Yet extreme punishment is not designed for the whole; for he says пolεμnow μer' avtor, i. e. with the Nicolaitans. I have retained the manner of the original in my version, because it may be retained consistently with our idiom. But we should more readily express the sentiment thus: I will war against them with the sword of my mouth. 'Poμqaíav rov oτóuaros is the sword before mentioned in v. 12 above, and also in 1: 16. Here the application is such, that we recognize at once the nature and design of the imagery. "He said, and it was done; he commanded, and it stood fast." The sentence by him of condemnation and excision is fatal. His sword can neither be resisted nor warded

off; comp. Heb. 4: 12. On the nature of the imagery, see under 1: 16. I cannot think, with Wetstein and Herder, that there is any reference here to the sword of the angel who resisted Balaam, Num. 22: 23. The two cases are of a tenor quite different.

(17) He who hath an ear, let him hear what the Spirit saith unto the churches. To him who overcometh-to him will I give of the hidden manna; and I will give him a white stone, and upon the stone a new name engraved, which no one knoweth except he that receiveth it.

On τῷ νικώντι κ. τ. λ., see above on v. 7.—Τοῦ μάννα τοῦ κεκρυμμέν vov, a vivid image of sustenance, or rather of enjoyment, in a future world. It is easy to trace its source. In Ex. 16: 32-34, God commands that a pot of the manna rained down upon the Israelites should be gathered, and deposited in the ark of the testimony, for a memorial to all future generations of what the Lord had done. Comp. Heb. 9: 4.

i. e. the , לֶחֶם אַבִּירִים and דְּגַן הַשָּׁמַיִם In Ps. 78: 24, 25, manna is called

corn of heaven and the bread of the mighty ones, i. e. (probably) of angels, as in our English version. So in Ps. 105: 40, it is called

, the bread of heaven. The excellence of this nourishment is thus strongly characterized. Then, in the next place, the joys of the blessed in a future world are often represented in the Scriptures under the image of a feast; see Rev. 3: 20. 19: 9. Now as manna was rained down from heaven, and manna is angel's food, it is very easy and natural for the mind to think of the manna laid up in heaven (so to speak) as being in store for the saints, when they shall be admitted to associate with the angels. Kezovuuέvov is to be taken in the sense of the Hebrew, laid up, stored in a safe and secret place. Still, the form of the expression has reference probably to Ex. 16: 32-34. The manna, which was deposited by divine command in the ark of the covenant, the Jews regarded as a specimen of heavenly food. Hence they invented many fictions concerning it. One was, that Jeremiah the prophet, just before the destruction of Jerusalem, commanded the tabernacle [which the author of this fiction, as it would seem, supposed was

deposited in the most Holy Place], and the ark of the testimony, and the altar of incense, to follow him to mount Sinai; and there he hid them in a cave, to be brought out again only in the days of the Messiah; see 2 Macc. 2: 4-7. Comp. with this the apocryphal story of Jeremiah, in Fabr. Cod. Apoc. V. Test. p. 1112 seq. Abulfar. Hist. Dynast. p. 57. The reader will find an abundance of Rabbinical passages, designed to illustrate and confirm this tradition, in Eisenmenger's Entdeckt. Judenthum, II. p. 856 seq., and in Wetstein in loc., and Schoettgen Hor. Heb. in loc. In the times of the Messiah, as it would seem, the Jews expected that the manna thus hidden would be discovered, and distributed to his followers, as well as laid up again in the temple. That John however had any reference to this fabulous tradition, there is no satisfactory evidence. Eichhorn, as is usual with him, traces the expression in the text to this fable; but there is enough in the Scriptures, independently of this, to account for the figurative expression here employed. Why should we suppose the writer to go elsewhere for his sources, when he shows throughout his book a mind most thoroughly imbued with the Hebrew Scriptures, and that of all sources they are the most favourite one, and most frequently resorted to by him? As the manna was laid up in the ark, no one could even approach it but the high-priest, who, once in each year, went into the most holy place in order to make atonement. Yet even he could not taste of it. But under the new dispensation, where all are to be made "kings and priests unto God," Christians may enter for themselves into the most holy place, (for the veil is rent), and may even partake of the manna deposited there. Yet all this, it will be remembered, is but imagery employed in order to portray the ample and delightful enjoyments of the faithful in the world to come.

