom. For this forecast of a universal martyrdom
naturally led to a recasting of the traditional expectation of

ADDITIONAL NOTE ON THE MILLENNIAL KINGDOM 457

the Millennial Kingdom. If the world was to be evangelized
afresh, this evangelization could not be effected save through
supernatural intervention, seeing that all the faithful were to be
martyred before the advent of the Kingdom. Hence our Seer
expected Christ to return on His Second Advent wzth all the
blessed martyrs to destroy the enemies of the Kingdom (1714
1911-20) and to found the Millennial Kingdom in the Jerusalem
that should come down from heaven, and so to evangelize the
world afresh (219-22? 14-15. 17 2046),

But since John’s expectation of a universal martyrdom in the
immediate future was not realized, his expectation that the earth
would be evangelized by Christ and the blessed martyrs from
heaven, cannot be regarded as an essential element of the
teaching of the N.T., seeing that the former expectation which
gave it birth never itself came inte being. The need for this
supernatural method of Christianizing the world has not arisen.
There has been no universal martyrdom of the Church. Hence
since the faithful survive, Christ has committed into their hands
the complete evangelization of the world.

But while the peculiar form of this expectation must be rele-
gated to the region of unfulfilled prophecy, the truth at the base
of this expectation is not thereby affected. And this truth is
that ultimately the righteous shall inherit the earth. The entire
Apocalypse is indeed in one respect an expansion of the two
opening beatitudes of the Sermon on the Mount:! the first of
these is, “ Blessed are the poor in spirit: for theirs zs the Kingdom
of heaven” (Matt. 5°). The essential element of this beatitude
is conveyed in many of the Seer’s words, but especially in

ili, 20. Behold I stand at the door and knock:
If any man hear my voice and open the door,
I will come in to him, and will sup with him,
And he with me.”

As for the second beatitude—‘“ Blessed are the meek: for they
shall inherit the earth” (Matt. 5°)—the assurance of the truth
of this beatitude shows itself in every song of the Apocalypse,
whether sung by angels or saints, and this assurance gathers
strength as the divine drama moves swiftly onwards, till at last in
the closing millennium of the world’s history the Kingdom of
this world has become the Kingdom of the Lord and of His
Christ.

The optimism of the man who believes in God and lives unto
Him cannot be other than indomitable and unexpugnable.

1 The so-called second beatitude, ‘‘ Blessed are they that mourn: for they
shall be comforted,” is an intrusion in Matthew’s text, ΚΝ." should follow
immediately on ν.,

INDEX.

--ς.--

I. INDEX OF GREEK WORDS,

GIVING REFERENCES TO GREEK TEXT (VOL. 11. PP. 236-385), TO

INTRODUCTION (VOL. I. PP.

(VOI 1; PP.

XXI-CLXXXVII),
1-373 AND VOL.

TO COMMENTARY

11: PP. I-226), AND TO ENGLISH

TRANSLATION (VOL. II. PP. 386-446), AND APPENDICES (PP. 447-457).

Order of verses in Greek Text according to which references are given in this

Index: 11-3342 1615

3c_y bad. 7. 8. ὅς. 6. 9_Q1. 8-5. 2.6.13 [7-12]

1_y 252. 6. 56-18

I 12-13. 1-3d [3e-45}.* 4c-11. 14. [15-17]. 18-20 15 QO). 2_164 [δα]. 8-14. 16_y718. 17. 16. 14 [15]. 18
18l-lle [23e]. 115-13, 15-19. 21. 14. 22a-d. 28cd. 22e-h. Was. 20. Wf. 94 I 1-4 1658c-7 ΤΟ
201-3 219-27 221-2. 14. 15.17 20%-h- abi. 5b. 6-15 2152 4d. 5d. [64]. 1-4ade 223-5 21% 65-8
228-7. 18a [183-19]. 16. 18. 12. 10 [11]. 8. 9. 20. 21,

* See restored Text, vol. ii. 422, ἢ. 2.

᾿Αβαδδών, 9"; 1, 245, 246.

ἄβυσσος, gt Δ Τῇ 178 203; i,
239-242.

ἀγαλλιάω, 19’; Ixxxvi; ii. 126.

ἀγαπάω, 15 39 12" 209; xxix.

ἀγάπη, 2419; xxix.

ἄγγελος, 11 20 2). 8. 12. 18 31 5.7.14 «3. 1]

1,211 83. 4. δ. 2.6. 13 [88 10. 12 9! 11.

18, 14. 15 Io): 5. 7. 8. 9.10 1115 127: 9
14% 8.9.10 [1415. 17] 1.418 [1.13] 15)
67-8 16] [1657] 171: 7 181-31] 107
20] 219" 12. 17 22: 16.8. Ι. 34, 251 n.

[ἁγιάξω, 2211]; 11. 222.

ἅγιος, 37 48 [55] 619 834 11218 137-10
14!2 178 1820 4 168 [198] 2110 208: 9
21 229 22 22,1: 85, VS oth
66, 186, 226.

ἀγοράζω, 318 5° 13" [145] 14* 18"); i.
LATE 7 8:

ἀδελφός, 1? 6! 12! [1010] 229; i. 21,
302, 326-328.

ἄδης, 11° [68] 2018 4; i, 32, 169, 170;
ii. 195-199.

ἀδικέω, 211 65 72-8 gf 10.19 775 [2211];
i. 38, 59, I91; il. 222.

ἀδίκημα, 18°.

ἄδω, 5° 14° τοῦ,

ἀετός, 47 813 1214,

ἀήρ, 95 1617.

Αὔγυπτος, 118.

αἷμα, 15 59 610. 12 ,“ [87- 8] 118 1211
14” 165-4 176 1824 102 166 19)8; ij,
123.

αἰνέω, τοῦ ; ii. 124.

αἴρω, 10° 1831 i, 262,

αἰσχύνη, 318; 1, 98.

αἰχμαλωσία, 13); Ixxii.

αἴων, 1818 4910 513 712 yo8 1118
141 158 (var.) 157 19° 20! 225;
Lge

αἰώνιος, 148; 11. 12.

ἀκάθαρτος, 1613 174 182,

ἀκμάζω, 1438,

ἀκολουθέω, [6°] 1413 145 8.9 yo; ἢ,
370.

ἀκούω, 13: 10. 9711.17.29 482. δ. 18, 20, 33
41 911. 18 61. 8. 5.6.7 γ4 818 o18. 16. 30
tot 5 11}3 1219 129 1418 1.32 16]
[16°] 184 22. 23 19} 161 195 2217 218
22.585. 8; xxxi; uses of, cxl; ii, 41.

ἄκρατος, 14; Ixxiii; 11, 16, 17.

ἀκρίς, 9* 7,

459

460

ἀληθινός, 3714 6 15% 197 167 [19°]
19!! 218 226; xxxi, Ixxxviii, cx; 1.
85, 86.

ἀλλά, 24. 6. 9 (bis). 14. 20 igs 9 9° 107: 9 1722
208 ; XXX, CXXxiv, i. 38.

"ANA hound, ΤῸ} * 46 ii, 110.

ἀλλήλων, 65 1179.

ἄλλος, 2% 64°72 831 10! 125 131! 146 8: 9
[1415. 1] 1418 [151] 1710 1814 20);
clviii; 1. 43, 238; ii. 12, 21, 22, 23.

ἅλυσις, 201; ii. 141.

ΠΑ αν [ro] 21 225;

ἁμαρτία, 1° 18% ὅ,

ἀμέθυστος, 21.

ἀμήν, 1&7 314 «14 212 pot 222021; 1,
19, 94, 151, 152.

ἄμμος, 1218 208.

ἄμπελος, 14)8: 19,

ἄμωμον, 1813; ii. 104.

ἄμωμος, 14°; ii. 10.

ἄν, 2 144; cxxxiv; ii. IO.

ἀνά, prep., 45 717; adverb, 217';
CXXVIil ; it. 170.

ἀναβαίνω, “1 Ge 84 95 117: 12 ΤΣ ll 14)
178 19° 20°; ii. 189, 190.

ἀναγινώσκω, 15: 17 98:

ἀνάπαυσις, 48 1411.

ἀναπαύω, 6u 1415: 1. 17].

ἀνάστασις, 2055 ; 11. 184-185.

ἀνατολή, 7? τ6}3 2138,

ἄνεμος, 613 7},

ἀνήρ, 213.
113. 4,7 [8"] 94 [95] 95:

ἄνθρωπος,
Ἴ.10.1δ. 18. 0 1118 7313/18 144-14
21}7: 3.

162: 8. 9 18. 21 1.813

ἀνοίγω, 47:8. 30. gl 52 8. 4. δ. 9. 61. ὃ. δ.
τι. 12 δὶ g2 τοῦ 8 1119 1216 136 1
191} 20! 5 cxix, cxxvi; 1. 136, 137.

Ἷ' Αντίπας, 213 ; Arab (oy:

ἄξιος, 3* 4" CEES Car Sore) ot

an ἄρτι, τάν: ; CXXXV.

ἀπαρχή, 14! 5. 11. 2 5-7; 422 71.

ἀπέρχομαι, 913 τοῦ 11|4 1217 165 1844
21-7 27) οἱ 201.

ἀπῆλθα, Cxviili ; i. 293.

ἄπιστος, 215; ii. 216.

ἀπό, uses of, CXxvill, ne ΠΟ ΚΕ
222 2., 254, 301; il. 25, 4

ἀπό (36 times), Tee) see διὸ (bis) 72
6. 18 125 14 138 1418 [143] 14* 20
1613. 1% 18 p78 1810. 15 (bis). 17. 14 (bis)
195 2130. 13 (quater) 2011 212 [2219 (bis),

ἀπὸ προσώπου, 12! ; 1. 302, 330.

ἀποδίδωμι, 18° 225: 5. Ie aunt

ἀποθνήσκω, 32 (8% 1] 5 14 16%,

ἀποκάλυψις, τὶ; 1. 4, 5.

ἀποκρίνομαι, 7)"; 1. 212.

1. 20:

I. INDEX OF GREEK WORDS

ἀποκτείνω, 213-28 [68] 611 gS 15. 18. 20
[1 15] 117: 18 12. 15 197 : 1. 62,
222 2.

amoxravOjva.—Hebraic use of Infini-
tive, i. 355-357. See also τοῦ.

ἀπόλλυμι, 1814

[Απολλύων, 9!) ; li, Ivii; i. 246, 247.

ἀποστέλλω, 1} 56 22°; 1. 6-7, 142 ; i.
210.

ἀπόστολος, 22 1839 2114,

ἀποφέρω, 17° 211,

ἀποχωρίζω, 614; 1. 181.

ἀπώλεια, 178 1},

"Ap, 1618 ; ii. 50.

ἄργυρος, 18:3

ἀργυροῦς, 939,

ἀριθμέω, 7°.

ἀριθμός, 51 74 gl 131738 152 208; i,
364-368.

ἄρκος, 137.

ἅρμα, 9°.

“Ap Μαγεδών, 1618,

ἀρνέομαι, 2! 38,

ἀρνίον, 588-13 18 61.16 49.10. 14.17 7.21}

13% 11 ql 4 [141 1410 158 1714 τογ. 9
215. 10 220 DE pp) pisos Iban, Iho.
Cxili; i. 135, 140, 141, 152, 153,
353.

ἁρπάζω, 12°; i, 321.

ἄρσην, 12° 33; cxlii; i. 303, 320.

ἄρτι: 12° τὴ" Ὄχχαν» Ore

ἀρχαῖος, 12° 207.

ἀρχή, 30 21% 22; ἴχχχν Πα
94; li. 220.

ἄρχων, 1.

᾿Ασήρ, 7

Agia, 9 Th

ἀστήρ, 116 20 21. 28 31 618 [810. 1-12] οἱ

See Μαγεδών.

12! 4.2216. Ixxxiil.
ἀστραπή, 4° 851 MEI TI 11} beep ok
116.

ἀσχημοσύνη, 1615 (see 33).

αὐλή, 11%.

αὐλητής, 187.

αὐτός as emphatic pronoun, 3% 141°
19” 217, cf. 21°; xxx, cxxii; other
uses Of, Cxxii.

αὐτοῦ, atris, αὐτῶν, cxxi, clvii; ii.
90, 98 (cf. σου, ii. 108), 207, 208.

[adarpéw, 221°. ]

ἀφεῖς, CXvili; i. 70.

ἀφίημι, 2% 2 119,

ἀφίω, cxvili; i. 280.

ἄχρι, 210-26 yo 740 185; xxxi, cxxix,
CXEXV 5 1.38, 74. ΟΖ» ΠῚ
141.

ἄχρι (ind.), 17}.

I. INDEX OF GREEK WORDS

ἄχρι (subj. ), is 158 203 [20°].
ἄχρι οὗ ἄν, 275
[}ςἍψγψινθος, 8.3.1

Βαβυλών, 145 161
Ixxxi, Ixxxvi ; ii. 14.

2 9
185: 10. 21 ἢ

175

Bd@os, 24; Ixxxiv; i. 73.

Βαλαάμ, »,.4.

Βαλάκ, 2™.

βάλλω, 419. 14. 32,34. 410 GIS 86 [87- 8]
12 9. 10. 18, 15. 16. [1416] 1419 1819

(var.) 1831 1930 208 10. 14. 15,

βάπτω, το" ; ii. 133.

βάρος, 253; i. 74. SY τ τὶ i

Bacavifw, 9° 1119 125 14! 20"; i,
301, 317; ii. 3.

βασανισμός, [95] 141} 18715 i.
2223-11, 1d.

βασιλεία, eee ΠΡ πη ᾿ προ Πρ anys

1717-18; Ixvii, Ixxx, Ixxxiv, clxvii ;

i. 16, 148, 326.

βασιλεύς, GI OE ie τοῦ oS τὸν"
172 10. 12, 14. 18° 783.9 ol. 18. 19 9724,
i. 181, 269; ii. 69, 71, 72, 75.

βασιλεύω, 510 1115. 11 τοῦ 203: ὁ 225:
1. 294, 295.

βασίλισσα, 187. 2

βαστάζω, 23177; xxxii.

[Bdrpaxos, 1τ6}8] ; 11. 47.

een ΤΣ "το i
ελύσσομαι, 21°; ii, 216.

Beviapely, 78.

βήρυλλος, 217.

βιβλαρίδιον, 10% camaraly 260:
L722 15 2012 ἊΝ 182 te [2218 15] 2210. 9
xx, ᾿ΣΧν1 22. ; ἃ. 110,

Ἐξ: 2 20"; ea a 3 1. 84.
ασῴφημέω, 13° I

βλασφημία, a 15 6 173.

βλέπω, 111-12 1615 (see 33) 318 53-4
9” 11° 1” 189: 18 228; i. 24, 288.
θέω, 1218,

Boppy a1

βότρυς, 1418.

Bpéxw, 118 ; Ixxxvi; i. 285.

βροντή, 4° δι 8 1084 1.9 145 1τ6}8
19°; ce

βύσσινος, 18.3.16 108.14.. j, 187; ii.
89, 91, 115 #., 127 (neut. [19*]).

146, 75.

γάμος, LOU Te 156. ΤΥ

γάρ, τὸ 3) 9° [9] 138 14’ [144] 14°
211; xxx, CXXXv.

γαστήρ, 123.

eee =

461

γεμίζω, 8° 158 ; ii. 39.

γέμω, 45 [45] 5° 157 17% 4 219; i. 965
ii. 57, 61, 64. 428 .

γένος, 225.

γῆ, 17 310 58. 6. 10. 18 G4. 8 [68] 610. 18, 15
71. 3. 8.85. 183 [87] 93. 4 τοῦ- 5. 6. 8.7 14.6.10
124. 9+ 12. 13,16 1 93. 8. 11. 12. 18. 14 [143
148 7 [141% 16] 1.418. 19 γ61- 3. 18 7725.

8.18 181. 8. 9.1 [1828] 1324. 1705. 19
Pare 16 ENE Le ΠΠ4. ΠΡ,

γίνομαι, 13+ 9% 10. 18. 19 810 42° 41. 2 612
81. 5 [97 8. 11] 7718.15.19 1.27. 10 1.62. 8.
4. 10. 17.18 [1618] 182 [2154] 228; i,
22) 110; Thi

γινώσκω, 27 33.35.9. ji, 393 2.

γλυκύς, τοϑ' 10,

γλῶσσα, 5° 79 10! 118 137 145 16}Ὁ
[17}]; i. 147.

γνώμη, 177% 11 [111],

γόμος, 181-12; ii, τοῦ.

γράφω, 1% 11. 19. 21.8. 12. 17. 18 31.7. 13, 14
1918 2127 20! 15 21ῦς [2218- 19]. exl,

γρηγορέω, 33 16) (see 35) 3"; ᾿Ιχχχὶν ;

i. 79.

γυμνός, 16) (see 3°) 317 1738,

γυμνότης, 338.

γυνή, 229 o8 12k 4- 6. 18. 14, 15. 16.17 [1.44]
15: 4.6.7 [17°] 1738 197 [215]; li.
ΤῚΣ:

Γώγ, 208.

γωνία, 71 208 ; Ixx.

δαιμόνιον, 9390 [16}4] 187; 1, 254 ; ik
47, 48, 95.

δάκρυον, 7}} 2132,

Δαυείδ, 37 5° 2238,

δεῖ 1. 41: τοῦ [110] 17} 20" 225; 1. 6:

δείκνυμι, 11 41 17} 21% 10 221-6; xxxiis
i. 2, 109.

δεικνύω, 228,

δειλός, 218;

δειπνέω, 37.

δεῖπνον, 19% 17,

δέκα; 219 12 73t 1.7... 7-116. clixs
i. 224 22. 347:

δέκατος, 111" 21,

δένδρον, 7." 3 [87] of

δεξιά, 117: 30 gl ol 7,

δεξιός, 118 τοῦ" 5 1318,

δεσπότης, on CXS 0107S.

δεῦρο, 171 219,

δεῦτε, 1917,

δεύτερος, 24 41 68 ο13.τ4 1114 148 16%
19° 211% 208 ΠΟΣῚ] 218.

δέω, 94 207.

δηνάριον, 6° ;

il. 216.

i. 166.

462

διά (ace. ), 19 28 411 69 (bis) 715 1.211 (bis). 12
1314 177 188: 10. 19 aoc (bis),
(Gen.), 11 21%,

διά, uses of ; cxxix ; i. 329; ii. 173.

διὰ τοῦτο, i. 302; ii. 91.

διάβολος, 21 12% 12 20% 10,

διάδημα, 12° [131] 191%

διαθήκη, 1113 2122.

διακονία, 29.

διακόσιοι, 113 12%,

διαυγής, 2171; ii. 170.

διαφθείρω, [89] 1118; i. 297.

διδάσκω, 21+ 2,

διδαχή, 214 15. 24,

διδόω, cxviii; i. 88; ii. 305 τ

δίδωμι, τὶ 27- 19. 17. 21. 28. 8. 9. 21
49 62481 72 B82 ρἱ.3.δ 109

111- 23.18.18 1214 722 4. ὅδ. 1. 14. 15. 16
147 107 1068: 9. 19 17}5 17 187 168 197: 8
20* 15 21 ; cx, cxlviii ; i. 54, 87:=
“to requite,” 2%; Ixix, cxlviii ;
**to make,” 3°; i. 88; ‘‘to grant,”
21: 1. 54, ΙΟΙ, 2ος; ; “το offer
upon,” 8%; i. 230; ““ἴο com.
mission,” 11°; rk 280; **to place,”
“* put, » 3°; i. 87, 262; “‘to give
up,” ii. 198, 199.

δίδωμι, various uses of, i. 278, 280.

δίκαιος, 15° 197 165% 7 [2211].

Sixacogtyn, 19! [2231].

δικαίωμα, 155 [198]; cxv; ii. 36,
128.

διπλοῦς, 18°; 11. g1, 98, 99.

διπλόω, 188,

δίς, 916,

δίστομος, 115 212,

διψάω, ee 2217 218 ; xxxii,

διώκω, 123%

δόξα, 15 4 9. 11 a 18. 712 χ118 pq? 15°
16° 181 p18 2% 26. xxxil ;
i. 17, 149 ii, 172.

δοξάζω, 154 1

δοῦλος, 11 2% 615 7? τοῦ 1118 1316 [153]
19% 5: moh δ: ΧΧΧΙ, ΤΣ; Ixxix ;

i. 6, 206, 296 ; ii. 124, 125.

δράκων, 125 4.7. 9. 13. 16.17 1 3% 4. 11 1618
207/145

sarc 1414 [1418 16. 17]
Ιχχὶ

δύναμαι, 2? 38 53 617 79 g® 134 1317 148
15°; i. 139.

δύναμις, 138 38 4 11 5% 713 1127 1219 113
158 17} 185 ἴοι} 3 i. 149, 301, 326;
ii. 91, 96.

δύο, 913 112 3. & 18 1.214 735d. 11 yQ2; j,
224 n.

δυσμή, 2118,

I 4.8. 19 ;

“EBpaiorl, gt 1618 ;

I. INDEX OF GREEK WORDS

δώδεκα, 75. 6.7.8 12! 2112 14. 16 2131 223:
clix ; i. 224 7.3 il. 156,

δωδέκατος, 217,

δωρεάν, 227 21% ;

δῶρον, 111°,

XXxi.

ἐάν, uses of ; cxxxiv, cxxxv, οἷν.

ἐάν [with indic., 233].

ἐάν (subj.), [25] 33 30 [2218 19],
ὁσάκις ἐάν (subj.), 118. See ὁσάκις.
ὅσοι ἐάν (subj.), 1315. See ὅσος.

ἑαυτός, 2% 9: 2% 39 619 103-7 197; cxxii.

ἕβδομος, 81 τοῦ! 1115} 1617 21%,

ΧΧΧΙΙ ; i. 245.

ἐγγύς, 1° 22),

éyelpw, 11},

ἐγχρίω, 3.8,

ἔθνος, 2% 59 79 10] 113.9.18 yo5 737
14° 8 15. (var. )4 1619 [1γ}Ὁ] 183- 237
19/5 (20° 215 227) 20°) ΣΧχ 1.
147.

el, uses of ; xxxiv, cxxxv; i. 284.

εἰ δὲ μή, 2°18; 1, ὅς.

εἰ μή, 217 94 1317 14° {1 12 2177,

εἴ τις, Ι y>2 [1 154] 13% 10 (bis) 14” 11 2015,
Subj. {19}
Indic ries 120 12.511 oes

εἶδα, 178.

εἶδον, 121217. 19.20 1
4, ὁ. 8.9.12 71.29 92% 18 gl.17 το" ὅ
1218 131. 3. 11. 1.41. δ. 14. fyol] p52 5

1613 17% 6. 8, 13, 16 [1.716] 1718 181.
19}}- 17. 19. 201] 2722 204 20% 11:13
211-2; i. 106, 148, 161.

