summaryrefslogtreecommitdiff
path: root/53775-h/53775-h.html
blob: f4deb70be9c817e4a1c01e539671b1d1b6c85b1f (plain) 
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
507
508
509
510
511
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
527
528
529
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
569
570
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
592
593
594
595
596
597
598
599
600
601
602
603
604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
641
642
643
644
645
646
647
648
649
650
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690
691
692
693
694
695
696
697
698
699
700
701
702
703
704
705
706
707
708
709
710
711
712
713
714
715
716
717
718
719
720
721
722
723
724
725
726
727
728
729
730
731
732
733
734
735
736
737
738
739
740
741
742
743
744
745
746
747
748
749
750
751
752
753
754
755
756
757
758
759
760
761
762
763
764
765
766
767
768
769
770
771
772
773
774
775
776
777
778
779
780
781
782
783
784
785
786
787
788
789
790
791
792
793
794
795
796
797
798
799
800
801
802
803
804
805
806
807
808
809
810
811
812
813
814
815
816
817
818
819
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
854
855
856
857
858
859
860
861
862
863
864
865
866
867
868
869
870
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
886
887
888
889
890
891
892
893
894
895
896
897
898
899
900
901
902
903
904
905
906
907
908
909
910
911
912
913
914
915
916
917
918
919
920
921
922
923
924
925
926
927
928
929
930
931
932
933
934
935
936
937
938
939
940
941
942
943
944
945
946
947
948
949
950
951
952
953
954
955
956
957
958
959
960
961
962
963
964
965
966
967
968
969
970
971
972
973
974
975
976
977
978
979
980
981
982
983
984
985
986
987
988
989
990
991
992
993
994
995
996
997
998
999
1000
1001
1002
1003
1004
1005
1006
1007
1008
1009
1010
1011
1012
1013
1014
1015
1016
1017
1018
1019
1020
1021
1022
1023
1024
1025
1026
1027
1028
1029
1030
1031
1032
1033
1034
1035
1036
1037
1038
1039
1040
1041
1042
1043
1044
1045
1046
1047
1048
1049
1050
1051
1052
1053
1054
1055
1056
1057
1058
1059
1060
1061
1062
1063
1064
1065
1066
1067
1068
1069
1070
1071
1072
1073
1074
1075
1076
1077
1078
1079
1080
1081
1082
1083
1084
1085
1086
1087
1088
1089
1090
1091
1092
1093
1094
1095
1096
1097
1098
1099
1100
1101
1102
1103
1104
1105
1106
1107
1108
1109
1110
1111
1112
1113
1114
1115
1116
1117
1118
1119
1120
1121
1122
1123
1124
1125
1126
1127
1128
1129
1130
1131
1132
1133
1134
1135
1136
1137
1138
1139
1140
1141
1142
1143
1144
1145
1146
1147
1148
1149
1150
1151
1152
1153
1154
1155
1156
1157
1158
1159
1160
1161
1162
1163
1164
1165
1166
1167
1168
1169
1170
1171
1172
1173
1174
1175
1176
1177
1178
1179
1180
1181
1182
1183
1184
1185
1186
1187
1188
1189
1190
1191
1192
1193
1194
1195
1196
1197
1198
1199
1200
1201
1202
1203
1204
1205
1206
1207
1208
1209
1210
1211
1212
1213
1214
1215
1216
1217
1218
1219
1220
1221
1222
1223
1224
1225
1226
1227
1228
1229
1230
1231
1232
1233
1234
1235
1236
1237
1238
1239
1240
1241
1242
1243
1244
1245
1246
1247
1248
1249
1250
1251
1252
1253
1254
1255
1256
1257
1258
1259
1260
1261
1262
1263
1264
1265
1266
1267
1268
1269
1270
1271
1272
1273
1274
1275
1276
1277
1278
1279
1280
1281
1282
1283
1284
1285
1286
1287
1288
1289
1290
1291
1292
1293
1294
1295
1296
1297
1298
1299
1300
1301
1302
1303
1304
1305
1306
1307
1308
1309
1310
1311
1312
1313
1314
1315
1316
1317
1318
1319
1320
1321
1322
1323
1324
1325
1326
1327
1328
1329
1330
1331
1332
1333
1334
1335
1336
1337
1338
1339
1340
1341
1342
1343
1344
1345
1346
1347
1348
1349
1350
1351
1352
1353
1354
1355
1356
1357
1358
1359
1360
1361
1362
1363
1364
1365
1366
1367
1368
1369
1370
1371
1372
1373
1374
1375
1376
1377
1378
1379
1380
1381
1382
1383
1384
1385
1386
1387
1388
1389
1390
1391
1392
1393
1394
1395
1396
1397
1398
1399
1400
1401
1402
1403
1404
1405
1406
1407
1408
1409
1410
1411
1412
1413
1414
1415
1416
1417
1418
1419
1420
1421
1422
1423
1424
1425
1426
1427
1428
1429
1430
1431
1432
1433
1434
1435
1436
1437
1438
1439
1440
1441
1442
1443
1444
1445
1446
1447
1448
1449
1450
1451
1452
1453
1454
1455
1456
1457
1458
1459
1460
1461
1462
1463
1464
1465
1466
1467
1468
1469
1470
1471
1472
1473
1474
1475
1476
1477
1478
1479
1480
1481
1482
1483
1484
1485
1486
1487
1488
1489
1490
1491
1492
1493
1494
1495
1496
1497
1498
1499
1500
1501
1502
1503
1504
1505
1506
1507
1508
1509
1510
1511
1512
1513
1514
1515
1516
1517
1518
1519
1520
1521
1522
1523
1524
1525
1526
1527
1528
1529
1530
1531
1532
1533
1534
1535
1536
1537
1538
1539
1540
1541
1542
1543
1544
1545
1546
1547
1548
1549
1550
1551
1552
1553
1554
1555
1556
1557
1558
1559
1560
1561
1562
1563
1564
1565
1566
1567
1568
1569
1570
1571
1572
1573
1574
1575
1576
1577
1578
1579
1580
1581
1582
1583
1584
1585
1586
1587
1588
1589
1590
1591
1592
1593
1594
1595
1596
1597
1598
1599
1600
1601
1602
1603
1604
1605
1606
1607
1608
1609
1610
1611
1612
1613
1614
1615
1616
1617
1618
1619
1620
1621
1622
1623
1624
1625
1626
1627
1628
1629
1630
1631
1632
1633
1634
1635
1636
1637
1638
1639
1640
1641
1642
1643
1644
1645
1646
1647
1648
1649
1650
1651
1652
1653
1654
1655
1656
1657
1658
1659
1660
1661
1662
1663
1664
1665
1666
1667
1668
1669
1670
1671
1672
1673
1674
1675
1676
1677
1678
1679
1680
1681
1682
1683
1684
1685
1686
1687
1688
1689
1690
1691
1692
1693
1694
1695
1696
1697
1698
1699
1700
1701
1702
1703
1704
1705
1706
1707
1708
1709
1710
1711
1712
1713
1714
1715
1716
1717
1718
1719
1720
1721
1722
1723
1724
1725
1726
1727
1728
1729
1730
1731
1732
1733
1734
1735
1736
1737
1738
1739
1740
1741
1742
1743
1744
1745
1746
1747
1748
1749
1750
1751
1752
1753
1754
1755
1756
1757
1758
1759
1760
1761
1762
1763
1764
1765
1766
1767
1768
1769
1770
1771
1772
1773
1774
1775
1776
1777
1778
1779
1780
1781
1782
1783
1784
1785
1786
1787
1788
1789
1790
1791
1792
1793
1794
1795
1796
1797
1798
1799
1800
1801
1802
1803
1804
1805
1806
1807
1808
1809
1810
1811
1812
1813
1814
1815
1816
1817
1818
1819
1820
1821
1822
1823
1824
1825
1826
1827
1828
1829
1830
1831
1832
1833
1834
1835
1836
1837
1838
1839
1840
1841
1842
1843
1844
1845
1846
1847
1848
1849
1850
1851
1852
1853
1854
1855
1856
1857
1858
1859
1860
1861
1862
1863
1864
1865
1866
1867
1868
1869
1870
1871
1872
1873
1874
1875
1876
1877
1878
1879
1880
1881
1882
1883
1884
1885
1886
1887
1888
1889
1890
1891
1892
1893
1894
1895
1896
1897
1898
1899
1900
1901
1902
1903
1904
1905
1906
1907
1908
1909
1910
1911
1912
1913
1914
1915
1916
1917
1918
1919
1920
1921
1922
1923
1924
1925
1926
1927
1928
1929
1930
1931
1932
1933
1934
1935
1936
1937
1938
1939
1940
1941
1942
1943
1944
1945
1946
1947
1948
1949
1950
1951
1952
1953
1954
1955
1956
1957
1958
1959
1960
1961
1962
1963
1964
1965
1966
1967
1968
1969
1970
1971
1972
1973
1974
1975
1976
1977
1978
1979
1980
1981
1982
1983
1984
1985
1986
1987
1988
1989
1990
1991
1992
1993
1994
1995
1996
1997
1998
1999
2000
2001
2002
2003
2004
2005
2006
2007
2008
2009
2010
2011
2012
2013
2014
2015
2016
2017
2018
2019
2020
2021
2022
2023
2024
2025
2026
2027
2028
2029
2030
2031
2032
2033
2034
2035
2036
2037
2038
2039
2040
2041
2042
2043
2044
2045
2046
2047
2048
2049
2050
2051
2052
2053
2054
2055
2056
2057
2058
2059
2060
2061
2062
2063
2064
2065
2066
2067
2068
2069
2070
2071
2072
2073
2074
2075
2076
2077
2078
2079
2080
2081
2082
2083
2084
2085
2086
2087
2088
2089
2090
2091
2092
2093
2094
2095
2096
2097
2098
2099
2100
2101
2102
2103
2104
2105
2106
2107
2108
2109
2110
2111
2112
2113
2114
2115
2116
2117
2118
2119
2120
2121
2122
2123
2124
2125
2126
2127
2128
2129
2130
2131
2132
2133
2134
2135
2136
2137
2138
2139
2140
2141
2142
2143
2144
2145
2146
2147
2148
2149
2150
2151
2152
2153
2154
2155
2156
2157
2158
2159
2160
2161
2162
2163
2164
2165
2166
2167
2168
2169
2170
2171
2172
2173
2174
2175
2176
2177
2178
2179
2180
2181
2182
2183
2184
2185
2186
2187
2188
2189
2190
2191
2192
2193
2194
2195
2196
2197
2198
2199
2200
2201
2202
2203
2204
2205
2206
2207
2208
2209
2210
2211
2212
2213
2214
2215
2216
2217
2218
2219
2220
2221
2222
2223
2224
2225
2226
2227
2228
2229
2230
2231
2232
2233
2234
2235
2236
2237
2238
2239
2240
2241
2242
2243
2244
2245
2246
2247
2248
2249
2250
2251
2252
2253
2254
2255
2256
2257
2258
2259
2260
2261
2262
2263
2264
2265
2266
2267
2268
2269
2270
2271
2272
2273
2274
2275
2276
2277
2278
2279
2280
2281
2282
2283
2284
2285
2286
2287
2288
2289
2290
2291
2292
2293
2294
2295
2296
2297
2298
2299
2300
2301
2302
2303
2304
2305
2306
2307
2308
2309
2310
2311
2312
2313
2314
2315
2316
2317
2318
2319
2320
2321
2322
2323
2324
2325
2326
2327
2328
2329
2330
2331
2332
2333
2334
2335
2336
2337
2338
2339
2340
2341
2342
2343
2344
2345
2346
2347
2348
2349
2350
2351
2352
2353
2354
2355
2356
2357
2358
2359
2360
2361
2362
2363
2364
2365
2366
2367
2368
2369
2370
2371
2372
2373
2374
2375
2376
2377
2378
2379
2380
2381
2382
2383
2384
2385
2386
2387
2388
2389
2390
2391
2392
2393
2394
2395
2396
2397
2398
2399
2400
2401
2402
2403
2404
2405
2406
2407
2408
2409
2410
2411
2412
2413
2414
2415
2416
2417
2418
2419
2420
2421
2422
2423
2424
2425
2426
2427
2428
2429
2430
2431
2432
2433
2434
2435
2436
2437
2438
2439
2440
2441
2442
2443
2444
2445
2446
2447
2448
2449
2450
2451
2452
2453
2454
2455
2456
2457
2458
2459
2460
2461
2462
2463
2464
2465
2466
2467
2468
2469
2470
2471
2472
2473
2474
2475
2476
2477
2478
2479
2480
2481
2482
2483
2484
2485
2486
2487
2488
2489
2490
2491
2492
2493
2494
2495
2496
2497
2498
2499
2500
2501
2502
2503
2504
2505
2506
2507
2508
2509
2510
2511
2512
2513
2514
2515
2516
2517
2518
2519
2520
2521
2522
2523
2524
2525
2526
2527
2528
2529
2530
2531
2532
2533
2534
2535
2536
2537
2538
2539
2540
2541
2542
2543
2544
2545
2546
2547
2548
2549
2550
2551
2552
2553
2554
2555
2556
2557
2558
2559
2560
2561
2562
2563
2564
2565
2566
2567
2568
2569
2570
2571
2572
2573
2574
2575
2576
2577
2578
2579
2580
2581
2582
2583
2584
2585
2586
2587
2588
2589
2590
2591
2592
2593
2594
2595
2596
2597
2598
2599
2600
2601
2602
2603
2604
2605
2606
2607
2608
2609
2610
2611
2612
2613
2614
2615
2616
2617
2618
2619
2620
2621
2622
2623
2624
2625
2626
2627
2628
2629
2630
2631
2632
2633
2634
2635
2636
2637
2638
2639
2640
2641
2642
2643
2644
2645
2646
2647
2648
2649
2650
2651
2652
2653
2654
2655
2656
2657
2658
2659
2660
2661
2662
2663
2664
2665
2666
2667
2668
2669
2670
2671
2672
2673
2674
2675
2676
2677
2678
2679
2680
2681
2682
2683
2684
2685
2686
2687
2688
2689
2690
2691
2692
2693
2694
2695
2696
2697
2698
2699
2700
2701
2702
2703
2704
2705
2706
2707
2708
2709
2710
2711
2712
2713
2714
2715
2716
2717
2718
2719
2720
2721
2722
2723
2724
2725
2726
2727
2728
2729
2730
2731
2732
2733
2734
2735
2736
2737
2738
2739
2740
2741
2742
2743
2744
2745
2746
2747
2748
2749
2750
2751
2752
2753
2754
2755
2756
2757
2758
2759
2760
2761
2762
2763
2764
2765
2766
2767
2768
2769
2770
2771
2772
2773
2774
2775
2776
2777
2778
2779
2780
2781
2782
2783
2784
2785
2786
2787
2788
2789
2790
2791
2792
2793
2794
2795
2796
2797
2798
2799
2800
2801
2802
2803
2804
2805
2806
2807
2808
2809
2810
2811
2812
2813
2814
2815
2816
2817
2818
2819
2820
2821
2822
2823
2824
2825
2826
2827
2828
2829
2830
2831
2832
2833
2834
2835
2836
2837
2838
2839
2840
2841
2842
2843
2844
2845
2846
2847
2848
2849
2850
2851
2852
2853
2854
2855
2856
2857
2858
2859
2860
2861
2862
2863
2864
2865
2866
2867
2868
2869
2870
2871
2872
2873
2874
2875
2876
2877
2878
2879
2880
2881
2882
2883
2884
2885
2886
2887
2888
2889
2890
2891
2892
2893
2894
2895
2896
2897
2898
2899
2900
2901
2902
2903
2904
2905
2906
2907
2908
2909
2910
2911
2912
2913
2914
2915
2916
2917
2918
2919
2920
2921
2922
2923
2924
2925
2926
2927
2928
2929
2930
2931
2932
2933
2934
2935
2936
2937
2938
2939
2940
2941
2942
2943
2944
2945
2946
2947
2948
2949
2950
2951
2952
2953
2954
2955
2956
2957
2958
2959
2960
2961
2962
2963
2964
2965
2966
2967
2968
2969
2970
2971
2972
2973
2974
2975
2976
2977
2978
2979
2980
2981
2982
2983
2984
2985
2986
2987
2988
2989
2990
2991
2992
2993
2994
2995
2996
2997
2998
2999
3000
3001
3002
3003
3004
3005
3006
3007
3008
3009
3010
3011
3012
3013
3014
3015
3016
3017
3018
3019
3020
3021
3022
3023
3024
3025
3026
3027
3028
3029
3030
3031
3032
3033
3034
3035
3036
3037
3038
3039
3040
3041
3042
3043
3044
3045
3046
3047
3048
3049
3050
3051
3052
3053
3054
3055
3056
3057
3058
3059
3060
3061
3062
3063
3064
3065
3066
3067
3068
3069
3070
3071
3072
3073
3074
3075
3076
3077
3078
3079
3080
3081
3082
3083
3084
3085
3086
3087
3088
3089
3090
3091
3092
3093
3094
3095
3096
3097
3098
3099
3100
3101
3102
3103
3104
3105
3106
3107
3108
3109
3110
3111
3112
3113
3114
3115
3116
3117
3118
3119
3120
3121
3122
3123
3124
3125
3126
3127
3128
3129
3130
3131
3132
3133
3134
3135
3136
3137
3138
3139
3140
3141
3142
3143
3144
3145
3146
3147
3148
3149
3150
3151
3152
3153
3154
3155
3156
3157
3158
3159
3160
3161
3162
3163
3164
3165
3166
3167
3168
3169
3170
3171
3172
3173
3174
3175
3176
3177
3178
3179
3180
3181
3182
3183
3184
3185
3186
3187
3188
3189
3190
3191
3192
3193
3194
3195
3196
3197
3198
3199
3200
3201
3202
3203
3204
3205
3206
3207
3208
3209
3210
3211
3212
3213
3214
3215
3216
3217
3218
3219
3220
3221
3222
3223
3224
3225
3226
3227
3228
3229
3230
3231
3232
3233
3234
3235
3236
3237
3238
3239
3240
3241
3242
3243
3244
3245
3246
3247
3248
3249
3250
3251
3252
3253
3254
3255
3256
3257
3258
3259
3260
3261
3262
3263
3264
3265
3266
3267
3268
3269
3270
3271
3272
3273
3274
3275
3276
3277
3278
3279
3280
3281
3282
3283
3284
3285
3286
3287
3288
3289
3290
3291
3292
3293
3294
3295
3296
3297
3298
3299
3300
3301
3302
3303
3304
3305
3306
3307
3308
3309
3310
3311
3312
3313
3314
3315
3316
3317
3318
3319
3320
3321
3322
3323
3324
3325
3326
3327
3328
3329
3330
3331
3332
3333
3334
3335
3336
3337
3338
3339
3340
3341
3342
3343
3344
3345
3346
3347
3348
3349
3350
3351
3352
3353
3354
3355
3356
3357
3358
3359
3360
3361
3362
3363
3364
3365
3366
3367
3368
3369
3370
3371
3372
3373
3374
3375
3376
3377
3378
3379
3380
3381
3382
3383
3384
3385
3386
3387
3388
3389
3390
3391
3392
3393
3394
3395
3396
3397
3398
3399
3400
3401
3402
3403
3404
3405
3406
3407
3408
3409
3410
3411
3412
3413
3414
3415
3416
3417
3418
3419
3420
3421
3422
3423
3424
3425
3426
3427
3428
3429
3430
3431
3432
3433
3434
3435
3436
3437
3438
3439
3440
3441
3442
3443
3444
3445
3446
3447
3448
3449
3450
3451
3452
3453
3454
3455
3456
3457
3458
3459
3460
3461
3462
3463
3464
3465
3466
3467
3468
3469
3470
3471
3472
3473
3474
3475
3476
3477
3478
3479
3480
3481
3482
3483
3484
3485
3486
3487
3488
3489
3490
3491
3492
3493
3494
3495
3496
3497
3498
3499
3500
3501
3502
3503
3504
3505
3506
3507
3508
3509
3510
3511
3512
3513
3514
3515
3516
3517
3518
3519
3520
3521
3522
3523
3524
3525
3526
3527
3528
3529
3530
3531
3532
3533
3534
3535
3536
3537
3538
3539
3540
3541
3542
3543
3544
3545
3546
3547
3548
3549
3550
3551
3552
3553
3554
3555
3556
3557
3558
3559
3560
3561
3562
3563
3564
3565
3566
3567
3568
3569
3570
3571
3572
3573
3574
3575
3576
3577
3578
3579
3580
3581
3582
3583
3584
3585
3586
3587
3588
3589
3590
3591
3592
3593
3594
3595
3596
3597
3598
3599
3600
3601
3602
3603
3604
3605
3606
3607
3608
3609
3610
3611
3612
3613
3614
3615
3616
3617
3618
3619
3620
3621
3622
3623
3624
3625
3626
3627
3628
3629
3630
3631
3632
3633
3634
3635
3636
3637
3638
3639
3640
3641
3642
3643
3644
3645
3646
3647
3648
3649
3650
3651
3652
3653
3654
3655
3656
3657
3658
3659
3660
3661
3662
3663
3664
3665
3666
3667
3668
3669
3670
3671
3672
3673
3674
3675
3676
3677
3678
3679
3680
3681
3682
3683
3684
3685
3686
3687
3688
3689
3690
3691
3692
3693
3694
3695
3696
3697
3698
3699
3700
3701
3702
3703
3704
3705
3706
3707
3708
3709
3710
3711
3712
3713
3714
3715
3716
3717
3718
3719
3720
3721
3722
3723
3724
3725
3726
3727
3728
3729
3730
3731
3732
3733
3734
3735
3736
3737
3738
3739
3740
3741
3742
3743
3744
3745
3746
3747
3748
3749
3750
3751
3752
3753
3754
3755
3756
3757
3758
3759
3760
3761
3762
3763
3764
3765
3766
3767
3768
3769
3770
3771
3772
3773
3774
3775
3776
3777
3778
3779
3780
3781
3782
3783
3784
3785
3786
3787
3788
3789
3790
3791
3792
3793
3794
3795
3796
3797
3798
3799
3800
3801
3802
3803
3804
3805
3806
3807
3808
3809
3810
3811
3812
3813
3814
3815
3816
3817
3818
3819
3820
3821
3822
3823
3824
3825
3826
3827
3828
3829
3830
3831
3832
3833
3834
3835
3836
3837
3838
3839
3840
3841
3842
3843
3844
3845
3846
3847
3848
3849
3850
3851
3852
3853
3854
3855
3856
3857
3858
3859
3860
3861
3862
3863
3864
3865
3866
3867
3868
3869
3870
3871
3872
3873
3874
3875
3876
3877
3878
3879
3880
3881
3882
3883
3884
3885
3886
3887
3888
3889
3890
3891
3892
3893
3894
3895
3896
3897
3898
3899
3900
3901
3902
3903
3904
3905
3906
3907
3908
3909
3910
3911
3912
3913
3914
3915
3916
3917
3918
3919
3920
3921
3922
3923
3924
3925
3926
3927
3928
3929
3930
3931
3932
3933
3934
3935
3936
3937
3938
3939
3940
3941
3942
3943
3944
3945
3946
3947
3948
3949
3950
3951
3952
3953
3954
3955
3956
3957
3958
3959
3960
3961
3962
3963
3964
3965
3966
3967
3968
3969
3970
3971
3972
3973
3974
3975
3976
3977
3978
3979
3980
3981
3982
3983
3984
3985
3986
3987
3988
3989
3990
3991
3992
3993
3994
3995
3996
3997
3998
3999
4000
4001
4002
4003
4004
4005
4006
4007
4008
4009
4010
4011
4012
4013
4014
4015
4016
4017
4018
4019
4020
4021
4022
4023
4024
4025
4026
4027
4028
4029
4030
4031
4032
4033
4034
4035
4036
4037
4038
4039
4040
4041
4042
4043
4044
4045
4046
4047
4048
4049
4050
4051
4052
4053
4054
4055
4056
4057
4058
4059
4060
4061
4062
4063
4064
4065
4066
4067
4068
4069
4070
4071
4072
4073
4074
4075
4076
4077
4078
4079
4080
4081
4082
4083
4084
4085
4086
4087
4088
4089
4090
4091
4092
4093
4094
4095
4096
4097
4098
4099
4100
4101
4102
4103
4104
4105
4106
4107
4108
4109
4110
4111
4112
4113
4114
4115
4116
4117
4118
4119
4120
4121
4122
4123
4124
4125
4126
4127
4128
4129
4130
4131
4132
4133
4134
4135
4136
4137
4138
4139
4140
4141
4142
4143
4144
4145
4146
4147
4148
4149
4150
4151
4152
4153
4154
4155
4156
4157
4158
4159
4160
4161
4162
4163
4164
4165
4166
4167
4168
4169
4170
4171
4172
4173
4174
4175
4176
4177
4178
4179
4180
4181
4182
4183
4184
4185
4186
4187
4188
4189
4190
4191
4192
4193
4194
4195
4196
4197
4198
4199
4200
4201
4202
4203
4204
4205
4206
4207
4208
4209
4210
4211
4212
4213
4214
4215
4216
4217
4218
4219
4220
4221
4222
4223
4224
4225
4226
4227
4228
4229
4230
4231
4232
4233
4234
4235
4236
4237
4238
4239
4240
4241
4242
4243
4244
4245
4246
4247
4248
4249
4250
4251
4252
4253
4254
4255
4256
4257
4258
4259
4260
4261
4262
4263
4264
4265
4266
4267
4268
4269
4270
4271
4272
4273
4274
4275
4276
4277
4278
4279
4280
4281
4282
4283
4284
4285
4286
4287
4288
4289
4290
4291
4292
4293
4294
4295
4296
4297
4298
4299
4300
4301
4302
4303
4304
4305
4306
4307
4308
4309
4310
4311
4312
4313
4314
4315
4316
4317
4318
4319
4320
4321
4322
4323
4324
4325
4326
4327
4328
4329
4330
4331
4332
4333
4334
4335
4336
4337
4338
4339
4340
4341
4342
4343
4344
4345
4346
4347
4348
4349
4350
4351
4352
4353
4354
4355
4356
4357
4358
4359
4360
4361
4362
4363
4364
4365
4366
4367
4368
4369
4370
4371
4372
4373
4374
4375
4376
4377
4378
4379
4380
4381
4382
4383
4384
4385
4386
4387
4388
4389
4390
4391
4392
4393
4394
4395
4396
4397
4398
4399
4400
4401
4402
4403
4404
4405
4406
4407
4408
4409
4410
4411
4412
4413
4414
4415
4416
4417
4418
4419
4420
4421
4422
4423
4424
4425
4426
4427
4428
4429
4430
4431
4432
4433
4434
4435
4436
4437
4438
4439
4440
4441
4442
4443
4444
4445
4446
4447
4448
4449
4450
4451
4452
4453
4454
4455
4456
4457
4458
4459
4460
4461
4462
4463
4464
4465
4466
4467
4468
4469
4470
4471
4472
4473
4474
4475
4476
4477
4478
4479
4480
4481
4482
4483
4484
4485
4486
4487
4488
4489
4490
4491
4492
4493
4494
4495
4496
4497
4498
4499
4500
4501
4502
4503
4504
4505
4506
4507
4508
4509
4510
4511
4512
4513
4514
4515
4516
4517
4518
4519
4520
4521
4522
4523
4524
4525
4526
4527
4528
4529
4530
4531
4532
4533
4534
4535
4536
4537
4538
4539
4540
4541
4542
4543
4544
4545
4546
4547
4548
4549
4550
4551
4552
4553
4554
4555
4556
4557
4558
4559
4560
4561
4562
4563
4564
4565
4566
4567
4568
4569
4570
4571
4572
4573
4574
4575
4576
4577
4578
4579
4580
4581
4582
4583
4584
4585
4586
4587
4588
4589
4590
4591
4592
4593
4594
4595
4596
4597
4598
4599
4600
4601
4602
4603
4604
4605
4606
4607
4608
4609
4610
4611
4612
4613
4614
4615
4616
4617
4618
4619
4620
4621
4622
4623
4624
4625
4626
4627
4628
4629
4630
4631
4632
4633
4634
4635
4636
4637
4638
4639
4640
4641
4642
4643
4644
4645
4646
4647
4648
4649
4650
4651
4652
4653
4654
4655
4656
4657
4658
4659
4660
4661
4662
4663
4664
4665
4666
4667
4668
4669
4670
4671
4672
4673
4674
4675
4676
4677
4678
4679
4680
4681
4682
4683
4684
4685
4686
4687
4688
4689
4690
4691
4692
4693
4694
4695
4696
4697
4698
4699
4700
4701
4702
4703
4704
4705
4706
4707
4708
4709
4710
4711
4712
4713
4714
4715
4716
4717
4718
4719
4720
4721
4722
4723
4724
4725
4726
4727
4728
4729
4730
4731
4732
4733
4734
4735
4736
4737
4738
4739
4740
4741
4742
4743
4744
4745
4746
4747
4748
4749
4750
4751
4752
4753
4754
4755
4756
4757
4758
4759
4760
4761
4762
4763
4764
4765
4766
4767
4768
4769
4770
4771
4772
4773
4774
4775
4776
4777
4778
4779
4780
4781
4782
4783
4784
4785
4786
4787
4788
4789
4790
4791
4792
4793
4794
4795
4796
4797
4798
4799
4800
4801
4802
4803
4804
4805
4806
4807
4808
4809
4810
4811
4812
4813
4814
4815
4816
4817
4818
4819
4820
4821
4822
4823
4824
4825
4826
4827
4828
4829
4830
4831
4832
4833
4834
4835
4836
4837
4838
4839
4840
4841
4842
4843
4844
4845
4846
4847
4848
4849
4850
4851
4852
4853
4854
4855
4856
4857
4858
4859
4860
4861
4862
4863
4864
4865
4866
4867
4868
4869
4870
4871
4872
4873
4874
4875
4876
4877
4878
4879
4880
4881
4882
4883
4884
4885
4886
4887
4888
4889
4890
4891
4892
4893
4894
4895
4896
4897
4898
4899
4900
4901
4902
4903
4904
4905
4906
4907
4908
4909
4910
4911
4912
4913
4914
4915
4916
4917
4918
4919
4920
4921
4922
4923
4924
4925
4926
4927
4928
4929
4930
4931
4932
4933
4934
4935
4936
4937
4938
4939
4940
4941
4942
4943
4944
4945
4946
4947
4948
4949
4950
4951
4952
4953
4954
4955
4956
4957
4958
4959
4960
4961
4962
4963
4964
4965
4966
4967
4968
4969
4970
4971
4972
4973
4974
4975
4976
4977
4978
4979
4980
4981
4982
4983
4984
4985
4986
4987
4988
4989
4990
4991
4992
4993
4994
4995
4996
4997
4998
4999
5000
5001
5002
5003
5004
5005
5006
5007
5008
5009
5010
5011
5012
5013
5014
5015
5016
5017
5018
5019
5020
5021
5022
5023
5024
5025
5026
5027
5028
5029
5030
5031
