8. Fine linen (Búoowov). See on Luke xvi. 19. The four vestments of the ordinary Jewish priest were made of linen or byssus. Their symbolic meaning depended in part on the whiteness and lustre of their substance (καθαρὸν καὶ λαμπρόν pure and bright).

Righteousness (Sixaιóμaтa). More strictly, as Rev., right(δικαιώματα).

eous acts.

10. See thou do it not (öpa μn). See not (to do it).

μń).

The testimony of Jesus (μapтupia тоû 'Iŋσоû). Some explain as the testimony which proceeds from Jesus. Jesus, by imparting this testimony to believers imparts to them the spirit of prophecy. Others, the witness which is borne to Jesus. The way of bearing this witness, the substance and essence of this testimony is the Spirit of prophecy.

11. A white horse. Compare ch. vi. 2.

12. Crowns (Siadńμaтa). See on 1 Pet. v. 4; Jas. i. 12.

13. Dipped (BeBaμμévov). The readings differ; some giving ῥεραντισμένον sprinkled, others περιρεραμμένον sprinkled round. Rev., sprinkled. Compare Isa. lxiii. 2, 3.

The Word of God (ó Móyos TOû OeOû). This name for our Lord is found in the New Testament only in the writings of John. It is one of the links which connects the Apocalypse with John's other writings. Compare John i. 1-14; 1 John i. 1. Some object to this on the ground that, in the Gospel of John, the term is used absolutely, the Word, whereas here it is qualified, the Word of God, which the Evangelist nowhere employs, and in 1 John i. 1, the Word of life. But, as Alford observes: "It may be left to any fair-judging reader to decide whether it be not a far greater argument for identity that the remarkable designation o Aoyos the Word is used, than for diversity, that, on the solemn occasion described in the Apocalypse, the hitherto unheard adjunct of God is added." The idea of

God which is represented here, underlies the absolute term the Word in John i. 1. It is further urged that in the Gospel o Móyos is applied to the prehistoric Christ, while in this passage it is applied to the historic Christ. But the name of the historic Christ is that referred to in ver. 12, not in ver. 13. It is the name "which no one knoweth but He Himself," expressing the character of His whole redeeming work. The name in ver. 13 is that which belongs originally and essentially to Him.

14. Followed (koλoúde). Note the imperfect tense denoting progression, and thus describing the advancing movement of the host.

Of the fierceness and wrath (τοῦ θυμοῦ καὶ τῆς ὀργῆς). Omit and, and render, as Rev., the fierceness of the wrath. See on John iii. 36.

Of Almighty God (τοῦ Θεοῦ τοῦ παντοκράτορος). Lit., of God the all-ruler. See on ch. i. 8.

16. On His thigh. Some explain, on the garment where it covers the thigh to which the sword is bound. Compare Ps. xlv. 3. Others, partly on the vesture, partly on the thigh itself, where, in an equestrian figure, the robe drops from the thigh. According to the former explanation xai and is to be taken as explanatory or definitive of the words on His vesture. Others again suppose a sword on the hilt of which the name is inscribed. Expositors refer to the custom of engraving the artist's name on the thigh of a statue. Thus Cicero says: most beautiful statue of Apollo, on the thigh of which the

"A

name of Myron had been graven in tiny letters of silver" ("Against Verres," iv., 43). Herodotus describes a figure of Sesostris, bearing across the breast from shoulder to shoulder the inscription written in the sacred character of Egypt: "With my own shoulders I conquered this land" (ii., 106). Rawlinson says that Assyrian figures are found with arrow-headed inscriptions engraved across them, and over the drapery as well as the body.

17. An angel (ëva äyyeλov). Lit., "one angel."

Fowls (opvéois). See on ch. xviii. 2. Rev., birds.

Midst of heaven. See on ch. viii. 13.

Gather yourselves together (ovváyeo.de). read ovváxinтe be gathered together, as Rev. xxxix. 17 sqq.

The best texts Compare Ezek.

The supper of the great God (τὸ δεῖπνον τοῦ μεγάλου Θεοῦ). Read τὸ μέγα τοῦ for τοῦ μεγάλου, and render the great supper of God.

18. Captains (xiλiápxwv). See on Mark vi. 21; Luke vii. 2.

20. Was taken (émiáon). See on Acts iii. 7.

Mark. See on ch. xiii. 16.

Lake (λíμvný). See on Luke v. 1.

Brimstone. See on ch. xiv. 10.

21. Were filled (exopráσInoav). See on Matt. v. 6.

CHAPTER XX.

1. Of the bottomless pit. See on ch. ix. 1. This is to be distinguished from the lake of fire. Compare ver. 10.

Chain (äλvow). See on Mark v. 4. Only here in John's writings.

In his hand (e). Lit., upon: resting on or hanging upon. 2. He laid hold (ékpáτnσev). See on Mark viii. 3; Acts

iii. 11.

The dragon (тòv Spáкovтα). See on ch. xii. 3. The word is commonly derived from espaкov, the second aorist tense of Sépkoμaι to see clearly, in allusion to the sharp sight of the fabled dragon.

Old (apxaîov). See on 1 John ii. 7.

The Devil. Note the three epithets: the Old Serpent, the Devil, Satan. See on Matt. iv. 1; Luke x. 18.

3. Sealed. See on John iii. 33.

Must (de). According to God's purpose. See on Matt. xvi. 21; Luke ii. 49; xxiv. 26.

4. Thrones. See on ch. ii. 13.

They sat. All the faithful members of Christ's Church. Compare they reigned with Christ.

Beheaded (πεπελεκισμένων). From πέλεκυς an are. Only here in the New Testament.

They lived. Equivalent to lived again. Compare ver. 5. 5. Lived-again (ávénoav). Read enoav lived, as in ver. 4.

6. Hath part (ẽxwv μépos). A phrase peculiar to John as referring to a person. Compare John xiii. 8.

Second death. See on ch. ii. 11.

Compare

8. Gog and Magog. See Ezek. xxxviii., xxxix. Gen. x. 2, where Magog appears as a son of Japhet. Magog is a general name for the northern nations, and, according to Ezekiel, Gog is their prince. Josephus says that the descendants of Magog were the Scythians.

9. On the breadth (ẻπì Tò #λáros). Lit., over (èπl). As distinguished from the "four corners" of ver. 8. They overspread the earth.

The camp (Tν таρеμßоλǹν). See on castle, Acts xxi. 34. Encompassing and defending the city. Compare Ps. xxxiv. 7. The beloved city. Compare Ps. lxxviii. 68.

From God. Omit.

12. Before God.

Rev., before the throne.

Read Spóvov throne for Oeoû God. So

The books (Bißía). No article. Read books. Compare (βιβλία). Dan. vii. 10.

Book of life. See on ch. iii. 5.

13. The sea. As commonly understood, the sea means the literal sea, and the passage signifies that the dead contained in it shall rise. So Alford. Other interpreters, however, say that it cannot mean the literal sea. Thus Milligan argues that the symbols of the Apocalypse must always be interpreted in the same way. "Symbols," he says, "are a form of speech, and therefore subject to the rules that regulate the interpretation of all speech. The power of that convention which links a certain sense to a certain sound in ordinary terms, is not less binding in the presence than in the absence of metaphor of any

VOL. II.-36