Ver. 5. ἅμωμοι, “unblemished” (a ritual term), possibly contains a sacrificial tinge, like ἀπαρχή in some of the inscrip- tions (= gift to deity), cf. Thieme’s In- schriften von Magnesia, 26. These
Sia he
437
6. Καὶ εἶδον "ἄλλον] ἄγγελον πετόµενον ἐν ' µεσουρανήματι, s here and
TS; ο
” εχοντα " εὐαγγέλιον αἰώνιον ᾿ εὐαγγελίσαι ἐπὶ τοὺς " καθηµένους ἐπὶ perhaps a A ~ a ike the τῆς γῆς "καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν, idiomatic a use of a. 7. λέγων ἐν φωνῇ µεγάλῃ, in Plato, 4 iB = Tpo- “* boByOnte τὸν θεὸν καὶ " δότε αὐτῷ δόξαν, σέτι, of. ϱ AO ε ο ~ , > a use of OTL | εν η ωρα της KPLOEWS αυτου * έτερος i Dan. viii. ess 13, etc. tviil.13. ua genuine gospel (cf. Gal. i. 8). vi Pet. i. 25; for contr. John xvi. 12, w Cf. Luke xxi. 35. X X. 11, Xili. 7, and (for καί epexeg,) xi. 18, xiii. 12. y cf. iv. 1, etc. 2 Xi. 18,
Fear God, not the beast, cf. Xen. Mem. iv. 19.
a xi. 13.
1 αλλον is more likely to have been omitted (5ο $9*Q, Orig., etc., Bs.), owing to
the difficulty of reference (x. 1, xi. 15) than to have been inserted.
Weiss conj. αετον.
adherents are redeemed. But in another aspect their qualities of purity and guile- lessness form a sweet sacrifice to God. A Christian not only may be redeemed but may sacrifice himself in the interests of the Redeemer.—wWetdSos. In view of xxi. 8, 27, xxii. I5 it is superfluous to think of prophets or teachers specially (Weinel, 146-148) in this connexion, al- though the gifts of utterance and pro- phecy were particularly associated with asceticism (En. Ixxxiii., cviii., etc.) in the eatly church of the first century; 6.5., “the whole yoke of the Lord”’ in Did. vi. may refer to celibacy (in which case τέλειος would be equivalent to ἅμωμος here). Cf. the discussion of reasons, in a Babylonian incantation (Zimmern, die Beschwiorungstafeln Shurpu, 5, 6), why the sufferer was punished. ‘‘ Has he for ‘no’ said ‘yes’, | For ‘yes’ said‘ no’ ? . . . Was he frank in speaking | but false in heart? | Wasit ‘yes’ with his mouth | but ‘no’ in his heart?’? The Assyrian idiom for loyalty is ‘‘true speech in the mouth of the people,” neither rebellious nor seditious talk.
Vv. 6-20: the fearful doom of the im- penitent pagans is announced in a triple vision of angels (ver. 6-13), whereupon a proleptic summary of the final judgment on the world follows (ver. 14-20). In 6-13, 12-13 and καὶ ἐν τ. a. (10) are the only specifically Christian touches; but the latter need not even be a scribal gloss, and 6-11 is intelligible as the out- burst of a vehement Jewish Christian apocalyptist. The stylistic data do not justify any hypothesis of an edited source. The first angel (6-7) announces (evayye- λίσαι here, and perhaps also in x. 7, in neutral sense of LXX, 2 Sam. xviii. 19-20; Dio Cass. Ixi. 13) to the universe the news that the divine purpose is now to be consummated, but that there is still