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8. O'jTi ’ieyvtitv — avru) Others read, ovx ’loyycav, ovS's tokos evpify avruv.1 If the plural number were correct, it would be ovd's toko; sbprOri avroTg (not avruv), as it is expressed in Apoc. xx. 11 ; Dan. ii. 35, also Job xvi. 18. Victorinus also has, and there was not found fop him (not, OF them) a place in heaven. And Cassiod. in his Complex., The Dragon being cast headlong to the earth , was overthrown , so that he no longer had the place of blessedness. The explanation of Andreas likewise speaks of the dragon only, and not of his angels. In which point of view almost all the testimonies for the plural are set aside. The style of the Apocalypse usually attri- butes the good which is done, or the adversity which happens to the prince or leading person concerned, in the singular number, rather than to those whom he has for his subjects. This is the case in this passage also ; for in ver. 7, in the battle, the dragon is de- scribed at first alone, and then the same with his angels. Afterwards this book makes mention of the dragon only ; wherefore the angels of the dragon, where occasion requires it, will have to be understood from this passage. The simple verb, ’nsyvuv, for which Pricaeus would prefer xurusyynv, is used in this passage, as in the Septuagint, Ps. xiii. (xii.) 5; Dan. vii. 21, tayyav rrpbg nva. — h ru ovpavu, in heaven) in which, all along from the triumph of Christ up to the time then present, he had accused the brethren of the dwellers in heaven, ver. 10. Comp. ver. 12. The earth is included in the heaven : not the opposite.
9. *0 xa\ov[Ltvog diufioXog, xai 6 aaravag, x.r.X. The devil and Satan are exactly synonymous, as Druse teaches, and Raphel, in his Annot. from Polybius, p. 719 ; for both |BC?, and biafiato.uv mean to place ond self between for the purpose of resistance ; wherefore also the Septuagint frequently has d/a(3o\og for which is retained at 1 Kings xi. 14, 23, 25. Therefore there is no more difference be- tween them than between gladius , in ordinary appellation, and ensis in poetic usage. The only difference lies in the Hebrew and Greek idiom ; and the adversary is pointed out, who harasses the Gentiles, as the devil , and the Jews, as Satan ; in this place, indeed, saints of both classes. Even Andreas of Caesareia saw, that there was force in the double appellation ; and lest I should be accused of refining too nicely, Grotius refers this double appellation to the Jews and Gentiles. But the observation appertains to this text, in which
1 A Memph. read hyvatv. But BC Vulg. Syr. h-yvaav. ABC Vulg. Syr. read avruv ; but Memph. avru. — E.
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