εἰδωλόθυτος, 215 2 ; ; ἰχχχίν 5 3 1. 63.

ΠΕ Δ ons 2 ΣΙΝ 218.

εἴδωλον, 939 ; i. 254, 255.

εἴκοσι, 4% 19 58 1116 194

εἰκών, 1314 15 4% 1 152 [167] 19” 204;
i. 339. Kr

εἴληφα, used as aorist; Ixxv, cxxvi.; i.
39, 136, 143, 144, 231, 293.

εἴρηκα, used as aorist, Cxxvi; i. 212;
ii. 120.

εἰρήνη, 14 64; Ixxxiv; i. 9.

els, uses of ; cxxix ; ii. 24, 43.

els (78 times), 18. 11 (octies). 18 p10. 23 (bis)
9.10 56.18 613. 15 (bis) 712 86 [91. 8]
1. 3, 1.9. 15 yo. 6 776. 9.12.15 os. 6
9. 18. 14 (bis) x 26. 10 (bis). 18 7 411. 19 (bis) 1 67.
8 τ6]- 3. 8. ὦ 14,16. [1619] py & 111 11
1921 193 9. 17. 30 203 2133. 36. 27 2.23. 14
208 10 (bis). 14. 15 95,

ἮΝ 4 ἡ τ 6! 7is 83 8:38 9}: 18 I 3 I 7

Ὁ, 12. 18 [171 188 10. 16, 19. 3ι
19! 21% 31 ; cxxii; i. 224 #., 238.
εἷς ἐκ, i. 139.

1, 2.6, 11 61.

I, INDEX OF GREEK WORDS

els=mparos (6!), cxlviii; i. 154, 161,
241 , me
=indef. article, cxxii; 1. 237, 247.
εἰσέρχομαι, 339 111} 158 2177 2212,
εἶχαν, cxviii.

ἐκ (135 times), 15: 16 25- 7. 9. 10. 11. 21
222 5. 9. 10. 12. 16. 18 4 Be (bis). 7. 9

6! (bis) [64] 619. 14 4. ὅ (ter). 7 (ter).
8 (ter). 6 (ter). 9. 13, 14.17 84. ὅ [80] gu
1. 2 (bis). 8. 13. 17. 18 (bis). 20. 21 (quater)

Jol 4 8. 10 7. χῦ: 7. 9. 11. 12 1.216. 16 y 31. 8.
11. 13 yg (bis). 2. 8.10 [1.415. 11] 1.418. 20
162 (ter) 6 7. 8 (015) Gl. 10. 11 (ter). 13
(ter). 21 (bis) 1.1. 2 6 (bis). 8 11 1.81 (bis).
3 (bis). 4 (ter). 12. 191. 230 yQ2 15. 21 (bis)
20! 219: 10.21 991+ 207- 912 27% 3.
2144: δα [525]

ἐκ, partitive use ; cxx, cxxix ; i. 161,
288 ; ii. 97 ; other uses of; cxxix,
cxxx 3 ii. 28, 33, 42, 95, 112.
ΞΞ εἷς x; ii. 57.

ἕκαστος, 2% 58 611} 217! 22? 2018 2213,

éxarov, 74 14% 8 2177,

ἐκβάλλω, 113,

ἐκδικέω, 619 197; Ixxviii; i. 1753 ii.
119.

ἐκεῖ, 214 12% 14 2155} 5 1, 330.

ἐκεῖθεν, 227; ii. 176.

ἐκεῖνος, 9° 1118 ; cxxii.

ἐκκεντέω, 17; Ixviii ; i. 18.

ἐκκλησία, 14. 11. 20 gl. 7. 8. 11. 12, 17. 18,
38. 29 21. 6. 7. 18. 14. 22 2218.

ἐκλεκτός, 1715; cxv.

ἐκπορεύομαι, 116 4ὅ 917-18 118 1614 1τ0}5
22" : ii. 48.

ἕκτος, 612 gist Mt 1612 2170,

ἐκχέω, τΟῖ- 2 8. 4. 8. 10, 12, 11 168,

ἐλαία, 114,

ἔλαιον, 65 1818,

ἐλέγχω, 315. Ixix ; i. 99, 100.

ἐλεινός, 327.

ἐλεύθερος, 615 1316 1018,

ἐλεφάντινος, 1812,

ἑλίσσω, 614,

ἕλκος, 16% 11,

Ἑλληνική, [914] ; lii; 1. 246.

ἐμέω, 315.

ἐμός, 27 5 xxxvi, Cxxi.

ἔμπορος, 18* 11 [1878] 1815,

ἔμπροσθεν, 45 [19!] 228 ; cxxx.

ἔμφοβος, 1133,

ἐν (157 times), 11: 3. 4. δ. 9 (ter). 10 (bis).
13. 15. 16 (bis) 21 (ter). 7. 8. 13, 18, 16. 18, 23.

24. 27 1, 4 (bis). 5. 7. 12. 14. 31 (bis) 1.2
(bis) 6 2. 8 6 (bis). 9. 18 (bis) 6°: 6
68 (ter) 9. 14. 15 8}. 13 [87 9] 9: 10

[911] gi 19 (bis) [915] 9” 102: ὃ (quater).

SS ————————eeEeEeEeEeEeEeEeaaa>9>9999aUoaaa— eee SS eee

463

7.8. 9.10 71. 6 11. 12, 18 (bis). 15. 19 (bis)
121- 2 8. δ. 7 8. 10. 12 7 26.8. 10 (bis). 12
1418. 3. δ. 6 (bis). 9%. 10 (bis). 14 [1.416. 17
15 (1bis).5 163-8 173 4. 16 1B δ. 7. 8 (bis).
19 (bis). gab. 22d. 284. 227. 23k. 285. 23% 26
191" 2.11. 14. 15 (bis). 17 (bis). 20 (bis). 21 5 710,
22. 27 222 20° 8. 12. 13 (bis). 15 223 218
225 [22.185] foe) 2215:

ἐν, uses of, cxxx, Cxxxi; i. 135, 139,
147, 214, 221, 2227., 260, 272, 290,
314, 336, 3593 ii. 2, 22, 90, 4467.

ἔνατος, 21™,

ἑνδέκατος, 217,

ἐνδύω, 113 158 1914,

ἐνδώμησις, 2138; ii. 164.

ἐνιαυτός, 9,

ἐντεῦθεν, 227; ii. 176.

ἐντολή, 1217 1417 ; 1. 369.

ἐνώπιον, 1 214 22.5.8.9 45.6.10 κ8
911. 15. gs. 4 [82] οἱδ 114: 16 124-10
1313. 18. 14 1.48: 10 754 1619 1030 2012.
XXX, CXXXI.

e&) 45 128 5 1 2247.

ἑξακόσιοι, 1318 14”,

ἐξαλείφω, 3° 717 2144; i. 217, 218.

ἐξέρχομαι, 315 6% 4 οδ [1415. 17] 1.418. 30
15® 1617 184 19% 31 208,

ἑξήκοντα, 113 125 1338,

ἐξουσία, 235 68 95: 10. 19 116 1210
132 45. 7.12 [1416] 169 171% 18 181
22 209 1. 75; 320.

ἕξω, 3/2 2215,

ἔξωθεν, 5} (var.), 112 14%; cxxxi,
CXXXV.

ἐπάνω, 68 207 ; cxxxi.

ἐπί (gen. 55 times), 170 276 ar (bis) 410
1.3. 7 ΤΌΣ 18 (bis) 610. 16 wi (bis). 8. 15t.

4:18 95 11. 17+ γ0 3 (bis). 5 (bis). 8 (bis) γ χ8.
8. 10 (bis) 12! [τ Ι 8. 14 (bis). 16
14) 6. 9 [14)- 16. 18} 1618 17) 8 [179]
17}8 1839. ΤΟΣ 19. 21 21} 20° 11,

ἐπὶ (dat. 13 times), 4? 5% 7! 9! 10%
yy 12!7 189: 20 19* 14 21/2 215at 2216
(var.).

ἐπί (acc. 73 times), 17: 17 211. 24 43. 12. 29
45: 4 (bis) 1 62. 4t (Dat. 3). δ. 8 16 1

ly. 11. 17 83 (bis) [81° 10+] 7. 17 (bis) Io!
11: (bis). 16 (bis) 12° 18 1" 7. 16 I 1.6
(bis). 9. 14 (bis) [149] 15? 167+ 8. 9. 10.
12, 14. 17, 21 73. 5. 8 Bila. 17. 19 1.011. 12
209 225: 186 (bis),
ἐπί, uses of, Ivii, xci, cxxix, cxxxi-
CXXXill ; 1, 112, 113.
With gen., i. 112, 113, 136, 191,
204, 206, 215, 223, 256, 262,
300, 301, 334, 3355 U. 2, 3, 12,

464

13, 15, 16, 22, 51, 52, 56, 57»
186.

With dat., i. 113, 269 ; ii. 116, 202.
With acc., i. 18, 112, 113, 136, 154,
IQI, 203, 215, 226, 252, 262, 301,
303, 334 3 il. 3, 15, 16, 22, 34, 43,
44, 51, 56, 57, 105, 116, 132, 137,
163, 181-183, 190, 210, 211, 223.

With gen. after καθῆσθαι, li, liv ne
Ivii.

With case varying with case of
καθήμενος, ὌΧΣΧΙΙ sie) 112, 112.
See ἵστημι, κατοικέω.

ἐπιβάλλω, 18! (var.).

ἐπιγράφω, 2113,

ἐπιθυμέω, 9%.

ἐπιθυμία, 1814,

ἐπιπίπτω, 111},

ἐπιστρέφω, τ13,

ἐπιτίθημι [22187] ; lv 52.

ἑπτά, 14 [14] 111 13.16.0 21 31 4s

[45] 5 1.5.6 6ἱ 2t. 6+ yo% 4 χτἷβ 793

Sits] 155 [156] 1 57- 8 16! 17: 8.7.9

[172°] 17" 219; xci, cliv. clix; i. 8, 9,

25, 224, 272, 319 ; ii. 38, 39, 69 7.

ἐραυνάω, 2?

ἔργαζομαι, 1811, ii. 106.

ἔργον, 2% δ: 6 19 [232] 223. 28 41. 2 8. 15
CXV ; 1. 371-373.

ἔρημος, 125: 14 773,

ἐρημόω, 17'6 1316 19,

ἔριον, 114,

ἔρχομαι, 14% 7 [18] 25 16 1615 (see 33)

10.11 48 ¢7 61. 3. δ. 7 17 13. 14 98 013

114 18 147 [1415] 17): 10 810 197 219

2211 15. 1... Ὁ ΟΧΧΙΙ, CXEVI suis 51,

52 ; il. 395 2.

ὁ epxSuevos, i. 10, 295, etc.

ἐσθίω, 27- 14. 20 tol 1718 1938,

ἔσχατος, re 25:19 1Ὸ}} 21 22's 1

ἔσωθεν, [45] 51; i. 125, 137.

ἔτι, 312 6u 716 716 oe 128 12l- 22. 23
203 artic 223. [22}}] ; wexxxv.
566 οὐκέτι.

ἑτοιμάζω, 88 ο7: 15 726 1612 107 217; i.
301, 310.

ἔτος, 20% ὃ: 4 [2052] 208 7,

εὐαγγελίζω, 107 145 ; cxl; i. 266.

εὐαγγέλιον, 14° ; 11. 12.

εὐθέως, 43.

εὐλογιά, 5 13 73 “1. 149.

εὑρίσκω, 2? 3? δ 12° 14 1659 183]

εὐφραίνω, 1119 1213 78%,

Εὐφράτης, 9! 161,

εὐχαριστέω, 1117,

1 71:

i ὁ ι ι ͵.----͵͵ς..- ὁ .--.-΄’------
=

I. INDEX OF GREEK WORDS

εὐχαριστία, 4° 71%,
εὐώνυμος, το.
Ἔφεσος, 11} 21,
ἐχθρός, 115+ 12,
ἔχω, 116 18 “23. 4. 8. 7. 10. 11. 13, 14. 18. 17. 18.
20. 24. 235. 20 41. 6. 7. 8. 11. 18. 17. 29 47.8
6.8 625.9 2 88. 6 [89] οϑ- 4. δ. 9. 10.
11 11]. 14. 17 [919] 12 118 122: ὃ: 6 12. 17
pee 14.17. 18 y gl. 8. 11. 14 ia
18.18) χα 81. 19" [1010: 12] τοῖα, nat
ee 11. 12. 14. 15. 23 906 995.
ἔχων = finite verb ; 1. 124.
ἕως, 64; cxxxv.
ἕως πότε, 6! 5 i. 175.

Ζαβουλών, 78.

dw, 118 28 31 49 10 72 τοῦ 13% 157 19%

20 [2 δ]: i. ae 205 ; ii. 181, 183.

ζεστός, 31% 16; i, ο6.

ζηλεύω, 3.

ζητέω, 9°.

ζυγόν, 65; 1. 166.

ζωή, 27: 10 5: τ trl 12: 163 178 2177
22h % 14. 17 2013. 15 2165 [2219]; xxxii.

ζώνη, 113 15°.

ζῷον, 45 7. 8.9 p68 [511] 514 Gl. 8. δ. 8.7

“1 148 1 το";

ee

15

5 BEA

ἥκω, 275 33-9 154 188

ἥλιος, 1/6 612 7 Ae 16 [812] 93 Io! 12!
105: 15 ΤΟΙ͂Ϊ 2135 22°)

ἡμέρα, ὡς 210. 13 48 6” 15 [812] gf 15
21) 2010; 154, 183, 237.

ἥμισυς, ΤΙ ΉοΣ Ἢ ΤῊ

ἡμίωρον, Sas

ἣν, ὁ, 14 [18] ἯΙ
clii; i, 10, 295.

{1 16° . cx, cxii,

θάλασσα, 45 513 71" 3: 8 [88.9] τοῦ: δὲ δ. 8

1212- 18 131 141 152 τ68 1817. 19. 21 208

[3915] 21 ἵν οἷν" τὴ

194-196.

jek rie 210. 2112862 [Ogee
138: 12 788 206 18. 14 [2014] 214-8;

xxxil, cxIviii. ; i. 59.

=pestilence; xvi z., Ixxviii, cxlviii;

i. 72, 169-171 ; 11. 100, 402 2.

θαῦμα, 17°.

θαυμάζω, 13° 17% 7-8;

θαυμαστός, [151] 15 3”

θεῖον, 917: 18 1410 13% 2019 218,

θειώδης, 9)”.

θέλημα, 41}

θέλω, 271 11> 6 2217; i, 284.

3 CXXVi.

I. INDEX OF GREEK WORDS

θεμέλιος, 2114 19,
θεός, τι" 3.8. [18] 19 27: 18 21- 3. 12, 16

4] 48: 11 568.10 69. 72. 3. 10, 11. 12.
15. 17 [82] 82 of 18 yo? 111" 11- 13. 16.
17.19 yb. 8. τῷ 11 1412 144 7 10. 19
1] 112 [re8) pee 4.8 161+ % 11. 14
Coa aed Aa δον
[19% 104 1918. 16. 17 τ 11. 22. 28 221
20% S« 215: 5 [215] 21. © 22 5 217
22. 2215. 9) 22° 5 cx, exxi, exivi';
li. 387.
θεός μου, ἡμῶν, i. 1091, 206.
θεὸς τοῦ οὐρανοῦ, 1. 292.
Παντοκράτωρ.
θεραπεία, 227.
θεραπεύω, 13% 13,
θερίζω, [145 161 ;
θερισμός, [1415] ;

See Κύριος,

11. 24.

ἴχχῖ 72515) 11:5 22.

θεωρέω, 11}}" 12 ; i, 275, 288, 290.

θηρίον, [6] 117 13 1. 2. 3. 4. 11. 12. 14. 15. 17.
18 y4% 11. p62 ἤδη 1619. 13. 73. 7. 8.
11, 13. 13. 17. 18 yz (Ὁ) 1019. 320 20% 10.

i. 171, 339; 3 340, 343, 344.
ὍΝ, 19 25: 10:22 "14. |) 21, 100-202,

213.
θρίξ, 114 08.
θρόνος, [1] 218 331 42. 8. 4. 5. 6 [45] 49. 10
. ὃ. 1. 11. 18 616 9. 10. 11. 15. 17 98
1116 125 132 148 1619. 17 yo δ 221
FPS CREDO 225: 1. 111, 112,
131.
Θυάτειρα, 111 218. 24,
θύινος 1817; ii. 103.
θυμίαμα, 5° 83. 4 1803 Ixxviil.
[189] 1918 ; ii, 14, 15, 52, 96.
Ovpa, 3° 2° 41; Ixxxii, Ixxxv ; 1. 107.
θυσιαστήριον, 65 85: δ 015 111 1.118 167;
ΤΟΣ me 173, 226-230, 277.
θώραξ, 9% Ἢ

ἴασπις, 43 2111" 18.19.9. 1. Υ14.

ἰδού, 17: 18 210. 22 1615 (see 3°) 3° 9. 20
1,2 55 62.5.8 9 912 1114 128 141" 10
Tol 2554-3 92-12). xxx, GXxxV.

"TetdBer, 229,

ἱερεύς, τὸ 510 208 ; Ixvii, Ixxx, Ixxxiv,
clxvii ; i. 16, 148.

“Ἱερουσαλήμ, 1} 2119 212; xxx, Ixxxviii;
1 ὍΣ: 1: 157-161.

Τησοῦς, 11-259 7217 7412 178 [19!°)
204 225. 20. 21, j,

ἱμάτιον 161 (see 38) Se ΤΟΙΣ
(1918]; i. 82, 187, 188, 213

ἵνα, Aor. subj. 21-2 11: 18 Ἐς, 62 88
[813] 1252 15 1315 (bis). 16 1612 189 (bis)
19° 18 20° 21»,

VOL. II1.—30

a ὦ ὦ - - ---

ΕΣ a
Ιουδαῖος, 2° 3°;

465

Pres, subj. 16% 328 7? 9525 118 1214
1318. 17 2123,
Fut. indic. 3° 6%" 8 9
TAL
Pres. indic. 12°,
iva, uses of, xxx, CXXXV, CXXXV1; 1, 41,
42, 154, 243, 254, 302, 359, 3703
ii. 177.
Ἰούδα, 5° 7°.

4, δ. 20 13)?

i. 57, 88.

ἘΣΣῚ:
ἱππικός [Ὁ ἱππικόν], 915

ἵππος, 65: 458 gi. 17. 19 14 [1813]
Ill. 14. 18, 19. 21,

Tots, 4° το".

ἴσος, 2118,

Ἰσραήλ, 214 74 2112,

Ἰσσαχάρ, 77.

ἴστημι, 3% 5° 617 71-911 38 [83] τοῦ: 8
11 11 1215 14} 15? 18:10. 15.17 1917
20°7!s) CXXVI\s ἱ ΙΘΣ > ἢ 24, 80:

ἵστημι ἐνώπιον, i. 225, etc.
ἐπί, i. 101, 262, 334, etc.

ἰσχυρός, 52 615 τοὶ 182 8. 10. 2] γρδ: 18s
clviii ; i. 258, 259; ii. go.

ἰσχύς, 51? 775 i. 149.

ἰσχύω, Teas 303, 324, 325.

᾿Ιωάννης, qa.) 59.228.

᾿Ιωσήφ, 78.

καθαρός, 15° 198 14 2118. 21,

κάθημαι, 42% 49 10 cl. 7.13 G2. 4. δ. 8, 16
710. 18 gl7 1118 (148 var.) 1414 [14) 16]
171: 3 [17% 15] 187 19% 11. 18, 18. 21 2011
2105 5} {τὸς Ἐπὶ): 1: 102, 112. 113%
li, 12, 13, 56 2:., 90, 99.

καθίζω, 37! 204; i. 102.

καί, in apodosis, i. 42 ; ii. 16, 423 71.
adversative, i. 87.
resumptive, i. 150.
alternative, i. 177.
ἘΣΡΙΕΠΒΙΘΣ ΠΣ li. 120, mee n.

ἈΠ ΞΟ. led
τὶ 158.

καιρός, 13 1118 1118 1213. 14 2210

καίω, 45 [85 10] 1929 218,

κακός, 23 16%.

τ μας 11 2115. δ ς ἸχΣχι,

καλέω, 19 118 129 1616 19° [1911] 1918,
XXX ; ii. 129, 130.

κάμινος, 115 οἷ,

καπνός, 84 95: 3: 17. 18. 1.11 yo8 189. 18
19°,

καρδία, 253 1717 187,

καρπός, 223

κατά (acc.), 253 45 188 [2013] 2038,
(gen.) 25. 14 20,

466

κατά, uses of, cxxxiii.
καταβαίνω, 32 10! 12)? 1318 162] 181]
20. 2119. 208 21".
καταβολή, 13° 17°;
355:
κατάθεμα, 228; Ixxvii ; ii. 209.
κατακαίω, [81] ᾿1718 18°; is 2533.
annie 1218,
κατασφραγίζω, δ᾽:
κατεσθίω, 10% 1 115 124 209 ; Ixxix.
κατηγορέω, 129.
κατήγωρ, 12 : 1. 327.
κατοικέω, 213 gi 6 818 1119 1" 12. 14
145 (var. ) 177-8; xxx, Ixix, Ixxxviii;
i. 40, 273, 336, 359 ; li. 12, 13.
ἐπὶ τῆς γῆς, 1. 289, 290, etc.
ἐν αὐτῇ, 1. 336, 359.
τὴν γῆν, il. 57, 61, 63.
κατοικητήριον, 183,
καῦμα, "16 169,
καυματίζξω, 16% 9,
κεῖμαι, 43 2118,
κέντρον, 919,
κεραμικός, 277.
κεράννυμι, 141° 185; ii. 16.
κέρας, 5° 913 128 131: 11 p78 7. 12. 16. Ὁ
141.
κεφαλή, 119 43 97: 17 [915] τοὶ 12}" ὃ
13! 8 1414 173 1. 9 1819 912,
κηρύσσω, 53.
κιβωτός, 1119 2123 ;
κιθάρα, 5° 147 157.
κιθαρίζω, 147.
κιθαρῳδός, 14? 187,
κινέω, 2° 614,
κιννάμωμον, 183,
κλαίω, 5 5 18% 11- 15, 19,
κλείς, 118 3” 9) 201 : xxx, ext,

Ixvi; i

354,

lxi ; 1. 297, 298.

κλείω, 37 8 ττῦ 20% 21% ; Ixxxvi.
κλέμμα, 95} ; 1. 255.
κλέπτης, 161 (see 3°) 3° ; Ixxxiv.