5032
5033
5034
5035
5036
5037
5038
5039
5040
5041
5042
5043
5044
5045
5046
5047
5048
5049
5050
5051
5052
5053
5054
5055
5056
5057
5058
5059
5060
5061
5062
5063
5064
5065
5066
5067
5068
5069
5070
5071
5072
5073
5074
5075
5076
5077
5078
5079
5080
5081
5082
5083
5084
5085
5086
5087
5088
5089
5090
5091
5092
5093
5094
5095
5096
5097
5098
5099
5100
5101
5102
5103
5104
5105
5106
5107
5108
5109
5110
5111
5112
5113
5114
5115
5116
5117
5118
5119
5120
5121
5122
5123
5124
5125
5126
5127
5128
5129
5130
5131
5132
5133
5134
5135
5136
5137
5138
5139
5140
5141
5142
5143
5144
5145
5146
5147
5148
5149
5150
5151
5152
5153
5154
5155
5156
5157
5158
5159
5160
5161
5162
5163
5164
5165
5166
5167
5168
5169
5170
5171
5172
5173
5174
5175
5176
5177
5178
5179
5180
5181
5182
5183
5184
5185
5186
5187
5188
5189
5190
5191
5192
5193
5194
5195
5196
5197
5198
5199
5200
5201
5202
5203
5204
5205
5206
5207
5208
5209
5210
5211
5212
5213
5214
5215
5216
5217
5218
5219
5220
5221
5222
5223
5224
5225
5226
5227
5228
5229
5230
5231
5232
5233
5234
5235
5236
5237
5238
5239
5240
5241
5242
5243
5244
5245
5246
5247
5248
5249
5250
5251
5252
5253
5254
5255
5256
5257
5258
5259
5260
5261
5262
5263
5264
5265
5266
5267
5268
5269
5270
5271
5272
5273
5274
5275
5276
5277
5278
5279
5280
5281
5282
5283
5284
5285
5286
5287
5288
5289
5290
5291
5292
5293
5294
5295
5296
5297
5298
5299
5300
5301
5302
5303
5304
5305
5306
5307
5308
5309
5310
5311
5312
5313
5314
5315
5316
5317
5318
5319
5320
5321
5322
5323
5324
5325
5326
5327
5328
5329
5330
5331
5332
5333
5334
5335
5336
5337
5338
5339
5340
5341
5342
5343
5344
5345
5346
5347
5348
5349
5350
5351
5352
5353
5354
5355
5356
5357
5358
5359
5360
5361
5362
5363
5364
5365
5366
5367
5368
5369
5370
5371
5372
5373
5374
5375
5376
5377
5378
5379
5380
5381
5382
5383
5384
5385
5386
5387
5388
5389
5390
5391
5392
5393
5394
5395
5396
5397
5398
5399
5400
5401
5402
5403
5404
5405
5406
5407
5408
5409
5410
5411
5412
5413
5414
5415
5416
5417
5418
5419
5420
5421
5422
5423
5424
5425
5426
5427
5428
5429
5430
5431
5432
5433
5434
5435
5436
5437
5438
5439
5440
5441
5442
5443
5444
5445
5446
5447
5448
5449
5450
5451
5452
5453
5454
5455
5456
5457
5458
5459
5460
5461
5462
5463
5464
5465
5466
5467
5468
5469
5470
5471
5472
5473
5474
5475
5476
5477
5478
5479
5480
5481
5482
5483
5484
5485
5486
5487
5488
5489
5490
5491
5492
5493
5494
5495
5496
5497
5498
5499
5500
5501
5502
5503
5504
5505
5506
5507
5508
5509
5510
5511
5512
5513
5514
5515
5516
5517
5518
5519
5520
5521
5522
5523
5524
5525
5526
5527
5528
5529
5530
5531
5532
5533
5534
5535
5536
5537
5538
5539
5540
5541
5542
5543
5544
5545
5546
5547
5548
5549
5550
5551
5552
5553
5554
5555
5556
5557
5558
5559
5560
5561
5562
5563
5564
5565
5566
5567
5568
5569
5570
5571
5572
5573
5574
5575
5576
5577
5578
5579
5580
5581
5582
5583
5584
5585
5586
5587
5588
5589
5590
5591
5592
5593
5594
5595
5596
5597
5598
5599
5600
5601
5602
5603
5604
5605
5606
5607
5608
5609
5610
5611
5612
5613
5614
5615
5616
5617
5618
5619
5620
5621
5622
5623
5624
5625
5626
5627
5628
5629
5630
5631
5632
5633
5634
5635
5636
5637
5638
5639
5640
5641
5642
5643
5644
5645
5646
5647
5648
5649
5650
5651
5652
5653
5654
5655
5656
5657
5658
5659
5660
5661
5662
5663
5664
5665
5666
5667
5668
5669
5670
5671
5672
5673
5674
5675
5676
5677
5678
5679
5680
5681
5682
5683
5684
5685
5686
5687
5688
5689
5690
5691
5692
5693
5694
5695
5696
5697
5698
5699
5700
5701
5702
5703
5704
5705
5706
5707
5708
5709
5710
5711
5712
5713
5714
5715
5716
5717
5718
5719
5720
5721
5722
5723
5724
5725
5726
5727
5728
5729
5730
5731
5732
5733
5734
5735
5736
5737
5738
5739
5740
5741
5742
5743
5744
5745
5746
5747
5748
5749
5750
5751
5752
5753
5754
5755
5756
5757
5758
5759
5760
5761
5762
5763
5764
5765
5766
5767
5768
5769
5770
5771
5772
5773
5774
5775
5776
5777
5778
5779
5780
5781
5782
5783
5784
5785
5786
5787
5788
5789
5790
5791
5792
5793
5794
5795
5796
5797
5798
5799
5800
5801
5802
5803
5804
5805
5806
5807
5808
5809
5810
5811
5812
5813
5814
5815
5816
5817
5818
5819
5820
5821
5822
5823
5824
5825
5826
5827
5828
5829
5830
5831
5832
5833
5834
5835
5836
5837
5838
5839
5840
5841
5842
5843
5844
5845
5846
5847
5848
5849
5850
5851
5852
5853
5854
5855
5856
5857
5858
5859
5860
5861
5862
5863
5864
5865
5866
5867
5868
5869
5870
5871
5872
5873
5874
5875
5876
5877
5878
5879
5880
5881
5882
5883
5884
5885
5886
5887
5888
5889
5890
5891
5892
5893
5894
5895
5896
5897
5898
5899
5900
5901
5902
5903
5904
5905
5906
5907
5908
5909
5910
5911
5912
5913
5914
5915
5916
5917
5918
5919
5920
5921
5922
5923
5924
5925
5926
5927
5928
5929
5930
5931
5932
5933
5934
5935
5936
5937
5938
5939
5940
5941
5942
5943
5944
5945
5946
5947
5948
5949
5950
5951
5952
5953
5954
5955
5956
5957
5958
5959
5960
5961
5962
5963
5964
5965
5966
5967
5968
5969
5970
5971
5972
5973
5974
5975
5976
5977
5978
5979
5980
5981
5982
5983
5984
5985
5986
5987
5988
5989
5990
5991
5992
5993
5994
5995
5996
5997
5998
5999
6000
6001
6002
6003
6004
6005
6006
6007
6008
6009
6010
6011
6012
6013
6014
6015
6016
6017
6018
6019
6020
6021
6022
6023
6024
6025
6026
6027
6028
6029
6030
6031
6032
6033
6034
6035
6036
6037
6038
6039
6040
6041
6042
6043
6044
6045
6046
6047
6048
6049
6050
6051
6052
6053
6054
6055
6056
6057
6058
6059
6060
6061
6062
6063
6064
6065
6066
6067
6068
6069
6070
6071
6072
6073
6074
6075
6076
6077
6078
6079
6080
6081
6082
6083
6084
6085
6086
6087
6088
6089
6090
6091
6092
6093
6094
6095
6096
6097
6098
6099
6100
6101
6102
6103
6104
6105
6106
6107
6108
6109
6110
6111
6112
6113
6114
6115
6116
6117
6118
6119
6120
6121
6122
6123
6124
6125
6126
6127
6128
6129
6130
6131
6132
6133
6134
6135
6136
6137
6138
6139
6140
6141
6142
6143
6144
6145
6146
6147
6148
6149
6150
6151
6152
6153
6154
6155
6156
6157
6158
6159
6160
6161
6162
6163
6164
6165
6166
6167
6168
6169
6170
6171
6172
6173
6174
6175
6176
6177
6178
6179
6180
6181
6182
6183
6184
6185
6186
6187
6188
6189
6190
6191
6192
6193
6194
6195
6196
6197
6198
6199
6200
6201
6202
6203
6204
6205
6206
6207
6208
6209
6210
6211
6212
6213
6214
6215
6216
6217
6218
6219
6220
6221
6222
6223
6224
6225
6226
6227
6228
6229
6230
6231
6232
6233
6234
6235
6236
6237
6238
6239
6240
6241
6242
6243
6244
6245
6246
6247
6248
6249
6250
6251
6252
6253
6254
6255
6256
6257
6258
6259
6260
6261
6262
6263
6264
6265
6266
6267
6268
6269
6270
6271
6272
6273
6274
6275
6276
6277
6278
6279
6280
6281
6282
6283
6284
6285
6286
6287
6288
6289
6290
6291
6292
6293
6294
6295
6296
6297
6298
6299
6300
6301
6302
6303
6304
6305
6306
6307
6308
6309
6310
6311
6312
6313
6314
6315
6316
6317
6318
6319
6320
6321
6322
6323
6324
6325
6326
6327
6328
6329
6330
6331
6332
6333
6334
6335
6336
6337
6338
6339
6340
6341
6342
6343
6344
6345
6346
6347
6348
6349
6350
6351
6352
6353
6354
6355
6356
6357
6358
6359
6360
6361
6362
6363
6364
6365
6366
6367
6368
6369
6370
6371
6372
6373
6374
6375
6376
6377
6378
6379
6380
6381
6382
6383
6384
6385
6386
6387
6388
6389
6390
6391
6392
6393
6394
6395
6396
6397
6398
6399
6400
6401
6402
6403
6404
6405
6406
6407
6408
6409
6410
6411
6412
6413
6414
6415
6416
6417
6418
6419
6420
6421
6422
6423
6424
6425
6426
6427
6428
6429
6430
6431
6432
6433
6434
6435
6436
6437
6438
6439
6440
6441
6442
6443
6444
6445
6446
6447
6448
6449
6450
6451
6452
6453
6454
6455
6456
6457
6458
6459
6460
6461
6462
6463
6464
6465
6466
6467
6468
6469
6470
6471
6472
6473
6474
6475
6476
6477
6478
6479
6480
6481
6482
6483
6484
6485
6486
6487
6488
6489
6490
6491
6492
6493
6494
6495
6496
6497
6498
6499
6500
6501
6502
6503
6504
6505
6506
6507
6508
6509
6510
6511
6512
6513
6514
6515
6516
6517
6518
6519
6520
6521
6522
6523
6524
6525
6526
6527
6528
6529
6530
6531
6532
6533
6534
6535
6536
6537
6538
6539
6540
6541
6542
6543
6544
6545
6546
6547
6548
6549
6550
6551
6552
6553
6554
6555
6556
6557
6558
6559
6560
6561
6562
6563
6564
6565
6566
6567
6568
6569
6570
6571
6572
6573
6574
6575
6576
6577
6578
6579
6580
6581
6582
6583
6584
6585
6586
6587
6588
6589
6590
6591
6592
6593
6594
6595
6596
6597
6598
6599
6600
6601
6602
6603
6604
6605
6606
6607
6608
6609
6610
6611
6612
6613
6614
6615
6616
6617
6618
6619
6620
6621
6622
6623
6624
6625
6626
6627
6628
6629
6630
6631
6632
6633
6634
6635
6636
6637
6638
6639
6640
6641
6642
6643
6644
6645
6646
6647
6648
6649
6650
6651
6652
6653
6654
6655
6656
6657
6658
6659
6660
6661
6662
6663
6664
6665
6666
6667
6668
6669
6670
6671
6672
6673
6674
6675
6676
6677
6678
6679
6680
6681
6682
6683
6684
6685
6686
6687
6688
6689
6690
6691
6692
6693
6694
6695
6696
6697
6698
6699
6700
6701
6702
6703
6704
6705
6706
6707
6708
6709
6710
6711
6712
6713
6714
6715
6716
6717
6718
6719
6720
6721
6722
6723
6724
6725
6726
6727
6728
6729
6730
6731
6732
6733
6734
6735
6736
6737
6738
6739
6740
6741
6742
6743
6744
6745
6746
6747
6748
6749
6750
6751
6752
6753
6754
6755
6756
6757
6758
6759
6760
6761
6762
6763
6764
6765
6766
6767
6768
6769
6770
6771
6772
6773
6774
6775
6776
6777
6778
6779
6780
6781
6782
6783
6784
6785
6786
6787
6788
6789
6790
6791
6792
6793
6794
6795
6796
6797
6798
6799
6800
6801
6802
6803
6804
6805
6806
6807
6808
6809
6810
6811
6812
6813
6814
6815
6816
6817
6818
6819
6820
6821
6822
6823
6824
6825
6826
6827
6828
6829
6830
6831
6832
6833
6834
6835
6836
6837
6838
6839
6840
6841
6842
6843
6844
6845
6846
6847
6848
6849
6850
6851
6852
6853
6854
6855
6856
6857
6858
6859
6860
6861
6862
6863
6864
6865
6866
6867
6868
6869
6870
6871
6872
6873
6874
6875
6876
6877
6878
6879
6880
6881
6882
6883
6884
6885
6886
6887
6888
6889
6890
6891
6892
6893
6894
6895
6896
6897
6898
6899
6900
6901
6902
6903
6904
6905
6906
6907
6908
6909
6910
6911
6912
6913
6914
6915
6916
6917
6918
6919
6920
6921
6922
6923
6924
6925
6926
6927
6928
6929
6930
6931
6932
6933
6934
6935
6936
6937
6938
6939
6940
6941
6942
6943
6944
6945
6946
6947
6948
6949
6950
6951
6952
6953
6954
6955
6956
6957
6958
6959
6960
6961
6962
6963
6964
6965
6966
6967
6968
6969
6970
6971
6972
6973
6974
6975
6976
6977
6978
6979
6980
6981
6982
6983
6984
6985
6986
6987
6988
6989
6990
6991
6992
6993
6994
6995
6996
6997
6998
6999
7000
7001
7002
7003
7004
7005
7006
7007
7008
7009
7010
7011
7012
7013
7014
7015
7016
7017
7018
7019
7020
7021
7022
7023
7024
7025
7026
7027
7028
7029
7030
7031
7032
7033
7034
7035
7036
7037
7038
7039
7040
7041
7042
7043
7044
7045
7046
7047
7048
7049
7050
7051
7052
7053
7054
7055
7056
7057
7058
7059
7060
7061
7062
7063
7064
7065
7066
7067
7068
7069
7070
7071
7072
7073
7074
7075
7076
7077
7078
7079
7080
7081
7082
7083
7084
7085
7086
7087
7088
7089
7090
7091
7092
7093
7094
7095
7096
7097
7098
7099
7100
7101
7102
7103
7104
7105
7106
7107
7108
7109
7110
7111
7112
7113
7114
7115
7116
7117
7118
7119
7120
7121
7122
7123
7124
7125
7126
7127
7128
7129
7130
7131
7132
7133
7134
7135
7136
7137
7138
7139
7140
7141
7142
7143
7144
7145
7146
7147
7148
7149
7150
7151
7152
7153
7154
7155
7156
7157
7158
7159
7160
7161
7162
7163
7164
7165
7166
7167
7168
7169
7170
7171
7172
7173
7174
7175
7176
7177
7178
7179
7180
7181
7182
7183
7184
7185
7186
7187
7188
7189
7190
7191
7192
7193
7194
7195
7196
7197
7198
7199
7200
7201
7202
7203
7204
7205
7206
7207
7208
7209
7210
7211
7212
7213
7214
7215
7216
7217
7218
7219
7220
7221
7222
7223
7224
7225
7226
7227
7228
7229
7230
7231
7232
7233
7234
7235
7236
7237
7238
7239
7240
7241
7242
7243
7244
7245
7246
7247
7248
7249
7250
7251
7252
7253
7254
7255
7256
7257
7258
7259
7260
7261
7262
7263
7264
7265
7266
7267
7268
7269
7270
7271
7272
7273
7274
7275
7276
7277
7278
7279
7280
7281
7282
7283
7284
7285
7286
7287
7288
7289
7290
7291
7292
7293
7294
7295
7296
7297
7298
7299
7300
7301
7302
7303
7304
7305
7306
7307
7308
7309
7310
7311
7312
7313
7314
7315
7316
7317
7318
7319
7320
7321
7322
7323
7324
7325
7326
7327
7328
7329
7330
7331
7332
7333
7334
7335
7336
7337
7338
7339
7340
7341
7342
7343
7344
7345
7346
7347
7348
7349
7350
7351
7352
7353
7354
7355
7356
7357
7358
7359
7360
7361
7362
7363
7364
7365
7366
7367
7368
7369
7370
7371
7372
7373
7374
7375
7376
7377
7378
7379
7380
7381
7382
7383
7384
7385
7386
7387
7388
7389
7390
7391
7392
7393
7394
7395
7396
7397
7398
7399
7400
7401
7402
7403
7404
7405
7406
7407
7408
7409
7410
7411
7412
7413
7414
7415
7416
7417
7418
7419
7420
7421
7422
7423
7424
7425
7426
7427
7428
7429
7430
7431
7432
7433
7434
7435
7436
7437
7438
7439
7440
7441
7442
7443
7444
7445
7446
7447
7448
7449
7450
7451
7452
7453
7454
7455
7456
7457
7458
7459
7460
7461
7462
7463
7464
7465
7466
7467
7468
7469
7470
7471
7472
7473
7474
7475
7476
7477
7478
7479
7480
7481
7482
7483
7484
7485
7486
7487
7488
7489
7490
7491
7492
7493
7494
7495
7496
7497
7498
7499
7500
7501
7502
7503
7504
7505
7506
7507
7508
7509
7510
7511
7512
7513
7514
7515
7516
7517
7518
7519
7520
7521
7522
7523
7524
7525
7526
7527
7528
7529
7530
7531
7532
7533
7534
7535
7536
7537
7538
7539
7540
7541
7542
7543
7544
7545
7546
7547
7548
7549
7550
7551
7552
7553
7554
7555
7556
7557
7558
7559
7560
7561
7562
7563
7564
7565
7566
7567
7568
7569
7570
7571
7572
7573
7574
7575
7576
7577
7578
7579
7580
7581
7582
7583
7584
7585
7586
7587
7588
7589
7590
7591
7592
7593
7594
7595
7596
7597
7598
7599
7600
7601
7602
7603
7604
7605
7606
7607
7608
7609
7610
7611
7612
7613
7614
7615
7616
7617
7618
7619
7620
7621
7622
7623
7624
7625
7626
7627
7628
7629
7630
7631
7632
7633
7634
7635
7636
7637
7638
7639
7640
7641
7642
7643
7644
7645
7646
7647
7648
7649
7650
7651
7652
7653
7654
7655
7656
7657
7658
7659
7660
7661
7662
7663
7664
7665
7666
7667
7668
7669
7670
7671
7672
7673
7674
7675
7676
7677
7678
7679
7680
7681
7682
7683
7684
7685
7686
7687
7688
7689
7690
7691
7692
7693
7694
7695
7696
7697
7698
7699
7700
7701
7702
7703
7704
7705
7706
7707
7708
7709
7710
7711
7712
7713
7714
7715
7716
7717
7718
7719
7720
7721
7722
7723
7724
7725
7726
7727
7728
7729
7730
7731
7732
7733
7734
7735
7736
7737
7738
7739
7740
7741
7742
7743
7744
7745
7746
7747
7748
7749
7750
7751
7752
7753
7754
7755
7756
7757
7758
7759
7760
7761
7762
7763
7764
7765
7766
7767
7768
7769
7770
7771
7772
7773
7774
7775
7776
7777
7778
7779
7780
7781
7782
7783
7784
7785
7786
7787
7788
7789
7790
7791
7792
7793
7794
7795
7796
7797
7798
7799
7800
7801
7802
7803
7804
7805
7806
7807
7808
7809
7810
7811
7812
7813
7814
7815
7816
7817
7818
7819
7820
7821
7822
7823
7824
7825
7826
7827
7828
7829
7830
7831
7832
7833
7834
7835
7836
7837
7838
7839
7840
7841
7842
7843
7844
7845
7846
7847
7848
7849
7850
7851
7852
7853
7854
7855
7856
7857
7858
7859
7860
7861
7862
7863
7864
7865
7866
7867
7868
7869
7870
7871
7872
7873
7874
7875
7876
7877
7878
7879
7880
7881
7882
7883
7884
7885
7886
7887
7888
7889
7890
7891
7892
7893
7894
7895
7896
7897
7898
7899
7900
7901
7902
7903
7904
7905
7906
7907
7908
7909
7910
7911
7912
7913
7914
7915
7916
7917
7918
7919
7920
7921
7922
7923
7924
7925
7926
7927
7928
7929
7930
7931
7932
7933
7934
7935
7936
7937
7938
7939
7940
7941
7942
7943
7944
7945
7946
7947
7948
7949
7950
7951
7952
7953
7954
7955
7956
7957
7958
7959
7960
7961
7962
7963
7964
7965
7966
7967
7968
7969
7970
7971
7972
7973
7974
7975
7976
7977
7978
7979
7980
7981
7982
7983
7984
7985
7986
7987
7988
7989
7990
7991
7992
7993
7994
7995
7996
7997
7998
7999
8000
8001
8002
8003
8004
8005
8006
8007
8008
8009
8010
8011
8012
8013
8014
8015
8016
8017
8018
8019
8020
8021
8022
8023
8024
8025
8026
8027
8028
8029
8030
8031
8032
8033
8034
8035
8036
8037
8038
8039
8040
8041
8042
8043
8044
8045
8046
8047
8048
8049
8050
8051
8052
8053
8054
8055
8056
8057
8058
8059
8060
8061
8062
8063
8064
8065
8066
8067
8068
8069
8070
8071
8072
8073
8074
8075
8076
8077
8078
8079
8080
8081
8082
8083
8084
8085
8086
8087
8088
8089
8090
8091
8092
8093
8094
8095
8096
8097
8098
8099
8100
8101
8102
8103
8104
8105
8106
8107
8108
8109
8110
8111
8112
8113
8114
8115
8116
8117
8118
8119
8120
8121
8122
8123
8124
8125
8126
8127
8128
8129
8130
8131
8132
8133
8134
8135
8136
8137
8138
8139
8140
8141
8142
8143
8144
8145
8146
8147
8148
8149
8150
8151
8152
8153
8154
8155
8156
8157
8158
8159
8160
8161
8162
8163
8164
8165
8166
8167
8168
8169
8170
8171
8172
8173
8174
8175
8176
8177
8178
8179
8180
8181
8182
8183
8184
8185
8186
8187
8188
8189
8190
8191
8192
8193
8194
8195
8196
8197
8198
8199
8200
8201
8202
8203
8204
8205
8206
8207
8208
8209
8210
8211
8212
8213
8214
8215
8216
8217
8218
8219
8220
8221
8222
8223
8224
8225
8226
8227
8228
8229
8230
8231
8232
8233
8234
8235
8236
8237
8238
8239
8240
8241
8242
8243
8244
8245
8246
8247
8248
8249
8250
8251
8252
8253
8254
8255
8256
8257
8258
8259
8260
8261
8262
8263
8264
8265
8266
8267
8268
8269
8270
8271
8272
8273
8274
8275
8276
8277
8278
8279
8280
8281
8282
8283
8284
8285
8286
8287
8288
8289
8290
8291
8292
8293
8294
8295
8296
8297
8298
8299
8300
8301
8302
8303
8304
8305
8306
8307
8308
8309
8310
8311
8312
8313
8314
8315
8316
8317
8318
8319
8320
8321
8322
8323
8324
8325
8326
8327
8328
8329
8330
8331
8332
8333
8334
8335
8336
8337
8338
8339
8340
8341
8342
8343
8344
8345
8346
8347
8348
8349
8350
8351
8352
8353
8354
8355
8356
8357
8358
8359
8360
8361
8362
8363
8364
8365
8366
8367
8368
8369
8370
8371
8372
8373
8374
8375
8376
8377
8378
8379
8380
8381
8382
8383
8384
8385
8386
8387
8388
8389
8390
8391
8392
8393
8394
8395
8396
8397
8398
8399
8400
8401
8402
8403
8404
8405
8406
8407
8408
8409
8410
8411
8412
8413
8414
8415
8416
8417
8418
8419
8420
8421
8422
8423
8424
8425
8426
8427
8428
8429
8430
8431
8432
8433
8434
8435
8436
8437
8438
8439
8440
8441
8442
8443
8444
8445
8446
8447
8448
8449
8450
8451
8452
8453
8454
8455
8456
8457
8458
8459
8460
8461
8462
8463
8464
8465
8466
8467
8468
8469
8470
8471
8472
8473
8474
8475
8476
8477
8478
8479
8480
8481
8482
8483
8484
8485
8486
8487
8488
8489
8490
8491
8492
8493
8494
8495
8496
8497
8498
8499
8500
8501
8502
8503
8504
8505
8506
8507
8508
8509
8510
8511
8512
8513
8514
8515
8516
8517
8518
8519
8520
8521
8522
8523
8524
8525
8526
8527
8528
8529
8530
8531
8532
8533
8534
8535
8536
8537
8538
8539
8540
8541
8542
8543
8544
8545
8546
8547
8548
8549
8550
8551
8552
8553
8554
8555
8556
8557
8558
8559
8560
8561
8562
8563
8564
8565
8566
8567
8568
8569
8570
8571
8572
8573
8574
8575
8576
8577
8578
8579
8580
8581
8582
8583
8584
8585
8586
8587
8588
8589
8590
8591
8592
8593
8594
8595
8596
8597
8598
8599
8600
8601
8602
8603
8604
8605
8606
8607
8608
8609
8610
8611
8612
8613
8614
8615
8616
8617
8618
8619
8620
8621
8622
8623
8624
8625
8626
8627
8628
8629
8630
8631
8632
8633
8634
8635
8636
8637
8638
8639
8640
8641
8642
8643
8644
8645
8646
8647
8648
8649
8650
8651
8652
8653
8654
8655
8656
8657
8658
8659
8660
8661
8662
8663
8664
8665
8666
8667
8668
8669
8670
8671
8672
8673
8674
8675
8676
8677
8678
8679
8680
8681
8682
8683
8684
8685
8686
8687
8688
8689
8690
8691
8692
8693
8694
8695
8696
8697
8698
8699
8700
8701
8702
8703
8704
8705
8706
8707
8708
8709
8710
8711
8712
8713
8714
8715
8716
8717
8718
8719
8720
8721
8722
8723
8724
8725
8726
8727
8728
8729
8730
8731
8732
8733
8734
8735
8736
8737
8738
8739
8740
8741
8742
8743
8744
8745
8746
8747
8748
8749
8750
8751
8752
8753
8754
8755
8756
8757
8758
8759
8760
8761
8762
8763
8764
8765
8766
8767
8768
8769
8770
8771
8772
8773
8774
8775
8776
8777
8778
8779
8780
8781
8782
8783
8784
8785
8786
8787
8788
8789
8790
8791
8792
8793
8794
8795
8796
8797
8798
8799
8800
8801
8802
8803
8804
8805
8806
8807
8808
8809
8810
8811
8812
8813
8814
8815
8816
8817
8818
8819
8820
8821
8822
8823
8824
8825
8826
8827
8828
8829
8830
8831
8832
8833
8834
8835
8836
8837
8838
8839
8840
8841
8842
8843
8844
8845
8846
8847
8848
8849
8850
8851
8852
8853
8854
8855
8856
8857
8858
8859
8860
8861
8862
8863
8864
8865
8866
8867
8868
8869
8870
8871
8872
8873
8874
8875
8876
8877
8878
8879
8880
8881
8882
8883
8884
8885
8886
8887
8888
8889
8890
8891
8892
8893
8894
8895
8896
8897
8898
8899
8900
8901
8902
8903
8904
8905
8906
8907
8908
8909
8910
8911
8912
8913
8914
8915
8916
8917
8918
8919
8920
8921
8922
8923
8924
8925
8926
8927
8928
8929
8930
8931
8932
8933
8934
8935
8936
8937
8938
8939
8940
8941
8942
8943
8944
8945
8946
8947
8948
8949
8950
8951
8952
8953
8954
8955
8956
8957
8958
8959
8960
8961
8962
8963
8964
8965
8966
8967
8968
8969
8970
8971
8972
8973
8974
8975
8976
8977
8978
8979
8980
8981
8982
8983
8984
8985
8986
8987
8988
8989
8990
8991
8992
8993
8994
8995
8996
8997
8998
8999
9000
9001
9002
9003
9004
9005
9006
9007
9008
9009
9010
9011
9012
9013
9014
9015
9016
9017
9018
9019
9020
9021
9022
9023
9024
9025
9026
9027
9028
9029
9030
9031
9032
9033
9034
9035
9036
9037
9038
9039
9040
9041
9042
9043
9044
9045
9046
9047
9048
9049
9050
9051
9052
9053
9054
9055
9056
9057
9058
9059
9060
9061
9062
9063
9064
9065
9066
9067
9068
9069
9070
9071
9072
9073
9074
9075
9076
9077
9078
9079
9080
9081
9082
9083
9084
9085
9086
9087
9088
9089
9090
9091
9092
9093
9094
9095
9096
9097
9098
9099
9100
9101
9102
9103
9104
9105
9106
9107
9108
9109
9110
9111
9112
9113
9114
9115
9116
9117
9118
9119
9120
9121
9122
9123
9124
9125
9126
9127
9128
9129
9130
9131
9132
9133
9134
9135
9136
9137
9138
9139
9140
9141
9142
9143
9144
9145
9146
9147
9148
9149
9150
9151
9152
9153
9154
9155
9156
9157
9158
9159
9160
9161
9162
9163
9164
9165
9166
9167
9168
9169
9170
9171
9172
9173
9174
9175
9176
9177
9178
9179
9180
9181
9182
9183
9184
9185
9186
9187
9188
9189
9190
9191
9192
9193
9194
9195
9196
9197
9198
9199
9200
9201
9202
9203
9204
9205
9206
9207
9208
9209
9210
9211
9212
9213
9214
9215
9216
9217
9218
9219
9220
9221
9222
9223
9224
9225
9226
9227
9228
9229
9230
9231
9232
9233
9234
9235
9236
9237
9238
9239
9240
9241
9242
9243
9244
9245
9246
9247
9248
9249
9250
9251
9252
9253
9254
9255
9256
9257
9258
9259
9260
9261
9262
9263
9264
9265
9266
9267
9268
9269
9270
9271
9272
9273
9274
9275
9276
9277
9278
9279
9280
9281
9282
9283
9284
9285
9286
9287
9288
9289
9290
9291
9292
9293
9294
9295
9296
9297
9298
9299
9300
9301
9302
9303
9304
9305
9306
9307
9308
9309
9310
9311
9312
9313
9314
9315
9316
9317
9318
9319
9320
9321
9322
9323
9324
9325
9326
9327
9328
9329
9330
9331
9332
9333
9334
9335
9336
9337
9338
9339
9340
9341
9342
9343
9344
9345
9346
9347
9348
9349
9350
9351
9352
9353
9354
9355
9356
9357
9358
9359
9360
9361
9362
9363
9364
9365
9366
9367
9368
9369
9370
9371
9372
9373
9374
9375
9376
9377
9378
9379
9380
9381
9382
9383
9384
9385
9386
9387
9388
9389
9390
9391
9392
9393
9394
9395
9396
9397
9398
9399
9400
9401
9402
9403
9404
9405
9406
9407
