j—il.
381
A nw 0. καὶ ὅταν ” δώσουσι 1 τὰ Lda δόξαν καὶ "τιμὴν καὶ ’ εὐχαριστίαν z C/. Mouit: 1. 105,
~ / ‘ ~ , ~~ a fal ~ ese τῷ καθηµένω ἐπὶ τῷ θρόνῳ, τῷ "ζῶντι eis τοὺς αἰῶνας τῶν αἰώνων» α Ps. xxviii,
του ὁ
a ~ na ~ a µένου ἐπὶ τοῦ θρόνου, καὶ προσκυνήσουσιν τῷ ζῶντι εἰς τοὺς αἰῶνας ~ ‘ lol ~ ~ τῶν αἰώνων, καὶ * βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου,
λέγοντες,
lel c - πεσοῦνται οἱ εἴκοσι τέσσαρες * πρεσβύτεροι ἐνώπιον τοῦ καθη-
(xxix.) 1, r Tim. i. 17, Apoc. ν. 13, Vii. 12, cf. Par. Lost, iv. 677f., Vii. 600 f. b vii. 12.
II. “"Agtos et, 6 ' Κύριος καὶ 6 θεὸς ἡμῶν, *AaBetv τὴν δόξανι Heat,
ατα x Ae , ἅ και την τιμην και την δύναμιν
2 Chron. vii. 3. ; Dio Cass. xxxvi., Cicero’s pro Sextio, 27. 3, Xvi. 7), Abbott, Diat. 2681, Helbing, 34.
e Verg. Georg. iv. 212, Mart. x. 72, Tiridates in Tac. Ann. xv. 29, f Nom. practically = vocative ΕΝ. 12, cf. 1 Chron. xxix. 11,
XXxii. 40
ζω ἐγὼ εἰς
τοναιωγα. dv. 14, cf. Tigranes in (contrast xi. 17, xv
1 For δωσουσι AP, min., Anda (edd.), δωσωσι (890, min., Bs.) [cf WH, app. 172] and δωσι (min., S., Andc, Areth.) are variants (Pr. cum dederant, vg. cum -darent); cf. Win. § 14, 9; § 13, 7—the former being an unusual conj. aor.
wrath. The precedence of 6 ἦν over 6 ὤν may be due to the emphasis of the con- text upon (ver. 11) the definite creative action of God. Since the πρεσβύτεροι worship God as the eternal (ver. 10), while the {ga acknowledge him as the ἅγιος, the latter epithet probably retains its Ο.Τ. sense, {.ε., absolute life and ‘majestic power (xvi. 5). The trisagion occurs in the Babylonian recension (iii.) of the Shmone-Esreh, among the daily prayers of the Jewish community. See further Encycl. Rel. and Ethics, i. 117, 118.
Ver.g. The frequentative meaning of ᾿δώσουσι comes trom the sénse rather than from the grammar of the passage. “Whenever,” etc. (4.ε., throughout the -course of this book, v. 8 f., xi. 16 f., xix. 4) is ‘‘a sort of stage-direction ” (Simcox). It would be harsh to take the words as a proleptic allusion to the single occur- rence at xi. 15 f. (J. Weiss). To give or -ascribe δόξα to God is reverently to ac- knowledge his supreme authority, either spontaneously and gladly (as here and xix. 7, where ‘‘ honour” becomes almost ‘* praise ”) or under stress of punishment (xi. 13, xiv. 7, xvi. 9) and fear of judg- ment. The addition of τυµή in doxo- logies amplifies the idea, by slightly emphasising the expression of that vene- ration and awe felt inwardly by those who recognise his 86a. To fear God -or to be his servants is thus equivalent upon the part of men to an attitude of pious submission and homage. To “ give thanks” is hardly co-ordinate with δ.κ.τ., but follows from it as a corollary (cf. Pss. xCvi.-xcviii.). Such worship is the due ~of the living God (vii. 2, x. 6, xv. 7),
whereas to eat ‘‘ meat sacrificed to idols is to worship dead gods” (Did. vi. 3, Che Apoc, ii. 14, 20). The Apocalypse, how- ever, never dwells on the danger of idolatry within the Christian church; its attention is almost absorbed by the supreme ido- latry of the Emperor, which is silently contrasted in this and in other passages with the genuine Imperial worship ot the Christian church. ‘‘ He who sits on the throne” (a title of Osiris in E. B.D.) is the only true recipient of worship. Cf. the hymn to “ Ra when he riseth ”: “Those who are in thy following sing unto thee with joy and bow down their foreheads to the earth when they meet thee, thou lord of heaven and earth, thou king of Right and Truth, thou creator ot eternity”,