κληρονομέω, 217; ii, 215.

κλητός, 1714; cxv; ii. 130.

kAivn, 272; cxlvi; i. 71.

κοιλία, 10% 19,

κοινός, 2177,

κόκκινο; 15 181% 16; ii,
94 ”., 115 2.

conta 185 5.11: 97, 98.

κολλούριον, 318... 1.08:

κοπιάω, 25:

κόπος, 22 1413; i. 49.

cérrt, 17 18°; Ixviii.

Koo pb, 1.5 212.

κόσμος, 1115 138 178; xxxi.
κράζω, 610 72-10 703 122 {πε is το

19%,

64, 91,

I, INDEX OF GREEK WORDS

kparéw, 2) 19. 14.18. 28 211 yt 20, ὦ,
48, 49; 1οῖ “., 204.

κράτος, 18 5”.

κραυγή, 21%,

κριθή, 6°.

κρίμα, 171 187 208 ; ii. 111,

κρίνω, 61 1118 18820 792 768) 101}
2012 18.

κρίσις, 147 1810 19? 167,

Kpovw, 3°.

κρύπτω, 217 615. 16,

κρυσταλλίζω, 2111,

κρύσταλλος, 45 223.

κτῆνος, 1818 ; ii, 104.

κτίζω, 4: [411] τοῦ ; Ixxi #.; i. 134.

κτίσις, 314.

κτίσμα, 538 [89].

κυβερνήτης, 1517; ii. 105.

κυκλεύω, 2098 ; xxxii.

κυκλόθεν, 43: 4 [48] ; cxxxiii 5 i. 125,

κύκλῳ, 4° qu 7al ΟΧΧΧΙ͂Ι.

κυριακός, ΤΠ ΠΣ bet.

κύριος, [18] 48: 1 7l4 Ὑχ4. 8. 15. 11. 7418
15* 4 1714 oe 105: 16 2172 225+ 6. 20. 21,
Cx, cxxi, cxlvii; i. 6, 127, 212; ii.
75, 387 2.

κύων, 22) ; 11. 178.

λαλέω, 112 41 τοῦ: 4 8 738. 11}. 18 1.1
215. 15. ΧΧΣΊΙ, ΟἿ} 1 3255.

λαμβάνω, 217-27 33.11 211 67.89.12
6! 85 108: 9. 10 1117 14° 11 1733 184
197° 2217 30%,

λαμπάς, 45 [810].

λαμπρός, 15° 1814 198 221-16 ii, 108,

Λαοδικία, 111 314,

λαός, 5° 79 ro! 11° 15} τὰν ΠῚ 5]
158. 215 Ὁ ΣΥΣΥΙ Ga ΤΑΣ ih, ΖΟ,

λατρεύω, 715 223; 1. 214, 215.

λέγω, [18] 110-17 21.2.7. 8 9. 11. 13.
17. 18. 20. 24. 29 01. δ. 7. 9. 18. 14. 17. 22

41" 8 10 55. 9. 12. 18.16 (1. 8. δ. 6. 7. 10.
11. 16 73. 10. 12. 18. 14. 918 [911] of. 14
Tot: 8: 9. 11 γ11- 12. 1δ. 16 1210 7.4. 14
1418 145 8: % 18 γς8 161 [1652] 1617
171-7 [1715] 18: 4- 7. 10. 16. 18. 19. 21
19}: & Ὁ 167 195 & 9 [19% 10] 1017 219
2217 2152 [2155] 213: δε 22°: 10.9. 20.
xxx, clv; i. 235, 267, 360;
413 2.

λέγων, cxxvii, cl, cliii; 1. 108, ete.

Aevi, 77.

λευκαίνω, 714; 1. 188, 214.

λευκοβύσσινον, ee (var. ).

λευκός, 114 217 34. 5.18 44 (3. 11 79. 18
1414 1011: 14 ΣΟΥ τ Ἰχυνην τ τῆν
184-188, 213, 214; ii, 192, 193.

I, INDEX OF GREEK WORDS

λέων, 4ἴ τῇ 95 17 Io? ret.
Χηρός, 14)* 20 γοῖδ᾽. Ixxiii, Ixxv 5 ii.

24.
λίβανος, 1818,
λιβανωτός, 8% δ
λίθινος, 939.
λίθος, 43 15°t 174 1812- 16. 21 2111: 19,

Ixv, Ixxiii, cli, clxvili ; 11. 38, 425 7.
λίμνη, 197° 2019- 14 [2014] 2015 218;

i. 239-242.
λιμός, [68] 188.

[λίνον, 155]; Ixv, Ixxiii ; ii. 38.
λιπαρός, 1814 ; ; ii. 108.
λόγος, 12 & 9 38-10 69 1211 7717 [109]

20% 25 22: 7.18 [2219] 2210. 8. i.

7, 21, 329. 2
Λόγος, 1985 Xxxl, lili; 11. 134.
λοιπός, 274 3" [813] ΘΕΟΣ ππε 1217 1051

[20%] ; 1.70, 238, «295 332.
λυχνία, 115. 18. 20 21. δ᾽ 7χ4,
λύχνος, 18782 2138 225,
λύω, 15 oe 915 16 208: Ue

187.

Μαγεδών, 161°; ii. 50.

Maywy, 208.

μακάριος, 13 1615 (see 33) 1418 105 2214
2082 227; Ixxxiv ; li. 186.

μακρόθεν, 1819 15. 17,

Μανασσῆ, 7°.

μανθάνω, 14%.

μάννα, 217,

μαργαρίτης, 174 1813.16 211

μάρμαρος, 18:3.

μαρτυρέω, 17 22184. 16 2220 ; XXXvV.

poprupia, 12" 69 117 121... 1Π|10}0]
AG SSSA 1 GE 21, 22.

μαρτύριον, 15 ; Ixv, cli; ii. 37, 38.

πάρ, ΤῈ ΣΡ 214 ΤΙ 1751 14: 62.

μασάομαι, 1619,

μαστός, 118,

μάχαιρα, 64 13114; i, 165.

μέγας, 119 222 52-12 (4:10. 12. 18, 17
72 10. 14 815 [88. 10] 92. 14 yoS 118: 11.
12. 18, 17. 18.19 1.21: 8: 9. 10. 12.14 7 32.
δ. 18. 16. y42.6.8.9 [1416] 418. 19
[152] 158 163+ 9. 12. 14. 17. 18. [1619]
1619: 21 “yl. δ. 8. 18. 181. 3. 10. 18. 18.
19, 21 1 1. 2. δ. 17. 18 20! 2119. 12
2011-12 273; clviii; li. 42, 104.

μεγιστᾶνες, 615 [1823]; i, 181, 182.

μεθύσκω, 177.

μέλας, 65: 22 ;

μέλ TO* 2°,

μέλλω, 119 410 a 10. 16 61 818 104 7
12% ° 178; i, 33, 42, 79, 264, 265,
301.

τ 230.

is 15; i

i, 162.

467

μένω, 1779,

μέρος, [1619] 20% 218 [2219],

μέσος, 118 21 [45] 5° 65 717 222; xxx,
cxlvili ; 1, 118, 119, 136, 140, 217;
11. 176.

μεσουράνημα, 818 145 1917,

μετά (acc.), 119 41 (bis) 71-9 9” 1111
15° 18! 191 20%,

μετά (gen. ἢ: [7-12 210. 22 24. 20 (bis). 21
(bis) 4 1 [68] 108 11? 127: 9. 17 13» 7
1418. 4 [144] 17." 21214 (bis) 783. 9
I 19 (bis). 20 21% 16 207+ 6 212 (bis)
[213] 2213. 21,

μετά, uses of; Ixxx, cxxxiii, cxxxiv ;
1 τϑ; 250, 501, 305, 320» ᾿'
406 7.

μετανοέω, 25 [25]: 16 21 [232] 48. 19
939. 31 169% 12,

μετανοέω ἐκ, i. 39, 71, 254, 255.

ΒΕ τι 5 A σους
276.

ΓΕ 2115. 17.

ee 73 of 1315 141. ye 20%
224,

μή, with imperative, 21°,
with subj, 78 τοῦ 11? 227,
alone [19}°] 22°.
μή, uses of ; CxXxxvi.
μή. . = μήτε. «. μήτε, 17%,
μηδείς, 31.
μῆκος, 2115,
μήν, 9°: 10. 15 113 ΤΣ 223,
μηρός, 1918,
μήτηρ, 17°.
μίγνυμι, [87] 157; i. 233.
μικρός, τὶν 611 1118 mene 19° 18 208. 18,
i. 43, 297, etc.
μιμνήσκομαι, 161% ; ii. 52,
μισέω, 25 1716 182,
pucOds, 1118 22123 Ixxvii, Ixxix; i

373:

Μιχαήλ, 127,

μνῆμα, τι.

μνημονεύω, 25 58 188,

μοιχεύω, 2535; i, 72.

μολύνω, 34 [144].

μόνος, 154.

μόσχος, 473; 1. 124.

μουσικός, 1872+; clii; ii, 109, 110.

μυκάομαι, 10°; i, 261.

μύλινος, 1872,

μύλος, 182? ; Ixxv.

pupids, cee 915,

μύρον, 1818,

μυστήριον, 12° 107 178-7; Ixxis 1, 34,
264-266 ; ii. 65.

[Μωυσῆς, 15%.]

468

ναὶ eV 4h 104 2220 tO!

τρίς: i2 715 111: 2. 19 [1.416- 17) 155: 6.8
16) LT TAs ΣΟΥ, 215, 276, 277;
nh 27-

ναύτης, 1817,

νεκρός, 1ὅ- 17. 18 28 oe 1118 1418 168
[2054] 2012: 13

eae 17 τοῦ 1113 1414 [1415 1°];

νεῤθαλιμ, We:
vedpos, 273; i. 73.
νῆσος, 19 614 1629,
γικάω, 27 11" 17 26 35.12.21 65 GF 117
IE Te 105 GAH ; ΧΑΣΙΙ, ΟΣΙΙΣ A
i. 45, 53, 54, 353:
νικάω ἐκ, il.

Νικολαΐτης, 25. 16.»

ὈΧΣΙΣ ἢ 52)
53:

νότος, 2 2118,

vous, 1318 17°; i. 364.

νύμφη, 1878¢ ἐν 2217 215. 11. 170.

νυμφίος, 1878¢,

νύξ, 48 73s [813] 1210 141} 2125 2019 225;
clv 1. 236, 237, etc.

Enpalyw, [1415] 162? ; ii. 22,
ξύλινος, 97°.
ξύλον, 27 1813 223" 14 [2219].

ὃ, ἡ, τό, connecting noun with follow-
ing phrase, i. 136, etc.

ὄγδοος, 1711 217°.

ὅδε, 21. 8. 12. 18 ete 7. 14. Cxxil ; 1.
48.

ὁδηγέω, 717; xxxii.

ὁδός, 15% 1612.

ὀδούς, 9°.

οἶδα, 22- 9. 13. 17. 19 τ 8. 1δ. 17 14 1212
[1913].

οἰκουμένη, 319 12° 1614 ;

οἶνος, 69 14° 10 1619 ca 189: 13 191δ.
ii. 14, 15.

οἷος, 1618, ᾿

ὀλίγος, Ὁ ae ee 170 KEK seis
43: a

ὅλος, 319 613 12° 118 1614 ; clviii ; i.
334, 337.

ὄλυνθος, 618. i. 181.

ὄμνυμι, 108; i, 262.

ὅμοιος, 118: 18 918 48. 6. 1 ο7. 10. [019
113} 13" 4.11 1414 1818 2111. 18.

Ixxxil, Text ὉΠ 2. 27, 30. 37:
113; li. 106, 156.

ὅμοιον υἱὸν ἀνθρώπου, i. 3, 27; i. 3,
19, 20.

ὁμοίωμα, 97; i, 244. Σ

I. INDEX OF GREEK WORDS

ὁμοίως, 215 [812],

ὁμολογέω, 3°; Ixxxv.

ὄνομα, 2° 13.17 91. 4. δ. 8. 13 68 [811]
gl 1118: 18 1.γ1} 8. 8. 17 7.1. 11 ped ἃ
169 ΤῊΣ δ. 8 [1912] 1918-16 2112. 14
225 ; i. 81, 92, 291, 347, 348, 354;
1 122. 172.

ὀξύς, 116 212 14 [1427] 1418 τοῖν,

ὄπισθεν, 119 45 51; cxxxvi ; i. 137.

ὀπίσω, [1 (var.) 1215 135] : cxxxvi, cl,
cli; 1, 305, 337, 351 ; il. 419 2:

ὅπου, 245 118 125 145 [17%] 201°;
cxxxvi, clvi ; i. 301, 304, 309, 310,
330 ; ii. 10, 68

ὀπώρα, 1814 ; ii, 108.

ὅρασις, 43 917.

ὁράω, 17 1119 121.3 [1010] 224 9. j
19. See εἶδον.

ὀργή, 615. 17 1118 1419 1619 1918. 1
182, 183, 296 ; ii. 52.

ὀργίζω, 1118 1217; 1. 206.

ὅρμημα, 1821; ii. 107, 108,

ὄρνεον, 18? 1017- 21,

ὄρος, 614 15. 16 [88] 141 1620 [179] 2110.
Ixxxiii.

ὅς, 11 (bis). 3. 11. 19 (ter). 20 36. 10. 13. 14. 17.
235 45. 4. 8. 11 41 (bis) [45] 56 [58] 513 69
2. θ΄ 320 (bis) 1 O45. 6.8 790.16 γ 32. 6.12.14
ibis) 142 8 y78 (bis). 11. 12. 16. [16]. 18 7 gs
1819 [1012] 19% 202 2113. 17 2011. 12
218 225, See ἄχρι οὗ,

ὁσάκις ἐάν, 115 ; cxxxvi ; i. 272.

ὅσιος, 154 1659; cx; ii. 29, 123.

ὅσος, 13 224 419 13: 187: 17 2116,

ὅστις, 17: 12 224 94 118 1218 175 12 193
[201]; li, ‘cxxil; 1: 71, 242, 287»
ii. 119, 152, 183.

ὅταν, Fut. indic., 4%
Aor. indic., 81,

Aor. subj., [9°] 117 124 17! 207,
Pres. subj., 107 189,
ὅταν, uses of; cxxxvi,

104, 127, 223.
Bre, 117 58 61. 9 & 7. 9. 12 γρϑ. 4. 10 228,

ὅτε, uses of ; Cxxxvii.
ὅτι, 2% 46 14. 20, 23 “1 (bis. 4. 8. 9. 10. 15.

16. 17 (ter) 411 ς 4. 9 617 717 [811] 108 113:
10. 17 210. 12 (bis). 18 734 p47] 415 ibis)
1418 τὲ (ter) 1621 17 14 185 ᾿ (bis). 8.
10, 286. 116. 16, 19. 20. eu 1g? (bis) 7652. 6
19° 7 225 215,

ὅτι, uses of 3 CXXxvVii.

ov = where, [τ 738], cxxxvii.

ov, uses οὖ; CXxxvii,

οὐ μή, 211 3% δι 12 οδ pod 187 21 [18.
182ab 18:24. 234. τὸ 22h. 23ὃ 5125.

ov μή, uses of ; cxxxvii ; 1. 59.

CxxXxvii ; i.

I, INDEX OF GREEK WORDS

oval, gis 912 1114 1212 1819. 16. 19;
CXXXVii, clviii 2.; i. 238, 247, 302 ;
ii. 90, IOI.

οὐδὲ. . . οὐδὲ. πον οὐδέ, 5° 76,

οὐδὲ... οὐδέ, 93.

οὐδέ, 128 2173,

οὐδέ, uses οἵ; i. 40, 254.

οὐδείς, 217 Bye 8.17 ice 4 ip 14 158 1811
[1913].

OUK - - «᾿ ἔτι, 11. OF, 153.

οὐκέτι, τοῦ 18114 [1814] ; xxx, cxxxvii.

οὖν 12? 2516 15 15 xxxi, CXXXVil;
113; 33> etc.

οὔπω, 1710-12: cxxxviii.

οὐρά, 919 [913] 7123.

οὐρανός, 5313 a 2 53.18 618. 14 91 [8:]
οἱ τοῦ" 4" δ: 8. 8 15: 12. 18. 15. 19.721. ὃ
4. 7. 8. 10. Ῥ Ι 6. 13 1418 125: 7 [1 417]
[151] 155 1612-21 181. 4. δ. 20 pol. 11.14
201 211° 20% 11 211-2; xci; i. 108,
303, 304, 314, 323, 324, 329.

οὖς, 27: 11-17. 20 8. 13: 22 739,
Ιχχχὶν ; i. 38.

οὔτε, uses of ; Cxxxvili ; i. 40.

οὔτε, 54 979 (var.).

οὔτε. . . οὔτε, 315 18 58 (var.).

Οὔτε. -- οὔτε. -- οὔτε, O--1=,
οὗτος 119 26-24 41 v1.9. 18.14.16 (18.

18. 20 113 6.10 1212 [144] 144 155 16°
1718- 16.14 181 8.15 19! 165¢ [19°]

XXX,

208 55 6 [2014] 215c-7 96. 7.182
[2218 19] 22i6 10. 8. 9. 380. ροχχῇ,

clviii.
bpelhio (Sedov), BuO 3 Τὶ 95, 9
ὀφθαλμός, 17-14 218 318 46 τ 56 717
19}? 2142,
ὄφις, [919] 12% 14 15 202; 1, 325.
ὄχλος, 7° [1715] 1901 δ; cxli, cxlii; ii.
II

4.
ὄψις, 115; xxxii; i. 30.

παιδεύω, 31°; Ixix ; i. 99, 100.

male, "716 [9]; Ask 216, 243.

πάλιν, 108 1

παντοκράτωρ, [18] 45 1117 158 1614 167
195. 16 2122. 11], ἵν], Ixx, cx, cxlvii,
ΟἸΧΙΙ 51. 2, 20, 104, 127, 295, 387 2.,
398 2.

παρά (gen.), 277 318,
(Dat.), 218

παρά, uses οἵ; Cxxxiv.

παράδεισος, 2?; 3 1. 55; ii. 157-161.

πάρδαλις, 1525.

πάρειμι, 178; ii. 429 22.

παρεμβολή, 209.

[παρθένος, 144] ; ii. 8, 9, 10.

469

πᾶς, 17228 411 «85.9.18 614.18 71 (var) 74.
9. 11. 16.17 98787] of 115 725 137-8. 12. 18
14% 8 154 168 20 182. 8. 12.17. 19. 14,
226. 287. 24 5.17.18. 31 2119.27 2916
215% δα 923 218 22182. 31. rks 3355 336;
ii. 155.

πάσχω, 210,

πατάσσω, 11% 1918 ;
285.

πατέω, 117 142° 195; 1, 270.

πατήρ, 1° 227 ap 21 14},

Πάτμος, 1°.

πεῖν 3 ΟΧΙ͂Χ.

πεινάω, 715; xxxti.

πεῖράζω 2% 10 310; i, 58,

πειρασμός, 31°; i. 90.

πελεκίζω, 204.

πέμπτος, 6° git 1610 2120,

πέμπω, 1142 1119 [1415] 1418
210.

πενθέω, 1811: 16. 19,

πένθος, τ87: 81 214°; ii. 99, 100,

πέντε, 9 1° 1719; 1 224 2,

Πέργαμος, 111 213.

περί (acc.), 158.

περιβάλλω, 35: 18 44 79 18 10] 11 rat
PASH 105. Ὁ: Cx sr 52.

περιζώννυμι, 118 15%,

περιπατέω, 21 1615 (see 33) 34 055 2124,

πέτομαι, 47 818 1214 145 19!” 5 i. 302.

πέτρα, Grae

πηγή, 717 [819] 147 164 2154: i. 2173
ii. 14.

πῆχυς, 2117.

πιάζω, 1979 ; ΧΧΧΙΪ ; ii, 139.

πικραίνω, [81}] 10% 19; i. 235.

πίνω, 141° 183 (var.) 16%.

πίπτω, 117 2 410 58.14 618. 16 711 [810]
gt 1113: 16 148 1619 1710 182 194
[1010]. 228. 1 180; 235, 229,» 1c
403 722

πίστις, 218. 19 τῷ 1412:
i. 61, 335, 369

πιστός, 18 210. 13 414} 1714 101: 215¢ 225;
ΧΧΙΧ, CXV ; li, 216 22.

πλανάω, 279 125 1314 1852, 1920 208
208: 10

πλατεία, 118 211 222,

πλάτος, ᾿2115 20° ; Ixxix ; ii. 190.

πλέω, 1817,

πλ 18. 20 11° 125: 14 [τ51- 5] 155
16% 31. 184. 8 219 [22187]; i. 334.

πλήν, 275 ; cxxxvili.

πληρόω, 37 611 ; 1. 80.

[πλήσσω, 817.]

πλοῖον, [89] 181°.

πλούσιος, 25 317 615 1318,

Ixxvili, Ixxix ; i,

2215; if,

431 71.

XXIX, CXV;

470
πλουτέω, 317-18 188. 16.19: Ixixs i,

πλοῦτος, 512 1818; 1, 149.

πλύνω, 714 2214; i, 188, 214.

πνεῦμα, [14] 120 27- 11. 17. 29 31. 6. 13. 32
4? [45] 5° 1122 1325 1.418 1618 [1614]
173 18? [1010] 2119 2217- δ. Ixxxviii,
ΟἿΣ, cxiv; i. 11-13, 53, I10, III;
li. 179, 218.

πνευματικῶς, 118,

πνέω, 71.

ποδήρης, 138 ;

πόθεν, 25 718,

ποιέω, 18 25 21 12 510 11? 1215. 17 τ
1.12. 18. 14. 16.161.7[1614] 17171717]
1715 1019- 20 2127 252-15 2156 [2211].
AK 5.1 290, 352, 357; 1: 14.
174, 178.

ποιμαίνω, 227717728 τοῖδ , xxxi, xxv,
Ixxviii, Ixxxvili, cxlvii; i. 75, 76,
216, 217; 11. 116.

ποῖος, 3°,

πολεμέω, 215 127 134 1714 roll ; 1, 65;
ii, 115.

πόλεμος, 97. 9 117 12717 737 1614 1019
205:

πόλις, 312 112: 8:15. 7420 [1619] 1619
1718 1810. 16. 18. 19. 21 5710. 14. 16. 16.
18. 19. 21. 23 2214 209 213 [2251 1.
157-161.

πολύς, 115 219 54. 11 79 88 [811] οϑ το}
14? 1 19" 6. 12,

πονηρός, 167.

πόνος, 161% 11 214“. 11, 41.

πορνεία, 251 051 148 172. 4 175 188 τοῦ;
i, 2:5.» ii. 61, 62, 65.