9408
9409
9410
9411
9412
9413
9414
9415
9416
9417
9418
9419
9420
9421
9422
9423
9424
9425
9426
9427
9428
9429
9430
9431
9432
9433
9434
9435
9436
9437
9438
9439
9440
9441
9442
9443
9444
9445
9446
9447
9448
9449
9450
9451
9452
9453
9454
9455
9456
9457
9458
9459
9460
9461
9462
9463
9464
9465
9466
9467
9468
9469
9470
9471
9472
9473
9474
9475
9476
9477
9478
9479
9480
9481
9482
9483
9484
9485
9486
9487
9488
9489
9490
9491
9492
9493
9494
9495
9496
9497
9498
9499
9500
9501
9502
9503
9504
9505
9506
9507
9508
9509
9510
9511
9512
9513
9514
9515
9516
9517
9518
9519
9520
9521
9522
9523
9524
9525
9526
9527
9528
9529
9530
9531
9532
9533
9534
9535
9536
9537
9538
9539
9540
9541
9542
9543
9544
9545
9546
9547
9548
9549
9550
9551
9552
9553
9554
9555
9556
9557
9558
9559
9560
9561
9562
9563
9564
9565
9566
9567
9568
9569
9570
9571
9572
9573
9574
9575
9576
9577
9578
9579
9580
9581
9582
9583
9584
9585
9586
9587
9588
9589
9590
9591
9592
9593
9594
9595
9596
9597
9598
9599
9600
9601
9602
9603
9604
9605
9606
9607
9608
9609
9610
9611
9612
9613
9614
9615
9616
9617
9618
9619
9620
9621
9622
9623
9624
9625
9626
9627
9628
9629
9630
9631
9632
9633
9634
9635
9636
9637
9638
9639
9640
9641
9642
9643
9644
9645
9646
9647
9648
9649
9650
9651
9652
9653
9654
9655
9656
9657
9658
9659
9660
9661
9662
9663
9664
9665
9666
9667
9668
9669
9670
9671
9672
9673
9674
9675
9676
9677
9678
9679
9680
9681
9682
9683
9684
9685
9686
9687
9688
9689
9690
9691
9692
9693
9694
9695
9696
9697
9698
9699
9700
9701
9702
9703
9704
9705
9706
9707
9708
9709
9710
9711
9712
9713
9714
9715
9716
9717
9718
9719
9720
9721
9722
9723
9724
9725
9726
9727
9728
9729
9730
9731
9732
9733
9734
9735
9736
9737
9738
9739
9740
9741
9742
9743
9744
9745
9746
9747
9748
9749
9750
9751
9752
9753
9754
9755
9756
9757
9758
9759
9760
9761
9762
9763
9764
9765
9766
9767
9768
9769
9770
9771
9772
9773
9774
9775
9776
9777
9778
9779
9780
9781
9782
9783
9784
9785
9786
9787
9788
9789
9790
9791
9792
9793
9794
9795
9796
9797
9798
9799
9800
9801
9802
9803
9804
9805
9806
9807
9808
9809
9810
9811
9812
9813
9814
9815
9816
9817
9818
9819
9820
9821
9822
9823
9824
9825
9826
9827
9828
9829
9830
9831
9832
9833
9834
9835
9836
9837
9838
9839
9840
9841
9842
9843
9844
9845
9846
9847
9848
9849
9850
9851
9852
9853
9854
9855
9856
9857
9858
9859
9860
9861
9862
9863
9864
9865
9866
9867
9868
9869
9870
9871
9872
9873
9874
9875
9876
9877
9878
9879
9880
9881
9882
9883
9884
9885
9886
9887
9888
9889
9890
9891
9892
9893
9894
9895
9896
9897
9898
9899
9900
9901
9902
9903
9904
9905
9906
9907
9908
9909
9910
9911
9912
9913
9914
9915
9916
9917
9918
9919
9920
9921
9922
9923
9924
9925
9926
9927
9928
9929
9930
9931
9932
9933
9934
9935
9936
9937
9938
9939
9940
9941
9942
9943
9944
9945
9946
9947
9948
9949
9950
9951
9952
9953
9954
9955
9956
9957
9958
9959
9960
9961
9962
9963
9964
9965
9966
9967
9968
9969
9970
9971
9972
9973
9974
9975
9976
9977
9978
9979
9980
9981
9982
9983
9984
9985
9986
9987
9988
9989
9990
9991
9992
9993
9994
9995
9996
9997
9998
9999
10000
10001
10002
10003
10004
10005
10006
10007
10008
10009
10010
10011
10012
10013
10014
10015
10016
10017
10018
10019
10020
10021
10022
10023
10024
10025
10026
10027
10028
10029
10030
10031
10032
10033
10034
10035
10036
10037
10038
10039
10040
10041
10042
10043
10044
10045
10046
10047
10048
10049
10050
10051
10052
10053
10054
10055
10056
10057
10058
10059
10060
10061
10062
10063
10064
10065
10066
10067
10068
10069
10070
10071
10072
10073
10074
10075
10076
10077
10078
10079
10080
10081
10082
10083
10084
10085
10086
10087
10088
10089
10090
10091
10092
10093
10094
10095
10096
10097
10098
10099
10100
10101
10102
10103
10104
10105
10106
10107
10108
10109
10110
10111
10112
10113
10114
10115
10116
10117
10118
10119
10120
10121
10122
10123
10124
10125
10126
10127
10128
10129
10130
10131
10132
10133
10134
10135
10136
10137
10138
10139
10140
10141
10142
10143
10144
10145
10146
10147
10148
10149
10150
10151
10152
10153
10154
10155
10156
10157
10158
10159
10160
10161
10162
10163
10164
10165
10166
10167
10168
10169
10170
10171
10172
10173
10174
10175
10176
10177
10178
10179
10180
10181
10182
10183
10184
10185
10186
10187
10188
10189
10190
10191
10192
10193
10194
10195
10196
10197
10198
10199
10200
10201
10202
10203
10204
10205
10206
10207
10208
10209
10210
10211
10212
10213
10214
10215
10216
10217
10218
10219
10220
10221
10222
10223
10224
10225
10226
10227
10228
10229
10230
10231
10232
10233
10234
10235
10236
10237
10238
10239
10240
10241
10242
10243
10244
10245
10246
10247
10248
10249
10250
10251
10252
10253
10254
10255
10256
10257
10258
10259
10260
10261
10262
10263
10264
10265
10266
10267
10268
10269
10270
10271
10272
10273
10274
10275
10276
10277
10278
10279
10280
10281
10282
10283
10284
10285
10286
10287
10288
10289
10290
10291
10292
10293
10294
10295
10296
10297
10298
10299
10300
10301
10302
10303
10304
10305
10306
10307
10308
10309
10310
10311
10312
10313
10314
10315
10316
10317
10318
10319
10320
10321
10322
10323
10324
10325
10326
10327
10328
10329
10330
10331
10332
10333
10334
10335
10336
10337
10338
10339
10340
10341
10342
10343
10344
10345
10346
10347
10348
10349
10350
10351
10352
10353
10354
10355
10356
10357
10358
10359
10360
10361
10362
10363
10364
10365
10366
10367
10368
10369
10370
10371
10372
10373
10374
10375
10376
10377
10378
10379
10380
10381
10382
10383
10384
10385
10386
10387
10388
10389
10390
10391
10392
10393
10394
10395
10396
10397
10398
10399
10400
10401
10402
10403
10404
10405
10406
10407
10408
10409
10410
10411
10412
10413
10414
10415
10416
10417
10418
10419
10420
10421
10422
10423
10424
10425
10426
10427
10428
10429
10430
10431
10432
10433
10434
10435
10436
10437
10438
10439
10440
10441
10442
10443
10444
10445
10446
10447
10448
10449
10450
10451
10452
10453
10454
10455
10456
10457
10458
10459
10460
10461
10462
10463
10464
10465
10466
10467
10468
10469
10470
10471
10472
10473
10474
10475
10476
10477
10478
10479
10480
10481
10482
10483
10484
10485
10486
10487
10488
10489
10490
10491
10492
10493
10494
10495
10496
10497
10498
10499
10500
10501
10502
10503
10504
10505
10506
10507
10508
10509
10510
10511
10512
10513
10514
10515
10516
10517
10518
10519
10520
10521
10522
10523
10524
10525
10526
10527
10528
10529
10530
10531
10532
10533
10534
10535
10536
10537
10538
10539
10540
10541
10542
10543
10544
10545
10546
10547
10548
10549
10550
10551
10552
10553
10554
10555
10556
10557
10558
10559
10560
10561
10562
10563
10564
10565
10566
10567
10568
10569
10570
10571
10572
10573
10574
10575
10576
10577
10578
10579
10580
10581
10582
10583
10584
10585
10586
10587
10588
10589
10590
10591
10592
10593
10594
10595
10596
10597
10598
10599
10600
10601
10602
10603
10604
10605
10606
10607
10608
10609
10610
10611
10612
10613
10614
10615
10616
10617
10618
10619
10620
10621
10622
10623
10624
10625
10626
10627
10628
10629
10630
10631
10632
10633
10634
10635
10636
10637
10638
10639
10640
10641
10642
10643
10644
10645
10646
10647
10648
10649
10650
10651
10652
10653
10654
10655
10656
10657
10658
10659
10660
10661
10662
10663
10664
10665
10666
10667
10668
10669
10670
10671
10672
10673
10674
10675
10676
10677
10678
10679
10680
10681
10682
10683
10684
10685
10686
10687
10688
10689
10690
10691
10692
10693
10694
10695
10696
10697
10698
10699
10700
10701
10702
10703
10704
10705
10706
10707
10708
10709
10710
10711
10712
10713
10714
10715
10716
10717
10718
10719
10720
10721
10722
10723
10724
10725
10726
10727
10728
10729
10730
10731
10732
10733
10734
10735
10736
10737
10738
10739
10740
10741
10742
10743
10744
10745
10746
10747
10748
10749
10750
10751
10752
10753
10754
10755
10756
10757
10758
10759
10760
10761
10762
10763
10764
10765
10766
10767
10768
10769
10770
10771
10772
10773
10774
10775
10776
10777
10778
10779
10780
10781
10782
10783
10784
10785
10786
10787
10788
10789
10790
10791
10792
10793
10794
10795
10796
10797
10798
10799
10800
10801
10802
10803
10804
10805
10806
10807
10808
10809
10810
10811
10812
10813
10814
10815
10816
10817
10818
10819
10820
10821
10822
10823
10824
10825
10826
10827
10828
10829
10830
10831
10832
10833
10834
10835
10836
10837
10838
10839
10840
10841
10842
10843
10844
10845
10846
10847
10848
10849
10850
10851
10852
10853
10854
10855
10856
10857
10858
10859
10860
10861
10862
10863
10864
10865
10866
10867
10868
10869
10870
10871
10872
10873
10874
10875
10876
10877
10878
10879
10880
10881
10882
10883
10884
10885
10886
10887
10888
10889
10890
10891
10892
10893
10894
10895
10896
10897
10898
10899
10900
10901
10902
10903
10904
10905
10906
10907
10908
10909
10910
10911
10912
10913
10914
10915
10916
10917
10918
10919
10920
10921
10922
10923
10924
10925
10926
10927
10928
10929
10930
10931
10932
10933
10934
10935
10936
10937
10938
10939
10940
10941
10942
10943
10944
10945
10946
10947
10948
10949
10950
10951
10952
10953
10954
10955
10956
10957
10958
10959
10960
10961
10962
10963
10964
10965
10966
10967
10968
10969
10970
10971
10972
10973
10974
10975
10976
10977
10978
10979
10980
10981
10982
10983
10984
10985
10986
10987
10988
10989
10990
10991
10992
10993
10994
10995
10996
10997
10998
10999
11000
11001
11002
11003
11004
11005
11006
11007
11008
11009
11010
11011
11012
11013
11014
11015
11016
11017
11018
11019
11020
11021
11022
11023
11024
11025
11026
11027
11028
11029
11030
11031
11032
11033
11034
11035
11036
11037
11038
11039
11040
11041
11042
11043
11044
11045
11046
11047
11048
11049
11050
11051
11052
11053
11054
11055
11056
11057
11058
11059
11060
11061
11062
11063
11064
11065
11066
11067
11068
11069
11070
11071
11072
11073
11074
11075
11076
11077
11078
11079
11080
11081
11082
11083
11084
11085
11086
11087
11088
11089
11090
11091
11092
11093
11094
11095
11096
11097
11098
11099
11100
11101
11102
11103
11104
11105
11106
11107
11108
11109
11110
11111
11112
11113
11114
11115
11116
11117
11118
11119
11120
11121
11122
11123
11124
11125
11126
11127
11128
11129
11130
11131
11132
11133
11134
11135
11136
11137
11138
11139
11140
11141
11142
11143
11144
11145
11146
11147
11148
11149
11150
11151
11152
11153
11154
11155
11156
11157
11158
11159
11160
11161
11162
11163
11164
11165
11166
11167
11168
11169
11170
11171
11172
11173
11174
11175
11176
11177
11178
11179
11180
11181
11182
11183
11184
11185
11186
11187
11188
11189
11190
11191
11192
11193
11194
11195
11196
11197
11198
11199
11200
11201
11202
11203
11204
11205
11206
11207
11208
11209
11210
11211
11212
11213
11214
11215
11216
11217
11218
11219
11220
11221
11222
11223
11224
11225
11226
11227
11228
11229
11230
11231
11232
11233
11234
11235
11236
11237
11238
11239
11240
11241
11242
11243
11244
11245
11246
11247
11248
11249
11250
11251
11252
11253
11254
11255
11256
11257
11258
11259
11260
11261
11262
11263
11264
11265
11266
11267
11268
11269
11270
11271
11272
11273
11274
11275
11276
11277
11278
11279
11280
11281
11282
11283
11284
11285
11286
11287
11288
11289
11290
11291
11292
11293
11294
11295
11296
11297
11298
11299
11300
11301
11302
11303
11304
11305
11306
11307
11308
11309
11310
11311
11312
11313
11314
11315
11316
11317
11318
11319
11320
11321
11322
11323
11324
11325
11326
11327
11328
11329
11330
11331
11332
11333
11334
11335
11336
11337
11338
11339
11340
11341
11342
11343
11344
11345
11346
11347
11348
11349
11350
11351
11352
11353
11354
11355
11356
11357
11358
11359
11360
11361
11362
11363
11364
11365
11366
11367
11368
11369
11370
11371
11372
11373
11374
11375
11376
11377
11378
11379
11380
11381
11382
11383
11384
11385
11386
11387
11388
11389
11390
11391
11392
11393
11394
11395
11396
11397
11398
11399
11400
11401
11402
11403
11404
11405
11406
11407
11408
11409
11410
11411
11412
11413
11414
11415
11416
11417
11418
11419
11420
11421
11422
11423
11424
11425
11426
11427
11428
11429
11430
11431
11432
11433
11434
11435
11436
11437
11438
11439
11440
11441
11442
11443
11444
11445
11446
11447
11448
11449
11450
11451
11452
11453
11454
11455
11456
11457
11458
11459
11460
11461
11462
11463
11464
11465
11466
11467
11468
11469
11470
11471
11472
11473
11474
11475
11476
11477
11478
11479
11480
11481
11482
11483
11484
11485
11486
11487
11488
11489
11490
11491
11492
11493
11494
11495
11496
11497
11498
11499
11500
11501
11502
11503
11504
11505
11506
11507
11508
11509
11510
11511
11512
11513
11514
11515
11516
11517
11518
11519
11520
11521
11522
11523
11524
11525
11526
11527
11528
11529
11530
11531
11532
11533
11534
11535
11536
11537
11538
11539
11540
11541
11542
11543
11544
11545
11546
11547
11548
11549
11550
11551
11552
11553
11554
11555
11556
11557
11558
11559
11560
11561
11562
11563
11564
11565
11566
11567
11568
11569
11570
11571
11572
11573
11574
11575
11576
11577
11578
11579
11580
11581
11582
11583
11584
11585
11586
11587
11588
11589
11590
11591
11592
11593
11594
11595
11596
11597
11598
11599
11600
11601
11602
11603
11604
11605
11606
11607
11608
11609
11610
11611
11612
11613
11614
11615
11616
11617
11618
11619
11620
11621
11622
11623
11624
11625
11626
11627
11628
11629
11630
11631
11632
11633
11634
11635
11636
11637
11638
11639
11640
11641
11642
11643
11644
11645
11646
11647
11648
11649
11650
11651
11652
11653
11654
11655
11656
11657
11658
11659
11660
11661
11662
11663
11664
11665
11666
11667
11668
11669
11670
11671
11672
11673
11674
11675
11676
11677
11678
11679
11680
11681
11682
11683
11684
11685
11686
11687
11688
11689
11690
11691
11692
11693
11694
11695
11696
11697
11698
11699
11700
11701
11702
11703
11704
11705
11706
11707
11708
11709
11710
11711
11712
11713
11714
11715
11716
11717
11718
11719
11720
11721
11722
11723
11724
11725
11726
11727
11728
11729
11730
11731
11732
11733
11734
11735
11736
11737
11738
11739
11740
11741
11742
11743
11744
11745
11746
11747
11748
11749
11750
11751
11752
11753
11754
11755
11756
11757
11758
11759
11760
11761
11762
11763
11764
11765
11766
11767
11768
11769
11770
11771
11772
11773
11774
11775
11776
11777
11778
11779
11780
11781
11782
11783
11784
11785
11786
11787
11788
11789
11790
11791
11792
11793
11794
11795
11796
11797
11798
11799
11800
11801
11802
11803
11804
11805
11806
11807
11808
11809
11810
11811
11812
11813
11814
11815
11816
11817
11818
11819
11820
11821
11822
11823
11824
11825
11826
11827
11828
11829
11830
11831
11832
11833
11834
11835
11836
11837
11838
11839
11840
11841
11842
11843
11844
11845
11846
11847
11848
11849
11850
11851
11852
11853
11854
11855
11856
11857
11858
11859
11860
11861
11862
11863
11864
11865
11866
11867
11868
11869
11870
11871
11872
11873
11874
11875
11876
11877
11878
11879
11880
11881
11882
11883
11884
11885
11886
11887
11888
11889
11890
11891
11892
11893
11894
11895
11896
11897
11898
11899
11900
11901
11902
11903
11904
11905
11906
11907
11908
11909
11910
11911
11912
11913
11914
11915
11916
11917
11918
11919
11920
11921
11922
11923
11924
11925
11926
11927
11928
11929
11930
11931
11932
11933
11934
11935
11936
11937
11938
11939
11940
11941
11942
11943
11944
11945
11946
11947
11948
11949
11950
11951
11952
11953
11954
11955
11956
11957
11958
11959
11960
11961
11962
11963
11964
11965
11966
11967
11968
11969
11970
11971
11972
11973
11974
11975
11976
11977
11978
11979
11980
11981
11982
11983
11984
11985
11986
11987
11988
11989
11990
11991
11992
11993
11994
11995
11996
11997
11998
11999
12000
12001
12002
12003
12004
12005
12006
12007
12008
12009
12010
12011
12012
12013
12014
12015
12016
12017
12018
12019
12020
12021
12022
12023
12024
12025
12026
12027
12028
12029
12030
12031
12032
12033
12034
12035
12036
12037
12038
12039
12040
12041
12042
12043
12044
12045
12046
12047
12048
12049
12050
12051
12052
12053
12054
12055
12056
12057
12058
12059
12060
12061
12062
12063
12064
12065
12066
12067
12068
12069
12070
12071
12072
12073
12074
12075
12076
12077
12078
12079
12080
12081
12082
12083
12084
12085
12086
12087
12088
12089
12090
12091
12092
12093
12094
12095
12096
12097
12098
12099
12100
12101
12102
12103
12104
12105
12106
12107
12108
12109
12110
12111
12112
12113
12114
12115
12116
12117
12118
12119
12120
12121
12122
12123
12124
12125
12126
12127
12128
12129
12130
12131
12132
12133
12134
12135
12136
12137
12138
12139
12140
12141
12142
12143
12144
12145
12146
12147
12148
12149
12150
12151
12152
12153
12154
12155
12156
12157
12158
12159
12160
12161
12162
12163
12164
12165
12166
12167
12168
12169
12170
12171
12172
12173
12174
12175
12176
12177
12178
12179
12180
12181
12182
12183
12184
12185
12186
12187
12188
12189
12190
12191
12192
12193
12194
12195
12196
12197
12198
12199
12200
12201
12202
12203
12204
12205
12206
12207
12208
12209
12210
12211
12212
12213
12214
12215
12216
12217
12218
12219
12220
12221
12222
12223
12224
12225
12226
12227
12228
12229
12230
12231
12232
12233
12234
12235
12236
12237
12238
12239
12240
12241
12242
12243
12244
12245
12246
12247
12248
12249
12250
12251
12252
12253
12254
12255
12256
12257
12258
12259
12260
12261
12262
12263
12264
12265
12266
12267
12268
12269
12270
12271
12272
12273
12274
12275
12276
12277
12278
12279
12280
12281
12282
12283
12284
12285
12286
12287
12288
12289
12290
12291
12292
12293
12294
12295
12296
12297
12298
12299
12300
12301
12302
12303
12304
12305
12306
12307
12308
12309
12310
12311
12312
12313
12314
12315
12316
12317
12318
12319
12320
12321
12322
12323
12324
12325
12326
12327
12328
12329
12330
12331
12332
12333
12334
12335
12336
12337
12338
12339
12340
12341
12342
12343
12344
12345
12346
12347
12348
12349
12350
12351
12352
12353
12354
12355
12356
12357
12358
12359
12360
12361
12362
12363
12364
12365
12366
12367
12368
12369
12370
12371
12372
12373
12374
12375
12376
12377
12378
12379
12380
12381
12382
12383
12384
12385
12386
12387
12388
12389
12390
12391
12392
12393
12394
12395
12396
12397
12398
12399
12400
12401
12402
12403
12404
12405
12406
12407
12408
12409
12410
12411
12412
12413
12414
12415
12416
12417
12418
12419
12420
12421
12422
12423
12424
12425
12426
12427
12428
12429
12430
12431
12432
12433
12434
12435
12436
12437
12438
12439
12440
12441
12442
12443
12444
12445
12446
12447
12448
12449
12450
12451
12452
12453
12454
12455
12456
12457
12458
12459
12460
12461
12462
12463
12464
12465
12466
12467
12468
12469
12470
12471
12472
12473
12474
12475
12476
12477
12478
12479
12480
12481
12482
12483
12484
12485
12486
12487
12488
12489
12490
12491
12492
12493
12494
12495
12496
12497
12498
12499
12500
12501
12502
12503
12504
12505
12506
12507
12508
12509
12510
12511
12512
12513
12514
12515
12516
12517
12518
12519
12520
12521
12522
12523
12524
12525
12526
12527
12528
12529
12530
12531
12532
12533
12534
12535
12536
12537
12538
12539
12540
12541
12542
12543
12544
12545
12546
12547
12548
12549
12550
12551
12552
12553
12554
12555
12556
12557
12558
12559
12560
12561
12562
12563
12564
12565
12566
12567
12568
12569
12570
12571
12572
12573
12574
12575
12576
12577
12578
12579
12580
12581
12582
12583
12584
12585
12586
12587
12588
12589
12590
12591
12592
12593
12594
12595
12596
12597
12598
12599
12600
12601
12602
12603
12604
12605
12606
12607
12608
12609
12610
12611
12612
12613
12614
12615
12616
12617
12618
12619
12620
12621
12622
12623
12624
12625
12626
12627
12628
12629
12630
12631
12632
12633
12634
12635
12636
12637
12638
12639
12640
12641
12642
12643
12644
12645
12646
12647
12648
12649
12650
12651
12652
12653
12654
12655
12656
12657
12658
12659
12660
12661
12662
12663
12664
12665
12666
12667
12668
12669
12670
12671
12672
12673
12674
12675
12676
12677
12678
12679
12680
12681
12682
12683
12684
12685
12686
12687
12688
12689
12690
12691
12692
12693
12694
12695
12696
12697
12698
12699
12700
12701
12702
12703
12704
12705
12706
12707
12708
12709
12710
12711
12712
12713
12714
12715
12716
12717
12718
12719
12720
12721
12722
12723
12724
12725
12726
12727
12728
12729
12730
12731
12732
12733
12734
12735
12736
12737
12738
12739
12740
12741
12742
12743
12744
12745
12746
12747
12748
12749
12750
12751
12752
12753
12754
12755
12756
12757
12758
12759
12760
12761
12762
12763
12764
12765
12766
12767
12768
12769
12770
12771
12772
12773
12774
12775
12776
12777
12778
12779
12780
12781
12782
12783
12784
12785
12786
12787
12788
12789
12790
12791
12792
12793
12794
12795
12796
12797
12798
12799
12800
12801
12802
12803
12804
12805
12806
12807
12808
12809
12810
12811
12812
12813
12814
12815
12816
12817
12818
12819
12820
12821
12822
12823
12824
12825
12826
12827
12828
12829
12830
12831
12832
12833
12834
12835
12836
12837
12838
12839
12840
12841
12842
12843
12844
12845
12846
12847
12848
12849
12850
12851
12852
12853
12854
12855
12856
12857
12858
12859
12860
12861
12862
12863
12864
12865
12866
12867
12868
12869
12870
12871
12872
12873
12874
12875
12876
12877
12878
12879
12880
12881
12882
12883
12884
12885
12886
12887
12888
12889
12890
12891
12892
12893
12894
12895
12896
12897
12898
12899
12900
12901
12902
12903
12904
12905
12906
12907
12908
12909
12910
12911
12912
12913
12914
12915
12916
12917
12918
12919
12920
12921
12922
12923
12924
12925
12926
12927
12928
12929
12930
12931
12932
12933
12934
12935
12936
12937
12938
12939
12940
12941
12942
12943
12944
12945
12946
12947
12948
12949
12950
12951
12952
12953
12954
12955
12956
12957
12958
12959
12960
12961
12962
12963
12964
12965
12966
12967
12968
12969
12970
12971
12972
12973
12974
12975
12976
12977
12978
12979
12980
12981
12982
12983
12984
12985
12986
12987
12988
12989
12990
12991
12992
12993
12994
12995
12996
12997
12998
12999
13000
13001
13002
13003
13004
13005
13006
13007
13008
13009
13010
13011
13012
13013
13014
13015
13016
13017
13018
13019
13020
13021
13022
13023
13024
13025
13026
13027
13028
13029
13030
13031
13032
13033
13034
13035
13036
13037
13038
13039
13040
13041
13042
13043
13044
13045
13046
13047
13048
13049
13050
13051
13052
13053
13054
13055
13056
13057
13058
13059
13060
13061
13062
13063
13064
13065
13066
13067
13068
13069
13070
13071
13072
13073
13074
13075
13076
13077
13078
13079
13080
13081
13082
13083
13084
13085
13086
13087
13088
13089
13090
13091
13092
13093
13094
13095
13096
13097
13098
13099
13100
13101
13102
13103
13104
13105
13106
13107
13108
13109
13110
13111
13112
13113
13114
13115
13116
13117
13118
13119
13120
13121
13122
13123
13124
13125
13126
13127
13128
13129
13130
13131
13132
13133
13134
13135
13136
13137
13138
13139
13140
13141
13142
13143
13144
13145
13146
13147
13148
13149
13150
13151
13152
