455
8 ς 9
18. καὶ ἡ γυνη γ κ.7.
Ζ xvi. 19, XVili. 10, Verg. Eclog.
i. 19, 24.
a Ps. ii. 2, lxxxix. 28.
” ’ 3 4 ~ ἔχουσα βασιλείαν ἐπὶ τῶν
Renan’s Apétres, ch. xvii.). Vv. 24 (note the sudden change from σοί to αὐτῇ) and 20 (in whole or part) are Christian edi- torial insertions, (a) either by some scribe or editor after the Apocalypse was com- pleted, or (b) by John himself in an earlier source (Jewish or from his own hand). The presence of a special source is suggested by e.g., the unexampled use of ovat (cf. on ver. 16, and Oxyrh. Frag- ment of Uncan. Gospel, 31), the large number of ἅπαξ εὑρημένα (στρήν. 3, διπλόω 6, διπλόος, cf. 1 Tim. ν. 17, στρην. 7 and g, σιρικοῦ, ἐλεφ.,σιδήρον, pappdpov and θύϊνον in 12, κινν., ἅμωμον, σεµίδ., ῥεδῶν, and σωμάτων, [in this sense] in 13, ἀπώλετο (14), ἐργά- ἵονται [in this sense in Apoc.] in 17, τιµ. 109, Opp. 21, µουσ., σαλπιστῶν, κιθαρφῳδῶν /οπ]ν in xiv. 2] 22, ὀπώρα and λιπαρά, 14) andrare terms, for which the special character of the contents can hardly account. Differences of outlook also emerge; ¢.g., xviii. 9 f. is out of line with xvii. 17 and xvi. 13 f., xviii. 1-3 (Rome long desolate) hardly tallies with xviii. ο f. (ruins still smouldering, cf. xix. 3), and the kings of xviii. 9, 10 lament, whereas in xvil. 16 they attack, Rome. These inconsistencies (Schén, Schmie- del) might in part be set down to the free poetic movement of the writer’s imagination, working in dramatic style and oblivious of matter-of-fact incon- gruities like the sauve qui peut of 4; just as the lack of any allusion to the Imperial cultus, the Lamb, or the martyrs (exc. 20 and 24) does not necessarily de- note a Jewish origin. But the cumula- tive effect of these features points to 20 and 24 as insertions by John in a Jewish (cf. e¢.g., the special emphasis on the trader’s point of view, 11-17) Vespasianic source which originally formed a pendant to that underlying xvii. (so variously in detail but agreeing on a source, probably Jewish—Sabatier, Rauch, Spitta, Wey- land, Bousset, J. Weiss, Schmidt, Bal- jon, Pfleid., Wellhausen, von Soden, de Faye, Calmes). The original breathed the indignant spirit of a Jewish apo- calyptist against the proud empire which had won a temporary triumph over the city and people of God. John applies it to the Rome which was also responsible for the persecutions. The tone of it