πορνεύω, 214- 20 172 183 9

πόρνη, 171. 5.18 [1715] 192 ; ii. 65.

πόρνος, 2215 218,

πορφύρα, 18!,

πορφυροῦς, 174 181%; xxxii; ii. 64,
QI, 94 #., I15 22.

ποταμός, [819] oi 1215. 16 16% 12 221" 2

ποταμοφόρητος, 1215; i. 302, 330, 331.

πότε, 61°,

ποτήριον, 1419 1619 174 185 ; Ixxiii,
Ixxiv ; ii. 16.

morifw, 148 185 (var.); 11. 96, 430 2.

mov, 218,

ποῦς, 11ὅ. 17 gis gt 10" 3 1111 121 122
[1919] 228 ; Ixxi, cxlvii ; i. 29, 256,
259, 260. ἢ

πρεσβύτερος, 44" 19 ς5. ὃ: 8 [11] «14 γ11.13
1116 143 194; 1. 128-133.

πρόβατον, 1818,

πρός (acc.), 127 3% ro? 72° (bist. 12 7.38
(Dat.), 18,

iy rhs

I. INDEX OF GREEK WORDS

πρός, uses of ; cxxxiv.

προσευχή, [5°] 8% 4.

προσκυνέω, 49 419 τος 11 939 111: 15
13* 8. 12. 15 147: 9.11] 15¢ [163] 194
[1010] 197° 20% 228- ®; xxxii, ὌΧΙ,
clvi?; 4. 210, 212; 325, gece:
129, 139, 213.
with dat. = ‘‘ worship.”
with acc. = ‘do homage to.”

πρόσωπον, 47 615 711 g? rol 1115 1219
2011 224 ; xci, Cxxvili ; i. 302, 305,
330.

προφητεία, τὸ 115 [1919] 227- 134 [2219]
2210. 27,2:

προφητεύω, 10! 118 ; i. 269.

προφήτης, 107 1110-18 820. 24 166
228 9, .

προφῆτις, 22°,

πρωινός, 278 2216 - Ixxxviii; i. 77.

πρῶτος, 117 254: δ. 8.19 41: 7 [87] gt 11"
162 4119 2οϑὅ: 6 2144. 1 2218 : 1. 31 ;
ii, 201.

πρωτότοκος, 1°; lxxviii, lxxxiv, cxlvii;
i. 14, 94: ii. 386 ».

πτέρυξ, 48 o® 1214,

πτῶμα, 118%; i, 272, 286.

πτωχεία, 2°.

πτωχός, 317 131%; 1, 56, 97

πυλών, 2113. 18. 16. 21.25 9914, ij, 162,

πῦρ, 114 218 318 45 85 [87- 8] 917. 18 ol
115 1318 1410 [1415] 155 168 1716 188
1915: 20 20°: 10. 14 [2014] 2015 218;
cliv.

πύρινος, 937.

πυρόω, 115 318 ; 1, 20, 98.

πυρρός, 64 123; 1. 162.

πύρωσις, 18% 18,

πωλέω, 1317,

TOs, 354,

ῥάβδος, 227 111 125 1918,
ῥαντίζω, 1918 (var.).
[ῥέδη, 1813] ; ii. 104.

[ῥυπαίνω, 2211]; ii, 222.
[ῥυπαρός, 2211] ; ii. 222.

σάκκος, 613 113,

σάλπιγξ, 119 41 83. 6. 15 gis,

σαλπίξζξω, 88. 18 [87- 8. 10. 13] οἷ" 18 τοῦ
Ὁ 1 wee

σαλπιστής, 1833,

σάπφειρος, 211 ;

Σάρδεις, 111} 31 4.

ii, 169.

I, INDEX OF GREEK WORDS

σάρδιον, 42 2129; 1, 114.
σαρδόνυξ, 212°; ii, 169.

σάρξ, 171. 1918. 21; 11. 74.
Σατανᾶς, 2% 18.24 39 729 208. 7,
σεισμός, 612 85 7113.19 1618
σείω, 618,

σελήνη, 613 [812] 121 2128,
σεμίδαλις, 1813; ii. 104.
σημαίνω, 12; xxxii; i. 6.

σημεῖον, 121. 8 1318. 14 [151 1614] 1929 ᾿

i. 300, 314.

σιγή, 8; 1. 223.

σίδηρος, 1812,

σιδηροῦς, 227 9? 125 1918,

σιρικός, 1813: 11. QI, 103, 115 7.

σῖτος, 65 1818,

Σιών, 143.

σκάνδαλον, 214,

σκεῦος, 227 1812,

σκηνή, 13° 15° 219; cli; 1. 3533 it
37, 38, 205-207, 444 2.

oxnvow, 7} 1212 138 218; xxxil; i.
215, 302, 329; ii. 406 2.

σκορπίος, 93 [95] 91°,

[σκοτίζω, 813,]

σκοτόω, 9? 1619,

σμαράγδινος, 4°; i. 114, 115.

σμάραγδος, 2139,

Σμύρνα, 141 28,

Σόδομα, 11°; i. 287, 288.

σοφία, 513 713 1318 17° ; xxix ; 1, 149,
364.

σπέρμα, 1217,

σπήλαιον, 615,

στάδιον, 147° 2118; 11, 25, 163.

σταυρόω, 118,

σταφυλή, 1418,

στέφανος, 210 211 45: 10 63 97 121 1414 5
Ixxxiv; i. 58, 59, 131, 163, 164;
11. 20.

στῆθος, 15°,

στήκω, 1243 ii. 417 7.

στηρίζω, 3%,

στολή, 611 79.18.14 2214. 1 184-188,
213.

στόμα, 119 216 216 017, 18,19 10? 10 115
1215. 16 132. δ,8 145 1618 1915. a.

στράτευμα, 9158 1914. 10,

στρέφω, 118,

στρηνιάω, 187-9,

στρῆνος, 188,

στύλος, 313 101 ; i. 90, ΟἹ.

συκῆ, 618,

συμβουλεύω, 328,

Συμεών, 77.

συνάγω, 1613. 18 1017. 19 208,

συναγωγή, 29 3°; i. 57, 58.

471

σύνδουλος, 611 [191°] 229,

συνκοινωνέω, 183 ; 1xxxvi.

συνκοινωνός, 19; i, 21.

συντρίβω, 237; 1, 77 ; 11. 393 »-

σύρω, 123.

σφάζω, 5% % 12 64. 9 733.8 1824. xxxii;
i, 141, 143, 147, 153, 3495 ii. 113.

σφόδρα, 1672; xxxi; ii. 53.

σῴραγίζω, 78-458 jot 208. 2210;
Ixxi, Ixxxi, Ixxxv 7. ; i. 194-1098.

σφραγίς, 52-2 5.9 61.3, δ. 7. 9. 13 72 81
95 ; Ixxi 22. ; i. 197, 198 2.

[σῶμα, 1818] ; 11. 104, 105.

σωτηρία, 719 1210 103 ; Ixxi; 1, 211,
301, 326.

ταλαίπωρος, 517; i. 96, 97.

ταλαντιαῖος, 16% ; ii. 53.

ταμεῖον, 2073 ; 11. 195-198.

τάχος, 11 228,

ταχύ, 216 211 111 227. 12, 20,

τεῖχος, 2112.14, 15, 17, 18,19,

τέκνον, 223 124.5,

Tedéw, 107 117 [152] 158 1717 208 [205]
ZOU 25:

τέλος, 276 218 2218; 1], 220,

τεσσαράκοντα, 74 113 13% 141. 8 2717,

τέσσαρες, 45- 5. 8.10 «6,8, 14 61,6 1. 3,
4,11 913. 15 1119 141- 8. 15’ 19 2111
205; i. 115 2... 224 72.

τέταρτος, 47 67- 8 [813] 168 2120,

τετράγωνος, 2118,

τέχνη, 187%,

τεχνίτης, 182%,

τηλικοῦτος, 1618,

τηρέω, 18 226 33 1615 (see 38) 25. 10 1217
1412 227-9; xxxii, Ixxxiv 2., Ixxxviii;
i. 8, 89, 90, 302, 369.

τίθημι, 117 τοῦ 11%,

τίκτω, 12%. 4 5. 13,

τίμη, 49. 11 512. 13 »,13 2138. i, 149.

τίμιος, 174 1812.16 2712. 19,

τιμιότης, 1819 ; clii; ii. 106, 107.

Tus, Cxxli, See εἰ,

τίς, τί, 27 1-17.29 36.18.22 κἃ 617 71B
134 (bis) 154 177 1838,

τόξον, 6%,

τοπάζιον 2120,

τόπος, 2° 614 125. 8.18 1616 1817 gold.
ii. 105, 106.

τοσοῦτος, 187. 18

τοῦ, and Inf. (Hebrew idiom); cxxvii,
cxlvi, clviii #., clxii; i. 304, 305,
321-322.

τρεῖς, 65 85. 6 818 918 1.19. 11 1618 [7619]
2118 ; clvi, clix ; i. 224 ".

τρέφω, 128-14,

472

τρέχω, 9
τρίτος, a 65 [87- 8. 9. 10. 11.12] 15. 18
es 1114 yxt5 125 14° 164 2129; i,

233:
τρίχινος, 613,
τρυγάω, 1418. 19
τυφλός, 5337.

ὑακίνθινος, 917; i, 253.

ὑάκινθος, 217°; ii. 170.

ὑάλινος, 45 152.

ὕαλος, 2118. 31. cxlii.

ὕδωρ, 115 "11 [810. 11) 11° I 215 14?- 7

164 [1652] 1612 17} [1715] 1995 221. 17

2155.

ὑετός, 11°,

υἱός, 113 4214. 18 78 125 1414 2112.7;
Ιχνὶ], xecxitis 1. 27; ἰϊ. 19, 20.
See ὅμοιος.

ὑπάγω, 108 1319 144% 16} 178-11; ii,
429 2.

ὑπό, uses οἵ; cxxxiv; i. 171.

ὑπό (gen.), [65] 61%.

ὑποκάτω, 5°- 13 69 121; cxxxiv.

ὑπομονή, 19 22. 3.19 210 mate 1412.
xxix, Ix 72. ; i. 21, 40, 49, 368.

ὑψηλός, 2119. 12,

ὕψος, 2115,

φαίνω, 146 [813] 1833 2138,

φανερόω, 318 15%.

φαρμακία, 931 18287; i, 255.

φαρμακός, 2215 218,

φέρω, 2 ΙΕ το

φεύγω, 95 125 1630 2011,

φθείρω, τ93.

φιάλη, 58 157 161-29. 4, 8.10, 183. AF 1.71
2155. ii. 39.

Φιλαδελφία, 111 37.

φιλέω, 319 2215; xxxii; i. 99.

φλόξ, 114 218 ΤΟΙΣ.

φοβέομαι, 117 219 1118 147 154 198 5 ii. 13.

φόβος, 1142 1810. 15,

φοῖνιξ, 795 xxxil; 1. 211.

φονεύς, 2215 218.

φόνος, 974; i. 255.

φρέαρ, 91- 3.

φυλακή, 210 183 207.

φυλή, 17 55-9 74. δ. 6, 7.8.9 119 127 149
FRSC TT 147:

φύλλον, 223.

φωνέω, 1428; ii. 23.

φωνή, 110. 13. 15 320 41.6 52.11.12 61. 6
7,10 78.10 8.18 o9.18 γ08. 4.7. 8
1113. 15. 19 7910 1415. ἃ. 8, 9 [1415] 1418
161. 11.18. 1.833. 4. 33, 28. 10]. δ: 6.17
215. cxlii, cxlviii, cliii.

*Q, [15] 21° 2218 ;

I, INDEX OF GREEK WORDS

φῶς, 18284 2124 228,

φωστήρ, 2111; ii. 161-162.

φωτίζω, 18! 2123 225; Ixxvi, Ixxvii,
cexli, cxlviii ; ii. 210, 211, 444 2.

χαίρω, 1129 197,

χάλαζα, [87] 1119 1622,

χαλινός, 1439,

χαλκηδών, 2119; ii. 169.

χαλκολίβανος, 145 218; i, 29,

χαλκός, 1812,

χαλκοῦς, 929,

χάραγμα, 131627 149.11 [16%] 19%
201 ; i. 362 2.

χάρις, 14 2272; Ixxxiv, Ixxxvi ; i. 9.

χείρ, 148 65 7% 84 930 103. 5.8.10 1.218
149: 14 οὖν 192 20}. 4.

χήρα, 18

χιλίαρχος, ΟἿ δ τοῦθ. Ὑ 185:

χιλιάς, su 74. 5.6.7.8 [118 141. 3 2116;
clix.

χίλιοι, 118 128 14? 202. 8. 42 [2052] 208.7,

[χιών, 114.]

χλιαρός, 316 ; 1. 96.

xAupés, 68 [5 γι, 71. 1617 τ, 108.

χορτάζω, 1

χόρτος, [87] of.

χοῦς, 1819,

χρεία, 317 2123 225,

χρείαν ἔχω, i. 96; Ii. 210.

Χριστός, 11. 2- 5 1118 1210 go44. 6. xxii;
i. 6, 294.

χρόνος, 2531 611 τοῦ 208 : i. 263.

χρυσίον, 318 174 (var.) 1818 2118. 2,

χρυσόλιθος, 217°; ii. 169.

χρυσόπρασος, 2179; ii. 170.

χρυσός, 9? 174 (var.) 1812,

χρυσοῦς, 113.18.30 21 44 58 88 gis. 20
1414 158? 174 2115,

χρυσόω, 174 181% ; ii. 64.

ψευδής, 23 218,

ψεύδομαι, 3%.

ψευδοπροφήτης, 1618 1928 2010 ;
344 5 il. 47.

ψεῦδος, 145 2131 2218,

ψηφίζω, 1315,

ψῆφος, 217 ; i. 66, 67.

ψυχή, 69 [89] 1212 168 1818. 14 204,

ψυχρός, 515. 16,

i. 342-

i. 20.
ὧδε, 41 I 113 1328. 18
Cxxxviii ; i, 364.

I 413

17° ;

11, HEBRAISMS

36, 5° 148 [158] 158 ; xxviii; ii. 34-36.

ὠδίνῳ, 123.

ὧν; ὃ, 14 [18] 48 1117 τόδ - Ixxviii,
Cx, cxii, clii ; i. 10, 295.

ὥρα, 8,10 οἱ" 1118 147 [1415] 1712
1810. 16. 19... i, 81 ; ii. 71.

ὡς, 119. 14 (bis) 14. 15 (dis). 16. 17 218, 34,
27 (bis) 7615 28 41. 6.1 6 6). θ. 11. 12

(bis. 18. 16 81 [gs- 10. 11] Ὁ" 8. [9°] 97

473

(bis). 8 (bis). 9 (bis). 17 Io! (bis). 7. 9 10
1215 132 (bis). 8. 11 14? (ter). 3 yo2 y68
[1633] 1622 1722 188. 21 191" 6 (ter), 12
2111. 21 291 208 21? 2212,

ὡς, uses Of ; ΧΧΧΙ #., XXXiV, CXXXVili; 1.
24, 30, 35, 36, 220 m., 244, 348,
349 ; ll. 19, 20, 32, 107, 155.
without article; ii. 20, 32.

ὥσπερ, 10° ; cxxxviii ; i. 261.

Il. HEBRAISMS}

ἀπὸ προσώπου, 12\4=15D, ** because
of” ; p. cxlviii.

βάλλω. . . εἰς κλίνην, 2%=*‘* to cast
on a bed of suffering” ; p. cxlvi.

Dative—rois δὲ δειλοῖς, 218, a Hebrew
idiom ; p. cxlviii.

dddvar=jn3, ““ἴο requite,
ἀποδιδόναι) ; p. cxlviii.

διδόναι ΞΞ)Π), ““ἴο set,” 38 (Ξε τιθέναι) ;
p. cxlviii.
ταῖς προσευχαῖς, 88, ‘to offer upon
the prayers” ; p. cxlviii.
χάραγμα él (= dy injna) 1316, ““ἴο
set a mark upon”; vol. i. 362.
=jna, ‘to give up,” 2018 ( = παρα-
διδόναι) ; vol. 1]. 198 ad fin.
ἐκδικεῖν τὸ αἷμα. . . ἐκ, 610 197; vol.
Ϊ. 175.

ἐν μέσῳ. .. ἐν μέσῳ, 56ΞΞ}}3}. .. 73,
‘*between. . . ΒΏΠ 1: p. cxlviil.

ἐπί 17=y, ““ because of”; p. cxlviii.

Finite verb (φαίνει) instead of parti-
ciple, 178; p. cxlvii.

Futures to be rendered as presents or
pasise 4c" 155; pe exlvitl “sq.
vol. ii. 399 22., 420 22.

θάνατος (=737), ‘‘ pestilence,” 238 68
188.

Infinitive in principal or dependent
clause= finite verb, 13!°; p. cxlvi.
Infinitive preceded by τοῦ, 127=finite

verb ; cxlvi; vol. i. 321, 322.

Infinitive resolved in succeeding
clause into finite verb, 131°; p. cxlvi.

καί in circumstantial clause = ‘‘ seeing
that,” 12 18% 198; p. cxlviii.

ED [5.5 Ξ

καί introducing apodosis and therefore
not to be translated, 3 107 141°;
p- cxlviii.

λέγοντος ws φωνή (for φωνῇ), 61; p.
cexlviil.

μίαν ἐκ, 6'=“‘ first of”; p. cxlviii.

Nominative standing in apposition to
an oblique case, 15 215 20 312 g9 gl4
1415 207; p. cxlix sq.

Nominativus pendens, 27 312-21 68;
Ρ- cxlix.

ὄνομα --ὐὀνόματα, 178; p. cxlviii.

ὁ καθήμενος. . . αὐτῷ 6 θάνατος, 6°;
vol. i. 1692.

ὁ θεὸς ὁ παντοκράτωρ ; p. cxlvii.

Participle resolved ἴῃ succeedin
clause into finite verb, 15-6 1
22 9. 20. 23 3° Wen 142% ne (204) ;
pp. cxliv—cxlvi.

Passages needing to be retranslated
into Hebrew in order to discover
the corruption or inadequate trans-
lation, 125 11 ΤΌΣ 6 re 188- 19. 22a
225; vol.i. 337, 351, 358 sq., ii. 37
564.) 65, 100, 106, 109 sq., 210 sq.,
431 2., 433 %., 452.

Pleonastic pronouns added in oblique
cases after relatives, 3° 729% 12% 14
1535. 420": cxlix:

πόδες, 10! (2.6. "δ χγ-ε σκέλη); Pp.
cxlvii.

ποιμαίνειν, 277 125 1915 (=**to break
in pieces”) ; p. cxlvii.

πρωτότοκος, 15; vol. i. p. 14.

υἱὸν ἄρσεν, 12°; p. cxlviii.

ὕπαγε λάβε, 10°; p. cxlviii.

1 For the following transliterations of Hebrew words, see the Greek Index: ᾿Αβαδδών,
ἁλληλουιά, ἀμήν, “Ap Μαγεδών, βύσσινος, ἑβραϊστί, λίβανος, μάννα, Σατανᾶς, σάπφειρος.

474

IV. INDEX TO COMMENTARY

III. PASSAGES IN OUR AUTHOR BASED ON
THE O.T., THE PSEUDEPIGRAPHA AND

THE ΝῊ:

See vol. i. pp. Ixv—lxxxvi.

IV. INDEX TO COMMENTARY,
VOLS 1. AND II.

References to Introduction (Roman numerals) are given first, then
references to the Commentary proper.

Abaddon, king of demonic locusts, i.
245-246.
Abbreviations, explained, cxc-—cxci ;
in Greek Text, ii. 233-235.
originally (1)=ocean
enfolded the earth, but is
now restrained beneath
earth, 1. 240.
then (2) =abode of God’s enemy,
(3)=a great chasm, i. 240.

In 7 Enoch abysses are places of
punishment.

I. preliminary, for fallen angels ;
2. final, for fallen angels
and demons; 3. final, for
Satan, angels, demons and
wicked men, i. 241.

In J*®?=preliminary place of pun-
ishment of fallen angels,
demons, Beast and False
Prophet, and prison for 1000
years of Satan, ii. 239-242.

See Gehenna, Lake of Fire,
Punishment, Sheol.

Accuser of the brethren, i. 327.
Satan.

Additions. See Apocalypse.

Advent, Second, description of, i.
17-19.

expected imminently, i. 1, 43, il.
218, 221, 226.

suddenness of, i. 80, 81.

Allegories, cviii. See Apocalypse,
author's method.

Almighty, cxlvii, i. 20, 11. 398 7.
God, Titles of.

Abyss,

See

See

rejected Apocalypse. See
Apoc., Czrculation of.

Alpha and Omega. See God, Titles
of.

Alogi,

5
that | Altar, in Jerusalem—measuring of, i.

277.
in heaven, heavenly counterpart of
altar on earth, i. 172, 227.
before the throne, i. 112.
combines characteristics of altar
of incense and partly of altar
of burnt-offering, i. 112, 172,
226-231.
souls under—of martyrs, i. 172--
174, 228. See Souls.
voices from, i. 174, 229, 247, 248,
Ἵ 123.
various uses of — initial,
detached, final, i. 19, 20,
151, 152; as Title of Christ
=the True One, i. 19,

Amen,

94.
Anathema in 2280. 19 interpolated by
Editor, lv, ii. 222, 223.
not by John the Seer, 1. pre-
supposes distant advent.
2. style and diction not John’s.
3. penalty inappropriate, ii.
232. 223.
use of, in other works, ii. 223.
Ancient of Days. See Son of Man.
Angel, a special, mediates Apoca-
lypse, Ixxxvii #., i. 1, 5, 6.
an, given equal or superior function

IV. INDEX TO COMMENTARY

Angel, as guide and interpreter ?=
Christ, in chap. iv., i. 108,
109.
who censes prayers of saints—not
Michael, nor an elder, but
possibly Angel of Peace, i.
226, 227,
Angelic interpreters, Ixxxvii ., i. 108,
130, ii. 62, etc.
intercession, i. 146, ii. 224.
mediators, i. 130, 132, 145, ii. 224,
225.
Angels, classes of—include Cherubim
(highest order in Ist cent.
A.D.), ii. 39; and Elders, i.
128-133.

functions
95.

of—mediate jueemed ts
2.6 [T. 8. 10. 12] gl 18 τοῦ

1115 1-Π]. 6.1.8 161. 3.3. 4. 8.
10. 13, 17 171 181. Ἵ 1017 20]
219, Ixxxviiz.

protection, 7°. :

punishment, 911: 14. 15. i, 247--
251, ii. 39.