13153
13154
13155
13156
13157
13158
13159
13160
13161
13162
13163
13164
13165
13166
13167
13168
13169
13170
13171
13172
13173
13174
13175
13176
13177
13178
13179
13180
13181
13182
13183
13184
13185
13186
13187
13188
13189
13190
13191
13192
13193
13194
13195
13196
13197
13198
13199
13200
13201
13202
13203
13204
13205
13206
13207
13208
13209
13210
13211
13212
13213
13214
13215
13216
13217
13218
13219
13220
13221
13222
13223
13224
13225
13226
13227
13228
13229
13230
13231
13232
13233
13234
13235
13236
13237
13238
13239
13240
13241
13242
13243
13244
13245
13246
13247
13248
13249
13250
13251
13252
13253
13254
13255
13256
13257
13258
13259
13260
13261
13262
13263
13264
13265
13266
13267
13268
13269
13270
13271
13272
13273
13274
13275
13276
13277
13278
13279
13280
13281
13282
13283
13284
13285
13286
13287
13288
13289
13290
13291
13292
13293
13294
13295
13296
13297
13298
13299
13300
13301
13302
13303
13304
13305
13306
13307
13308
13309
13310
13311
13312
13313
13314
13315
13316
13317
13318
13319
13320
13321
13322
13323
13324
13325
13326
13327
13328
13329
13330
13331
13332
13333
13334
13335
13336
13337
13338
13339
13340
13341
13342
13343
13344
13345
13346
13347
13348
13349
13350
13351
13352
13353
13354
13355
13356
13357
13358
13359
13360
13361
13362
13363
13364
13365
13366
13367
13368
13369
13370
13371
13372
13373
13374
13375
13376
13377
13378
13379
13380
13381
13382
13383
13384
13385
13386
13387
13388
13389
13390
13391
13392
13393
13394
13395
13396
13397
13398
13399
13400
13401
13402
13403
13404
13405
13406
13407
13408
13409
13410
13411
13412
13413
13414
13415
13416
13417
13418
13419
13420
13421
13422
13423
13424
13425
13426
13427
13428
13429
13430
13431
13432
13433
13434
13435
13436
13437
13438
13439
13440
13441
13442
13443
13444
13445
13446
13447
13448
13449
13450
13451
13452
13453
13454
13455
13456
13457
13458
13459
13460
13461
13462
13463
13464
13465
13466
13467
13468
13469
13470
13471
13472
13473
13474
13475
13476
13477
13478
13479
13480
13481
13482
13483
13484
13485
13486
13487
13488
13489
13490
13491
13492
13493
13494
13495
13496
13497
13498
13499
13500
13501
13502
13503
13504
13505
13506
13507
13508
13509
13510
13511
13512
13513
13514
13515
13516
13517
13518
13519
13520
13521
13522
13523
13524
13525
13526
13527
13528
13529
13530
13531
13532
13533
13534
13535
13536
13537
13538
13539
13540
13541
13542
13543
13544
13545
13546
13547
13548
13549
13550
13551
13552
13553
13554
13555
13556
13557
13558
13559
13560
13561
13562
13563
13564
13565
13566
13567
13568
13569
13570
13571
13572
13573
13574
13575
13576
13577
13578
13579
13580
13581
13582
13583
13584
13585
13586
13587
13588
13589
13590
13591
13592
13593
13594
13595
13596
13597
13598
13599
13600
13601
13602
13603
13604
13605
13606
13607
13608
13609
13610
13611
13612
13613
13614
13615
13616
13617
13618
13619
13620
13621
13622
13623
13624
13625
13626
13627
13628
13629
13630
13631
13632
13633
13634
13635
13636
13637
13638
13639
13640
13641
13642
13643
13644
13645
13646
13647
13648
13649
13650
13651
13652
13653
13654
13655
13656
13657
13658
13659
13660
13661
13662
13663
13664
13665
13666
13667
13668
13669
13670
13671
13672
13673
13674
13675
13676
13677
13678
13679
13680
13681
13682
13683
13684
13685
13686
13687
13688
13689
13690
13691
13692
13693
13694
13695
13696
13697
13698
13699
13700
13701
13702
13703
13704
13705
13706
13707
13708
13709
13710
13711
13712
13713
13714
13715
13716
13717
13718
13719
13720
13721
13722
13723
13724
13725
13726
13727
13728
13729
13730
13731
13732
13733
13734
13735
13736
13737
13738
13739
13740
13741
13742
13743
13744
13745
13746
13747
13748
13749
13750
13751
13752
13753
13754
13755
13756
13757
13758
13759
13760
13761
13762
13763
13764
13765
13766
13767
13768
13769
13770
13771
13772
13773
13774
13775
13776
13777
13778
13779
13780
13781
13782
13783
13784
13785
13786
13787
13788
13789
13790
13791
13792
13793
13794
13795
13796
13797
13798
13799
13800
13801
13802
13803
13804
13805
13806
13807
13808
13809
13810
13811
13812
13813
13814
13815
13816
13817
13818
13819
13820
13821
13822
13823
13824
13825
13826
13827
13828
13829
13830
13831
13832
13833
13834
13835
13836
13837
13838
13839
13840
13841
13842
13843
13844
13845
13846
13847
13848
13849
13850
13851
13852
13853
13854
13855
13856
13857
13858
13859
13860
13861
13862
13863
13864
13865
13866
13867
13868
13869
13870
13871
13872
13873
13874
13875
13876
13877
13878
13879
13880
13881
13882
13883
13884
13885
13886
13887
13888
13889
13890
13891
13892
13893
13894
13895
13896
13897
13898
13899
13900
13901
13902
13903
13904
13905
13906
13907
13908
13909
13910
13911
13912
13913
13914
13915
13916
13917
13918
13919
13920
13921
13922
13923
13924
13925
13926
13927
13928
13929
13930
13931
13932
13933
13934
13935
13936
13937
13938
13939
13940
13941
13942
13943
13944
13945
13946
13947
13948
13949
13950
13951
13952
13953
13954
13955
13956
13957
13958
13959
13960
13961
13962
13963
13964
13965
13966
13967
13968
13969
13970
13971
13972
13973
13974
13975
13976
13977
13978
13979
13980
13981
13982
13983
13984
13985
13986
13987
13988
13989
13990
13991
13992
13993
13994
13995
13996
13997
13998
13999
14000
14001
14002
14003
14004
14005
14006
14007
14008
14009
14010
14011
14012
14013
14014
14015
14016
14017
14018
14019
14020
14021
14022
14023
14024
14025
14026
14027
14028
14029
14030
14031
14032
14033
14034
14035
14036
14037
14038
14039
14040
14041
14042
14043
14044
14045
14046
14047
14048
14049
14050
14051
14052
14053
14054
14055
14056
14057
14058
14059
14060
14061
14062
14063
14064
14065
14066
14067
14068
14069
14070
14071
14072
14073
14074
14075
14076
14077
14078
14079
14080
14081
14082
14083
14084
14085
14086
14087
14088
14089
14090
14091
14092
14093
14094
14095
14096
14097
14098
14099
14100
14101
14102
14103
14104
14105
14106
14107
14108
14109
14110
14111
14112
14113
14114
14115
14116
14117
14118
14119
14120
14121
14122
14123
14124
14125
14126
14127
14128
14129
14130
14131
14132
14133
14134
14135
14136
14137
14138
14139
14140
14141
14142
14143
14144
14145
14146
14147
14148
14149
14150
14151
14152
14153
14154
14155
14156
14157
14158
14159
14160
14161
14162
14163
14164
14165
14166
14167
14168
14169
14170
14171
14172
14173
14174
14175
14176
14177
14178
14179
14180
14181
14182
14183
14184
14185
14186
14187
14188
14189
14190
14191
14192
14193
14194
14195
14196
14197
14198
14199
14200
14201
14202
14203
14204
14205
14206
14207
14208
14209
14210
14211
14212
14213
14214
14215
14216
14217
14218
14219
14220
14221
14222
14223
14224
14225
14226
14227
14228
14229
14230
14231
14232
14233
14234
14235
14236
14237
14238
14239
14240
14241
14242
14243
14244
14245
14246
14247
14248
14249
14250
14251
14252
14253
14254
14255
14256
14257
14258
14259
14260
14261
14262
14263
14264
14265
14266
14267
14268
14269
14270
14271
14272
14273
14274
14275
14276
14277
14278
14279
14280
14281
14282
14283
14284
14285
14286
14287
14288
14289
14290
14291
14292
14293
14294
14295
14296
14297
14298
14299
14300
14301
14302
14303
14304
14305
14306
14307
14308
14309
14310
14311
14312
14313
14314
14315
14316
14317
14318
14319
14320
14321
14322
14323
14324
14325
14326
14327
14328
14329
14330
14331
14332
14333
14334
14335
14336
14337
14338
14339
14340
14341
14342
14343
14344
14345
14346
14347
14348
14349
14350
14351
14352
14353
14354
14355
14356
14357
14358
14359
14360
14361
14362
14363
14364
14365
14366
14367
14368
14369
14370
14371
14372
14373
14374
14375
14376
14377
14378
14379
14380
14381
14382
14383
14384
14385
14386
14387
14388
14389
14390
14391
14392
14393
14394
14395
14396
14397
14398
14399
14400
14401
14402
14403
14404
14405
14406
14407
14408
14409
14410
14411
14412
14413
14414
14415
14416
14417
14418
14419
14420
14421
14422
14423
14424
14425
14426
14427
14428
14429
14430
14431
14432
14433
14434
14435
14436
14437
14438
14439
14440
14441
14442
14443
14444
14445
14446
14447
14448
14449
14450
14451
14452
14453
14454
14455
14456
14457
14458
14459
14460
14461
14462
14463
14464
14465
14466
14467
14468
14469
14470
14471
14472
14473
14474
14475
14476
14477
14478
14479
14480
14481
14482
14483
14484
14485
14486
14487
14488
14489
14490
14491
14492
14493
14494
14495
14496
14497
14498
14499
14500
14501
14502
14503
14504
14505
14506
14507
14508
14509
14510
14511
14512
14513
14514
14515
14516
14517
14518
14519
14520
14521
14522
14523
14524
14525
14526
14527
14528
14529
14530
14531
14532
14533
14534
14535
14536
14537
14538
14539
14540
14541
14542
14543
14544
14545
14546
14547
14548
14549
14550
14551
14552
14553
14554
14555
14556
14557
14558
14559
14560
14561
14562
14563
14564
14565
14566
14567
14568
14569
14570
14571
14572
14573
14574
14575
14576
14577
14578
14579
14580
14581
14582
14583
14584
14585
14586
14587
14588
14589
14590
14591
14592
14593
14594
14595
14596
14597
14598
14599
14600
14601
14602
14603
14604
14605
14606
14607
14608
14609
14610
14611
14612
14613
14614
14615
14616
14617
14618
14619
14620
14621
14622
14623
14624
14625
14626
14627
14628
14629
14630
14631
14632
14633
14634
14635
14636
14637
14638
14639
14640
14641
14642
14643
14644
14645
14646
14647
14648
14649
14650
14651
14652
14653
14654
14655
14656
14657
14658
14659
14660
14661
14662
14663
14664
14665
14666
14667
14668
14669
14670
14671
14672
14673
14674
14675
14676
14677
14678
14679
14680
14681
14682
14683
14684
14685
14686
14687
14688
14689
14690
14691
14692
14693
14694
14695
14696
14697
14698
14699
14700
14701
14702
14703
14704
14705
14706
14707
14708
14709
14710
14711
14712
14713
14714
14715
14716
14717
14718
14719
14720
14721
14722
14723
14724
14725
14726
14727
14728
14729
14730
14731
14732
14733
14734
14735
14736
14737
14738
14739
14740
14741
14742
14743
14744
14745
14746
14747
14748
14749
14750
14751
14752
14753
14754
14755
14756
14757
14758
14759
14760
14761
14762
14763
14764
14765
14766
14767
14768
14769
14770
14771
14772
14773
14774
14775
14776
14777
14778
14779
14780
14781
14782
14783
14784
14785
14786
14787
14788
14789
14790
14791
14792
14793
14794
14795
14796
14797
14798
14799
14800
14801
14802
14803
14804
14805
14806
14807
14808
14809
14810
14811
14812
14813
14814
14815
14816
14817
14818
14819
14820
14821
14822
14823
14824
14825
14826
14827
14828
14829
14830
14831
14832
14833
14834
14835
14836
14837
14838
14839
14840
14841
14842
14843
14844
14845
14846
14847
14848
14849
14850
14851
14852
14853
14854
14855
14856
14857
14858
14859
14860
14861
14862
14863
14864
14865
14866
14867
14868
14869
14870
14871
14872
14873
14874
14875
14876
14877
14878
14879
14880
14881
14882
14883
14884
14885
14886
14887
14888
14889
14890
14891
14892
14893
14894
14895
14896
14897
14898
14899
14900
14901
14902
14903
14904
14905
14906
14907
14908
14909
14910
14911
14912
14913
14914
14915
14916
14917
14918
14919
14920
14921
14922
14923
14924
14925
14926
14927
14928
14929
14930
14931
14932
14933
14934
14935
14936
14937
14938
14939
14940
14941
14942
14943
14944
14945
14946
14947
14948
14949
14950
14951
14952
14953
14954
14955
14956
14957
14958
14959
14960
14961
14962
14963
14964
14965
14966
14967
14968
14969
14970
14971
14972
14973
14974
14975
14976
14977
14978
14979
14980
14981
14982
14983
14984
14985
14986
14987
14988
14989
14990
14991
14992
14993
14994
14995
14996
14997
14998
14999
15000
15001
15002
15003
15004
15005
15006
15007
15008
15009
15010
15011
15012
15013
15014
15015
15016
15017
15018
15019
15020
15021
15022
15023
15024
15025
15026
15027
15028
15029
15030
15031
15032
15033
15034
15035
15036
15037
15038
15039
15040
15041
15042
15043
15044
15045
15046
15047
15048
15049
15050
15051
15052
15053
15054
15055
15056
15057
15058
15059
15060
15061
15062
15063
15064
15065
15066
15067
15068
15069
15070
15071
15072
15073
15074
15075
15076
15077
15078
15079
15080
15081
15082
15083
15084
15085
15086
15087
15088
15089
15090
15091
15092
15093
15094
15095
15096
15097
15098
15099
15100
15101
15102
15103
15104
15105
15106
15107
15108
15109
15110
15111
15112
15113
15114
15115
15116
15117
15118
15119
15120
15121
15122
15123
15124
15125
15126
15127
15128
15129
15130
15131
15132
15133
15134
15135
15136
15137
15138
15139
15140
15141
15142
15143
15144
15145
15146
15147
15148
15149
15150
15151
15152
15153
15154
15155
15156
15157
15158
15159
15160
15161
15162
15163
15164
15165
15166
15167
15168
15169
15170
15171
15172
15173
15174
15175
15176
15177
15178
15179
15180
15181
15182
15183
15184
15185
15186
15187
15188
15189
15190
15191
15192
15193
15194
15195
15196
15197
15198
15199
15200
15201
15202
15203
15204
15205
15206
15207
15208
15209
15210
15211
15212
15213
15214
15215
15216
15217
15218
15219
15220
15221
15222
15223
15224
15225
15226
15227
15228
15229
15230
15231
15232
15233
15234
15235
15236
15237
15238
15239
15240
15241
15242
15243
15244
15245
15246
15247
15248
15249
15250
15251
15252
15253
15254
15255
15256
15257
15258
15259
15260
15261
15262
15263
15264
15265
15266
15267
15268
15269
15270
15271
15272
15273
15274
15275
15276
15277
15278
15279
15280
15281
15282
15283
15284
15285
15286
15287
15288
15289
15290
15291
15292
15293
15294
15295
15296
15297
15298
15299
15300
15301
15302
15303
15304
15305
15306
15307
15308
15309
15310
15311
15312
15313
15314
15315
15316
15317
15318
15319
15320
15321
15322
15323
15324
15325
15326
15327
15328
15329
15330
15331
15332
15333
15334
15335
15336
15337
15338
15339
15340
15341
15342
15343
15344
15345
15346
15347
15348
15349
15350
15351
15352
15353
15354
15355
15356
15357
15358
15359
15360
15361
15362
15363
15364
15365
15366
15367
15368
15369
15370
15371
15372
15373
15374
15375
15376
15377
15378
15379
15380
15381
15382
15383
15384
15385
15386
15387
15388
15389
15390
15391
15392
15393
15394
15395
15396
15397
15398
15399
15400
15401
15402
15403
15404
15405
15406
15407
15408
15409
15410
15411
15412
15413
15414
15415
15416
15417
15418
15419
15420
15421
15422
15423
15424
15425
15426
15427
15428
15429
15430
15431
15432
15433
15434
15435
15436
15437
15438
15439
15440
15441
15442
15443
15444
15445
15446
15447
15448
15449
15450
15451
15452
15453
15454
15455
15456
15457
15458
15459
15460
15461
15462
15463
15464
15465
15466
15467
15468
15469
15470
15471
15472
15473
15474
15475
15476
15477
15478
15479
15480
15481
15482
15483
15484
15485
15486
15487
15488
15489
15490
15491
15492
15493
15494
15495
15496
15497
15498
15499
15500
15501
15502
15503
15504
15505
15506
15507
15508
15509
15510
15511
15512
15513
15514
15515
15516
15517
15518
15519
15520
15521
15522
15523
15524
15525
15526
15527
15528
15529
15530
15531
15532
15533
15534
15535
15536
15537
15538
15539
15540
15541
15542
15543
15544
15545
15546
15547
15548
15549
15550
15551
15552
15553
15554
15555
15556
15557
15558
15559
15560
15561
15562
15563
15564
15565
15566
15567
15568
15569
15570
15571
15572
15573
15574
15575
15576
15577
15578
15579
15580
15581
15582
15583
15584
15585
15586
15587
15588
15589
15590
15591
15592
15593
15594
15595
15596
15597
15598
15599
15600
15601
15602
15603
15604
15605
15606
15607
15608
15609
15610
15611
15612
15613
15614
15615
15616
15617
15618
15619
15620
15621
15622
15623
15624
15625
15626
15627
15628
15629
15630
15631
15632
15633
15634
15635
15636
15637
15638
15639
15640
15641
15642
15643
15644
15645
15646
15647
15648
15649
15650
15651
15652
15653
15654
15655
15656
15657
15658
15659
15660
15661
15662
15663
15664
15665
15666
15667
15668
15669
15670
15671
15672
15673
15674
15675
15676
15677
15678
15679
15680
15681
15682
15683
15684
15685
15686
15687
15688
15689
15690
15691
15692
15693
15694
15695
15696
15697
15698
15699
15700
15701
15702
15703
15704
15705
15706
15707
15708
15709
15710
15711
15712
15713
15714
15715
15716
15717
15718
15719
15720
15721
15722
15723
15724
15725
15726
15727
15728
15729
15730
15731
15732
15733
15734
15735
15736
15737
15738
15739
15740
15741
15742
15743
15744
15745
15746
15747
15748
15749
15750
15751
15752
15753
15754
15755
15756
15757
15758
15759
15760
15761
15762
15763
15764
15765
15766
15767
15768
15769
15770
15771
15772
15773
15774
15775
15776
15777
15778
15779
15780
15781
15782
15783
15784
15785
15786
15787
15788
15789
15790
15791
15792
15793
15794
15795
15796
15797
15798
15799
15800
15801
15802
15803
15804
15805
15806
15807
15808
15809
15810
15811
15812
15813
15814
15815
15816
15817
15818
15819
15820
15821
15822
15823
15824
15825
15826
15827
15828
15829
15830
15831
15832
15833
15834
15835
15836
15837
15838
15839
15840
15841
15842
15843
15844
15845
15846
15847
15848
15849
15850
15851
15852
15853
15854
15855
15856
15857
15858
15859
15860
15861
15862
15863
15864
15865
15866
15867
15868
15869
15870
15871
15872
15873
15874
15875
15876
15877
15878
15879
15880
15881
15882
15883
15884
15885
15886
15887
15888
15889
15890
15891
15892
15893
15894
15895
15896
15897
15898
15899
15900
15901
15902
15903
15904
15905
15906
15907
15908
15909
15910
15911
15912
15913
15914
15915
15916
15917
15918
15919
15920
15921
15922
15923
15924
15925
15926
15927
15928
15929
15930
15931
15932
15933
15934
15935
15936
15937
15938
15939
15940
15941
15942
15943
15944
15945
15946
15947
15948
15949
15950
15951
15952
15953
15954
15955
15956
15957
15958
15959
15960
15961
15962
15963
15964
15965
15966
15967
15968
15969
15970
15971
15972
15973
15974
15975
15976
15977
15978
15979
15980
15981
15982
15983
15984
15985
15986
15987
15988
15989
15990
15991
15992
15993
15994
15995
15996
15997
15998
15999
16000
16001
16002
16003
16004
16005
16006
16007
16008
16009
16010
16011
16012
16013
16014
16015
16016
16017
16018
16019
16020
16021
16022
16023
16024
16025
16026
16027
16028
16029
16030
16031
16032
16033
16034
16035
16036
16037
16038
16039
16040
16041
16042
16043
16044
16045
16046
16047
16048
16049
16050
16051
16052
16053
16054
16055
16056
16057
16058
16059
16060
16061
16062
16063
16064
16065
16066
16067
16068
16069
16070
16071
16072
16073
16074
16075
16076
16077
16078
16079
16080
16081
16082
16083
16084
16085
16086
16087
16088
16089
16090
16091
16092
16093
16094
16095
16096
16097
16098
16099
16100
16101
16102
16103
16104
16105
16106
16107
16108
16109
16110
16111
16112
16113
16114
16115
16116
16117
16118
16119
16120
16121
16122
16123
16124
16125
16126
16127
16128
16129
16130
16131
16132
16133
16134
16135
16136
16137
16138
16139
16140
16141
16142
16143
16144
16145
16146
16147
16148
16149
16150
16151
16152
16153
16154
16155
16156
16157
16158
16159
16160
16161
16162
16163
16164
16165
16166
16167
16168
16169
16170
16171
16172
16173
16174
16175
16176
16177
16178
16179
16180
16181
16182
16183
16184
16185
16186
16187
16188
16189
16190
16191
16192
16193
16194
16195
16196
16197
16198
16199
16200
16201
16202
16203
16204
16205
16206
16207
16208
16209
16210
16211
16212
16213
16214
16215
16216
16217
16218
16219
16220
16221
16222
16223
16224
16225
16226
16227
16228
16229
16230
16231
16232
16233
16234
16235
16236
16237
16238
16239
16240
16241
16242
16243
16244
16245
16246
16247
16248
16249
16250
16251
16252
16253
16254
16255
16256
16257
16258
16259
16260
16261
16262
16263
16264
16265
16266
16267
16268
16269
16270
16271
16272
16273
16274
16275
16276
16277
16278
16279
16280
16281
16282
16283
16284
16285
16286
16287
16288
16289
16290
16291
16292
16293
16294
16295
16296
16297
16298
16299
16300
16301
16302
16303
16304
16305
16306
16307
16308
16309
16310
16311
16312
16313
16314
16315
16316
16317
16318
16319
16320
16321
16322
16323
16324
16325
16326
16327
16328
16329
16330
16331
16332
16333
16334
16335
16336
16337
16338
16339
16340
16341
16342
16343
16344
16345
16346
16347
16348
16349
16350
16351
16352
16353
16354
16355
16356
16357
16358
16359
16360
16361
16362
16363
16364
16365
16366
16367
16368
16369
16370
16371
16372
16373
16374
16375
16376
16377
16378
16379
16380
16381
16382
16383
16384
16385
16386
16387
16388
16389
16390
16391
16392
16393
16394
16395
16396
16397
16398
16399
16400
16401
16402
16403
16404
16405
16406
16407
16408
16409
16410
16411
16412
16413
16414
16415
16416
16417
16418
16419
16420
16421
16422
16423
16424
16425
16426
16427
16428
16429
16430
16431
16432
16433
16434
16435
16436
16437
16438
16439
16440
16441
16442
16443
16444
16445
16446
16447
16448
16449
16450
16451
16452
16453
16454
16455
16456
16457
16458
16459
16460
16461
16462
16463
16464
16465
16466
16467
16468
16469
16470
16471
16472
16473
16474
16475
16476
16477
16478
16479
16480
16481
16482
16483
16484
16485
16486
16487
16488
16489
16490
16491
16492
16493
16494
16495
16496
16497
16498
16499
16500
16501
16502
16503
16504
16505
16506
16507
16508
16509
16510
16511
16512
16513
16514
16515
16516
16517
16518
16519
16520
16521
16522
16523
16524
16525
16526
16527
16528
16529
16530
16531
16532
16533
16534
16535
16536
16537
16538
16539
16540
16541
16542
16543
16544
16545
16546
16547
16548
16549
16550
16551
16552
16553
16554
16555
16556
16557
16558
16559
16560
16561
16562
16563
16564
16565
16566
16567
16568
16569
16570
16571
16572
16573
16574
16575
16576
16577
16578
16579
16580
16581
16582
16583
16584
16585
16586
16587
16588
16589
16590
16591
16592
16593
16594
16595
16596
16597
16598
16599
16600
16601
16602
16603
16604
16605
16606
16607
16608
16609
16610
16611
16612
16613
16614
16615
16616
16617
16618
16619
16620
16621
16622
16623
16624
16625
16626
16627
16628
16629
16630
16631
16632
16633
16634
16635
16636
16637
16638
16639
16640
16641
16642
16643
16644
16645
16646
16647
16648
16649
16650
16651
16652
16653
16654
16655
16656
16657
16658
16659
16660
16661
16662
16663
16664
16665
16666
16667
16668
16669
16670
16671
16672
16673
16674
16675
16676
16677
16678
16679
16680
16681
16682
16683
16684
16685
16686
16687
16688
16689
16690
16691
16692
16693
16694
16695
16696
16697
16698
16699
16700
16701
16702
16703
16704
16705
16706
16707
16708
16709
16710
16711
16712
16713
16714
16715
16716
16717
16718
16719
16720
16721
16722
16723
16724
16725
16726
16727
16728
16729
16730
16731
16732
16733
16734
16735
16736
16737
16738
16739
16740
16741
16742
16743
16744
16745
16746
16747
16748
16749
16750
16751
16752
16753
16754
16755
16756
16757
16758
16759
16760
16761
16762
16763
16764
16765
16766
16767
16768
16769
16770
16771
16772
16773
16774
16775
16776
16777
16778
16779
16780
16781
16782
16783
16784
16785
16786
16787
16788
16789
16790
16791
16792
16793
16794
16795
16796
16797
16798
16799
