7. Lion, calf, man, eagle. From this passage is derived the familiar symbolism of the four Evangelists ; Mark seated on a lion, Luke on a steer, Matthew on a man, and John on an eagle. These are varied however. Irenzeus attributes the lion to John, and the eagle to Mark. Augustine the lion to Mat- thew, the man to Mark.
Lion. See oni Pet. v. 8.
Calf (udcyp). Compare Luke xv. 23. In the Septuagint for an ox or steer. Exod. xxii. 1; Ezek. i. 10.
Eagle (der). See on Matt. xxiv. 28.
8. Had (elxov). The best texts read éywv having, the parti- ciple in the singular number agreeing with each one.
Each of them (é& xa’ éavrd). Lit., one by himself. The best texts read év xa9’ é one by one or every one. Compare Mark xiv. 19.
Six wings. Compare Isa. vi.2. Dante pictures his Lucifer, who is the incarnation of demoniac animalism, with three heads and six wings.
«¢ Underneath each came forth two mighty wings, Such as befitting were so great a bird ; Sails of the sea I never saw so large. No feathers had they, but as of a bat Their fashion was; and he was waving them, So that three winds proceeded forth therefrom. Thereby Cocytus wholly was congealed.” “Inferno,” xxxiv., 46-52.
Dean Plumptre remarks that the six wings seem the only survival of the higher than angelic state from which Lucifer had fallen.
About him («xvedd9ev). The best texts place the comma after && six instead of after xuxAddev around, and connect xv- xdOI9ev with the succeeding clause, rendering, are full of eyes round about and within. So Rev.
REVELATION OF JOHN. 483 They were full (yéuovra). Read yéuovow are full.
Round about and within. Around and inside each wing, and on the part of the body beneath it.
They rest not (avdrravow ovx Exovow). Lit., they have no rest. So Rev. See on give rest, Matt. xi. 28; and resteth, 1 Pet. iv. 14.
Holy, ete. Compare Isa. vi. 3, which is the original of the formula known as the Zrisagion (thrice holy), used in the an- cient liturgies. In the Apostolic Constitutions it runs: “ Holy, holy, holy Lord God of Hosts! Heaven and earth are full of Thy glory, who art blessed forever, Amen.” Afterwards it was sung in the form “ Holy God, holy Mighty, holy Immortal, have mercy upon us.” So in the Alexandrian liturgy, or lit- urgy of St. Mark. Priest. “To Thee we send up glory and giving of thanks, and the hymn of the Trisagion, Father, Son, and Holy Ghost, now and ever and to ages of ages. People. Amen! Holy God, holy Mighty, Holy and Immortal, have mercy upon us.” In the liturgy of Chrysostom the choir sing the Trisagion five times, and in the meantime the priest says secretly the prayer of the Trisagion. ‘God which art holy and restest in the holies, who art hymned with the voice of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers! Thou who didst from nothing call all things into being; who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; who givest to him that seeketh wisdom and under- standing, and passest not by the sinner, but dost give repent- ance unto salvation ; who has vouchsafed that we, Thy humble and unworthy servants, should stand, even at this time, before the glory of Thy holy altar, and should pay to Thee the wor- ship and praise that is meet ;—receive, Lord, out of the mouth of sinners, the hymn of the Trisagion, and visit us in Thy good- ness. Forgive us every offence, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the interces-