Baa τ ΤΟΣ bb 5.9. 1ὸ
14&89 17}7 219 228.16.8.
Ixxxvii 72.

praise God, 7"; praise Lamb,
Re th Wiis 110: 128; 211.

present men’s prayers, 8%, i.
145, li. 224.

represent churches, 179 21+ 8-12
ΒΤ See below.

rule natural forces, a lower
order, 71 (of winds, four),
[16° of waters], [1418 of
fire], i. I91-193, 203, il. 44.

serve God, 3° 14”,

war for God, See
Michael.

(evil) war against God, 127 9,

special (4) four, bound at river
Euphrates, to let loose
demonic hosts against un-
believing world, unparalleled
elsewhere, probably angels
of punishment, i. 250,
251%.

(4) of Seven Churches, prob-
ably heavenly ideals (or
counterparts), i. 2, 34 (see
Seven Stars), not actual
messengers, delegates,
officials, bishops or guardian
angels, i. 34.

worship of, a common Jewish
practice, ii. 224, 225.

127,

475

Angels, worship of, forbidden in
Apoc. as by St. Paul, i. 9,

ii. 130, 224, 225.
See Cherubim, Elders, Michael.

Answer = ‘‘ remark,” i. 212.
Anthropomorphic details avoided, i.

113.

Antichrist, 4. term—late development

of (not in Apoc.), ii. 77.
conception—earlier development of,
and fusion with Beliar and
Neronic myths, i. 350, ii.
76-87.
variously conceived—(a) as indi-
vidual, God-opposing, ii. 77 ;
=Antiochus LEpiphanes in
Daniel, ii. 77.
= Pompey in Psalms of Solo-
mon, ii. 78.
=? Caligula, ii. 78.
(4) collectively, as (i.) secular
power—Seleucid Syria, ii.
78; Rome, ii. 79; Rome
under Nero redivivus, ii.

79.

(ii.) religious power — false
teachers in Church (/ohan-
nine Epistles), ii. 79; or
heathen priesthood of Em-
peror-worship = the Beast
the False Prophet, ii.
80.

fused with Beliar myth—

-as (I)a God-opposing man, armed
with Satanic powers, re-
strained by Roman imperial
power, li. 80, 81, 82.

(2) a heathen priestly corpora-
tion, 11. 82.

( 3). purely Satanic power, ii.

Be
fused with Neronic myth—
as (1) incarnation of Beliar as
Antichrist in Nero still con-
ceived as living, ii. 84.
(2) in form of dead Nero, in
Ascension of Isaiah, ii. 84,

(3) in Nero rvedivivus, in
Stbylline Oracles, and Rev.
xill., Xvii., ii. 85-87.

e.g. beast that died but was
restored to life, ii. 54, 60,
68, and eighth horn which
was yet one of the Seven
(=Demonic Nero), i. 349,
350, li. 70-71.

476

Antichrist, 8. Various conceptions
of, in Apocalypse—

Jewish view surviving (in origi-
nal sources of 111-3—not by
John the Seer, i. 270-273),
of Antichrist in /eresalem
(here only) = beast ascend-
ing from abyss (117), xxv, i.
257, 258, 269, 270, 285,
286 (in present context idea
apparently is of demonic
Nero Antichrist, i. 285, 286,
ii. 83).

Twofold caanifestation of Roman
Antichrist, the two Beasts of
chap. xiii., one from sea =im-
perial power, 13}, i. 332, 333,
340-352. bie

one from land = Asiatic priest-
hood of imperial cult, 134,
i. 357-361 (in original source
=a Jewish Antichrist, i. 342,
343. See Beasts).

Two conceptions of Roman
Antichrist in chap. xvii., p.
xxv, li. 58-61, cf. i. 339, 11.
77-79-

(1)=Roman Empire, 17? etc.

(2)=Nero vedtvivus, to return
from abyss, 17° 1! etc.

C. Conceptions variously referred

by interpreters to Caligula,
i. 338, 339, 349-352, 308 2.

Domitian, i. 367, li. 70-71
(but this impossible—as he
was not dead, or regarded as
pre-existent or as slain, or
one of seven, or about to
ascend from abyss, or to
lead Parthian hosts or muster
nations against the Word of
God, ii. 70, 71).

Nero vedivivus, i.
334, 339, 349,
360, i. 46, 54, 58,
98, 107, 108.

Roman Empire, i. 339, 342,
345, ii. 58-72 (seven
‘*heads” are seven emperors,
69).

Titus, i. 367, ii. 69.

D. Characteristic acts of=blas-

phemous claims, irresistible
conquest and persecution

of saints, i. 352, 353-354-
counterpart, Satanic, of Christ,

i. 349, 358.

286, 333,
360) 359,
81-387,

IV. INDEX TO COMMENTARY

Antichrist, kingdom of=Third Woe,

i. 264.

manifestation of, i. 206%.,
243, 263-266, 292, 333:

mark of, i. 362-368.

miracles expected in connec-
tion with, i. 359, 361.

number of, i. 364-368.

punishment of, ii, 126, 135-
140.
reign of, to last 34 years,

a period never satisfactorily
explained, i. 279, 280.

supported by Parthian kings,
li. 46, 71-74 ; and with Par-
thian kings to destroy Rome,
1. 55, 71-73, 107.

symbolized by Dragon, i. 310.

vanquished by Christ (Lamb,
1714), ii. 74.

See Beasts.

scar martyr at Pergamum, i.
2

Aorists, Greek, how to be rendered,
CXXiV—CXxV.

Apocalypse, az of, to assure Chris-
tian Church of ultimate
victory of Christ’s cause,
cili-civ.

author of, traditional views—
Cerinthus, xxxix 22.
John the Apostle, xxxvii #.,
Xxxix, xl, xliii-xlv.
John the Elder, xl, xli.
modern critical view — John
the Elder, xli, xlii.
but not by John the Apostle, as

he was martyred before 70

A.D., XXXvVii, Xxxvili, in ac-

cordance with Jesus’ pro-

phecy, Papias’ tradition,
other ancient writers and the

Syriac martyrology, xlv—xlix.

by John the Elder. See

below, Relation to Fourth

Gospel.

by John the Seer, xxxix.

See John the Seer.

authors method —Visions in a

trance, or with spirit trans-
lated, or waking vision, cv;
and also highest form of
spiritual experience, in which
reason assists, by arranging
materials, free allegorizing,
and adaptation of historical
materials, cviii.—V. 8, Con-

nor

but

IV. INDEX TO COMMENTARY

477

ventional use of phrase ‘“‘I | Apocalypse, doctrines, of works, cxv $

saw,” cix. See Psychic
Experiences.

Apocalypse, czvculation and reception
of, xcvii-ciii.

I. probable traces in Apos-
tolic Fathers, xcvii, xcvili.

2. almost universally accepted
in Asia Minor, Western
Syria, Africa, Rome,
Southern Gaul, xcviii-c.

3. two protests against, Mar-
cion, Alogi and Caius, c, ci.

4. critical estimate of, by
Dionysius of Alexandria,
cl.

5. rejected for some time by
Syro - Palestinian Church
and Churches of Asia Minor,
Ci, Cli.

6. unknown for some centuries
in Eastern Syrian and
Armenian Churches, cii.

7. always accepted as canon-
ical in West, gradually
adopted in East, cil.

Date of, xci—xcvii ; external evi-
dence—Claudian and Ne-
ronic, xCii.

Trajanic, xcil.

Domitianic, xci—xciii.
internal evidence — Neronic —

true of certain sources only,

ES Tea) 121 sent.

XCiv.

Vespasianic—true of original

Seven Letters, 17-18, and of

1311-17, xciv.

Domitianic — imperial cult

then first enforced, xciv,

xcv; Nero vedzvivus myth

not earlier, xcv—xcvii.

Doctrines, cix-cxvii; of God—
gracious attributes not em-
phasized, cix., cx.

of Jesus Christ — historical
Christ, cxi.

exalted Christ, cxi.

unique, Son of God; Pre-
existent and Divine, cxi,
cxil ; yet absolute existence
not attributed to Him, cxii ;
Final Judgment by the
Father only, cxii. ; as Great
High Priest, Lamb of God,
cexii-cxiv.

of Holy Spirit, cxiv.

relation of, to ‘* White Gar-
ments;-; αν, XVI.) | SCe
Garments, Works.

of Resurrection, First and
Second, cxvi. See Resur-
rection.

of Millennium, cxvi. See Mil-
lennium.

of Judgment, cxvi, cxvii. See
Judgment.

Editor of, \-lv, a better Greek
scholar, a Jew of Asia
Minor, knew no Hebrew,
1, li; makes stupid interpo-
lations, insists on celibacy,
lii; exalts angel above Son
of Man, lili, lvi; empties
Millennial Reign of signi-
ficance, liv ; removes ‘‘cham-
bers” of souls, interpolates
anathema, lv.

Fulfilment, imminent, expected, i.
6, 8, il. 218.

Grammar of, xxi, cxvii-clix.

Table of contents of, cxvii.
Parts of Speech, case, number,
gender, cxvii—cxlii.
Hebraic style of, cxlii, cxliii.
Hebraisms in, cxliv—clii, clxii.
Unique expressions and Sole-
cisms, clii-clvi.
Order and combination of words,
clvi-clix.

Interpolations, — Dislocations,
Lacunae and Dittographs,
Ivi-lxi. See also I-lv.

Peculiar constructions in, οἷν.

Materzals used in, (1) sources used
in Greek, Hebrew, and some
uncertain which, Ixii-]xv.

(2) Old Testament Books
quoted, Ixv—lxxxii; on whole,
translated directly from Heb-
rew, but some influenced by
Septuagint and another
Greek Version, Ixvi—lxviii;
Passages based directly on
Hebrew, Ixviii—]xxvii ; based
on Hebrew, but influenced by
LXX, Ixxviii-lxxix; based
on Hebrew, but influenced by
other versions, Ixxx, lxxxi ;
reminiscent of O.T. pas-
sages, Ixxxi, ]xxxii.

(3) Pseudepigrapha, Ixv, Ixxxii,

iii.

478 IV. INDEX TO
Apocalypse, materza/s used in
(4) New Testament Books,
esp. Matt. Luke, 1 Thess.
1 and 2 Cor. Colos. Eph.
Little Apocalypse (but not
Mark, Ixvi z.), Ixv, Ixvi,
Ixxxiii-Ixxxvi.

Plan of, xxiii— xxviii; a Letter,
xxiv; Prologue and Epi-
logue, organic parts of, xxiv ;
Sevenfold division of, xxiv,
xxv ; additions to, proleptic,
XXV, 1. 209, 269, ii. 1 (three
-- 711} 19-1118 14).

Publication οἵ, immediate, enjoined,
unlike Jewish Apocalypses,
11. 221.

elation of, a. to Fourth Gospel,
Xxix, XXXiv.

1. from different author—differ-
ence in grammar, in diction,
in words or forms of words,
in meanings of same word or
phrase, xxix—xxxil; in use
of quotations, xxxvi.

2. authors related to one another,
by literary connection and
theological affinities, xxxii-
xxxiv. See Fourth Gospel.

ὃ. to Johannine epistles, xxxiv—
XXXVli, xxxvili, xlii; from
different author, no solecisms
in latter, xxxiv; also differ-
ent in constructions, xxxiv,
XXXV. See John the
Elder.

Short Account of, xxv—xxviii.

Symbolism in, cvi-cvii.

Text of, (1) Interpolations in, lvi-
Iviii.

Dislocations of, lviii-lx.

Lacunae in, Ix, Ixi.

Dittographs in, 1xi.

(2) original authorities, (1) un-
cials and some chief cur-
sives, clx—clxxxiii; relative
values of, clxxi — clxxvi;
superiority of A, clx—clxvi.

(2) Versions—short accounts
of, clxxviii-clxxx; relative
values of, clxvi-clxxi.

(3) Origen’s scholia, clxxvi,
clxxvii.

(4) Papyrus fragments, ii. 447-

451.
Genealogical table of, authorities
of, clxxxi.

COMMENTARY

Apocalypse, to be read in Church
Services, i. 7, ii. 226.
Apocalypse, meaning =a revealing of

something hidden, i. 5.
word not used as title of work ἘΠΕ
John’s Apocalypse, i. 4.
Apocalypse of Jesus Christ=that
given by Jesus Christ, i. 6.
Apocalypse of John, given by "God to
Christ, i. 1, 5.
sent by Christ through the angel
to John, i. 1, 5
witnessed to by John, i. 1, 5, 6
Apocalypse, the Little, i. 159;
possibly known to John the
Seer, Ixvi.
Apocalypses, why pseudonymous,
xxxvili; early Christian
ones not 80, xxxix.
Apocalyptic symbols—e.g. lamps=
stars, i. 123; star=angel, i.
239.
Apollyon, i. 246, 247.
Apostle, title of, not claimed by John
the Seer, xliii.
Apostles, self-styled, not Judaizers,
nor St. Paul or his followers,
but Nicolaitans, i. 50.
Archangels, relation of, to Seven
Spirits (of 14), 1. 11-13.
to astral deities in Zend or
Babylonian religions, i. 11,
12.
Seven, = Angels
Presence, i. 225.
Ark, the heavenly, manifestation of,
ushers in last Woe, i.

the of the

297-
in Holy Jerusalem: the Lamb to

be ark, ii. 171 (restoration).

Armageddon. See Har-Magedon.

Ascension, in cloud, of Two Witnesses,
paralleled by that of Moses
in Ascension of Moses, i. 291.

Asceticism. See Celibacy.

Asia, varying extension of term, i. 9.

Atonement, by martyrs’ death, i.
173”. See Redemption.

Authorship. See Apocalypse, Johan-
nine Writings.

Authority over nations (=their de-
struction), i. 75-77.

Babylon, a symbol for Rome in Ist
cent. A.D., ii. 14.
prophetic description of, reproduced
for Rome, ii. 62, 63, 72.

IV. INDEX TO COMMENTARY

Babylonian origins of Dragon Myth,
i. 311. See Dragon, Origins.

Balaamites, a variety of Gnostics,
tempted to idolatry and
licentiousness (as Balaam in
Hebrew tradition), i. 63.

contrary to commands of Apostolic

Council at Jerusalem, i. 53 ;
also known as Nicolaitans,
i. 52, 64.

Baptism, the seal of, i. 197.

Baruch, II, Book of, nearly contem-
porary with Apocalypse,
i. 5

Beast, ascending from abyss (117)=
originally Jewish Antichrist,
appearing in Jerusalem ;=in
present context, Nero redz-
vtvus, or demonic Antichrist,
i, 285, 286.

Beast (in chap. xvii.), in present con-
text=Nero redivivus, origi-
nally two descriptions in (1)
Beast=Roman Empire, in
(2) “éving Nero returning
from East, ii. 55-61.

heads of=Roman emperors,
why Seven, i. 346, 347.
horns of=?same(diadems on horns),

i. 346. In Daniel horns=
king or dynasty.

Beasts, the Two (in chap. xiii. )}—de-

rived from two Hebrew
sources, i. 332, 333, 338.

. First Beast, from sea, derived
from Dragon idea (see
Dragon), and description
based on Fourth Beast of
Daniel, = Roman Empire
(this interpretation as old as
Ist cent. B.C., and univer-
sal from 30 A.D. in Jewish
circles) and here especially
the antichristian power of
Rome, incarnate in Nero
vredtvivus, i. 333, 345, 346.

2. Second Beast, from land,
rived from Chaos-monster
idea, i. 358=heathen priest-
hood of imperial cult, 1. 333;
to carry out final persecu-
tion of Church, i. 333-334,
and put to death those who
refused to worship Emperor,
1, 334, 353-

Both originally separate develop-
ments of Antichrist idea,

Beast,

479

here adjusted so that second
is subservient to first, i. 343.

Beatitudes, of Apocalypse, Seven, i.
3, 7: 80-81, 369-379, ii.
129, 177, 186, 218, 445 ἢ.

Beginning and End, Divine title—
relation of, to Orphic logion,
11. 220.

Beliar Myth, ii. 80.

Bibliography, clxxxvii-cxce.

Birth-throes, Messianic, i. 317.

Blasphemy, names of, =blasphemous
titles and claims of Emper-
ors, i. 347, 348, 352, il. 64.

Blood, drinking=internecine strife,
iPlay 133)

Blood of Lamb, significance of, for
martyrs, i. 214.

ground of martyrs’ victory, i. 329.
Bodily resurrection. See Resurrec-

tion.
Body, spiritual. See Garments,
Resurrection.

Book, Little, of prophecy, eaten by
Seer, i. 268, contents of=
chap. xi.; measuring of
Temple, Two Witnesses,
emergence of Antichrist, i.
256-269.

of Life, originally, register of Israel’s
citizens, entitling to temporal
blessings, i. 84.

later, register of eternal king-

dom’s citizens, referring to
immortality of blessedness,
i. 84, 353-355, il. 194 (the
Lamb’s Book), implies Pre-
destination, i. 354.

of men’s deeds, i. 84; opened at
Judgment, ii. 194.

Seven-sealed, contains not only
Messianic woes, but destinies
of world, i. 136-138; its
relation to heavenly books
and books of angels in Pseud-
epigrapha, i. 138, 139.

Bowls, last series of seven plagues,
on heathen nations only, ii.
27:

do not consummate wrath of
God, ii. 31, 32

not recapitulatory of Seals or Woes.

In Seals, Christians suffer

with heathen, in Woes the

unsealed only suffer phy-

sical penalties of first two

Woes, and spiritual of third,

480

in Bowls heathen only, ii.
27, 40, 41, 409, 426.
Bowls, not recapitulatory of Seals or
Woes, seven plagues =sores,
sea turned to blood, fresh
water to blood, scorching
heat, darkness (and locusts),
Parthian invasion and in-
stigation of three unclean
spirits, cosmic catastrophe
when Rome destroyed, ii.

43-54-

Brethren—not martyrs, but faithful
still on earth. Only in
Christian, not Jewish source
could be used by martyrs of
mens) 1509275) 128: SCE
Brother.

Bride = Church, Holy Jerusalem or
spiritual Israel, after Second
Advent, not before, ii. 179;
=community rather than
city, li. 440. See Marriage.

Brother = fellow-member in same
religious society, i. 21.

Burden=the Apostolic decree
(Acts 158), i. 74.

Caesar-worship, opposed to Christi-
anity, xcv, i. 44, 61. See
Antichrist.

Caius. See Apocalypse, Czrczlation
of.

Caligula-Apocalypse, i. 338-339,
368%. See Antichrist.

Calling =invitation to Lamb’s Mar-
riage Supper, li. 129, 130.

Camp= Holy City (beleaguered), ii.

190.

Canonicity. See Apocalypse, Czrcu-
lation of.

Candlestick =Church: removal of=
Church’s destruction, i. 52.

seven-branched, connection of, with
Seven Planets, i. 12 7., 25.

Candlesticks, Two, identified with
Two Witnesses, i. 282-284.

Celibacy, a non-Jewish, non-
Christian ideal, with parallels
in Gnostic and _ heathen
teaching, ii. 9.

insistence on, due to interpolator,
lii, ii. 6, 8, 9.

Censer, used for intercession and for
judgment, i. 231, 232. See
Incense.

Character. See Christian.

Iv. INDEX TO COMMENTARY

Cherubim, in Old Testament: their
form differs from that in
Apocalypse. Ezekiel’s
account in particular modi-
fied, i. 121-125.

in apocalyptic literature, 200 B.C.-
100 A.D., have wings, are
full of eyes, near throne and
guard it, sing praises, move
freely, i. 118-120; their
relation to Ophannim (wheels
of throne), 1. 120.

in Babylonian mythology, related
to four winds and four
constellations, i. 122, 123.

in Apocalypse, not ‘fin midst of
throne,” but around it, i.
118, 119; nearer throne than
Elders, i. 104 (wrong order, i.
II5, 116); their praise pre-
cedes that of Elders, i. 294,
295 ; chief order of angels in
Ist cent. A.D., li. 39; named
“* Living Creatures” here, i.
118, 119; their unceasing
praise, i. 125, 126; yet
pause at times, 1. 127; do not
represent animate creation,
i. 126, 127; they summon
the four Riders, i. 161; one
mediates revelation to Seer
in 61:7, Ixxxviiz. ; one gives

Seven Bowls to Seven
Angels, ii. 39; eyes of, i.
123-125.

Chiliasm, clxxxiv. See Interpreta-

tion, Millennium.
Christ, Doctrine of. See Apocalypse,
Doctrines: relation of, to

Father, cxi, cxii.
Second Coming of, to Judgment,

Ἰ. 17, 18.
Christ, Titles of, Alpha and Omega,

2218 ii, 219, 220.

Amen, 334, i. 19, 94.

Anointed (z.e. Christ, Messiah),
ΤΙ 210 201. 6. 1. 207.

Beginning and End, 225, ii. 220,
221.

Beginning of Creation of God,
314, i. 94.

Dead, who was, and. . . aliye,
118.25} 1. 21. 56:

Eyes, whose, are like flame, and
feet like burnished brass, 218,
i. 68.

Faithful and True, 194, ii. 131.

IV. INDEX TO

Christ, First and Last, 221%, ii. 219, 220.
Firstborn (2.6. Sovereign) of the
Dead, 15, i. 1, 14.
Giveth to each. . . according
to works, He that, 2%, i. 73.
Hath, He that, Key of David and
openeth, etc., 37, i. 86.
Hath, He that, Seven Spirits of
God and Seven Stars, 3}, i.

78.

Hath, He that, two-edged, sharp
sword, 2), i. 61.

Holdeth, He that, Seven Stars,
2}, i. 48, 49.

Holy, 37, i. 85, 86.

Jesus, cxi, 19 1217 1412 178 [191°]
22:6:

Jesus Christ, 12+ 5 [2271], ii. 446 7.

King of kings and Lord of
lords, 19°, 11. 75.

Lamb, 50 & 12.13 61.16 79. 10. 14. 17
1211 138 141-510 p53 1714 7-9
419: 14. 22. 23. 27 221 225, cxili—
Cxiv, i. 140, 141, ii, 452.

Lion that is of tribe of Judah, 5°,
i. 140.

Lord Jesus, 2272 21,

Lord, their, 118,

Lord, the, 143%,

Lord of lords and King of
kings, 1714, ii. 75.

Loveth us and loosed us from our
SINS Ἐν 1. δ, .1Ὁ.

Man child, who shall break all
the nations with a rod of
iron, 12°, i. 320.

Morning Star, 221°, ii. 210.

Root of David, 5°, i. 140.

Root and offspring of David,
2215: 11. 210:

Ruler of the kings of the earth,
Wo, τ΄.

Searcheth the reins and hearts,
ἘΠ ἘΠΕῚ. 255. 1. 72. 73.