16800
16801
16802
16803
16804
16805
16806
16807
16808
16809
16810
16811
16812
16813
16814
16815
16816
16817
16818
16819
16820
16821
16822
16823
16824
16825
16826
16827
16828
16829
16830
16831
16832
16833
16834
16835
16836
16837
16838
16839
16840
16841
16842
16843
16844
16845
16846
16847
16848
16849
16850
16851
16852
16853
16854
16855
16856
16857
16858
16859
16860
16861
16862
16863
16864
16865
16866
16867
16868
16869
16870
16871
16872
16873
16874
16875
16876
16877
16878
16879
16880
16881
16882
16883
16884
16885
16886
16887
16888
16889
16890
16891
16892
16893
16894
16895
16896
16897
16898
16899
16900
16901
16902
16903
16904
16905
16906
16907
16908
16909
16910
16911
16912
16913
16914
16915
16916
16917
16918
16919
16920
16921
16922
16923
16924
16925
16926
16927
16928
16929
16930
16931
16932
16933
16934
16935
16936
16937
16938
16939
16940
16941
16942
16943
16944
16945
16946
16947
16948
16949
16950
16951
16952
16953
16954
16955
16956
16957
16958
16959
16960
16961
16962
16963
16964
16965
16966
16967
16968
16969
16970
16971
16972
16973
16974
16975
16976
16977
16978
16979
16980
16981
16982
16983
16984
16985
16986
16987
16988
16989
16990
16991
16992
16993
16994
16995
16996
16997
16998
16999
17000
17001
17002
17003
17004
17005
17006
17007
17008
17009
17010
17011
17012
17013
17014
17015
17016
17017
17018
17019
17020
17021
17022
17023
17024
17025
17026
17027
17028
17029
17030
17031
17032
17033
17034
17035
17036
17037
17038
17039
17040
17041
17042
17043
17044
17045
17046
17047
17048
17049
17050
17051
17052
17053
17054
17055
17056
17057
17058
17059
17060
17061
17062
17063
17064
17065
17066
17067
17068
17069
17070
17071
17072
17073
17074
17075
17076
17077
17078
17079
17080
17081
17082
17083
17084
17085
17086
17087
17088
17089
17090
17091
17092
17093
17094
17095
17096
17097
17098
17099
17100
17101
17102
17103
17104
17105
17106
17107
17108
17109
17110
17111
17112
17113
17114
17115
17116
17117
17118
17119
17120
17121
17122
17123
17124
17125
17126
17127
17128
17129
17130
17131
17132
17133
17134
17135
17136
17137
17138
17139
17140
17141
17142
17143
17144
17145
17146
17147
17148
17149
17150
17151
17152
17153
17154
17155
17156
17157
17158
17159
17160
17161
17162
17163
17164
17165
17166
17167
17168
17169
17170
17171
17172
17173
17174
17175
17176
17177
17178
17179
17180
17181
17182
17183
17184
17185
17186
17187
17188
17189
17190
17191
17192
17193
17194
17195
17196
17197
17198
17199
17200
17201
17202
17203
17204
17205
17206
17207
17208
17209
17210
17211
17212
17213
17214
17215
17216
17217
17218
17219
17220
17221
17222
17223
17224
17225
17226
17227
17228
17229
17230
17231
17232
17233
17234
17235
17236
17237
17238
17239
17240
17241
17242
17243
17244
17245
17246
17247
17248
17249
17250
17251
17252
17253
17254
17255
17256
17257
17258
17259
17260
17261
17262
17263
17264
17265
17266
17267
17268
17269
17270
17271
17272
17273
17274
17275
17276
17277
17278
17279
17280
17281
17282
17283
17284
17285
17286
17287
17288
17289
17290
17291
17292
17293
17294
17295
17296
17297
17298
17299
17300
17301
17302
17303
17304
17305
17306
17307
17308
17309
17310
17311
17312
17313
17314
17315
17316
17317
17318
17319
17320
17321
17322
17323
17324
17325
17326
17327
17328
17329
17330
17331
17332
17333
17334
17335
17336
17337
17338
17339
17340
17341
17342
17343
17344
17345
17346
17347
17348
17349
17350
17351
17352
17353
17354
17355
17356
17357
17358
17359
17360
17361
17362
17363
17364
17365
17366
17367
17368
17369
17370
17371
17372
17373
17374
17375
17376
17377
17378
17379
17380
17381
17382
17383
17384
17385
17386
17387
17388
17389
17390
17391
17392
17393
17394
17395
17396
17397
17398
17399
17400
17401
17402
17403
17404
17405
17406
17407
17408
17409
17410
17411
17412
17413
17414
17415
17416
17417
17418
17419
17420
17421
17422
17423
17424
17425
17426
17427
17428
17429
17430
17431
17432
17433
17434
17435
17436
17437
17438
17439
17440
17441
17442
17443
17444
17445
17446
17447
17448
17449
17450
17451
17452
17453
17454
17455
17456
17457
17458
17459
17460
17461
17462
17463
17464
17465
17466
17467
17468
17469
17470
17471
17472
17473
17474
17475
17476
17477
17478
17479
17480
17481
17482
17483
17484
17485
17486
17487
17488
17489
17490
17491
17492
17493
17494
17495
17496
17497
17498
17499
17500
17501
17502
17503
17504
17505
17506
17507
17508
17509
17510
17511
17512
17513
17514
17515
17516
17517
17518
17519
17520
17521
17522
17523
17524
17525
17526
17527
17528
17529
17530
17531
17532
17533
17534
17535
17536
17537
17538
17539
17540
17541
17542
17543
17544
17545
17546
17547
17548
17549
17550
17551
17552
17553
17554
17555
17556
17557
17558
17559
17560
17561
17562
17563
17564
17565
17566
17567
17568
17569
17570
17571
17572
17573
17574
17575
17576
17577
17578
17579
17580
17581
17582
17583
17584
17585
17586
17587
17588
17589
17590
17591
17592
17593
17594
17595
17596
17597
17598
17599
17600
17601
17602
17603
17604
17605
17606
17607
17608
17609
17610
17611
17612
17613
17614
17615
17616
17617
17618
17619
17620
17621
17622
17623
17624
17625
17626
17627
17628
17629
17630
17631
17632
17633
17634
17635
17636
17637
17638
17639
17640
17641
17642
17643
17644
17645
17646
17647
17648
17649
17650
17651
17652
17653
17654
17655
17656
17657
17658
17659
17660
17661
17662
17663
17664
17665
17666
17667
17668
17669
17670
17671
17672
17673
17674
17675
17676
17677
17678
17679
17680
17681
17682
17683
17684
17685
17686
17687
17688
17689
17690
17691
17692
17693
17694
17695
17696
17697
17698
17699
17700
17701
17702
17703
17704
17705
17706
17707
17708
17709
17710
17711
17712
17713
17714
17715
17716
17717
17718
17719
17720
17721
17722
17723
17724
17725
17726
17727
17728
17729
17730
17731
17732
17733
17734
17735
17736
17737
17738
17739
17740
17741
17742
17743
17744
17745
17746
17747
17748
17749
17750
17751
17752
17753
17754
17755
17756
17757
17758
17759
17760
17761
17762
17763
17764
17765
17766
17767
17768
17769
17770
17771
17772
17773
17774
17775
17776
17777
17778
17779
17780
17781
17782
17783
17784
17785
17786
17787
17788
17789
17790
17791
17792
17793
17794
17795
17796
17797
17798
17799
17800
17801
17802
17803
17804
17805
17806
17807
17808
17809
17810
17811
17812
17813
17814
17815
17816
17817
17818
17819
17820
17821
17822
17823
17824
17825
17826
17827
17828
17829
17830
17831
17832
17833
17834
17835
17836
17837
17838
17839
17840
17841
17842
17843
17844
17845
17846
17847
17848
17849
17850
17851
17852
17853
17854
17855
17856
17857
17858
17859
17860
17861
17862
17863
17864
17865
17866
17867
17868
17869
17870
17871
17872
17873
17874
17875
17876
17877
17878
17879
17880
17881
17882
17883
17884
17885
17886
17887
17888
17889
17890
17891
17892
17893
17894
17895
17896
17897
17898
17899
17900
17901
17902
17903
17904
17905
17906
17907
17908
17909
17910
17911
17912
17913
17914
17915
17916
17917
17918
17919
17920
17921
17922
17923
17924
17925
17926
17927
17928
17929
17930
17931
17932
17933
17934
17935
17936
17937
17938
17939
17940
17941
17942
17943
17944
17945
17946
17947
17948
17949
17950
17951
17952
17953
17954
17955
17956
17957
17958
17959
17960
17961
17962
17963
17964
17965
17966
17967
17968
17969
17970
17971
17972
17973
17974
17975
17976
17977
17978
17979
17980
17981
17982
17983
17984
17985
17986
17987
17988
17989
17990
17991
17992
17993
17994
17995
17996
17997
17998
17999
18000
18001
18002
18003
18004
18005
18006
18007
18008
18009
18010
18011
18012
18013
18014
18015
18016
18017
18018
18019
18020
18021
18022
18023
18024
18025
18026
18027
18028
18029
18030
18031
18032
18033
18034
18035
18036
18037
18038
18039
18040
18041
18042
18043
18044
18045
18046
18047
18048
18049
18050
18051
18052
18053
18054
18055
18056
18057
18058
18059
18060
18061
18062
18063
18064
18065
18066
18067
18068
18069
18070
18071
18072
18073
18074
18075
18076
18077
18078
18079
18080
18081
18082
18083
18084
18085
18086
18087
18088
18089
18090
18091
18092
18093
18094
18095
18096
18097
18098
18099
18100
18101
18102
18103
18104
18105
18106
18107
18108
18109
18110
18111
18112
18113
18114
18115
18116
18117
18118
18119
18120
18121
18122
18123
18124
18125
18126
18127
18128
18129
18130
18131
18132
18133
18134
18135
18136
18137
18138
18139
18140
18141
18142
18143
18144
18145
18146
18147
18148
18149
18150
18151
18152
18153
18154
18155
18156
18157
18158
18159
18160
18161
18162
18163
18164
18165
18166
18167
18168
18169
18170
18171
18172
18173
18174
18175
18176
18177
18178
18179
18180
18181
18182
18183
18184
18185
18186
18187
18188
18189
18190
18191
18192
18193
18194
18195
18196
18197
18198
18199
18200
18201
18202
18203
18204
18205
18206
18207
18208
18209
18210
18211
18212
18213
18214
18215
18216
18217
18218
18219
18220
18221
18222
18223
18224
18225
18226
18227
18228
18229
18230
18231
18232
18233
18234
18235
18236
18237
18238
18239
18240
18241
18242
18243
18244
18245
18246
18247
18248
18249
18250
18251
18252
18253
18254
18255
18256
18257
18258
18259
18260
18261
18262
18263
18264
18265
18266
18267
18268
18269
18270
18271
18272
18273
18274
18275
18276
18277
18278
18279
18280
18281
18282
18283
18284
18285
18286
18287
18288
18289
18290
18291
18292
18293
18294
18295
18296
18297
18298
18299
18300
18301
18302
18303
18304
18305
18306
18307
18308
18309
18310
18311
18312
18313
18314
18315
18316
18317
18318
18319
18320
18321
18322
18323
18324
18325
18326
18327
18328
18329
18330
18331
18332
18333
18334
18335
18336
18337
18338
18339
18340
18341
18342
18343
18344
18345
18346
18347
18348
18349
18350
18351
18352
18353
18354
18355
18356
18357
18358
18359
18360
18361
18362
18363
18364
18365
18366
18367
18368
18369
18370
18371
18372
18373
18374
18375
18376
18377
18378
18379
18380
18381
18382
18383
18384
18385
18386
18387
18388
18389
18390
18391
18392
18393
18394
18395
18396
18397
18398
18399
18400
18401
18402
18403
18404
18405
18406
18407
18408
18409
18410
18411
18412
18413
18414
18415
18416
18417
18418
18419
18420
18421
18422
18423
18424
18425
18426
18427
18428
18429
18430
18431
18432
18433
18434
18435
18436
18437
18438
18439
18440
18441
18442
18443
18444
18445
18446
18447
18448
18449
18450
18451
18452
18453
18454
18455
18456
18457
18458
18459
18460
18461
18462
18463
18464
18465
18466
18467
18468
18469
18470
18471
18472
18473
18474
18475
18476
18477
18478
18479
18480
18481
18482
18483
18484
18485
18486
18487
18488
18489
18490
18491
18492
18493
18494
18495
18496
18497
18498
18499
18500
18501
18502
18503
18504
18505
18506
18507
18508
18509
18510
18511
18512
18513
18514
18515
18516
18517
18518
18519
18520
18521
18522
18523
18524
18525
18526
18527
18528
18529
18530
18531
18532
18533
18534
18535
18536
18537
18538
18539
18540
18541
18542
18543
18544
18545
18546
18547
18548
18549
18550
18551
18552
18553
18554
18555
18556
18557
18558
18559
18560
18561
18562
18563
18564
18565
18566
18567
18568
18569
18570
18571
18572
18573
18574
18575
18576
18577
18578
18579
18580
18581
18582
18583
18584
18585
18586
18587
18588
18589
18590
18591
18592
18593
18594
18595
18596
18597
18598
18599
18600
18601
18602
18603
18604
18605
18606
18607
18608
18609
18610
18611
18612
18613
18614
18615
18616
18617
18618
18619
18620
18621
18622
18623
18624
18625
18626
18627
18628
18629
18630
18631
18632
18633
18634
18635
18636
18637
18638
18639
18640
18641
18642
18643
18644
18645
18646
18647
18648
18649
18650
18651
18652
18653
18654
18655
18656
18657
18658
18659
18660
18661
18662
18663
18664
18665
18666
18667
18668
18669
18670
18671
18672
18673
18674
18675
18676
18677
18678
18679
18680
18681
18682
18683
18684
18685
18686
18687
18688
18689
18690
18691
18692
18693
18694
18695
18696
18697
18698
18699
18700
18701
18702
18703
18704
18705
18706
18707
18708
18709
18710
18711
18712
18713
18714
18715
18716
18717
18718
18719
18720
18721
18722
18723
18724
18725
18726
18727
18728
18729
18730
18731
18732
18733
18734
18735
18736
18737
18738
18739
18740
18741
18742
18743
18744
18745
18746
18747
18748
18749
18750
18751
18752
18753
18754
18755
18756
18757
18758
18759
18760
18761
18762
18763
18764
18765
18766
18767
18768
18769
18770
18771
18772
18773
18774
18775
18776
18777
18778
18779
18780
18781
18782
18783
18784
18785
18786
18787
18788
18789
18790
18791
18792
18793
18794
18795
18796
18797
18798
18799
18800
18801
18802
18803
18804
18805
18806
18807
18808
18809
18810
18811
18812
18813
18814
18815
18816
18817
18818
18819
18820
18821
18822
18823
18824
18825
18826
18827
18828
18829
18830
18831
18832
18833
18834
18835
18836
18837
18838
18839
18840
18841
18842
18843
18844
18845
18846
18847
18848
18849
18850
18851
18852
18853
18854
18855
18856
18857
18858
18859
18860
18861
18862
18863
18864
18865
18866
18867
18868
18869
18870
18871
18872
18873
18874
18875
18876
18877
18878
18879
18880
18881
18882
18883
18884
18885
18886
18887
18888
18889
18890
18891
18892
18893
18894
18895
18896
18897
18898
18899
18900
18901
18902
18903
18904
18905
18906
18907
18908
18909
18910
18911
18912
18913
18914
18915
18916
18917
18918
18919
18920
18921
18922
18923
18924
18925
18926
18927
18928
18929
18930
18931
18932
18933
18934
18935
18936
18937
18938
18939
18940
18941
18942
18943
18944
18945
18946
18947
18948
18949
18950
18951
18952
18953
18954
18955
18956
18957
18958
18959
18960
18961
18962
18963
18964
18965
18966
18967
18968
18969
18970
18971
18972
18973
18974
18975
18976
18977
18978
18979
18980
18981
18982
18983
18984
18985
18986
18987
18988
18989
18990
18991
18992
18993
18994
18995
18996
18997
18998
18999
19000
19001
19002
19003
19004
19005
19006
19007
19008
19009
19010
19011
19012
19013
19014
19015
19016
19017
19018
19019
19020
19021
19022
19023
19024
19025
19026
19027
19028
19029
19030
19031
19032
19033
19034
19035
19036
19037
19038
19039
19040
19041
19042
19043
19044
19045
19046
19047
19048
19049
19050
19051
19052
19053
19054
19055
19056
19057
19058
19059
19060
19061
19062
19063
19064
19065
19066
19067
19068
19069
19070
19071
19072
19073
19074
19075
19076
19077
19078
19079
19080
19081
19082
19083
19084
19085
19086
19087
19088
19089
19090
19091
19092
19093
19094
19095
19096
19097
19098
19099
19100
19101
19102
19103
19104
19105
19106
19107
19108
19109
19110
19111
19112
19113
19114
19115
19116
19117
19118
19119
19120
19121
19122
19123
19124
19125
19126
19127
19128
19129
19130
19131
19132
19133
19134
19135
19136
19137
19138
19139
19140
19141
19142
19143
19144
19145
19146
19147
19148
19149
19150
19151
19152
19153
19154
19155
19156
19157
19158
19159
19160
19161
19162
19163
19164
19165
19166
19167
19168
19169
19170
19171
19172
19173
19174
19175
19176
19177
19178
19179
19180
19181
19182
19183
19184
19185
19186
19187
19188
19189
19190
19191
19192
19193
19194
19195
19196
19197
19198
19199
19200
19201
19202
19203
19204
19205
19206
19207
19208
19209
19210
19211
19212
19213
19214
19215
19216
19217
19218
19219
19220
19221
19222
19223
19224
19225
19226
19227
19228
19229
19230
19231
19232
19233
19234
19235
19236
19237
19238
19239
19240
19241
19242
19243
19244
19245
19246
19247
19248
19249
19250
19251
19252
19253
19254
19255
19256
19257
19258
19259
19260
19261
19262
19263
19264
19265
19266
19267
19268
19269
19270
19271
19272
19273
19274
19275
19276
19277
19278
19279
19280
19281
19282
19283
19284
19285
19286
19287
19288
19289
19290
19291
19292
19293
19294
19295
19296
19297
19298
19299
19300
19301
19302
19303
19304
19305
19306
19307
19308
19309
19310
19311
19312
19313
19314
19315
19316
19317
19318
19319
19320
19321
19322
19323
19324
19325
19326
19327
19328
19329
19330
19331
19332
19333
19334
19335
19336
19337
19338
19339
19340
19341
19342
19343
19344
19345
19346
19347
19348
19349
19350
19351
19352
19353
19354
19355
19356
19357
19358
19359
19360
19361
19362
19363
19364
19365
19366
19367
19368
19369
19370
19371
19372
19373
19374
19375
19376
19377
19378
19379
19380
19381
19382
19383
19384
19385
19386
19387
19388
19389
19390
19391
19392
19393
19394
19395
19396
19397
19398
19399
19400
19401
19402
19403
19404
19405
19406
19407
19408
19409
19410
19411
19412
19413
19414
19415
19416
19417
19418
19419
19420
19421
19422
19423
19424
19425
19426
19427
19428
19429
19430
19431
19432
19433
19434
19435
19436
19437
19438
19439
19440
19441
19442
19443
19444
19445
19446
19447
19448
19449
19450
19451
19452
19453
19454
19455
19456
19457
19458
19459
19460
19461
19462
19463
19464
19465
19466
19467
19468
19469
19470
19471
19472
19473
19474
19475
19476
19477
19478
19479
19480
19481
19482
19483
19484
19485
19486
19487
19488
19489
19490
19491
19492
19493
19494
19495
19496
19497
19498
19499
19500
19501
19502
19503
19504
19505
19506
19507
19508
19509
19510
19511
19512
19513
19514
19515
19516
19517
19518
19519
19520
19521
19522
19523
19524
19525
19526
19527
19528
19529
19530
19531
19532
19533
19534
19535
19536
19537
19538
19539
19540
19541
19542
19543
19544
19545
19546
19547
19548
19549
19550
19551
19552
19553
19554
19555
19556
19557
19558
19559
19560
19561
19562
19563
19564
19565
19566
19567
19568
19569
19570
19571
19572
19573
19574
19575
19576
19577
19578
19579
19580
19581
19582
19583
19584
19585
19586
19587
19588
19589
19590
19591
19592
19593
19594
19595
19596
19597
19598
19599
19600
19601
19602
19603
19604
19605
19606
19607
19608
19609
19610
19611
19612
19613
19614
19615
19616
19617
19618
19619
19620
19621
19622
19623
19624
19625
19626
19627
19628
19629
19630
19631
19632
19633
19634
19635
19636
19637
19638
19639
19640
19641
19642
19643
19644
19645
19646
19647
19648
19649
19650
19651
19652
19653
19654
19655
19656
19657
19658
19659
19660
19661
19662
19663
19664
19665
19666
19667
19668
19669
19670
19671
19672
19673
19674
19675
19676
19677
19678
19679
19680
19681
19682
19683
19684
19685
19686
19687
19688
19689
19690
19691
19692
19693
19694
19695
19696
19697
19698
19699
19700
19701
19702
19703
19704
19705
19706
19707
19708
19709
19710
19711
19712
19713
19714
19715
19716
19717
19718
19719
19720
19721
19722
19723
19724
19725
19726
19727
19728
19729
19730
19731
19732
19733
19734
19735
19736
19737
19738
19739
19740
19741
19742
19743
19744
19745
19746
19747
19748
19749
19750
19751
19752
19753
19754
19755
19756
19757
19758
19759
19760
19761
19762
19763
19764
19765
19766
19767
19768
19769
19770
19771
19772
19773
19774
19775
19776
19777
19778
19779
19780
19781
19782
19783
19784
19785
19786
19787
19788
19789
19790
19791
19792
19793
19794
19795
19796
19797
19798
19799
19800
19801
19802
19803
19804
19805
19806
19807
19808
19809
19810
19811
19812
19813
19814
19815
19816
19817
19818
19819
19820
19821
19822
19823
19824
19825
19826
19827
19828
19829
19830
19831
19832
19833
19834
19835
19836
19837
19838
19839
19840
19841
19842
19843
19844
19845
19846
19847
19848
19849
19850
19851
19852
19853
19854
19855
19856
19857
19858
19859
19860
19861
19862
19863
19864
19865
19866
19867
19868
19869
19870
19871
19872
19873
19874
19875
19876
19877
19878
19879
19880
19881
19882
19883
19884
19885
19886
19887
19888
19889
19890
19891
19892
19893
19894
19895
19896
19897
19898
19899
19900
19901
19902
19903
19904
19905
19906
19907
19908
19909
19910
19911
19912
19913
19914
19915
19916
19917
19918
19919
19920
19921
19922
19923
19924
19925
19926
19927
19928
19929
19930
19931
19932
19933
19934
19935
19936
19937
19938
19939
19940
19941
19942
19943
19944
19945
19946
19947
19948
19949
19950
19951
19952
19953
19954
19955
19956
19957
19958
19959
19960
19961
19962
19963
19964
19965
19966
19967
19968
19969
19970
19971
19972
19973
19974
19975
19976
19977
19978
19979
19980
19981
19982
19983
19984
19985
19986
19987
19988
19989
19990
19991
19992
19993
19994
19995
19996
19997
19998
19999
20000
20001
20002
20003
20004
20005
20006
20007
20008
20009
20010
20011
20012
20013
20014
20015
20016
20017
20018
20019
20020
20021
20022
20023
20024
20025
20026
20027
20028
20029
20030
20031
20032
20033
20034
20035
20036
20037
20038
20039
20040
20041
20042
20043
20044
20045
20046
20047
20048
20049
20050
20051
20052
20053
20054
20055
20056
20057
20058
20059
20060
20061
20062
20063
20064
20065
20066
20067
20068
20069
20070
20071
20072
20073
20074
20075
20076
20077
20078
20079
20080
20081
20082
20083
20084
20085
20086
20087
20088
20089
20090
20091
20092
20093
20094
20095
20096
20097
20098
20099
20100
20101
20102
20103
20104
20105
20106
20107
20108
20109
20110
20111
20112
20113
20114
20115
20116
20117
20118
20119
20120
20121
20122
20123
20124
20125
20126
20127
20128
20129
20130
20131
20132
20133
20134
20135
20136
20137
20138
20139
20140
20141
20142
20143
20144
20145
20146
20147
20148
20149
20150
20151
20152
20153
20154
20155
20156
20157
20158
20159
20160
20161
20162
20163
20164
20165
20166
20167
20168
20169
20170
20171
20172
20173
20174
20175
20176
20177
20178
20179
20180
20181
20182
20183
20184
20185
20186
20187
20188
20189
20190
20191
20192
20193
20194
20195
20196
20197
20198
20199
20200
20201
20202
20203
20204
20205
20206
20207
20208
20209
20210
20211
20212
20213
20214
20215
20216
20217
20218
20219
20220
20221
20222
20223
20224
20225
20226
20227
20228
20229
20230
20231
20232
20233
20234
20235
20236
20237
20238
20239
20240
20241
20242
20243
20244
20245
20246
20247
20248
20249
20250
20251
20252
20253
20254
20255
20256
20257
20258
20259
20260
20261
20262
20263
20264
20265
20266
20267
20268
20269
20270
20271
20272
20273
20274
20275
20276
20277
20278
20279
20280
20281
20282
20283
20284
20285
20286
20287
20288
20289
20290
20291
20292
20293
20294
20295
20296
20297
20298
20299
20300
20301
20302
20303
20304
20305
20306
20307
20308
20309
20310
20311
20312
20313
20314
20315
20316
20317
20318
20319
20320
20321
20322
20323
20324
20325
20326
20327
20328
20329
20330
20331
20332
20333
20334
20335
20336
20337
20338
20339
20340
20341
20342
20343
20344
20345
20346
20347
20348
20349
20350
20351
20352
20353
20354
20355
20356
20357
20358
20359
20360
20361
20362
20363
20364
20365
20366
20367
20368
20369
20370
20371
20372
20373
20374
20375
20376
20377
20378
20379
20380
20381
20382
20383
20384
20385
20386
20387
20388
20389
20390
20391
20392
20393
20394
20395
20396
20397
20398
20399
20400
20401
20402
20403
20404
20405
20406
20407
20408
20409
20410
20411
20412
20413
20414
20415
20416
20417
20418
20419
20420
20421
20422
20423
20424
20425
20426
20427
20428
20429
20430
20431
20432
20433
20434
20435
20436
20437
20438
20439
20440
20441
20442
20443
20444
20445
20446