Ἐπὶ τὴν ψῆφον . . . . λαμβάνων has been, as it would seem, a real crux interpretum. The reason of this does not appear to be so much in the difficulty of the passage itself, as in the sources to which resort has been had in order to explain it. Greek sources of imagery have been sought for, while only Hebrew ones can satisfactorily solve the difficulty. (1) Vitringa, Lange, and many others, have referred to the Greek usage of absolving those who were tried on the ground of any accusation, by white balls or stones, and condemning by black ones. But this does not well compare with the case before us. There, the balls were

thrown into an urn; here the white stone is given to the victor himself. There, was no inscription on the balls; here, is a new and secret name inscribed. We may also add, that such imagery would naturally convey the idea of an accusation made on the part of some one against the victor; whereas it may well be supposed, that the writer here would have been disposed to say, with Paul: Τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ ?

gruities. The sentiment, that every eye shall see him, is evidently intended to be preparatory for that which is said in the sequel: zaì zóworvaux. T. 2. If the reader will turn to the words of the Saviour in Matt. 24: 30, he will perceive that the verse before us is throughout only a repetition of what is there said, with some small variations appropriate to the time when the Apocalypse was written.

It may be proper here, in order to show how common the idea of the Son of man as coming in the clouds of heaven was among the Jews of early times, to note, that one appellation bestowed on him was ", q. d. cloud-comer; and also, ( viòs regels?) which, when applied to the Son of man, must mean his sudden and unexpected coming or descent from the clouds; comp. Matt. 16: 1. This language doubtless took its rise from Dan. 7: 13. See Bengel Archiv, VIII. p. 24; also Ewald in loc.

Kai oitives avròv ezértηoar, is quoted from Zech. 12: 10, as is also a part of the preceding and of the following words; which is evident

-By the phrase be .וְהִבִּיטוּ אֶת אֲשֶׁר־דָּקָרְוּ וְסָפְדוּ עָלָיו : fromn comparison

fore us, those are particularized, among the mass that shall see with dread the tokens of an approaching avenger, who were specially concerned with the crucifixion of the Lord of glory. Eşezévoar (from Ἐξεκέντησαν Ezzerτéo) may of course signify putting to death or destroying in any manner; for it may be used generically, just as slaying with the sword is. But the verb is peculiarly appropriate to the designation of piercing with a spear, or with any sharp weapon, and is often used for this purpose. Those who are not inclined to admit of any specific Messianic views in the Old Testament, construe it tropically in Zech. 12: 10, and apply it only to Jehovah. But that the writer of the book before us interpreted it as a specific Messianic prediction, is plain enough to every unprejudiced eye. More still may be said. John is the only Evangelist who has given us an account of piercing Jesus' side with a spear, as he hung upon the cross, John 19: 34. In the context there (v. 37) he expressly refers to the passage in Zech. 12: 10 as predicting this; and there he translates by exirrnoar, just as in the present case. Yet the Septuagint version renders the passage: ἐμβλέψονται πρός με ávo ov zaτwozýбarto, i. e. they shall look to me because they have insulted me. And although Aquila, Symm., and Theodotion, render

by ¿sezévrŋoav, yet their versions, as is probable, were not extant in the time of the Apocalyptist. John then must have translated the Hebrew original, in this case, for himself. And here it should be noted, that in both cases, viz. in the Gospel and in the Apocalypse, the version is exactly the same, as to all the important words. This looks like the same hand in both. Ewald, to avoid the force of this appeal, suggests, that formerly the Septuagint copies may have read exévrηoar, which

was displaced by Origen, or some other emendator. If this be a lawful escape from the force of the appeal, then there is no case where a man can be bound by appeal to the Septuagint text; for he may always say: 'Once it contained a different reading.' This is certainly possible; but yet, until some evidence for a change is produced, we must abide by the text as it is. His suggestion, that two different writers might easily have hit upon the same translation of, certainly has more weight in it than the other appeal; and indeed the nature of the case, thus presented, shows that no more than probability can be urged, in favour of the position that the same hand was concerned with both passages. See Stein, in Winer's Theol. Journal, V. p. 24 seq., who has strenuously insisted on the force of this evidence, in favour of the apostolic origin of Apocalypse. I should say, that the circumstance of a reference to the pierced side of the Saviour, mentioned only by John among all the Evangelists, and again distinctly brought to view here, affords stronger ground of presumption that the same hand was employed in both the passages, than the circumstance of the sameness of translation as mentioned above. Kóporra, Fut. Midd. voice, appropriately here: beat themselves, viz. smite upon the breast, or thigh, as was customary on occasions of deep agitation and fear, and of sorrow.-'En' avtór, because of him, on account of him; Rob. Lex. ini, III. 2. c. a.