Son of God, 2!8, i. 68.

Son of Man, One like unto a, 18
14'4, i. 27, 35, 36, ii. 19, 20.

True, 37, i. 85, 86.

Walketh, He that, in the midst
of the seven golden candle-
sticks, 2}, i. 49.

Witness, Faithful, 15, i. 13, 14.

Witness, Faithful and True, 31%,

i. 94.
Word of God, 19", ii. 134.
Worship of, i. 17, 152. See Dox-
ologies. See also Lamb,

VOL. II.—31

COMMENTARY 481

Messiah, Son
Word of God.
Christian character, (1) a personal
acquisition of the faithful,
capable of being soiled or
cleansed ;
(2) a gift of God.
source of spiritual body, be-
stowed when character made
perfect by martyrdom or at
end of world, i. 97, 98, 184—
188, 373, ii. 128.
Churches. See Angels of the
Churches, Seven Churches.
City, the Beloved, ze, the Holy
City, 11. 190.
Great, =Rome, 1619 1718 1810. 16
etc., ll. 52 :=Jerusalem, 118,
1.287.
Holy, use of term by Seer, i. 279,
1 157.
of God, or of gods, origin of con-
ception, ii, 158, 159. See
Jerusalem, Millennial.
Cloud. See Ascension.
Colossians, St. Paul’s Epistle to, con-
nected with Epistle to Lao-
dicea, i. 94.
Commandments, Ten, order of, i.
255.
Commerce, Rome’s, vastness and
details of, ii. IoI-105.
Community, Jewish and Christian,
represented by woman, i,
315 2.
Copula, omission of, i. 43.
Cosmic Woes, i. 154, 160, 218.
Cosmological myth transformed into

of Man,

eschatological doctrine, i.
318, 358

Creation, due to divine will, i. 134 ;
Father author of, Christ
principle of, cx, cxii;
New — see Heaven and
Earth.

Crown, reward of victory, i. 58; of
righteous, i. 129; related to
nimbus of heavenly beings,
i. 58, 59. See ii. 20,

Crown of life, z.e., belonging to the
eternal life, i. 59.

Cross, Sign of. See Sealing.

Cryptogram, i. 364-368.

Cup of wrath, ii. 14, 99. See Wine,
Wrath of God.

Curse, = “‘ accursed thing” in 22%, ii.
209.

482 IV. INDEX TO

Dan, omission of, from list of Twelve
Tribes, variously explained ;
idolatry of Dan, i. 208;
Satan its prince, 1. 193. ;
Antichrist to arise from it,
i. 208, 209.

Date of work, xci—xcvii.
lypse, Date of.

Day, great, of wrath or battle, i, 183,
ii. 48, 49.

Lord’s. See Lord’s Day.

Dead, Sovereign of=Jesus Christ,
i. I, 14. See Firstborn.

Death, Christ’s, i. 31. See Blood,
Redemption.

Keys of. Sze Keys.

Second, not=Lake of Fire, but the
lot of those cast therein, ii.
199, 200; a Rabbinic ex-
pression, i. 59.

to be annihilated at last, ii. 208.

=pestilence in 68, etc., i. 170, ii.
402 2.

Demonic assault on Israel, to be
repelled by Michael, 1.
198.

trials. See Sealing.

Demons, nature and origin of, not to
be punished till final judg-
ment, 11. 48.

Descent of Christ. See Hades.

Destroy the Earth, those who= Rome,
or Beast, False Prophet and
Satan, i. 296, 297, 11. I19.

Devil, identified with Satan, i. 325.
See Satan.

Diadems, assigned to Christ, in 19!;
to Dragon, in 12%, 121
347, ii. 132; to First Beast,
in 13} only, i. 347.

Dionysius of Alexandria, xl, xli; his
criticism of the Apocalypse,
ci.

Disembodied souls, both non - mar-
tyred righteous and wicked
have, i. 98.

at Resurrection non - martyred
righteous receive spiritual
bodies; but wicked do not,
but are cast into Lake of
Fire, i. 98, 11. 195- —198.

Dislocations in Text, ii. 92, 93, 144--
154. See Apocalypse, Text
of.

Doctrine. See Apocalypse.

Dogs, use of term in Judaism, impure
or heathen, li. 178.

See Apoca-

COMMENTARY

Domitian, xci-xcvii. Sze Antichrist,
Apvcalypse, Date of.
ip heaven, i. 1072.
Heaven.
of heart, Christ’s knocking at, i. 100.
open, =opportunity for missionary
effort, not Christ Himself,
nor right to enter into Mes-
sianic glory, i. 87.
Doxology, indirect, ii. 122.
Doxologies, to Christ, i. 15-17; as
the Lamb, i. 144, 145, 149-
151, etc.
by Cherubim—Trisagion,. i. 127.
by Elders—referring to creation, i.

Door, See

133, 134. ᾿

by Cherubim and Elders, i. 144,
145.

various attributes ascribed in, i.

149.

Dragon, identified with Serpent that
tempted Eve, i. 325, ii. 141 ;
with Devil and with Satan,

i, 325.
not destroyed by Christ in chap.
XIX) 1.) 200, 11.140} ΤΑ]:
Seven-headed, conception derived
from Babylonian mythology,
i. 317; various traditions,
respecting, i. 317, 318;
relation of, to primeval
ocean chaos-monster, i. 318,
331, 358.
Seven heads, i.
319 7.,
319.
persecutes woman, i, 331.
Dragon and Woman with Child, =
chap. xli.,—Semitic original
of, 1. 303-305.
meaning of, in present context—
woman = first Jewish and
then Jewish-Christian com-
munity, i. 299, 3007.
rest of seed of woman=Gentile
Christians, i. 299, 332.
non-Jewish and non-Christian
features, i. 300, 308.
due toa second source beside
the Jewish one, i. 307, 308.
121%. 1817 yltimately ΟΣ
heathen origin, i. 307, 309.
Dragon speaking.—impossible idea,
cli, i. 358, 359.
Dragon myth, possible origins of,
Babylonian, Zend, Greek,

Egyptian, i. 311-313.

318 z., red, 318,
ten horns (Daniel),

as

IV. INDEX TO

Eagle, the two wings of the, a lost
tradition, 1. 330.
Earth, those who dwell on, meanings
of phrase, good and bad, 11.
12, 13.; literally used of
inhabitants of Palestine, i.
289, 290.
Earthquake—Woe of Sixth Seal, i.
179-183.
in Jerusalem, i. 291.
in Rome, ii. 52.
Eating, supernatural gifts imparted
by, i. 268.
Ecstatic condition, described twice
over in 4%, i.
See Spirit.
Egyptian origin suggested for Dragon
myth, i. 313.
Elder, use of title, xlii, xliii 22.
Elders, Twenty-four, i. 115; sub-
ordinate to Cherubim, i.
116, 127; prostrate them-
selves at crises, i. 127; sit on
thrones, crowned, act as
angelic interpreters, present
prayers of faithful, address
and encourage Seer, praise
God, i. 128, 129.
one intervenes to explain a vision
to Seer, Ixxxvii ., i. 139.
explanations of—(1) glorified men,
representatives of com-
munity, i. 129; but as they
are enthroned prior to Judg-
ment, they are not men but
angels. Moreover, they act
as Angeli interpretes and
offer men’s prayers, i. 130.
(2) a college of angels, earlier
were angelic assessors of
God, originally 24 Baby-

lonian star gods, i. 130,
131:

(3) angelic representatives or
heavenly counterparts of

24 priestly orders, and so
offered sacrifice. This suits
idea of heavenly temple and
altar, i. 132.

(4) but in present context are
angelic representatives of
whole body of faithful (cf.
guardian angels), all of whom
are priests and kings, i. 129,

133.
Emerald = rock-crystal?, i.
115.

114,

106-111. |

COMMENTARY 483
Endurance, sustained—characteristic
of saints, i. 49, 50, 89, 368,

370.

Ephesus, government of, i. 47; a
road terminus, i. 47; neo-
corate of, i. 48 ; chief centre
of Christianity in Fast, i.

8

48.

Epilogue of Book,—declarations by

God, Jesus, and John, ii.

211, 212.

for ever and ever=1000

years, 11. 120.

Evangelization of world by glorified
martyrs during Millennial
Kingdon, liv, ii. 148, 172;
origin of belief, ii. 149, 457.

Exclusion from city of craven-hearted,
faithless, impure, murderers,
sorcerers, idolaters, liars, ii.
146, 173, 174, 177, 178,
215-217.

Eye salve, symbol of new spiritual
vision, i. 98, 99.

Eyes, symbolize omniscience of Lamb,
i. 141. See Cherubim.

Ezra, Fourth Book of, xxxiii and
passim.

Eternal,

Faith, in Apoc. = faithfulness, fidelity,
as well as belief, cxvi, i. 61.

Faithful. See Christ.

False Prophet. See Beast, Second.

False Teachers. See Apostles.

Famine, woe of Third Seal, i. 166-
168.

Fear God’s name, those who, =not
proselytes, but Jewish or
Gentile Christians, i. 296,
207: (ΟἹ 11: 125:

Fear of God, essential part of Gospel,
1 11.

Fine linen, = spiritual bodies, the
result of righteous acts, ii.
435 ”. See Garments, Linen.

First-born = sovereign (of the dead), i.
14, li. 386 ».

‘‘ First-fruits,” more properly rendered
‘* sacrifice,” ii. 5-7, 67.

‘© Foot ”=leg, i. 259, 260.

Fornication=unfaithfulness to Christ,
and concessions to pagan
customs of trade-guilds, i.
72.

=immorality, i. 71.

Fourth Gospel, by same author as 1.

2. and 3 John, xxxiv-xxxvi,

484

Fourth Gospel and Epistles both free

from solecisms, xxxiv.
common constructions, xxxiv, XXxv.
common words and phrases, xxxv,

XXXVI.
parallel expressions, xxxvi.
absence of quotations, xxxvi.
idiomatic Greek, xxxvi.

Fragments, Papyrus and Vellum, ii.
447-451.

Frogs, Zend belief in evil power of,
ii. 47.

Future tense used of past or continu-
ous action, frequentative,
CXXlll, CxXXiv, 11. 399 722.

Garment of Son of Man, i. 27,
28.

Garments, white=spiritual bodies
bestowed by God on faith-
ful in resurrection life, cxv,
cxvi, i. 81-83, 98, 184-188,
210-214.

not = righteousness (works) of

saints, Cxv, 1. 371-373, ii.

127-128.

Gehenna, not referred to, in Apoca-
lypse, i. 240.

but = Lake of Fire, ii. 139,
140.
meaning of term, i. 240”. See

Punishment, Places of.

Gematria, i. 364-368.

Gnostic teaching at Thyatira, ‘the
deep things of Satan,” liber-
tinism and emphasis on
knowledge of intellectual
mysteries, i. 73, 74.

God, creative activity of, i. 263.
description of, 1. 113.
doctrine of. See

Doctrines.
face of, to be seen by His servants
in Eternal Kingdom, ii. 209,

Apocalypse,

210.
God, Titles of, Alpha and Omega,

[15] 21o 15 2. 20. 11. 25.

Created heaven... earth...
sea . . « He who, 10%, i.
263.

Father, 18 14}, i.. 17.

God Almighty, 164 19, cxlvii,
i. 20, ii. 49, 398 2.

God of heaven, 113° 1611, 1, 292,

ii. 46.
Holy, 610 e165 101755) 1]. 123
(different words),

IV. INDEX TO COMMENTARY

God, King of the nations, 15%, ii.
6

Liveth for ever and ever, God
who, 157, ii. 39.

He that, 4° 2° τοῦ, i. 128.
Living God, 7°, i. 204, 205.
Lord, 154.

Lord God, the, 225, ii. 211.

Lord God Almighty, [18] 48
1 or5® το rot 155
i. 20, 103, 104, 127, 295,
11.. 36, 126; 170,59 387792
398 x., of. cxlvii.

Lord, the God of the Spirits of
the prophets, 225, ii. 218.

Lord of the earth, 114, i. 284.

Master, 619, i. 175.

my God, 3”.

our God, 519 710 12 1210 χοῦ,

our Lord and God, 4%, i.

133.

our Lord, 1115, i. 294.

sitteth on the throne, He that,
42-10 εἴ. 1.18 616 710.16 od
21

True, 610, i. 175.

which is and which was, 1127 165,
i. 295, 11: 123.

which is, and which was, and
which is to come, 1 48, i. 2,
10, 20, 103, 104, 127; not
used of Christ, cxii; unin-
flected, clii, i. 10; Jewish
and heathen parallels to this
title, i. 10.

Gog and Magog, origin of names
of, ii. 188, 189; duplicate
attack on Jerusalem by,—
after Messianic Kingdom, ii.
188, 189 (close parallel to,
in) 4. Ezra,) ils 100; 7190)
comprehend all faithless on
earth, ii. 189; destroyed by
fire from heaven, ii.

191.

Gold tried in the fire,—a gift acquired
from Christ—of a new heart
or spirit, i. 97, 98.

Grace, form of, i. 9, ii. 226; ‘‘ grace
and peace,” i. 9.

Grace and Works, i. 213, 214. See
Garments, Works.
Grammar. See Apocalypse, Gram-

mar of.
Greek origin of Dragon myth. See
Dragon Myth, Origins.

Guilds. See Trade Guilds.

IV. INDEX TO

Hades, =intermediate abode of un-
righteous (or indifferent)
souls only, cxviiz., i. 32,
33, 150, 169, 170, ii. 140,
195, 196, 197, 199.
does not include Paradise, i. 32
(souls of righteous in
** Treasuries ’’).
Descent of Christ into, i. 32, 33.
inhabitants of, join in praise to
Lamb, i. 150.
intrusion in 68, i. 169, 170.
=Sheol, i. 32. See Sheol.
Harlot, the Great, Judgment of, ii.

54 sqq- UN
seated on Beast. See Antichrist.
to be destroyed by Beast and Ten

Kings, ii. 55, 73, 74.
=Rome, ii. 62, 75 (seated on

waters—owing to survival of

Babylon description, ii. 62,

63, 72); her name, ii. 65.
drunk with blood of martyrs, #.e.

Neronic persecutions, ii. 65,

Har-Magedon, interpretation of
phrase uncertain,—
‘mountains of Megiddo,”
“city of Megiddo,” ‘‘his
fruitful mountain,” ‘‘ the
desirable city” (=Jeru-
salem) ; but possibly due to
some lost myth, ii. 50, 51.
Scene of great world-battle,

ii. 50.
Heads of Beast. See Beast.
Heart, seat of thoughts, i. 73. See
Psychology.
evangelization of.
Evangelization.
Heathen myth, i. 143. See Origins.
Heathen nations, two universal insur-
rections of,

(1) at instigation of demons, Beast

and False Prophet,

before Messianic Kingdom,

destroyed by Messiah,

and Beast and False Prophet
cast into Lake of Fire and
kings and armies slain, ii.
46, 47, 131, 135, 136, 139,
140.

(2) final, at instigation of Satan,
after Messianic Kingdom,
destroyed by fire from heaven,
and Satan cast into Lake of

Fire, ii. 46, 47, 136, 188-191.

Heathen, See

COMMENTARY 485
Heathen, to be ruled (or destroyed)
with rod of iron by Messiah
and saints, i. 74-77, 320.
Heaven, a single, in Apocalypse, i,
108, but 566 i. 304, 329.
creatures in, meaning of, i. 150.
door into, by which Seer enters, i.
107.
evil in, Satan still in, as in Job,
etc., Eph. etc., i. 324.
war in, i. 321, 324.
See Altar, Vision.
Heaven and earth, present, to vanish,
ii. 193.
new to come, conception of, in
Judaism, ii. 203; Vision of,
li. 204.
Heavenly armies, composed of angels
and glorified martyrs, who
descend with Christ, ii.

135, 136.

See Altar, Ark, Jerusalem, Temple,
Throne.

Horns, symbolize power, of Lamb,
1.141. See Beast.

Horses, the Four, colours of, and
their significance, i. 161,
162%.

White=war: by others variously
interpreted of triumphant
war, Parthian Empire,
Vologises, Rome, Messiah,
Gospel, i. 163-164.

Red=international strife, i.
166.

Black = Famine, lack of bread, but
not of oil or wine, i. 166-168.

Pale= Pestilence, i. 168-171.

165,

Idolaters, exclusion of, ii. 217.

Idols, food sacrificed to, problem of,
i. 63, 69, 70.

Immorality, connection of, with
demon-worship and idolatry,
i. 255.

Incense, added to prayers, to make
them acceptable, i. 230,
231.

symbolizes prayers of saints, i. 145.

See Censer.

Infinitive = finite verb, cxxvii.

Inspiration, imparted by eating, ἷ,
268, by visions, etc. See
Apocalypse, author's method,
Psychic experiences.

Intercession of angels, i. 145, 230.

Interpolations. See Apocalypse.

486 Iv. INDEX TO

Interpretation, Methods of, clxxxiii-
clxxxvil
Contemporary-Historical, clxxxiii.
Eschatological, clxxxiv.
Chiliastic, clxxxiv.
Philological (earlier and later
forms), clxxxiv, clxxxvii.
Literary - Critical (Redactional,
Sources, Fragmentary Hy-
potheses), clxxxv.
Traditional-Historical, clxxxvi.
Religious- Historical, clxxxvi.
Philosophical, clxxxvi.
Psychological, clxxxvii.
Recapitulatory, xxiii.
Itacisms, in Greek text, ii, 235.

Jasper, i. 114.
Jerusalem, the literal, called spiritually
Sodom and Gomorrah,
referred to in 117, Ixii, xc, i.
279, 287, 288.
Jerusalem, Two descriptions of—one
Millennial (temporary), xc, i.
54, 55, 11. 152, 153.
one eternal, in new heaven and
new earth, when death
abolished, ii. 153, 157, 158.
Millennial (‘‘ Holy Jerusalem’), to

descend in Millennium, ii.

145-150; before Final

Judgment, at which it dis-

appears, to be replaced by or

transformed into New Jeru-
salem, ii. 158, 205 ; contains
no Temple or Ark, replaced
by God and the Lamb as

centre of worship, 1]. 170,

171.

foundations, gates,

stones, ii. 161-170.

contains river of water of life and
tree of life, ii. 174-177.
evil excluded from, ii. 177, 178.
relation of, to heathen idea of
City of God or gods, ii. 158,
159, 168.
to Ezekiel’s new city, ii. 159.
to conception of Paradise, ii.
160, 161.
to conception of New Jeru-
salem, ii. 161.

Eterna! (New Jerusalem), Vew, as
opposed to Millennial, ii.
157-158; many features of, in
traditional text properly refer
to Millennial, 11. 144-148.

its light,

COMMENTARY

Jesus, use of personal name, cxi.
Jew, a title of honour in Apocalypse,

1 eye
Jews, Christians are the true, i. 57,
88

oppose Christianity, i. 56-58.

repentance or conversion to Chris-

tianity of, expected, i. 88,

291, 292.

Christian Apocalypse in

gospels, influences concep-

tion of Second Coming in 1’,

i. 19. See Apocalypse,

Little.

Jewish and Christian Churches com-

bined in description of Holy

Jerusalem, ii. 163.

a name applied to a false

teacher at Thyatira, a

prophetess, who counten-

anced immorality as well as
attendance at heathen guild

feasts, i. 70, 71.

Johannine Epistles. See Fourth
Gospel, John the Elder.

Johannine writings, authorship of,
linguistic evidence, xxix—
xxxvil; other evidence,
xxxviii-l.

John, Gospel of. See Fourth Gospel.

John the Apostle, tradition of his
residence at Ephesus not
earlier than 180 A.D., xlv;
martyred before 70 A.D.,
xlvi-l. See Apocalypse,
author of.

John the Elder (Presbyter), author
of, 2. 3 John and also 1
John and Fourth Gospel,
XXXViii, xlii, xliii.

wrongly stated to be author of
Apocalypse in tradition and
to-day, xli, xlii.

John the Seer, a prophet, xxxix, xliii ;
call of as, i. 2; a Jewish
Christian, probably a native
of Galilee, xxi, xliv; prob-
ably settled at Ephesus, xxi ;
a ‘‘ brother” of the churches
of Asia, xxxix, xliii, xliv; had
authority over churches of
Province of Asia, xxii; his
style unique, strange Greek
grammar, xxi, xliv, cxvii-
clix ; familiar with Hebrew
O.T., Septuagint, and 8
Theodotionic type of Ver-

Jewish

Jezebel,

IV. INDEX TO

sion, xxi, etc.; his use of
Jewish and Christian sources,
xxii; hisdeath about 95 A.D.,
ii. 147-152; his work re-
vised by unintelligent dis-
ciple, who interpolates some
22 verses and causes dis-
arrangement of text, xxii,
xxiii, 1-ἰν, etc.

John the Seer, author of Apocalypse,
xxi, xxxix; distinct from
author of Gospel and
Epistles. See Apocalypse,
author of.

Jubilees, Book of, xxxiii.

Judgment, Christ’s Second Coming to,
i, 17-19.

His present judgment, ii. 393 72.

of living on earth committed to
Christ — from Seven Seals
to destruction of Gog and
Magog, cxvi, 11. 192.

final, by the Father alone, cxii;
of all risen from the dead
(martyrs exempt, also those
who eat of Tree of Life
during Millennium), cxvi,
Cxvii, ii. 192-194. See
Abyss, Hades.

Judgments, First, Second, and Third

series of, xxvi-xxviii.

preceded by proclamations or an-
thems of praise, i. 293 ; cf. i.
222.

Key of David, Messianic significance
of, authority to admit to or
exclude from New Jerusa-
lem, i. 86.

Keys of death and Hades, meaning
of — power to raise from
dead, to free from Hades,

th, 22.53.3
Kingdom, and kingship of all the
faithful, i. 16, 17.
Millennial passes over into Eternal,
no clear distinction, i. 294,

295.
Kings (kingdom) and priests, i. 16.
Kings from the East. See Parthian
Kings.
Kings of the earth, ii. 138, 140.

Lacunae. Text

See Apocalypse,

of.
Lake of fire. See Punishment.

COMMENTARY 487
Lamb, significance of symbol, self-
sacrifice and self-surrender
of Messiah suffering and
triumphant—combination of
Jewish and Christian con-
ceptions, cxii-cxiv, i. 134,
135, 140-142, 152, 153.
blood of. See Blood.
marriage of. See Marriage.
shares God’s throne, ii. 209.
titles of, ii. 74, 75.
vision of, on Mount Zion,
144,000, ii. 4, 5.
with seven horns—Christian trans-
formation of Jewish idea,
cxiii, 11. 452.
with two horns—Jewish conception
(in source), ii. 452.
wrath of, i. 182, 183.
Laodicea, a banking, textile,
medical centre, i. 93.
St. Paul’s Epistle to, probably
connected with John’s
Letter, i. 94, 95.
lukewarmness and self-complacency
of, i. 95, 96.
Letter to, originally a distinct
epistle, i. 46, 47.
Letters to Seven Churches, endings
to, a later addition, and
most of titles also, i. 44-463
originally seven distinct
letters, i. 46; Ignatian
epistles substantiate details
in, i. 46.