20447
20448
20449
20450
20451
20452
20453
20454
20455
20456
20457
20458
20459
20460
20461
20462
20463
20464
20465
20466
20467
20468
20469
20470
20471
20472
20473
20474
20475
20476
20477
20478
20479
20480
20481
20482
20483
20484
20485
20486
20487
20488
20489
20490
20491
20492
20493
20494
20495
20496
20497
20498
20499
20500
20501
20502
20503
20504
20505
20506
20507
20508
20509
20510
20511
20512
20513
20514
20515
20516
20517
20518
20519
20520
20521
20522
20523
20524
20525
20526
20527
20528
20529
20530
20531
20532
20533
20534
20535
20536
20537
20538
20539
20540
20541
20542
20543
20544
20545
20546
20547
20548
20549
20550
20551
20552
20553
20554
20555
20556
20557
20558
20559
20560
20561
20562
20563
20564
20565
20566
20567
20568
20569
20570
20571
20572
20573
20574
20575
20576
20577
20578
20579
20580
20581
20582
20583
20584
20585
20586
20587
20588
20589
20590
20591
20592
20593
20594
20595
20596
20597
20598
20599
20600
20601
20602
20603
20604
20605
20606
20607
20608
20609
20610
20611
20612
20613
20614
20615
20616
20617
20618
20619
20620
20621
20622
20623
20624
20625
20626
20627
20628
20629
20630
20631
20632
20633
20634
20635
20636
20637
20638
20639
20640
20641
20642
20643
20644
20645
20646
20647
20648
20649
20650
20651
20652
20653
20654
20655
20656
20657
20658
20659
20660
20661
20662
20663
20664
20665
20666
20667
20668
20669
20670
20671
20672
20673
20674
20675
20676
20677
20678
20679
20680
20681
20682
20683
20684
20685
20686
20687
20688
20689
20690
20691
20692
20693
20694
20695
20696
20697
20698
20699
20700
20701
20702
20703
20704
20705
20706
20707
20708
20709
20710
20711
20712
20713
20714
20715
20716
20717
20718
20719
20720
20721
20722
20723
20724
20725
20726
20727
20728
20729
20730
20731
20732
20733
20734
20735
20736
20737
20738
20739
20740
20741
20742
20743
20744
20745
20746
20747
20748
20749
20750
20751
20752
20753
20754
20755
20756
20757
20758
20759
20760
20761
20762
20763
20764
20765
20766
20767
20768
20769
20770
20771
20772
20773
20774
20775
20776
20777
20778
20779
20780
20781
20782
20783
20784
20785
20786
20787
20788
20789
20790
20791
20792
20793
20794
20795
20796
20797
20798
20799
20800
20801
20802
20803
20804
20805
20806
20807
20808
20809
20810
20811
20812
20813
20814
20815
20816
20817
20818
20819
20820
20821
20822
20823
20824
20825
20826
20827
20828
20829
20830
20831
20832
20833
20834
20835
20836
20837
20838
20839
20840
20841
20842
20843
20844
20845
20846
20847
20848
20849
20850
20851
20852
20853
20854
20855
20856
20857
20858
20859
20860
20861
20862
20863
20864
20865
20866
20867
20868
20869
20870
20871
20872
20873
20874
20875
20876
20877
20878
20879
20880
20881
20882
20883
20884
20885
20886
20887
20888
20889
20890
20891
20892
20893
20894
20895
20896
20897
20898
20899
20900
20901
20902
20903
20904
20905
20906
20907
20908
20909
20910
20911
20912
20913
20914
20915
20916
20917
20918
20919
20920
20921
20922
20923
20924
20925
20926
20927
20928
20929
20930
20931
20932
20933
20934
20935
20936
20937
20938
20939
20940
20941
20942
20943
20944
20945
20946
20947
20948
20949
20950
20951
20952
20953
20954
20955
20956
20957
20958
20959
20960
20961
20962
20963
20964
20965
20966
20967
20968
20969
20970
20971
20972
20973
20974
20975
20976
20977
20978
20979
20980
20981
20982
20983
20984
20985
20986
20987
20988
20989
20990
20991
20992
20993
20994
20995
20996
20997
20998
20999
21000
21001
21002
21003
21004
21005
21006
21007
21008
21009
21010
21011
21012
21013
21014
21015
21016
21017
21018
21019
21020
21021
21022
21023
21024
21025
21026
21027
21028
21029
21030
21031
21032
21033
21034
21035
21036
21037
21038
21039
21040
21041
21042
21043
21044
21045
21046
21047
21048
21049
21050
21051
21052
21053
21054
21055
21056
21057
21058
21059
21060
21061
21062
21063
21064
21065
21066
21067
21068
21069
21070
21071
21072
21073
21074
21075
21076
21077
21078
21079
21080
21081
21082
21083
21084
21085
21086
21087
21088
21089
21090
21091
21092
21093
21094
21095
21096
21097
21098
21099
21100
21101
21102
21103
21104
21105
21106
21107
21108
21109
21110
21111
21112
21113
21114
21115
21116
21117
21118
21119
21120
21121
21122
21123
21124
21125
21126
21127
21128
21129
21130
21131
21132
21133
21134
21135
21136
21137
21138
21139
21140
21141
21142
21143
21144
21145
21146
21147
21148
21149
21150
21151
21152
21153
21154
21155
21156
21157
21158
21159
21160
21161
21162
21163
21164
21165
21166
21167
21168
21169
21170
21171
21172
21173
21174
21175
21176
21177
21178
21179
21180
21181
21182
21183
21184
21185
21186
21187
21188
21189
21190
21191
21192
21193
21194
21195
21196
21197
21198
21199
21200
21201
21202
21203
21204
21205
21206
21207
21208
21209
21210
21211
21212
21213
21214
21215
21216
21217
21218
21219
21220
21221
21222
21223
21224
21225
21226
21227
21228
21229
21230
21231
21232
21233
21234
21235
21236
21237
21238
21239
21240
21241
21242
21243
21244
21245
21246
21247
21248
21249
21250
21251
21252
21253
21254
21255
21256
21257
21258
21259
21260
21261
21262
21263
21264
21265
21266
21267
21268
21269
21270
21271
21272
21273
21274
21275
21276
21277
21278
21279
21280
21281
21282
21283
21284
21285
21286
21287
21288
21289
21290
21291
21292
21293
21294
21295
21296
21297
21298
21299
21300
21301
21302
21303
21304
21305
21306
21307
21308
21309
21310
21311
21312
21313
21314
21315
21316
21317
21318
21319
21320
21321
21322
21323
21324
21325
21326
21327
21328
21329
21330
21331
21332
21333
21334
21335
21336
21337
21338
21339
21340
21341
21342
21343
21344
21345
21346
21347
21348
21349
21350
21351
21352
21353
21354
21355
21356
21357
21358
21359
21360
21361
21362
21363
21364
21365
21366
21367
21368
21369
21370
21371
21372
21373
21374
21375
21376
21377
21378
21379
21380
21381
21382
21383
21384
21385
21386
21387
21388
21389
21390
21391
21392
21393
21394
21395
21396
21397
21398
21399
21400
21401
21402
21403
21404
21405
21406
21407
21408
21409
21410
21411
21412
21413
21414
21415
21416
21417
21418
21419
21420
21421
21422
21423
21424
21425
21426
21427
21428
21429
21430
21431
21432
21433
21434
21435
21436
21437
21438
21439
21440
21441
21442
21443
21444
21445
21446
21447
21448
21449
21450
21451
21452
21453
21454
21455
21456
21457
21458
21459
21460
21461
21462
21463
21464
21465
21466
21467
21468
21469
21470
21471
21472
21473
21474
21475
21476
21477
21478
21479
21480
21481
21482
21483
21484
21485
21486
21487
21488
21489
21490
21491
21492
21493
21494
21495
21496
21497
21498
21499
21500
21501
21502
21503
21504
21505
21506
21507
21508
21509
21510
21511
21512
21513
21514
21515
21516
21517
21518
21519
21520
21521
21522
21523
21524
21525
21526
21527
21528
21529
21530
21531
21532
21533
21534
21535
21536
21537
21538
21539
21540
21541
21542
21543
21544
21545
21546
21547
21548
21549
21550
21551
21552
21553
21554
21555
21556
21557
21558
21559
21560
21561
21562
21563
21564
21565
21566
21567
21568
21569
21570
21571
21572
21573
21574
21575
21576
21577
21578
21579
21580
21581
21582
21583
21584
21585
21586
21587
21588
21589
21590
21591
21592
21593
21594
21595
21596
21597
21598
21599
21600
21601
21602
21603
21604
21605
21606
21607
21608
21609
21610
21611
21612
21613
21614
21615
21616
21617
21618
21619
21620
21621
21622
21623
21624
21625
21626
21627
21628
21629
21630
21631
21632
21633
21634
21635
21636
21637
21638
21639
21640
21641
21642
21643
21644
21645
21646
21647
21648
21649
21650
21651
21652
21653
21654
21655
21656
21657
21658
21659
21660
21661
21662
21663
21664
21665
21666
21667
21668
21669
21670
21671
21672
21673
21674
21675
21676
21677
21678
21679
21680
21681
21682
21683
21684
21685
21686
21687
21688
21689
21690
21691
21692
21693
21694
21695
21696
21697
21698
21699
21700
21701
21702
21703
21704
21705
21706
21707
21708
21709
21710
21711
21712
21713
21714
21715
21716
21717
21718
21719
21720
21721
21722
21723
21724
21725
21726
21727
21728
21729
21730
21731
21732
21733
21734
21735
21736
21737
21738
21739
21740
21741
21742
21743
21744
21745
21746
21747
21748
21749
21750
21751
21752
21753
21754
21755
21756
21757
21758
21759
21760
21761
21762
21763
21764
21765
21766
21767
21768
21769
21770
21771
21772
21773
21774
21775
21776
21777
21778
21779
21780
21781
21782
21783
21784
21785
21786
21787
21788
21789
21790
21791
21792
21793
21794
21795
21796
21797
21798
21799
21800
21801
21802
21803
21804
21805
21806
21807
21808
21809
21810
21811
21812
21813
21814
21815
21816
21817
21818
21819
21820
21821
21822
21823
21824
21825
21826
21827
21828
21829
21830
21831
21832
21833
21834
21835
21836
21837
21838
21839
21840
21841
21842
21843
21844
21845
21846
21847
21848
21849
21850
21851
21852
21853
21854
21855
21856
21857
21858
21859
21860
21861
21862
21863
21864
21865
21866
21867
21868
21869
21870
21871
21872
21873
21874
21875
21876
21877
21878
21879
21880
21881
21882
21883
21884
21885
21886
21887
21888
21889
21890
21891
21892
21893
21894
21895
21896
21897
21898
21899
21900
21901
21902
21903
21904
21905
21906
21907
21908
21909
21910
21911
21912
21913
21914
21915
21916
21917
21918
21919
21920
21921
21922
21923
21924
21925
21926
21927
21928
21929
21930
21931
21932
21933
21934
21935
21936
21937
21938
21939
21940
21941
21942
21943
21944
21945
21946
21947
21948
21949
21950
21951
21952
21953
21954
21955
21956
21957
21958
21959
21960
21961
21962
21963
21964
21965
21966
21967
21968
21969
21970
21971
21972
21973
21974
21975
21976
21977
21978
21979
21980
21981
21982
21983
21984
21985
21986
21987
21988
21989
21990
21991
21992
21993
21994
21995
21996
21997
21998
21999
22000
22001
22002
22003
22004
22005
22006
22007
22008
22009
22010
22011
22012
22013
22014
22015
22016
22017
22018
22019
22020
22021
22022
22023
22024
22025
22026
22027
22028
22029
22030
22031
22032
22033
22034
22035
22036
22037
22038
22039
22040
22041
22042
22043
22044
22045
22046
22047
22048
22049
22050
22051
22052
22053
22054
22055
22056
22057
22058
22059
22060
22061
22062
22063
22064
22065
22066
22067
22068
22069
22070
22071
22072
22073
22074
22075
22076
22077
22078
22079
22080
22081
22082
22083
22084
22085
22086
22087
22088
22089
22090
22091
22092
22093
22094
22095
22096
22097
22098
22099
22100
22101
22102
22103
22104
22105
22106
22107
22108
22109
22110
22111
22112
22113
22114
22115
22116
22117
22118
22119
22120
22121
22122
22123
22124
22125
22126
22127
22128
22129
22130
22131
22132
22133
22134
22135
22136
22137
22138
22139
22140
22141
22142
22143
22144
22145
22146
22147
22148
22149
22150
22151
22152
22153
22154
22155
22156
22157
22158
22159
22160
22161
22162
22163
22164
22165
22166
22167
22168
22169
22170
22171
22172
22173
22174
22175
22176
22177
22178
22179
22180
22181
22182
22183
22184
22185
22186
22187
22188
22189
22190
22191
22192
22193
22194
22195
22196
22197
22198
22199
22200
22201
22202
22203
22204
22205
22206
22207
22208
22209
22210
22211
22212
22213
22214
22215
22216
22217
22218
22219
22220
22221
22222
22223
22224
22225
22226
22227
22228
22229
22230
22231
22232
22233
22234
22235
22236
22237
22238
22239
22240
22241
22242
22243
22244
22245
22246
22247
22248
22249
22250
22251
22252
22253
22254
22255
22256
22257
22258
22259
22260
22261
22262
22263
22264
22265
22266
22267
22268
22269
22270
22271
22272
22273
22274
22275
22276
22277
22278
22279
22280
22281
22282
22283
22284
22285
22286
22287
22288
22289
22290
22291
22292
22293
22294
22295
22296
22297
22298
22299
22300
22301
22302
22303
22304
22305
22306
22307
22308
22309
22310
22311
22312
22313
22314
22315
22316
22317
22318
22319
22320
22321
22322
22323
22324
22325
22326
22327
22328
22329
22330
22331
22332
22333
22334
22335
22336
22337
22338
22339
22340
22341
22342
22343
22344
22345
22346
22347
22348
22349
22350
22351
22352
22353
22354
22355
22356
22357
22358
22359
22360
22361
22362
22363
22364
22365
22366
22367
22368
22369
22370
22371
22372
22373
22374
22375
22376
22377
22378
22379
22380
22381
22382
22383
22384
22385
22386
22387
22388
22389
22390
22391
22392
22393
22394
22395
22396
22397
22398
22399
22400
22401
22402
22403
22404
22405
22406
22407
22408
22409
22410
22411
22412
22413
22414
22415
22416
22417
22418
22419
22420
22421
22422
22423
22424
22425
22426
22427
22428
22429
22430
22431
22432
22433
22434
22435
22436
22437
22438
22439
22440
22441
22442
22443
22444
22445
22446
22447
22448
22449
22450
22451
22452
22453
22454
22455
22456
22457
22458
22459
22460
22461
22462
22463
22464
22465
22466
22467
22468
22469
22470
22471
22472
22473
22474
22475
22476
22477
22478
22479
22480
22481
22482
22483
22484
22485
22486
22487
22488
22489
22490
22491
22492
22493
22494
22495
22496
22497
22498
22499
22500
22501
22502
22503
22504
22505
22506
22507
22508
22509
22510
22511
22512
22513
22514
22515
22516
22517
22518
22519
22520
22521
22522
22523
22524
22525
22526
22527
22528
22529
22530
22531
22532
22533
22534
22535
22536
22537
22538
22539
22540
22541
22542
22543
22544
22545
22546
22547
22548
22549
22550
22551
22552
22553
22554
22555
22556
22557
22558
22559
22560
22561
22562
22563
22564
22565
22566
22567
22568
22569
22570
22571
22572
22573
22574
22575
22576
22577
22578
22579
22580
22581
22582
22583
22584
22585
22586
22587
22588
22589
22590
22591
22592
22593
22594
22595
22596
22597
22598
22599
22600
22601
22602
22603
22604
22605
22606
22607
22608
22609
22610
22611
22612
22613
22614
22615
22616
22617
22618
22619
22620
22621
22622
22623
22624
22625
22626
22627
22628
22629
22630
22631
22632
22633
22634
22635
22636
22637
22638
22639
22640
22641
22642
22643
22644
22645
22646
22647
22648
22649
22650
22651
22652
22653
22654
22655
22656
22657
22658
22659
22660
22661
22662
22663
22664
22665
22666
22667
22668
22669
22670
22671
22672
22673
22674
22675
22676
22677
22678
22679
22680
22681
22682
22683
22684
22685
22686
22687
22688
22689
22690
22691
22692
22693
22694
22695
22696
22697
22698
22699
22700
22701
22702
22703
22704
22705
22706
22707
22708
22709
22710
22711
22712
22713
22714
22715
22716
22717
22718
22719
22720
22721
22722
22723
22724
22725
22726
22727
22728
22729
22730
22731
22732
22733
22734
22735
22736
22737
22738
22739
22740
22741
22742
22743
22744
22745
22746
22747
22748
22749
22750
22751
22752
22753
22754
22755
22756
22757
22758
22759
22760
22761
22762
22763
22764
22765
22766
22767
22768
22769
22770
22771
22772
22773
22774
22775
22776
22777
22778
22779
22780
22781
22782
22783
22784
22785
22786
22787
22788
22789
22790
22791
22792
22793
22794
22795
22796
22797
22798
22799
22800
22801
22802
22803
22804
22805
22806
22807
22808
22809
22810
22811
22812
22813
22814
22815
22816
22817
22818
22819
22820
22821
22822
22823
22824
22825
22826
22827
22828
22829
22830
22831
22832
22833
22834
22835
22836
22837
22838
22839
22840
22841
22842
22843
22844
22845
22846
22847
22848
22849
22850
22851
22852
22853
22854
22855
22856
22857
22858
22859
22860
22861
22862
22863
22864
22865
22866
22867
22868
22869
22870
22871
22872
22873
22874
22875
22876
22877
22878
22879
22880
22881
22882
22883
22884
22885
22886
22887
22888
22889
22890
22891
22892
22893
22894
22895
22896
22897
22898
22899
22900
22901
22902
22903
22904
22905
22906
22907
22908
22909
22910
22911
22912
22913
22914
22915
22916
22917
22918
22919
22920
22921
22922
22923
22924
22925
22926
22927
22928
22929
22930
22931
22932
22933
22934
22935
22936
22937
22938
22939
22940
22941
22942
22943
22944
22945
22946
22947
22948
22949
22950
22951
22952
22953
22954
22955
22956
22957
22958
22959
22960
22961
22962
22963
22964
22965
22966
22967
22968
22969
22970
22971
22972
22973
22974
22975
22976
22977
22978
22979
22980
22981
22982
22983
22984
22985
22986
22987
22988
22989
22990
22991
22992
22993
22994
22995
22996
22997
22998
22999
23000
23001
23002
23003
23004
23005
23006
23007
23008
23009
23010
23011
23012
23013
23014
23015
23016
23017
23018
23019
23020
23021
23022
23023
23024
23025
23026
23027
23028
23029
23030
23031
23032
23033
23034
23035
23036
23037
23038
23039
23040
23041
23042
23043
23044
23045
23046
23047
23048
23049
23050
23051
23052
23053
23054
23055
23056
23057
23058
23059
23060
23061
23062
23063
23064
23065
23066
23067
23068
23069
23070
23071
23072
23073
23074
23075
23076
23077
23078
23079
23080
23081
23082
23083
23084
23085
23086
23087
23088
23089
23090
23091
23092
23093
23094
23095
23096
23097
23098
23099
23100
23101
23102
23103
23104
23105
23106
23107
23108
23109
23110
23111
23112
23113
23114
23115
23116
23117
23118
23119
23120
23121
23122
23123
23124
23125
23126
23127
23128
23129
23130
23131
23132
23133
23134
23135
23136
23137
23138
23139
23140
23141
23142
23143
23144
23145
23146
23147
23148
23149
23150
23151
23152
23153
23154
23155
23156
23157
23158
23159
23160
23161
23162
23163
23164
23165
23166
23167
23168
23169
23170
23171
23172
23173
23174
23175
23176
23177
23178
23179
23180
23181
23182
23183
23184
23185
23186
23187
23188
23189
23190
23191
23192
23193
23194
23195
23196
23197
23198
23199
23200
23201
23202
23203
23204
23205
23206
23207
23208
23209
23210
23211
23212
23213
23214
23215
23216
23217
23218
23219
23220
23221
23222
23223
23224
23225
23226
23227
23228
23229
23230
23231
23232
23233
23234
23235
23236
23237
23238
23239
23240
23241
23242
23243
23244
23245
23246
23247
23248
23249
23250
23251
23252
23253
23254
23255
23256
23257
23258
23259
23260
23261
23262
23263
23264
23265
23266
23267
23268
23269
23270
23271
23272
23273
23274
23275
23276
23277
23278
23279
23280
23281
23282
23283
23284
23285
23286
23287
23288
23289
23290
23291
23292
23293
23294
23295
23296
23297
23298
23299
23300
23301
23302
23303
23304
23305
23306
23307
23308
23309
23310
23311
23312
23313
23314
23315
23316
23317
23318
23319
23320
23321
23322
23323
23324
23325
23326
23327
23328
23329
23330
23331
23332
23333
23334
23335
23336
23337
23338
23339
23340
23341
23342
23343
23344
23345
23346
23347
23348
23349
23350
23351
23352
23353
23354
23355
23356
23357
23358
23359
23360
23361
23362
23363
23364
23365
23366
23367
23368
23369
23370
23371
23372
23373
23374
23375
23376
23377
23378
23379
23380
23381
23382
23383
23384
23385
23386
23387
23388
23389
23390
23391
23392
23393
23394
23395
23396
23397
23398
23399
23400
23401
23402
23403
23404
23405
23406
23407
23408
23409
23410
23411
23412
23413
23414
23415
23416
23417
23418
23419
23420
23421
23422
23423
23424
23425
23426
23427
23428
23429
23430
23431
23432
23433
23434
23435
23436
23437
23438
23439
23440
23441
23442
23443
23444
23445
23446
23447
23448
23449
23450
23451
23452
23453
23454
23455
23456
23457
23458
23459
23460
23461
23462
23463
23464
23465
23466
23467
23468
23469
23470
23471
23472
23473
23474
23475
23476
23477
23478
23479
23480
23481
23482
23483
23484
23485
23486
23487
23488
23489
23490
23491
23492
23493
23494
23495
23496
23497
23498
23499
23500
23501
23502
23503
23504
23505
23506
23507
23508
23509
23510
23511
23512
23513
23514
23515
23516
23517
23518
23519
23520
23521
23522
23523
23524
23525
23526
23527
23528
23529
23530
23531
23532
23533
23534
23535
23536
23537
23538
23539
23540
23541
23542
23543
23544
23545
23546
23547
23548
23549
23550
23551
23552
23553
23554
23555
23556
23557
23558
23559
23560
23561
23562
23563
23564
23565
23566
23567
23568
23569
23570
23571
23572
23573
23574
23575
23576
23577
23578
23579
23580
23581
23582
23583
23584
23585
23586
23587
23588
23589
23590
23591
23592
23593
23594
23595
23596
23597
23598
23599
23600
23601
23602
23603
23604
23605
23606
23607
23608
23609
23610
23611
23612
23613
23614
23615
23616
23617
23618
23619
23620
23621
23622
23623
23624
23625
23626
23627
23628
23629
23630
23631
23632
23633
23634
23635
23636
23637
23638
23639
23640
23641
23642
23643
23644
23645
23646
23647
23648
23649
23650
23651
23652
23653
23654
23655
23656
23657
23658
23659
23660
23661
23662
23663
23664
23665
23666
23667
23668
23669
23670
23671
23672
23673
23674
23675
23676
23677
23678
23679
23680
23681
23682
23683
23684
23685
23686
23687
23688
23689
23690
23691
23692
23693
23694
23695
23696
23697
23698
23699
23700
23701
23702
23703
23704
23705
23706
23707
23708
23709
23710
23711
23712
23713
23714
23715
23716
23717
23718
23719
23720
23721
23722
23723
23724
23725
23726
23727
23728
23729
23730
23731
23732
23733
23734
23735
23736
23737
23738
23739
23740
23741
23742
23743
23744
23745
23746
23747
23748
23749
23750
23751
23752
23753
23754
23755
23756
23757
23758
23759
23760
23761
23762
23763
23764
23765
23766
23767
23768
23769
23770
23771
23772
23773
23774
23775
23776
23777
23778
23779
23780
23781
23782
23783
23784
23785
23786
23787
23788
23789
23790
23791
23792
23793
23794
23795
23796
23797
23798
23799
23800
23801
23802
23803
23804
23805
23806
23807
23808
23809
23810
23811
23812
23813
23814
23815
23816
23817
23818
23819
23820
23821
23822
23823
23824
23825
23826
23827
23828
23829
23830
23831
23832
23833
23834
23835
23836
23837
23838
23839
23840
23841
23842
23843
23844
23845
23846
23847
23848
23849
23850
23851
23852
23853
23854
23855
23856
23857
23858
23859
23860
23861
23862
23863
23864
23865
23866
23867
23868
23869
23870
23871
23872
23873
23874
23875
23876
23877
23878
23879
23880
23881
23882
23883
23884
23885
23886
23887
23888
23889
23890
23891
23892
23893
23894
23895
23896
23897
23898
23899
23900
23901
23902
23903
23904
23905
23906
23907
23908
23909
23910
23911
23912
23913
23914
23915
23916
23917
23918
23919
23920
23921
23922
23923
23924
23925
23926
23927
23928
23929
23930
23931
23932
23933
23934
23935
23936
23937
23938
23939
23940
23941
23942
23943
23944
23945
23946
23947
23948
23949
23950
23951
23952
23953
23954
23955
23956
23957
23958
23959
23960
23961
23962
23963
23964
23965
23966
23967
23968
23969
23970
23971
23972
23973
23974
23975
23976
23977
23978
23979
23980
23981
23982
23983
23984
23985
23986
23987
23988
23989
23990
23991
23992
23993
23994
23995
23996
23997
23998
23999
24000
24001
24002
24003
24004
24005
24006
24007
24008
24009
24010
24011
24012
24013
24014
24015
24016
24017
24018
24019
24020
24021
24022
24023
24024
24025
24026
24027
24028
24029
24030
24031
24032
24033
24034
24035
24036
24037
24038
24039
24040
24041
24042
24043
24044
24045
24046
24047
24048
24049
24050
24051
24052
24053
24054
24055
24056
24057
24058
24059
24060
24061
24062
24063
24064
24065
24066
24067
24068
24069
24070
24071
24072
24073
24074
24075
24076
24077
24078
24079
24080
24081
24082
24083
24084
24085
24086
24087
24088
24089
24090
24091
24092
24093

