405
b xvi. 14-16: c As in xiv.
4? differ- ἀἵπποις λευκοῖς,
ently xvii. 14 (cf. Yasht xiii. 12- tg for heavenly aid of certain Fra- vashis), cf. Par. eee vi. 10-884.
d Bia τα, 16.
e Constr. , ad γεγραμμενον, sensum.
f Ver.8.
g From Dan. ix. 25; see i. 16, ii. 12. το, 27 f. iii. 27, xii. 5. = “sword-belt ” (Spitta).
Χι».
‘ s b ΄ a 3 ~ 3 a ¢@2 , Φον 7. 14. και τὰ "στρατεύματα τὰ ἐν τῷ οὐρανῷ " ἠκολούθει αὐτῷ ἐφ
* ἐνδεδυμένοι * βύσσινον λευκὸν καὶ καθαρόν. Ν 5 ” / 3 aA 39 , g¢ ιά 3 a 9
καὶ ἐκ τοῦ OTOMATOS αὐτοῦ ἐκπορεύεται * ῥομφαία ὀξεῖα, ἵνα 5 > - h . 3 a ἐν αὐτῇ " πατάξῃ τὰ ἔθνη
καὶ αὐτὸς ' ποιμανεῖ αὐτοὺς ἐν ῥάβδω σιδηρᾶ :
καὶ αὐτὸς πατεῖ "τὴν ληνὸν Ι τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος.
καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν ' μηρὸν αὐτοῦ ὄνομα
h Isa. xi. 4, (quoted Ps. Sol. xvii. 39), En. Ixii. 2, cf. 4 Esd. xiii. k xiv. 20, Jud. iii. 13. i n Κυρ. κυρ. a Babylonian title of Marduk.
m am. λεγ. Ν.1.;,
1 xiv. το, xvi. I9. XVil- τα, TD Vin 15s
1A om. επι To ιµατιον και (S. = “written on garments which were on his.
thigh”). Wellh. conj. επι τον ιππον. be correct, the author’s idea was evidently forgotten or ignored by some later editor or copyist of the Johannine school, who inserted this gloss in order to clear up the obscure reference, and at the same time to bring forward the transcendent name widely appropriated by that school for Christ in a pacific and religious sense (so nearly all critical editors). In any case the two conceptions of the Apoca- lypse and the Fourth gospel have little or nothing in common except the word. But the introduction of this apparently illogical sequence between 12 and 13 might be justified in part by E. Β. D. 94, ‘“‘I am he that cometh forth, advanc- ing, whose name is unknown; I am Yesterday, and Seer of millions of years is my name’’. The application of such titles to Jesus certainly gives the impres- sion that these high, honourable predi- cates are ‘‘not yet joined to his person with any intrinsic and essential unity” (Baur) ; they are rather due to the feeling that ‘‘Christ must have a position ade- quate to the great expectations concern- ing the last things, of which he is the chief subject”. But their introduction is due to the semi-Christianised messianic conceptions and the divine categories by which the writer is attempting to inter- pret his experience of Jesus. Backwards and forwards, as pre-existent and future, the redeemer is magnified for the pro- phet’s consciousness.
Ver. τς. avtés—-The victory of the messiah is single-handed (‘‘ I have trod- den the wine-press alone”); cf. on ver. 13, and Sap. xviii. 22, Ps. Sol. xvii. 24-27,
Cf. E. Bi.) 2517:
where the word of messiah’s mouth is- the sole weapon of his victory (an Iranian touch as in S. B. E. iv. p. Ixxvii- f., the distinguishing excellence of Zoro- aster is that his chief weapon is spiritual, {έν the word or prayer). This fine idea, taken originally from Isaiah, was re- produced, naturally in a more or less. realistic shape, by the rabbis who applied it to Moses at Exod. ii. rr (Clem. Alex. Stron. i. 23), and by apocalyptists (2 Thess. ii. 8; ΑΡ. Bar. xxxvi. f., lili. f.; 4 Esd. x. 60 f., and here) who assigned an active rdle to the messiah in the latter days. Themeaning of the sword-symbol is that ‘‘ the whole counsel of God is: accomplished by Jesus as a stern judg- ment with resistless power’? (Baur). Thus the final rout of the devil, antici- pated in xii. 12, is carried out (i.) by the overthrow of his subordinates (mentioned in ch. xiii.) here, and then (ii.) by his own defeat (xx. 10), although in finishing the torso of ch. xii. (Bousset) the pro- phet characteristically has recourse to materials drawn from very different cycles of current messianic tradition.