Life, Book of, i. 84, etc. See Book.
Crown of, i. 58, 59. See Crown.
Spirit of, i. 290.

Tree of, i. 54, 55, etc. See Tree.
Water of, i. 55, etc. See Water.
Life of Christ, eternal, i. 31, 32.
Light, God the Light of Holy Jeru-
salem, ii. 210, 211.
‘* Like,” apocalyptic use of phrase in
vision imagery and titles,
᾿ 1. 27, 35-37.
Linen, Fine, not righteousacts(works)
but character, ii. 115 7., 127,
128, 435. See Garments.
Living Creatures. See Cherubim.
Locusts, plague of demonic, under
King Abaddon, i. 242-247.
origin of conception of, and con-
nection of with winds, i.
248-250.
originally referred to, in
passage after 161%, 11, 45.

with

and

lost

488 IV. INDEX TO

Loosing, from sin, i.
Redemption.

Lord’s Day=Sunday (as being Day
of Resurrection), not = Day
of Judgment, i. 22, 23; why
celebrated weekly, i. 23.

Love, two varieties of, emotional and
reasoning, i. 99.

Luminaries, heavenly, unfailing order
of, i. 180, 181.

15, 16. See

Magic power, of Name, i. 66, 67;
of book, i. 143; of oath, i.

143 2.

Manna, the hidden, a blessing of the
future kingdom = spiritual
gifts from Christ to Church
Triumphant, i. 65, 66 ;=(in
some degree) Water of
Life, i. 66.

Manuscripts, Greek, of Apocalypse,
li, 227-232.

Maranatha, ii. 226.

Marcion. See Apocalypse, Czrcula-
tion of.

Mark of Beast, i. 360, 364; on right
hand and brow—a travesty
of Jewish practice, i. 343,
362, 363; nature of, vari-
ously interpreted, i. 363 7.

Mark, Gospel of, not used in Apoca-
lypse, Ixvi.

Marriage. Messianic significance of
term, il. 126, 127, 129, 130;
time when Bride ready,
when number of saints com-
plete, ii. 129. See Bride,
Celibacy, Supper.

Martyr, first technical use of word, i.
62, =one faithful to death in
his witness, 1. 62.

Martyrdom, inevitable for faithful, i.
44, 3343 universal of Chris-
tian Church, ii. 113, 456.

reasons for—Word of God, testi-
mony of Jesus, i. 174.

regarded as a heavenly sacrifice,
with atoning power, i. 173 7.,

174.
=Woe of Fifth Seal, i. 171-174
(Neronic persecution),
blessedness of, i. 334, 369-373.
Martyrdom, early, of John
Apostle, xxxvii, xlv—l.
Martyrs, cry of, for vengeance, i.
174-176.
great multitude of, i, 202.

the

COMMENTARY

Martyrs, martyred for refusal to wor-
ship Emperor, ii. 183.
number of, not yet fulfilled, i. 177-

179.
reward of,—alone share in First
Resurrection, and exempt

from Final Judgment, 1].
180, 184, 185, 186.
share Christ’s throne, i. 101, 102;
and reign with Him a
thousand years, ii. 182-184.
receive white robes, i. 213, 214;
and Water of Life, i. 216,
217; render unceasing
spiritual service and enjoy
presence of Shekinah, i. 215.
Martyrs, souls of, regarded as a
sacrifice, i. 173, 174, 179.
See ““ First-fruits.”
rest in peace, i. 177, 369.
destroy (‘‘rule”) heathen
powers, il. 135.
to evangelize World in Millennial
Reign, liv, ii. 148, 172, 186.
Meal, common, a proof of confidence
and affection, i. IOI.
Measuring, with view to rebuild and
restore, to destroy or to pre-
serve physically, i. 274-278.
reinterpreted of preservation from
spiritual dangers, xc, i.
275 %., 276, 278. See Seal-
ing.
Mediation, angelic, i. 226, etc.
Angels.
Messiah, attacked by foes, ii. 190, 191;
in Judgment as Word of
God, ii. 131; with garment
dipped in blood of enemies,
ii, 133 ; with names Faithful
and True, King of kings and
Lord of lords, and a hidden
name, li. 131- 133 3 mani-
festation of, i. oho
passive réle of, in chan Xli.,
i. 308, 320, 321.
Messianic Kingdom, temporary, and
related conceptions, ii. 184,

to

See

187, 456, 457. See Mill-
ennium.
Woes, i. 153, 157-161. See Seals.

Michael, guardian angel of Israel,
of righteous in Israel,
of righteous in all nations, i.
323.
to repel demonic assault on Israel,
in last days, i. 198, 323.

IV. INDEX TO

Michael, as leader of heavenly hosts,
i. 323.

Millennium’ 3 late and attenuated
form of old Jewish expecta-
tion of eternal Messianic
Kingdom on earth, ii. 142,
184; for a thousand years in
Apocalypse first, il. 143,
184

Martyrs rise in First Resurrection
and reign with Christ a
thousand years (20*8) in
Holy Jerusalem, ii. 144-154.
Origin of this conception
which forms an alien element
in N.T., ii. 456-457.
During millennium the
wicked are outside the city,
the martyrs evangelize the
world,the nations of the earth

our in, and the Tree of Life
Is available for the healing
of the nations, ii. 146-148.
At close unrepentant nations
rebel and are destroyed.
Then follows Final Judg-

ment, ii. 186-187. See
Evangelization, Jerusalem,
Martyrs.

Miracles, Satanic, i. 359.
Morning Star, a reward for faithful, i.
77. «5:6 Christ, Titles of.
Moses, Song of, already incorporated
in Temple Service, ii. 36.
in text, an intrusion before Song
of Lamb, ii. 34, 35.
Mountains and islands to disappear
before New Age, li. 52, 53.
Mourning—corrupt for ‘‘ destruc-
tion,” 11. 431 7.
Multitude, Great, vision of, proleptic,
1. 199, 201, 203, 209.
originally =entire body of blessed
in heaven after Final Judg-
ment, i. 201, 202.
in present context = martyrs of last
tribulation serving God in
heaven before Millennial
Kingdom, i. 201, 202.
Music, ii. 109, 110. See Singer.
Mystery=‘‘name to be interpreted
symbolically,” ii. 65.
=secret meaning, i. 34.
of God=whole purpose of God in
history; otherwise inter-
preted of casting down of
Satan or birth of Messiah;

COMMENTARY 489

but cf. related uses of phrase
=God’s secret purpose of
inclusion of Gentiles, or
again the Azdden working of
evil, i. 265, 266, 266.
Mythology—colouring eschatology, i.

253, 300, 311-324, 358, etc.
See Origins.

Nakedness, of soul, =loss of spiritual
body, i. 97, 98, 188. See
Garments,

Name, inscribing of, on pillar of
temple, on forehead of
victor, i. 91, 92.

significance of,=personality, ii.
391 2.
hidden, magic powers of, ii. 132,
133. See Messiah.
new, =not new character, i. 67 7.,
but (secret) name of God or
Christ, i. 67.

Names of blasphemy, =divine titles
of Emperors, ¢.g. Augustus,
i. 347, 3482.

Nature, praise of, conceived as offered
by Elders, not Cherubin, i.
126, 127.

Nero—the only satisfactory solution
of number 666 or 616, i.
367.

redtuivus, Xcv-xcvii. See Anti-
christ, Apocalypse, Date of.

Neronic myth—stages of its develop-
ment, 11. 80 sqq.

New, special significance of the word,
i. 92, 146, ii. 204.

New Creation, ii. 200, 201, 203, 204.
See Creation.

Heaven and Earth, ii. 203, 204.
Jerusalem. See Jerusalem.

New Testament, Ixv, Ixvi, Ixxxiii-
Ixxxvi. See Apocalypse,
Materials used in.

Nicolaitans, not followers of Nicolaus
of Antioch, but Balaamites

(2 ACs 1.) 525 earn See
Balaamites.

Night, and darkness, to be abolished,
ii, 210.

Nimbus, i. 115. See Crown.

Number, idea of fixed, of martyrs, to
be completed, i. 177-179.
of name of Beast, i. 334, 364--
268.
—values of names, or isopsephisms,
i. 365 2., 366.

490 Iv. INDEX TO

Numerals, prepositive and ροβί-
positive use of, clix, i. 224”.

Oath, method of swearing, i. 262,
263; by God of Creation, i.
263.

Old Testament, use of, Ixv—lxxxii.
See Apocalypse, Materials
used in.

Olive Trees, Two (of Zechariah)—
identified with the Two
Candlesticks and Two Wit-
nesses, i, 282, 283.

Ophannim. See Cherubim.

Order of Words, clvi-clix. See

Apocalypse, Grammar of.

so-called text, clxxvi-
clxxvii.

Origins and Parallels suggested,

Babylonian, i. 11, 12, 30, 32, 115,
118, 122, 123, 130, 163%.,
164, 198 z., 283 2., 308, 311,
313, 315-319, 358, 365 7:.,
li. 63, 75, 159 #., 205.

Egyptian, i. 91, 144, 198 ~., 313,
316 n., 318 2., 325, ii. 75,
167, 205, 221 #.

Greek, i. 10, 115, 198 %., 239 72.»
254, 308, 312, 324, 325, 1].
220.

Persian, Zend, Mandaean, etc., i. 10,
II, 30, 33, 83, 156-159 2.,
184, 247, 250%., 282%.,
307, 308, 311, 319, 324,
371,11. 47, 53» 75s 1395 142.

Various, i. 123, 181 7., 244, 245,
289 ., ii. 9, 51, 133, 138,
158, 159, 167, 168. Sce
also clxxxvi.

Orphic Logion. See Beginning.

Overcoming, special meaning of, i.
45, 53, 54. See ‘* Victor.”

used of martyrs (only ?), i. 54.

Origen’s

Palm branches, symbol of victory, i.
211.
Papias-traditions, xl-xliii, xlvi.
Apocalypse, azthor of.
Papyrus fragments. See Fragments.
Paradise, not included in Hades, i.
22:
equivalent to Heavenly Jerusalem,
i. 55. See Jerusalem.
not identified with third heaven, i.

See

55:
or with abode of blessed departed,
i. 55-

COMMENTARY

Paradise, various views concerning,
earthly and heavenly, il.

160.
abode of righteous after this life, or
reserved till after Judgment,
ii. 160-161.
Parthian Empire, victory of, over
Rome. See Vologases.
kings, in readiness to
invade, at Euphrates, i. 250.
instruments of God’s_ wrath
against Rome, li. 87 7.
to join Nero vedzvivus in attack
on Rome, ii. 46, 47, 55, 71-

Parthian

74-
to be destroyed by Messiah, i.
133, 135.
destruction of, omitted, ii. 114,
116, 117, 131, 4362.
Past tense, = prophetic future, ii.
4142.
Patmos, John in, xxxix, i. 21, 22.
“*People” and “peoples,” ii. 207,

3777}.
Perfect tense in Greek, how to be
rendered, cxxv—cxxvi, il.
4142.
Pergamum, first centre of Caesar
Worship (throne of Satan),
i. 60, 61.
description of, i. 60, 61.
Persecution, limited degree of, in
Seven Churches, i. 44, 44 2.
world-wide, only once referred to
in letters to Seven Churches,
i. 44, 89. See Martyrdom.
economic, i. 334, 363, cf. ii. 86, 87.
Pestilence, woe of Fourth Seal, i.
169-171.
Philadelphia, description of, i. 84, 85.
Jewish opposition at, i. 88.
Pillar. See Temple of God.
Plagues. See Bowls.
Praise, in heaven, i. 125-128. See
Doxologies.
anthems of, at crises in coming of
Kingdom, i. 293, 294.
Prayers, of souls under altar, for ven-
geance, become an instru-
ment of divine wrath, i.
174-176, 178, ii. 403 7.
of Saints, presented by
angelic mediators—not
Elders (? by archangels as in
Judaism), 1. 145, 146, 226;
symbolized by incense, i.
145, and censed, i. 230,

Prayers

IV. INDEX TO

Predestination, of Lamb’s sacrifice, i.
354, 355:
of saints in Book of Life, but not
necessarily implied by that
Book, cxv, i. 354, 355.
Present tense=future, ii. 4147.
=imperfect, ii. 417 2.
Priesthood, of all the faithful, i. 16,

17.
and kingship of martyrs, ii. 186.
Priesthood, imperial=Second Beast.

See Beasts.
work miracles, i. 359; making
images speak, 361.

insist on worship of First Beast
(Emperor) on penalty of
death, i. 360, 361. Cf. xcv.

Proleptic passages, xxv, i. 203, 209,
256, 269-270, ii. 1.
Prologue. See Apocalypse, Flan of.

Prophecy, a limited gift, i. 17.

Prophets, Christian, ii. 112, 1135;=
God’s servants, i. 6, 266.
See Seer.

spirits of, ii. 218. See Spirits.

Pseudepigrapha, Ixv, Ixxxii—Ixxxiii.
See Apocalypse, Materzals
used in.

Pseudonymous apocalypses, not so
Apocalypse of John, xxxvili.

Psychic experiences, i. Dreams—
varying value set on, civ,
ον.

ii, Visions, in sleep, in trance, with
spiritual or bodily transla-
tion, waking visions, cv,
106, 107, 110, 111, 11. 63;
conventional use of ‘* I saw,”
εἶχ.

value of, in Ethnic religions and in
that of Israel, cv, cvi.

literal descriptions of, hardly
possible, hence use of sym-
bolism;) icyi; ον. (ἢ
‘6 Like.”

Psychology, Jewish, i. 73, ii. 73.
Punishment, agents of — angels of
punishment, i. 250, 251 22.
See Angels.
nature of, by fire and brimstone,
in view of angels (parallels,
Jewish and Christian), un-
ceasing, ii. 17, 18.
places of, preliminary, ii. 141, 142 ;
and final, Lake of Fire, i.
239, 240, li. 139, 200.
Abyss, i. 239-242. See Abyss.

COMMENTARY 491

Punishment, places of, Gehenna,
1. 240, 240. (replaced in
Apocalypse by Lake of Fire,

242).
Sheol, i. 2407., ii. 197.
Lake of Fire. See above.

(various, in 1 Enoch, i. 241).
Purchase. See Redemption.

Quotations, abundant in Apocalypse,
rare in Fourth Gospel, xxxvi.

Reader, office of, in public worship,

ry yf δὲ

Reaping—symbol of Judgment in
interpolation, ii. 19, 24.
See Vintaging.

Reason, part played by, in Apoca-
lyptic, cvii, cvili.

Recapitulation. See Interpretation.

Redemption, by blood of Christ (as
price), cxiv, i. 16.

idea Se at 1 106. ΤᾺ; 110 75

a loosing from sin, i. 15.

a withdrawal from earth, ii. 7, 8.

a washing, i. 213, 214.

with view to kingdom and priest-
hood, i. 16, 148.

Reign of Antichrist, 34 years, i. 279,
280, 289 x.

Reign of saints, not limited to Millen-
nial Kingdom, i. 102. See
Kingdom.

Reinterpretation of older prophecy, i.

273.
Remnant, not referred to in 1217, i,
3327.
Repentance, of Jews expected, i. 88,
291, 292.
two witnesses to preach, i, 282.

Repentance still possible, ii, 212, 215,
time for, passed, and _ finality
attained at End, ii. 212,

221, 222.

Reproof and chastisement, the out-
come of love, i. 99, 100.

Resurrection, in literal not spiritual
sense, li. 184, 185.

First, of martyrs only, as a reward
for martyrdom, and to re-
evangelize world during
Millennium, cxvi, ii. 184,
185, 456, 457.

Second, for righteous (not martyred)
and wicked, of righteous
souls from ‘‘ treasuries” or

492 Iv. INDEX TO

‘© chambers,” of wicked souls
from death and Hades, cxvi,
ii. 194-198; the righteous
are thereupon clothed,.the
wicked remain disembodied,
CXvi.

Resurrection, bodily, not in Apoca-
lypse, ii. 193, 1953 nor in
New Testament, ii. 195,
196 #., but general in Juda-
ism, 11. 195 7.

Resurrection body, a body of light, i.
8

3:
symbolized by White Garments, i.
82.

not given to wicked. See Disem-

bodied Souls.
Revelation, modes of, trance, i. 22;
hearing, i. 23 ; seeing, i. 25,

31.
N.B. use of “like,” i. 27. See

Psychic Experiences.

Reward of Saints, includes spiritual
bodies. See Martyrs.

Riders, the four, interpretations of, i.
155-157.

River of Water of Life, origin of con-
ception, ii. 175.

—Nno spiritual efficacy connoted in
Judaism, but in Apocalypse
shares powers of fountains of
waters of life, ii. 175.

White, i. 184. See Gar-

ment.
Roman Empire, represented by First
Beast of chap. xiii., 1. 339-

Robe,

351.
its power derived from the Dragon,
51: See Antichrist,
Beast, Harlot.
Rome, Doom of, lament of merchants
over, rejoicing of apostles
and prophets over, li. 87,

Account of, derived from Hebrew
source in Greek translation,
ii. 91; written under Ves-
pasian, ii. 93; from same
Source as 17i¢-2 30-7. 18. 8-10,
ii. 94. See Harlot.

Sacrificial death of Martyrs, i.
174, 231.
Salvation = victory,
211.
Sardis, description of, i. 77, 78.
Sardius stone, i. 114.

173-

deliverance, i.

COMMENTARY

Satan, originally accuser of men,
becomes largely independent
of God, and the enemy as
well as accuser of man, i. 325,
326, 327.

gradually identified with Serpent.
See Devil, Dragon.
loosed and joined by Gog and Ma-
gog, li. 187, 188; beleaguers
Holy City, ii. 189-191; is
cast into Lake of Fire, ii.
191. See Heathen Nations.
Scorpions, i. 242.
Sea, first Beast comes up from, i.

344.

heavenly, of glass, origin of idea, i.
117, 118; mingled with fire
(of judgment ὃ, di, 335
relation of, to Red Sea, ii.

4.
resurrection from, due to deliber-
ate change of text in 20%;

where for ‘‘sea” read
“treasuries,” Iv, ii. 194-
198.

otherwise only wicked souls rise
in General Resurrection, ii.

442 7.
to be abolished, influence of Baby-

lonian myth of water-
monster, opponent of gods,
ii. 204, 205,

Seafolk, dirge of, ii. 105-107.
Seal, wrongly interpreted of Baptism,

1107:

Seal, Seventh, i. 223.

Sealed, proleptic vision of the
144,000, identical with the

same number triumphant on
Mount Zion in chap. xiv., i.
199, 201, li. 5, 6.
in original context =all the faith-
ful, but in present context =
the great multitude of
martyrs, before Millennial
Kingdom, i. 201, 202.
Sealing of faithful, a vision of, xxv.
meaning of, in original tradition=
preservation from physical
evil and death, i. 194, 195.
in Apocalypse a security, not
against spiritual apostasy,
but against demonic trials,
Ixxxv 7., i. 89, 90, 195, 196,
205, 206, 2
= outward manifestation of char-
acter, i. 206, 206 “5.

IV. INDEX TO

Sealing, interpreted of Baptism, and

of Sign of Cross, i. 197,
198.
meaning of practice in ethnic

religions, 1. 198 722.
the Seven, significance of,
1 157:
the. First Six, preliminary signs of
End, i. 153-183.

relation of, to Messianic woes in
Gospels, i. 157-161; but
unlike those in Gospels, do
not usher in End, 1547.

Ist four=social cataclysms, war,
international strife, famine
and pestilence ; 5th, persecu-
tion; 6th, cosmic cataclysms,
i. 158.

varying interpretations of—Con-
temporary-Historical, εἴο.,
i. 155-160.

Seer. See John, Psychic Experiences.

Semitic original of chap. xil., i. 303-
305 ; chap. xili., i. 334-338;
chap. XVil., li. 61-62 ; chap.
XViil., ii. QT.

Seraphim, i. 125, 126. See Cheru-
bim.

Serpent. See Dragon.

Servants of God=martyrs, ii.

Seals,

124,

125.
= prophets, i. 6, 266.

Service, spiritual, but not priestly, of
martyrs, i. 214, 215.

Seven, a sacred number to John,
Ixxxix 7., i. 8, 9, 25.

Seven Candlesticks = Seven Churches,
12. 35. 3) 5225 candle=
stick.

Churches, reason for choice of par-
ticular churches unknown,
i. 8; probably because on
great circular road, and so
convenient postal centres,

1: 24: 25.
identified with Seven Candle-
sticks, i. 35, 37.
typical in circumstances
Church as whole, i. 37.
Letters to, written earlier than
main part of work, i. 37; as
survival expected to Second
Advent and no reference
(except 3°) to world-wide
persecution, i. 43, 44.
See Heads. ‘
See Horns.

of

Heads.
Horns.

COMMENTARY 493
Seven Lamps of Fire=Seven spirits,
het eae to seven planets,
ἐρῆνει ΡΣ, addressed to

Seven Churches of Asia
under Vespasian, Ixxxix ; in
final form of work addressed
to all churches of Christen-
dom, 1xxxix #., xc 2,

Plagues. See Bowls.

Seals. See Seals.

Spirits, represented by Seven
Lamps, i. 117; and Seven

Eyes, i. 141-142.
interpolated in 14, i. 9.
wrongly interpreted of Holy
Spirit’s sevenfold energies,
ΕΓ Te
=Seven Archangels, i. 11-13,
or seven angelic beings pos-
sibly related to angels of
Seven Churches, i. 12, 13.
Stars, relation of, to Seven Spirits,
i 12, 11.
to angels or heavenly ideals of
Seven Churches, i. 2, 12,
13, 30, 34, 35. See Stars.
Trumpets. See Trumpet blasts.
Shekinah, to abide upon martyrs, i.
215, li. 406 7.

a periphrasis for Divine name, face,
glory, hard to render in
English, ii. 205-207, 4447.

Sheol, nature of, i. 32 7., 240 #., ii.
10 5 tay UC 5:2 Hades,
Punishment.

Shipmaster, ii. 105.

Sign=a heavenly marvel, i. 314.

=a miracle wrought by Antichrist,
1 314.

of cross, i. 197.

of Son of Man, relation of, to seal,
ΙΧΧΙ.

Silence, in heaven—for prayers of

saints to be heard, i. 218,
223, 224.

Sin, loosing from, i. 15, 16. See
Redemption.