<?xml version="1.0" encoding="utf-8"?>
<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">

<html xmlns="http://www.w3.org/1999/xhtml" lang="en" xml:lang="en">
<head>
  <meta name="generator" content=
  "HTML Tidy for Linux (vers 25 March 2009), see www.w3.org" />
  <meta http-equiv="Content-Type" content="text/html; charset=utf-8" />
  <meta http-equiv="Content-Style-Type" content="text/css" />
  <link rel="schema.DC" href="http://purl.org/dc/elements/1.1/" />
  <meta name="DC.Creator" content="Stephen Alexander Hunter" />
  <meta name="DC.Title" content="Studies in the Book of Revelation" />
  <meta name="DC.Date" content="December 20, 2016" />
  <meta name="DC.Language" content="English" />
  <meta name="DC.Publisher" content="Project Gutenberg" />
  <meta name="DC.Identifier" content=
  "http://www.gutenberg.org/etext/53775" />
  <meta name="DC.Rights" content="This text is in the public domain." />

  <title>The Project Gutenberg EBook of Studies in the Book of Revelation by
  Stephen Alexander Hunter</title>
  <style type="text/css">
/*<![CDATA[*/
  /* 
  The Gnutenberg Press - default CSS2 stylesheet

  Any generated element will have a class "tei" and a class "tei-elem"
  where elem is the element name in TEI. 
  The order of statements is important !!! 
  */