Πᾶσαι αἱ φυλαὶ τῆς γῆς is language borrowed from the ancient Hebrew Scripture, where the Jews are often spoken of as the twelve tribes, among whom all the land of Canaan was partitioned. Of course the expression here is designed to be comprehensive, and to denote all who dwelt in the land here referred to. What land this was, seems plain from the context, where reference is made to those concerned in the crucifixion of Christ. Then again the very manner of the description, qvhaí, etc., shows that Palestine is here in view on the part of the writer. And so the sequel, chap. vi-xi, fully demonstrates. I would not deny that in may be sometimes used respecting different nations, and so the corresponding quiaí, as in the Septuagint; but here the connection demands a different understanding of it, and such an one, moreover, comports with common usage.

Besides this, the

Naí, dur, a double expression of so be it, assuredly, certainly, one in Greek and one in Hebrew. Comp. Rev. 22: 20. The like double expression has Paul in Rom. 8: 16, àßßã, ó narýo! designation of both Greek and Hebrew names is common in John's Gospel; e. g. John 1: 39, 43. 9: 7. comp. Heb. 7: 2. Two words of synonymous import are designed to strengthen the expression of an idea. John means to say, that the coming of the Lord Jesus to punish his enemies and crucifiers, is altogether certain.

(8) I am Alpha and Omega, saith the Lord God, who is, and was, and is to come, the Almighty.

What is meant by Alpha and Omega is plain from Rev. 1: 17, where it is explained by ó nooros xai ó éoxaros; and again in Rev. 22: 13, where all these appellations are joined together. The reference is plain, Alpha being the first and Omega the last letter' of the Greek alphabet. Among the Rabbins, the expression from & to is common, in order to designate the whole of anything from the beginning to the end; e. g. Jalk. Reub. fol. 17. 4, "Adam transgressed the whole law, from & to ." Ib. 48. 4, "Abraham kept the whole law, from & ton," etc. See other examples in Schoettgen Hor. Heb. I. p. 1086. The article here, before the names of the letters, is appropriate in Greek, although we do not employ it in English. The respective letters, as well-known and monadic, may very properly receive it.

But who is it that makes the claim involved in the application of such language to himself? Aéya xúgios o vɛós, is the answer in most of the critical editions; and certainly the majority of witnesses testify in favour of this reading. Ewald, however, prefers the vulgate reading xúgios, in consequence of what is said of Christ in Rev. 1: 17. 22: 12 -16. And indeed one can hardly make this comparison, without feeling a probability that ó ós has in fact been added to the original text. But be this as it may, it is clear that the passage as it is, whichever reading may be adopted, may refer to Christ as the speaker; for it may be the same that is "coming in the clouds, etc.," who is the speaker in this present case. So Ewald, and even Heinrichs, concedes. The former says: Christum deo proximum et in Apocalypsi saepius Dei epithetis ornatum haec effari ostendant [nexus loci, etc.]; the latter: Ipse [Christus] in omni carmine divinis praedicatis insignitur. Still, the weight of external testimony is greatly in favour of xúgios ó Dɛós, as may be seen in Griesbach. Admitting this latter text, it is more facile to regard God as the speaker. V. 8 is then a confirmation on the part of God himself of what the Apocalyptist had just been saying, in respect to the coming of Christ and the consequent punishment of his enemies. It is as much as to say: 'I the almighty and unchangeable God will execute this commination.' The sense therefore

is good and apposite, when taken in this way. Nor need the reader be jealous lest something should hereby be detracted from the honour and glory of Christ; for the very same things are, beyond all doubt, said of him in Rev. 1: 17. 22: 13. There is surely no need of forcing doubtful passages into the rank of proof-passages.

The vulgate has ágyi xai rekos after the clause "I am Alpha and Omega." But this is not sufficiently supported.