Singer, meaning of pau ii. 109,
110.

Slave trade, ii. 104, 105.

Smyrna, description of, Christians’
poverty there, and Jews’
bitter hostility, i. 56, 57.

Solecisms. See Apocalypse, Gram-
mar of,

494 IV. INDEX TO

Son of Man, apparently equal or
inferior to angel in interpo-
lation, 14)°-!7, liii, ἵν].

combines attributes of Ancient of
Days and of Son of Man
(Dan 7) and of nameless
angel (Dan 10), i. 2, 28, 29.

®€ one /zke to a son of man,’ a Mes-
sianic designation of one not
human but superhuman, i.
27, ii. 19.

judgment by, proleptically described
in Vintaging of Earth, ii.
423, 42472.

judgment by, on heathen nations,
ii. 18-26.

title, origin of, in Danzel, z Enoch,
the Gospels, 4 Ezra, ii. 19,
20.

titles of, i. 2, 31, etc. See Christ.

vision of, i. 2, 27-31.

See Messiah.

Song, New, i. 146.

Song of Lamb, ii. 34-36. See Moses,
Song of.

Sorcery, a charge against Rome, ii.
112.

Souls, of wicked, disembodied, ii.
193,194. See Disembodied.

‘*treasuries’’ or chambers of
(for righteous). See
Treasuries.

under altar, of martyrs, because
already sacrificed thereon, i.
172, 173, 229, 230.

a heavenly sacrifice, with
atoning power, i. 173, 174,
173%.

Sources, Ixii-Ixv. See Apocalypse,
Materzals used in.
Speculum=M, reprinted from Mai,

contains same text as gig.,
ii. 452-455.
Spirit, use of word in Apocalypse.

teri h7 Onn ind. 200:

= personalized beings, men, angels,
demons, ii. 179.

=Spirit of Christ, virtually=
Christ, ii. 179; cf. i. 53.

giver of prophecy, i. 53.

Holy, not represented by the Seven
Spirits of 14, i. 11.

of prophecy,? marginal gloss,
meaning uncertain, ii. 130,

131.
to fall into or find oneself in=to
fall into trance, i. 21.

COMMENTARY

Spirits, of the prophets, meaning of
phrase uncertain, hardly=
various angels sent to instruct
them, rather=prophets’ own
spirits, ii, 218.

unclean, muster nations
against Christ, ii. 427 7.
Spiritual body—given to martyrs at

three

death, i. 176, 184-188,=
white robes of glory, i.
185.

St. Paul’s teaching as to, i. 185,
186.

in a sense present possession of
faithful, liable to defilement,
capable of being cleansed, i.
187, 188
Star ; symbolizes angel, i. 13, 239.
Star that fell from heaven and em-
bittered waters, i. 235, 236.
that fell from heaven and received
key of abyss, i. 238, 239.
Star-deities, relation of, to Arch-
angels, i. 11, 12, 13.
to Twenty-four Elders, i. 130,
131. See Morning Star.
Stars, =heavenly ideals, i. 2, 34, 353
relation of, to angels, i. 12,
13.
Stars drawn to earth by Dragon=
Satan’s angels, i. 319, 320.
State, conflicting claims of Chris-
tianity and of, xcv, ciii, i. 44.
“*Stone,” in 15°; corrupt for “‘ Linen,”
ii. 38, 39.

Stone, White, 1. signifying acquittal.

2. admitting to free entertain-
ment,

3. precious stones that fell with
Manna,

4. precious stones on high priest’s
breastplate,

5. a mark of felicity,

6. an amulet,

7. refers to martyr himself, and

transcendent powers given
to him, i. 66, 67.

Stones, precious, in walls of Holy
Jerusalem, ii. 164-170;
connected with Zodiacal
signs, ii. 167, 168.

Summary of work, xxv—xxviii.

Sun and moon. See Luminaries.

Sun-goddess. See Woman with
Child.

Supper or common meal, a symbol of
life to come in its perfect

Iv. INDEX TO COMMENTARY

fellowship with God and
Messiah, i. [ΟῚ]. See
Marriage.
Sword, of πότ ἃ symbol of judicial
authority, i i. 30, 65.
instrument of war, ii. 136.
symbolizes civil and international
strife, i. 165, ii. 4027.
Symbolism, use of, cvi-cvii.
Psychic Experiences.
Symbols in Greek Text, ii. 235.
Synagogue, use of word abandoned
by Christians, i. 57, 58.

See

Tabernacle. See Shekinah ;—of Tes-
timony. See Temple.
Temple of God in 3=God Himself,
faithful 1 be pillars therein,
1, 90, 9I
in 11 τις literal temple,
but in présent context=
spiritual temple composed
of all the faithful, i. 274,
276; while ‘‘ outer court”
= body of unbelievers, given
over to spiritual assaults of
Antichrist, etc., i. 274, 278.
See Measure.
of Tabernacle of Testimony, obvi-
ously corrupt, explanation
unsatisfactory, ii. 37, 38.
in heaven, altar and ark in (and
throne ἢ), i. 111, 112; for a
time inaccessible (to prayer)
till Seven Bowls emptied, ii.
. 39) 40.
no, in Holy Jerusalem, as God the
Temple thereof, ii. 170.
Temptation=trial or testing by per- |
secution, i. 58, 90. |
=demonic attack on unbelievers, i.
58, 90.
Ten days=short period, of tribula-
tion, i. 44 2., 58.
Tenses, Greek, how to be rendered,
CXXill-Cxxvi.
Testaments of Twelve Patriarchs,
related to Book of Jubilees,
xxxiii.
Testimony of Jesus=testimony borne
by Jesus, i. 174.
of Jesus Christ=truth witnessed
to by Christ, i. 1, 6, 7.
= witness of John to Christ, iy 21:
Testimony of Jesus Christ, witness to
Jesus =spirit of prophecy, i 11,
130.

495

Text, Greek, of Apocalypse—Manu-
scripts of, ii. 227-232 ; their
critical value, clx-clxvi,
clxxi—clxxvi.

Abbreviations and Symbols in,
li. 235.

Itacisms in, ii. 235.

Versions of, ii. 234; their
critical value, clxvi-clxxi,

Thanksgiving in πῃ: xix. by ‘Angels
first, then Elders and Cheru-
bim, and, after that, great
multitude of martyrs, ii.
117, 118, 120.

Theodotion’s version, based on earlier

version of similar type,
Ixvii 7., Ixvili-lxxxil and
notes.

Three and a half years. See Reign.

Throne, God’s, Lamb to share (cf.
Son of Man in z Enoch), ii.
175, 176, 209.

Christ’s martyrs to share, in Mil-
lennial Kingdom, i. [ΙΟῚ,
102, 129, ii. 153; and for
ever, ii. 153, 211.
of God, in heaven, references to in
other literature, i. III.
position of, ? in Temple, i. 112.
Great White, of Final Judgment,
ii. IOI, 192.
scenery of, rainbow, etc.,i. 114, 115;

lightnings and thunders, 11],

116, 117; Seven Lamps of

fire,117; Twenty-four Elders,

115, 116; Four Cherubim, i.

118,119 (in Danze, etc., also

fiery streams under, i. 120).

from, not of God, but of

Elder or Cherub, ii. 124.

Thunder and lightning, clix, i. 116.

Thunders, Seven, revelation of, to be
sealed and not written, i.
261, 262.

Thyatira, a city notable for trade and
craft guilds, i. 68.

compromise with heathenism at, i.
69, 70, 72.

Time no longer,=delay no longer
(107), i. 263, 264 72.

Time, times and half a time, origin
of phrase, i. 330.

Titles of Christ, connection of, with
messages to individual
churches, i. 25-27, not
always clear, i. 45, 46, 48.

voice

496 IV. INDEX TO
Trade-guilds, importance of, at
Thyatira, i. 68-70; their
common meals and the

roblem of food sacrificed to
idols, i. 69, 70, 72.
Traditional material,cviii. See Origins.

Trance. See Spirit.
Translation of Spirit, and of body, i.
ΤΊΟΙ ΠΗ ΖΚ Heaven,

Psychic Experiences, Vision.
“Treasuries” in 2015 deliberately
altered to ‘‘sea,” ii. 194-199;
souls of righteous guarded
and resting in, lv, cxvi, 1].
196, 107.
Tree of Life, symbol of immortality,
1. 54, 55-
in Paradise, z.e. in Holy Jerusalem,
i. 54, 55-
personal victory over evil alone en-
titles to, i. 54; not so with
Water of Life, which is free,
Tens See Water of Life.
in Millennial Kingdom, ii. 146.
description of, in 22? based on
Ezekiel, ii. 176, 177.
Tribes, Twelve, order of, in list, i
193, 194, 206-209. See Dan.
Tribulation, necessarily preceding
Millennial Kingdom, i. 21,

90.
to affect only faithless and heathen,

i. 90.
the Great, of martyrs, chiefly
manifested in Satanic

activity on earth, only secon-
darily in social and cosmic
evils, i. 213.
See Ten Days.

Trinity, doctrine of, not asserted by,
15: δ. 1. 11-12.

Trisagion, derived from Isaiah, i. 127.

True, not=genuine, but ‘‘true to
one’s word,” i. 85, 86.

Trumpet blasts, heptadic structure
secondary, not original, i.
218, 219; first four colour-
less, with weak repetitions
modelled on first four Bowls,
220; different from last
three in diction and style,
220, 221.

first four (interpolated)—} earth

scorched, ᾧ sea turned to
blood, t fresh waters em-
bittered, 4 luminaries ob-
scured, 1. 233-237.

COMMENTARY

Trumpet blasts, three last (=Three
Demonic Woes), (1) locusts,
i. 242-247; (2) horsemen
and steeds, kill 4 men, i.
247-254 (origin of this idea,
i. 253, 254); (3) casting
down of Satan to earth and
setting up of Antichrist’s
kingdom thereon, i. 292.

Unbelieving = faithless, ii. 216.
Uncial texts. See Apocalypse, Text
of.

Vengeance, prayer for, i. 175, 176.
Versions. See Apocalypse, Zext of.
Vests See Apocalypse, Date
of.
reward of, ii.
** Overcoming.”
Vintaging of earth (Judgment),
assigned by Interpolator to
nameless angel, but origin-
ally belonged to Son of

Victor, 215. See

423, 424 (same judgment
assigned to Christ by John
in 194-21, lvi, il. 136, 137).
to take place outside Jerusalem, not
Rome, ii. 25.
Vision, new, formula of=‘‘ after this
I saw and behold,” cix, i.
106.
—on earth, cha 5. I-3, 10, 111-18
12, 13-14}5 17-18 Ig}! toend,
in heaven, chaps. 4-8, 1135-19 1414,
2/715, τὸ, ΤῸ} 10. 1: τοῦ:
Visions. See Psychic Experiences.
Vologises, Parthian Victory of, over
Romans in 62 A.D., i. 155,
163.

War, woe of First Seal, i. 163, 164.
See Seals.
in heaven. See Heaven.
Watchfulness, duty of, enjoined on
Sardis, i. 79, 80, 81
Water of Life, a free gift, i. 55.
=divine graces of forgiveness,
truth and light, i. 55.
reward of martyrs, i. 216, 217.
See Manna, River.
White, significance of colour, i. 67,
165, 210, ii. 192, 193. See
Horse, Garments, Stone.
head and hair of Son of Man,
i. 28.

IV. INDEX TO

Wicked, final punishment of, in Lake
of Fire, cxvi. See Punish-
ment.
destructive, plague
191 %., 192, 193 71.
angels of, hold them in check, i.
192 2., 204.
Wine, symbol of intoxicating and
corrupting power of Rome,
ii. 14.
‘*unmixed,” symbol of concen-
trated or sheer judgments of
God, ii. 16, 17, 136, 137
(possibly render ‘‘ ferment-
ing”).
and oil, no shortage of, i. 167,
168 ; law against damaging
vines and olive trees, ii.
402 2.
Witnesses, Two, abruptly introduced
in 115, i. 258 2.
=Moses and Elijah, not Enoch
and Elijah, appear in Jeru-
salem as preachers of repent-
ance, i. 280-282.
Zoroastrian parallel not analo-
gous, 282 7.
identified with Two Olive Trees,
etc., of Zechariah, 4714, i.
282-284.
Woes, Messianic. See Seals.
Woman with child =originally Jewish
Community, which was to
bring forth Messiah, while
Dragon = Antichrist, i. 310
to wilderness, referred
originally to Christians or
Jews escaping from Jeru-
salem before 70 A.D., in
present context to Chris-
tian exodus therefrom, while
‘“rest of seed” refers not to
Jews who stayed in Jeru-
salem, but Gentile Christians
throughout Empire, i. 332.
Woman, Scarlet. See Harlot.
Word of God. See Messiah.

Winds, οἵ,

fleeing

VOL. 11.—32

COMMENTARY 497

Word of God= Apocalypse, i.1, 6, 7;
=preaching of Gospel by
John, i. 21, 22.
=martyrs’ testimony to Jesus,
i. 329.
Words, order of, clvi—clix, ete.
Works, doctrine of—necessary, imply
freewill, = moral character
as manifested: symbolized
by fine linen in an interpola-
tion, cxv, ii. 127-128.
following martyred saints, Zoroas-
trian parallel ideas and
Jewish parallels, i. 371 ; but
in Apoc. the works are not
separate, reserved in heaven,
but accompany person,
therefore = manifestation of
inner life and character, i,
ε 370--373.
judgment by, ii. 221.
World, created because of God’s will,

i, 134.
World-Redeemer tradition, inter-
national at early date, i. 313.
World-wide Evangelization, ii. 148,
_ 149, 154, 155.
Worship, two senses in which word
used, cxli, i. 211, 212.
Wrath, of God—i. 296, ii. 14, 16, 24,
31, 39, 52, 96, 137.
of Lamb, i. 182, 183.

Zeal, importance of, in Christian
character, i. 100.
Zealot, prophecy of inviolability of
Temple due to a, i. 278.
Zend origin of Dragon-myth, i. 307,
308, 311, 312. See Origins.
Mount, association of, with
security and deliverance, ii.

Zion,

4.
Messiah to appear on—also a
Jewish expectation, ii. 5.
Zodiac, signs of, 1. 315, 316; con-
nection of, with Cherubim,
i. 122, 123. See Stones.

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The
International Critical Commentary

ARRANGEMENT OF VOLUMES AND AUTHORS
THE OLD TESTAMENT

GENESIS. The Rev. JoHN SKINNER, D.D., Principal and Professor of
Old Testament Language and Literature, College of Presbyterian Church
of England, Cambridge, England. [Now Ready.

EXODUS. The Rev. A. R. S. Κεννερυ, D.D., Professor of Hebrew,
University of Edinburgh.

LEVITICUS. J. F. Stenninc, M.A., Fellow of Wadham College, Oxford.
NUMBERS. The Rev. G. BucHANANn Gray, D.D., Professor of Hebrew,

Mansfield College, Oxford. [Now Ready.
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Regius Professor of Hebrew, Oxford. [Now Ready.

JOSHUA. The Rev. GEorcE ApaAm SmitH, D.D., LL.D., Principal of the
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ology, Harvard University, Cambridge, Mass. [Now Ready.

SAMUEL. The Rev. H. P. Smita, D.D., Librarian, Union Theological
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KINGS. [Azihor to be announced.]

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Harvard University, Cambridge, Mass. [Now Ready.

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of Hebrew, Oxford.

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fessor of Hebrew, Mansfield College, Oxford. [Now Ready.

ISAIAH. Chaps. XXVIII-XXXIX. The Rev. G. BucHanan Gray, D.D.
Chaps. LXK-LXVI. The Rev. A. 5. PEAKE, M.A., D.D., Dean of the Theo-
logical Faculty of the Victoria University and Professor of Biblical Exegesis
in the University of Manchester, England.

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tation of Holy Scripture, University of Oxford, and the Rev. CHartes F.
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MICAH, ZEPHANIAH, NAHUM, HABAKKUK, OBADIAH AND JOEL.
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THE NEW TESTAMENT

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[Now Ready.
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and Divinity Lecturer in King’s College, Cambridge. [Now Ready.

REVELATION. The Rev. Ropert H. Cuartes, M.A., D.D., sometime
Professor of Biblical Greek in the University of Dublin. [2 vols. Now Ready.

The International
Theological Library

ARRANGEMENT OF VOLUMES AND AUTHORS

THEOLOGICAL ENCYCLOPADIA. By Cuaries A. Briccs, D.D.,
D.Litt., sometime Professor of Theological Encyclopedia and Symbolics,
Union Theological Seminary, New York.

AN INTRODUCTION TO THE LITERATURE OF THE OLD TESTA-
MENT. By S. R. Driver, D.D., D.Litt., sometime Regius Professor of
Hebrew and Canon of Christ Church, Oxford.

[Revised and Enlarged Edition.

CANON AND TEXT OF THE OLD TESTAMENT. By the Rev. JoHN
SKINNER, D.D., Principal and Professor of Old Testament Language and Lit-
erature, College of the Presbyterian Church of England, Cambridge, England,
and the Rev. OWEN WHITEHOUSE, B.A., Principal and Professor of Hebrew,
Chestnut College, Cambridge, England.

OLD TESTAMENT HISTORY. By HENRY PRESERVED ὅΜΊΤΗ, D.D.,
Librarian, Union Theological Seminary, New York. [Now Ready.

CONTEMPORARY HISTORY OF THE OLD TESTAMENT.
[Asthor to be announced.

THEOLOGY OF THE OLD TESTAMENT. By A. B. Davipson, D.D.,
LL.D., sometime Professor of Hebrew, New College, Edinburgh.
[Now Ready.

AN INTRODUCTION TO THE LITERATURE OF THE NEW TESTA-
MENT. By Rev. JAMes Morratt, B.D., Minister United Free Church,
Broughty Ferry, Scotland. [Now Ready.

CANON AND TEXT OF THE NEW TESTAMENT. By Caspar RENE
Grecory, D.D., LL.D., sometime Professor of New Testament Exegesis in
the University of Leipzig. [Now Ready.

THE LIFE OF CHRIST. By Writram Sanpay, D.D., LL.D., Lady
Margaret Professor of Divinity and Canon of Christ Church, Oxford.

THe INTERNATIONAL THEOLOGICAL LIBRARY

A HISTORY OF CHRISTIANITY IN THE APOSTOLIC AGE. By

ArtHur C. McGirrert, D.D., President Union Theological Seminary,
New York. [Now Ready.

CONTEMPORARY HISTORY OF THE NEW TESTAMENT. By
FRANK C. Porter, D.D., Professor of Biblical Theology, Yale Unereesiy
New Haven, Conn.

THEOLOGY OF THE NEW TESTAMENT. By GEorGE B. STEVENS,
D.D., sometime Professor of Systematic Theology, Yale University, New
Haven, Conn. [Now Ready.

BIBLICAL ARCHAZOLOGY. By G. BucHANAN Gray, D.D., Professor
of Hebrew, Mansfield College, Oxford.

THE ANCIENT CATHOLIC CHURCH. By Rosert Raney, D.D.,
LL.D., sometime Principal of New College, Edinburgh. [Now Ready.

THE LATIN CHURCH IN THE MIDDLE‘AGES. By ANDRE LAGARDE.
[Now Ready.

THE GREEK AND EASTERN CHURCHES. By W. F. ApENEy, D.D.,
Principal of Independent College, Manchester. [Now Ready.

THE REFORMATION IN GERMANY. . By T. M. Lrypsay, D.D., Prin-
cipal of the United Free College, Glasgow. [Now Ready.

THE REFORMATION IN LANDS BEYOND GERMANY. By T. M.
Linpsay, D.D. [Now Ready.

THEOLOGICAL SYMBOLICS. By Cuartes A. Briccs, D.D., D.Litt.,
sometime Professor of Theological Encyclopedia and Symbolics, Union
Theological Seminary, New York. [Vow Ready.

HISTORY OF CHRISTIAN DOCTRINE. By 6. P. Fissrr, D.D.,
LL.D., sometime Professor of Ecclesiastical History, Yale University,
New Haven, Conn. [Revised and Enlarged Edition.

CHRISTIAN INSTITUTIONS. By A. V. G. ALLEN, D.D., sometime
Professor of Ecclesiastical History, Protestant Episcopal Divinity School,
Cambridge, Mass. [Now Ready.

PHILOSOPHY OF RELIGION. By GrorcE Gattoway, D.D., Minister
of United Free Church, Castle Douglas, Scotland. [Now Ready.

HISTORY OF RELIGIONS. I. China, Japan, Egypt, Babylonia, Assyria,
India, Persia, Greece, Rome. By Grorcr F. Moore, D.D., LL.D., Pro-
fessor in Harvard University. [Now Ready.

HISTORY OF RELIGIONS. IT. Judaism, Christianity, Mohammedanism.
By Georce F. Moore, D.D., LL.D., Professor in Harvard University.
[Now Ready.

APOLOGETICS. By A. B. Bruce, D.D., sometime Professor of New Test2-
ment Exegesis, Free Church College, Glasgow. [Revised and Enlarged Edition.

Tue INTERNATIONAL THEOLOGICAL LIBRARY

THE CHRISTIAN DOCTRINE OF GOD. By WILLIAMN. Crarke, D.D.,
sometime Professor of Systematic Theology, Hamilton Theological Semi-
nary. [Now Ready.

THE DOCTRINE OF MAN. By WIr11Am P. Paterson, D.D., Professor
of Divinity, University of Edinburgh.

THE DOCTRINE OF THE PERSON OF JESUS CHRIST. By H. R.
Macxintosu, Ph.D., D.D., Professor of Theology, New College, Edinburgh.
[Now Ready.

THE CHRISTIAN DOCTRINE OF SALVATION. By GEorGE B. STE-
vens, D.D., sometime Professor of Systematic Theology, Yale University.
[Now Ready.

THE DOCTRINE OF THE CHRISTIAN LIFE. By Wrii1AmM ADAMS
Brown, D.D., Professor of Systematic Theology, Union Theological
Seminary, New York.

CHRISTIAN ETHICS. By Newman Smytu, D.D., Pastor of Congrega-
tional Church, New Haven. [Revised and Enlarged Edition.

THE CHRISTIAN PASTOR AND THE WORKING CHURCH. By
WASHINGTON GLADDEN, D.D., sometime Pastor of Congregational Church,
Columbus, Ohio. [Now Ready.

THE CHRISTIAN PREACHER. By A. E. Garvie, D.D., Principal of
New College, London, England.

HISTORY OF CHRISTIAN MISSIONS. By CuHartes HENRY RoBIn-
son, D.D., Hon. Canon of Ripon Cathedral and Editorial Secretary of the
Society for the Propagation of the Gospel in Foreign Parts.

[Now Ready.

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