Vv. 3, 4. σκην. (chosen on account of its ‘‘ assonance with the Hebrew to ex- press the Shekinah,”’ Dr. Taylor on Pirke
43ο ΑΠΟΚΑΔΥΨΙΣ ΙΩΑΝΝΟΥ
i Gen. xvii. καὶ | αὐτοὶ “aol αὐτοῦ ἔσονται, 8, Jer. \ 2 8 ε θ 9 > a) La Le OF, τα. καὶ αὐτὸς 6 Beds pet αὐτῶν έσται. 2 Cor. vi. i 5 a A mn 16. From 4. καὶ | ἐξαλείψει wav δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, Lev. XXVi. II- καὶ ™ 6 θάνατος οὐκ ἔσται ἔτι: 12. nD ” / 38 4 ο / > ” 3
k On plur. οὔτε πένθος οὔτε κραυγὴ οὔτε ° πόνος οὐκ ἔσται ἔτι: see Acts A a ” iv. 27. Pot. τὰ πρῶτα ἀπῆλθον.
1 vii. 17, xx. Ces > a ‘sec 5. καὶ “εἶπεν 6 καθήµενος ἐπὶ τῷ θρόνω, ''᾿Ιδοὺ, " καινὰ ποιῶ xxv. 8, xxxy. 10. πάντα. "καὶ λέγει “‘Fpdpov: ὅτι οὗτοι ot λόγοι * πιστοὶ καὶ
mi ο ας ss heh a ἀληθινοί εἶσι. 6. καὶ εἶπέ por, "''Γέγοναν.! "ἐγὼ τὸ ἄλφα πο ος, καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼ τῷ διψῶντι δώσω αὐτῷ ἐκ τῆς belie” πηγῆς "τοῦ ὕδατος τῆς ζωῆς Ἰ δωρεάν. 7. ὁ Σ νικῶν κληρονομήσει (Hiibsch- mann, ἡ ; ;
232). n Isa. Ixv. το, Jer. xxxi. 16, Ass.-Mos. x. 1. ο = pain, only in Apoc. in N.T. p Isa,
Ixv. 17. q By itself, only here in Apoc. r Isa. xliii. το, 2 Cor. v. 17, vi. 16-18, Barn. vi. 13.
5 Similar asseverations in Dan. ii. 45, viii. 26, etc. a feature of the apoc. style. t In sense of Ps. xix. 7, cxi. 7, etc. u xvi. 7: On form Deissm. (192). __ v (Emphatic, ἐγώ), cf. 1. 8, xxii, 13, Isa. ΧΙ. 4, xliv. 6, xlviii. 12. w Cf. John vii. 37f., Just. Dial. lxix. etc. X xxii. 17, Joha iv. 10-14. y ii. 7; emphatic (αὐτῷ, αὐτός).
1The unusual aoristic (cf. Helbing, 67) termination of γεγοναν (sgcA, S., Iren., edd.) has started the variants γεγονασιν (38), yeyove (41, 94: “no doubt a conj. of Erasmus based on vg., his MS. 1 reading yeyova,’’ Gwynn), and yeyova (ΡΩ, Syr., Arm., And., Areth., etc.; = ειµι, so Buresch in Rhein. Museum, 1891, 206).
Aboth iii. 3) is the real tabernacle (Heb. vill. 2, ix. 11). The whole meaning and value of the new Jerusalem lies in the presence of God (En. xlv. 6, Ixii. 14, Test. Jud., 25, etc.) with men which it guarantees. The O.T. promises are realised (see reff.); God is accessible, and men are consoled with eternal com- fort (cf. Enoch x. 22, καὶ καθαρισθήσεται πᾶσα ἡ γῆ ἀπὸ παντὸς µιάµµατος καὶ ἀπὸ πάσης ἀκαθαρσίας καὶ ὀργῆς καὶ µάστιγος). If we were to read the pas- sage in the light of Isa. lxi. 3-10, the tears wiped away would signify that the penitents were newly espoused to the Lord; but the context here implies tears of grief and pain, not of repentance. “There shall be no more labour, nor sickness, nor sorrow, nor anxiety, nor need, nor night, nor darkness, but a great light” (Slav. En. Ixv. ο).
Ver. 5. The first and only time that God addresses the seer, or indeed (apart from i. 8) speaks at all. The almost un- broken silence assigned to God in the Apocalypse corresponds to the Egyptian idea of the divine Reason needing no tongue but noiselessly directing mortal things by righteousness (Plut. de Iside, 75; hence the deity is symbolised by the crocodile, which was believed to be the only animal without a tongue).
Ver. 6. “Tis done, all is over” (sc. οὗτοι οἱ λόγοι or πάντα). The perfect- ing of God’s work is followed, as in Isa.
liv.-lvi., by a liberal promise of satisfac- tion to all spiritual desire, and the three ideas of consolation, eternal re- freshment, and Divine fellowship are thus conjoined asin vii. 14-17. Compar¢ the fontal passage in Philo, de migrat Abr. § 6 πηγὴ δὲ, ad’ Fs ὀμβρεῖ τὲ ἀγαθά, 7 τοῦ φιλοδώρου Θεοῦ σύνοδός ἐστιν. οὗ χάριν ἐπισφραγιζόμενος τὰ τῶν εὐεργεσιῶν φησιν, Έσομαι μετὰ σοῦ. The promise implies (like Isa. xliv. 3, not lv. τ) that thirst is accompanied by readi- ness and eagerness to accept the boon, which is free (6) and full (πάντα) and filial (ver. 7). The thirst for God is op- posed to the unbelief and vice which quench it, just as the victorious life is contrasted with the craven spirit which shrinks from the hardships and demands of faith. Similarly the life of strenuous obedience now enters on its majority; it comes into an estate of filial confidence to the great God, bestowed on all who acquit themselves nobly in their proba- tion. By a rare touch (since iii. 22) in the Apocalypse, the individual Christian is singled out. Usually the writer is interested in the general body of Ch:!s- tians. Here, however, as in ii.-iii., religious individualism aptly follows the idea of personal promise and encourage- ment (cf. xxii. 17), as afterwards of judg- ment (xxii. 11-12).