2I—24. ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 461 23. καὶ φῶς * λύχνου z viii. 12. οὐ μὴ pdvy ἐν σοὶ ἔτι, ' or 9, καὶ φωνὴ 7 νυµφίου καὶ "νύμφης b πα οὐ μὴ ἀκουσθῇ ἐν aol ἔτι * «the ripe 14. καὶ ἡ " ὀπώρα σου τῆς ἐπιθυμίας τῆς ’ψυχῆς ἐς. ἀπῆλθεν ἀπὸ σοῦ, epee καὶ πάντα τὰ “AtTapd καὶ τὰ *apmpa ae ΣΙ ἀπώλετο ἀπὸ σοῦ, : re tale καὶ οὐκέτι 1 οὐ μὴ αὐτὰ εὑρήσουσιν. eae 23. "ὅτι " οἱ ἔµμποροί σου ἦσαν οἱ ! μεγιστᾶνες τῆς γῆς, re ὅτι ἐν τῇ " Φαρμακίᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη. ο... 34. καὶ ἐν αὐτῇ "' αἷμα προφητῶν καὶ ἁγίων εὑρέθη, ere on καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς. aan ix. 35. e ‘“ All things rich and radiant,” cf. Jas. ii, 2-3. f Ps. cxli. 6 Did. xvi. 5. Lees in Apoc. — g From Ezek. xxvii. 21, Isa. xxiii. 8. h Predic. with article, Win. § 18, 8¢. vi. 15. k ix. 21, Isa. xlvii. 9-12, Nah. iii. 4. 1 xvi. 6; cf. Isa. xxvi. 21, Job xvi. 18. m xvii.
8, Ezek. xxiv.7-9. On sing. here and xvi. 12 (v.1, αιµατα), cf. Win. § 27. 4c.
1« Possibly S. [ουκετι αυτα βλεψεις και αυτα] here preserves the true text, and ‘the rest” [#.¢., αντα ευρησουσι = SACP, vg., Syr., ευρης = Q, min., ευρησεις -- I, 37, 96, etc., αυτα after evp. And.] “have lost the words by homoioteleuton” (Gwynn).—Here between the last ert and the first ort of 23 is the original piace of ver. 14 (so Beza, Vitringa, Volkmar, Baljon, Weiss, and Konnecke) which got into its canonical position between 13 and 15 owing to the error of some early copyist, ~whose eye confused οτι εµποροι σου with οι εµποροι τουτων.
.a voice against bridegrooms and brides, and a voice against the whole people’”’.
Ver. 23. Contrast the εὑρέθη of 24 -with the εὑρήσουσιν of νετ. 14 which in its canonical position is an erratic boulder. φαρµακίᾳ, primarily in the figurative O.T. sense already noticed (harlotry and ‘magic spells, as in Yasna ix. 32). But a literal allusion is not to be excluded, in view of the antipathy felt by pious Jews and early Christians to magic and ~sorcery. As Kome represented the ex- isting authorities under whose aegis these black arts managed to flourish, and as they were generally bound up with religion, it would not be unnatural to -charge the Empire with promoting sor- .cery (Weinel το).---ἐπλαν. ‘‘ Commerce, as having regard to purely worldly in- ‘terests, is called harlotry’’ [Cheyne on Isa. xxiii. 17]. Sorcery, witchcraft,
the verse originally lay after ver. 3. The triple rhythm corresponds to that of ver. 20. Rome has now succeeded Jerusalem (Matt. xxiii. 35, etc.) as the arch-enemy of the faithful. The climax of her ini- quities is couched in terms of the primi- tive Semitic idea (Gen. iv. το) that exposed and discovered blood is a cry for vengeance [2 Macc. viii. 3 f.]; blood violently shed wails till it is appeased by the punishment of the murderers. By a natural hyperbole, Rome is held respon- sible for the murders, judicial and other- wise, of saints and prophets and the slain of Israel in general—substituted here for the ‘‘ apostles” of ver. 20, prob- ably to include the Jews killed in the recent war as well as _ pre-Christian martyrs like the Maccabees of whom Augustine finely says: nondum quidem erat mortuus Christus, sed martyres eos
“ fornication,” and the persecution of fecit moriturus Christus (Heb. xi.-xii.
the righteous, are all manifestations of the lawlessness practised by Beliar working in men and kings (Asc. Isa. ii. 4, 5).
Ver. 24. Again, as at ver. 20, the change of style (here from an apostrophe ‘to a description) and spirit (xvii. 6) marks -an insertion by the final editor, unless
1). Rome here is the last and worst ex- ponent of persecution. Her collapse is attributed to their blood drawing down God’s utter retribution. ‘‘ My blood be on the inhabitants of Chaldea, shall Jerusalem say ’’ (Jer. li. 35, imprecating successfully the divine revenge, vv. 36, 49). As Chrysostom called psalm cix. a