  .tei                            { margin: 0; padding: 0; 
                                  font-size: 100%; font-weight: normal; font-style: normal }

  .block                          { display: block; }
  .inline                         { display: inline; }
  .floatleft                      { float: left;  margin: 1em 2em 1em 0; }
  .floatright                     { float: right; margin: 1em 0 1em 2em; }
  .shaded                         { margin-top: 1em; margin-bottom: 1em; 
                                  padding: 1em; background-color: #eee; }
  .boxed                          { margin-top: 1em; margin-bottom: 1em; 
                                  padding: 1em; border: 1px solid black; }

  body.tei                        { margin: 4ex 10%; text-align: justify }
  div.tei                         { margin: 2em 0em }
  p.tei                           { margin: 0em 0em 1em 0em; text-indent: 0em; }
  blockquote.tei                  { margin: 2em 4em }

  div.tei-lg                      { margin: 1em 0em; }
  div.tei-l                       { margin: 0em; text-align: left; }
  div.tei-tb                      { text-align: center; }
  div.tei-epigraph                { margin: 0em 0em 1em 10em; }
  div.tei-dateline                { margin: 1ex 0em; text-align: right }
  div.tei-salute                  { margin: 1ex 0em; }
  div.tei-signed                  { margin: 1ex 0em; text-align: right }
  div.tei-byline                  { margin: 1ex 0em; }

                                /* calculate from size of body = 80% */
  div.tei-marginnote              { margin: 0em 0em 0em -12%; width: 11%; float: left; }

  div.tei-sp                      { margin: 1em 0em 1em  2em }
  div.tei-speaker                 { margin: 0em 0em 1em -2em;
                                  font-weight: bold; text-indent: 0em }
  div.tei-stage                   { margin: 1em 0em; font-weight: normal; font-style: italic }
  span.tei-stage                  { font-weight: normal; font-style: italic }

  div.tei-eg                      { padding: 1em; 
                                  color: black; background-color: #eee }

  hr.doublepage                   { margin: 4em 0em; height: 5px; }
  hr.page                         { margin: 4em 0em; height: 2px; }

  ul.tei-index                    { list-style-type: none }

  dl.tei                          { margin: 1em 0em }

  dt.tei-notelabel                { font-weight: normal; text-align: right; 
                                  float: left; width: 3em }
  dd.tei-notetext                 { margin: 0em 0em 1ex 4em }

  span.tei-pb                     { position: absolute; left: 1%; width: 8%;
                                  font-style: normal; }

  span.code                       { font-family: monospace; font-size: 110%; }

  ul.tei-castlist                 { margin: 0em; list-style-type: none }
  li.tei-castitem                 { margin: 0em; }
  table.tei-castgroup             { margin: 0em; }
  ul.tei-castgroup                { margin: 0em; list-style-type: none; 
                                  padding-right: 2em; border-right: solid black 2px; }
  caption.tei-castgroup-head      { caption-side: right; width: 50%; text-align: left; 
                                  vertical-align: middle; padding-left: 2em; }
  *.tei-roledesc                  { font-style: italic }
  *.tei-set                       { font-style: italic }

  table.rules                     { border-collapse: collapse; }
  table.rules caption,
  table.rules th,
  table.rules td                  { border: 1px solid black; }

  table.tei                       { border-collapse: collapse; }
  table.tei-list                  { width: 100% }

  th.tei-head-table               { padding: 0.5ex 1em }

  th.tei-cell                     { padding: 0em 1em }
  td.tei-cell                     { padding: 0em 1em }

  td.tei-item                     { padding: 0; font-weight: normal; 
                                  vertical-align: top; text-align: left; }
  th.tei-label,
  td.tei-label                    { width: 3em; padding: 0; font-weight: normal; 
                                  vertical-align: top; text-align: right; }

  th.tei-label-gloss,
  td.tei-label-gloss              { text-align: left }

  td.tei-item-gloss,
  th.tei-headItem-gloss           { padding-left: 4em; }       

  :link                           { border: none }
  :visited                        { border: none }
  img.tei-formula                 { vertical-align: middle; }

  /*]]>*/
  </style>
</head>

<body class="tei">
  <div lang="en" class="tei tei-text" style=
  "margin-top: 2.00em; margin-bottom: 2.00em" xml:lang="en">
    <div class="tei tei-front" style=
    "margin-bottom: 6.00em; margin-top: 2.00em">
      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <div id="pgheader" class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <p class="tei tei-p" style="margin-bottom: 2.00em">The Project
            Gutenberg EBook of Studies in the Book of Revelation by Stephen
            Alexander Hunter</p>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <p class="tei tei-p" style="margin-bottom: 1.00em">This ebook is
            for the use of anyone anywhere in the United States and most
            other parts of the world at no cost and with almost no
            restrictions whatsoever. You may copy it, give it away or re-use
            it under the terms of the Project Gutenberg License <a href=
            "#pglicense" class="tei tei-ref">included with this eBook</a> or
            online at <a href="http://www.gutenberg.org/license" class=
            "tei tei-xref">http://www.gutenberg.org/license</a>. If you are
            not located in the United States, you'll have to check the laws
            of the country where you are located before using this ebook.</p>
          </div>
          <pre class="pre tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
Title: Studies in the Book of Revelation

Author: Stephen Alexander Hunter

Release Date: December 20, 2016 [Ebook #53775]

Language: English

Character set encoding: UTF-8


***START OF THE PROJECT GUTENBERG EBOOK STUDIES IN THE BOOK OF REVELATION***
</pre>
        </div>
      </div>

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em"></div>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <p class="tei tei-p" style=
        "text-align: center; margin-bottom: 1.44em"><span style=
        "font-size: 144%">A Bible School Manual</span></p>

        <p class="tei tei-p" style=
        "text-align: center; margin-bottom: 1.73em"><span style=
        "font-size: 173%">Studies in the Book of Revelation</span></p>

        <p class="tei tei-p" style=
        "margin-bottom: 1.44em; text-align: center"><span style=
        "font-size: 144%">An Introduction, Analysis, and Notes</span></p>

        <p class="tei tei-p" style=
        "margin-bottom: 1.20em; text-align: center"><span style=
        "font-size: 120%">Containing a concise interpretation according to
        the symbolic view, numerous references to authorities, and general
        mention of other interpretations,</span></p>

        <p class="tei tei-p" style=
        "margin-bottom: 1.20em; text-align: center"><span style=
        "font-size: 120%">With the Text of the American Revised Version
        Edited in Paragraphs, for the use of Bible Students.</span></p>

        <p class="tei tei-p" style=
        "text-align: center; margin-bottom: 1.20em"><span style=
        "font-size: 120%">By</span></p>

        <p class="tei tei-p" style=
        "text-align: center; margin-bottom: 1.73em"><span style=
        "font-size: 173%">Stephen Alexander Hunter, Ph.D., LL.D.</span></p>

        <p class="tei tei-p" style=
        "text-align: center; margin-bottom: 1.00em">Pittsburgh Printing
        Company</p>

        <p class="tei tei-p" style=
        "text-align: center; margin-bottom: 1.00em">Pittsburgh, Pa.</p>

        <p class="tei tei-p" style=
        "margin-bottom: 1.00em; text-align: center">1921</p>
      </div>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <h1 class="tei tei-head" style=
        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
        <span style="font-size: 173%">Contents</span></h1>

        <ul class="tei tei-index tei-index-toc">
          <li><a href="#toc1">Foreword</a></li>

          <li><a href="#toc3">Master-Thoughts upon the Revelation</a></li>

          <li><a href="#toc5">Preface</a></li>

          <li><a href="#toc7">Introduction</a></li>

          <li style="margin-left: 2em"><a href="#toc9">1. General
          Introduction.</a></li>

          <li style="margin-left: 2em"><a href="#toc11">2. The
          Title.</a></li>

          <li style="margin-left: 2em"><a href="#toc13">3. The
          Author.</a></li>

          <li style="margin-left: 2em"><a href="#toc15">4. The
          Unity.</a></li>

          <li style="margin-left: 2em"><a href="#toc17">5. The Date.</a></li>

          <li style="margin-left: 2em"><a href="#toc19">6. The
          Place.</a></li>

          <li style="margin-left: 2em"><a href="#toc21">7. The
          Canonicity.</a></li>

          <li style="margin-left: 2em"><a href="#toc23">8. The Form.</a></li>

          <li style="margin-left: 2em"><a href="#toc25">9. The
          Theme.</a></li>

          <li style="margin-left: 2em"><a href="#toc27">10. The
          Occasion.</a></li>

          <li style="margin-left: 2em"><a href="#toc29">11. The
          Purpose.</a></li>

          <li style="margin-left: 2em"><a href="#toc31">12. The
          Interpretation.</a></li>

          <li style="margin-left: 2em"><a href="#toc33">13. The Outline
          Analysis.</a></li>

          <li style="margin-left: 2em"><a href="#toc35">14. The Literary
          Structure.</a></li>

          <li style="margin-left: 2em"><a href="#toc37">15. The
          Literature.</a></li>

          <li><a href="#toc39">Scripture Text</a></li>

          <li><a href="#toc41">Analysis And Notes</a></li>

          <li style="margin-left: 2em"><a href="#toc43">I The Prologue, Ch.
          1:1-3:22</a></li>

          <li style="margin-left: 4em"><a href="#toc45">1 The Superscription,
          Ch. 1:1-3</a></li>

          <li style="margin-left: 4em"><a href="#toc47">2 The Salutation, Ch.
          1:4-8</a></li>

          <li style="margin-left: 4em"><a href="#toc49">3 The Introductory
          Vision (The Glorified Son of Man), Ch. 1:9-20</a></li>

          <li style="margin-left: 6em"><a href="#toc51">(1) The Trumpet
          Voice, Ch. 1:9-11</a></li>

          <li style="margin-left: 6em"><a href="#toc53">(2) The Triumphant
          Son of Man, Ch. 1:12-13a</a></li>

          <li style="margin-left: 6em"><a href="#toc55">(3) The Gracious
          Apparel, Ch. 1:13b</a></li>

          <li style="margin-left: 6em"><a href="#toc57">(4) The Glorious
          Appearance, Ch. 1:14-15, and 16c</a></li>

          <li style="margin-left: 6em"><a href="#toc59">(5) The Seven Stars,
          Ch. 1:16a</a></li>

          <li style="margin-left: 6em"><a href="#toc61">(6) The Two-Edged
          Sword, Ch. 1:16b</a></li>

          <li style="margin-left: 6em"><a href="#toc63">(7) The Assuring
          Message, Ch. 1:17-20</a></li>

          <li style="margin-left: 4em"><a href="#toc65">4 The Seven Epistles,
          Ch. 2:1-3:22</a></li>

          <li style="margin-left: 6em"><a href="#toc67">(1) The Epistle to
          the Church in Ephesus, Ch. 2:1-7</a></li>

          <li style="margin-left: 6em"><a href="#toc69">(2) The Epistle to
          the Church in Smyrna, Ch. 2:8-11</a></li>

          <li style="margin-left: 6em"><a href="#toc71">(4) The Epistle to
          the Church in Thyatira, Ch. 2:18-29</a></li>

          <li style="margin-left: 6em"><a href="#toc73">(5) The Epistle to
          the Church in Sardis, Ch. 3:1-6</a></li>

          <li style="margin-left: 6em"><a href="#toc75">(6) The Epistle to
          the Church in Philadelphia, Ch. 3:7-13</a></li>

          <li style="margin-left: 6em"><a href="#toc77">(7) The Epistle to
          the Church in Laodicea, Ch. 3:14-22</a></li>

          <li style="margin-left: 2em"><a href="#toc79">II THE MAIN
          APOCALYPSE, Ch. 4:1-22:5</a></li>

          <li style="margin-left: 4em"><a href="#toc81">I The Vision of God
          on the Throne (A Vision of Sovereignty). Ch. 4:1-5:14</a></li>

          <li style="margin-left: 6em"><a href="#toc83">1 The Throne and the
          King, Ch. 4:1-3, 5a, and 6a</a></li>

          <li style="margin-left: 6em"><a href="#toc85">2 The Four and Twenty
          Elders, Ch. 4:4, 10 and 11</a></li>

          <li style="margin-left: 6em"><a href="#toc87">3 The Seven Lamps of
          Fire (or Torches), Ch. 4:5b</a></li>

          <li style="margin-left: 6em"><a href="#toc89">4 The Four Living
          Creatures, Ch. 4. 6b-9</a></li>

          <li style="margin-left: 6em"><a href="#toc91">5 The Sealed Book (or
          Scroll), Ch. 5:1-5</a></li>

          <li style="margin-left: 6em"><a href="#toc93">6 The Lamb, Ch.
          5:6-8a</a></li>

          <li style="margin-left: 6em"><a href="#toc95">7 The Heavenly
          Worship, Ch. 5:8b-14</a></li>

          <li style="margin-left: 4em"><a href="#toc97">II The Vision of the
          Seven Seals (A Vision of Trial). Ch. 6:1-17, and 8:1</a></li>

          <li style="margin-left: 6em"><a href="#toc99">1 The Opening of the
          First Seal, Ch. 6:1, 2</a></li>

          <li style="margin-left: 6em"><a href="#toc101">2 The Opening of the
          Second Seal, Ch. 6:3, 4</a></li>

          <li style="margin-left: 6em"><a href="#toc103">3 The Opening of the
          Third Seal, Ch. 6:5, 6</a></li>

          <li style="margin-left: 6em"><a href="#toc105">4 The Opening of the
          Fourth Seal, Ch. 6:7, 8</a></li>

          <li style="margin-left: 6em"><a href="#toc107">5 The Opening of the
          Fifth Seal, Ch. 6:9-11</a></li>

          <li style="margin-left: 6em"><a href="#toc109">6 The Opening of the
          Sixth Seal, Ch. 6:12-17</a></li>

          <li style="margin-left: 6em"><a href="#toc111">7 The Opening of the
          Seventh Seal, Ch. 8:1</a></li>

          <li style="margin-left: 4em"><a href="#toc113">IIb The Episode of
          the Sealed Ones (A Vision of Salvation Assured). Ch.
          7:1-17</a></li>

          <li style="margin-left: 6em"><a href="#toc115">A The Sealed of
          Israel, Ch. 7:1-8</a></li>

          <li style="margin-left: 8em"><a href="#toc117">1 The Angels Holding
          the Winds, Ch. 7:1-3</a></li>

          <li style="margin-left: 8em"><a href="#toc119">2 The Number of the
          Sealed, Ch. 7:4-8</a></li>

          <li style="margin-left: 6em"><a href="#toc121">B The Redeemed Out
          of All Nations, Ch. 7:9-17</a></li>

          <li style="margin-left: 8em"><a href="#toc123">1 The Innumerable
          Multitude, Ch. 7:9</a></li>

          <li style="margin-left: 8em"><a href="#toc125">2 The Cry of the
          Church Triumphant, Ch. 7:10-12</a></li>

          <li style="margin-left: 8em"><a href="#toc127">3 The Redeemed
          Before the Throne, Ch. 7:13-17</a></li>

          <li style="margin-left: 4em"><a href="#toc129">III The Vision of
          the Seven Trumpets (A Vision of Threatening). Ch. 8:2-9:21, and
          11:14-19</a></li>

          <li style="margin-left: 6em"><a href="#toc131">A The Preparation
          for the Trumpets, Ch. 8:2-6</a></li>

          <li style="margin-left: 8em"><a href="#toc133">1 An Angel Offers
          Incense upon the Golden Altar, Ch. 8:3-5</a></li>

          <li style="margin-left: 8em"><a href="#toc135">2 The Seven Angels
          Prepare to Sound, Ch. 8:2, 6</a></li>

          <li style="margin-left: 6em"><a href="#toc137">B The Trumpets
          Sounded, Ch. 8:7-9:21; and 11:14-19</a></li>

          <li style="margin-left: 8em"><a href="#toc139">1 The Sounding of
          the First Trumpet, Ch. 8:7</a></li>

          <li style="margin-left: 8em"><a href="#toc141">2 The Sounding of
          the Second Trumpet, Ch. 8:8-9</a></li>

          <li style="margin-left: 8em"><a href="#toc143">3 The Sounding of
          the Third Trumpet, Ch. 8:10-11</a></li>

          <li style="margin-left: 8em"><a href="#toc145">4 The Sounding of
          the Fourth Trumpet, Ch. 8:12</a></li>

          <li style="margin-left: 10em"><a href="#toc147">(1) The Eagle and
          Its Message, Ch. 8:13</a></li>

          <li style="margin-left: 8em"><a href="#toc149">5 The Sounding of
          the Fifth Trumpet, Ch. 9:1-12</a></li>

          <li style="margin-left: 8em"><a href="#toc151">6 The Sounding of
          the Sixth Trumpet, Ch. 9:13-21, and 11:14</a></li>

          <li style="margin-left: 8em"><a href="#toc153">7 The Sounding of
          the Seventh Trumpet, Ch. 11:15-19</a></li>

          <li style="margin-left: 4em"><a href="#toc155">IIIb The Episode of
          the Angel with the Book; and of the Two Witnesses (A Vision of
          Divine Help). Ch. 10:1-11:13</a></li>

          <li style="margin-left: 6em"><a href="#toc157">A The Angel with the
          Little Open Book, Ch. 10:1-11</a></li>

          <li style="margin-left: 8em"><a href="#toc159">1 The Angel
          Foretells the End, Ch. 10:1-7</a></li>

          <li style="margin-left: 10em"><a href="#toc161">(1) The Thunder
          Voices, Ch. 10:3b and 4</a></li>

          <li style="margin-left: 8em"><a href="#toc163">2 The Book Delivered
          to John, Ch. 10:8-11</a></li>

          <li style="margin-left: 6em"><a href="#toc165">B The Two Witnesses,
          Ch. 11:1-13</a></li>

          <li style="margin-left: 8em"><a href="#toc167">1 The Measurement of
          the Temple, Ch. 11:1-2</a></li>

          <li style="margin-left: 8em"><a href="#toc169">2 The Two Witnesses
          and their Martyrdom, Ch. 11:3-13</a></li>

          <li style="margin-left: 4em"><a href="#toc171">IV The Vision of
          Conflict (A Vision of Warfare). Ch. 12:1-14:20</a></li>

          <li style="margin-left: 6em"><a href="#toc173">A The Woman and the
          Dragon, Ch. 12:1-6, and 13-17</a></li>

          <li style="margin-left: 8em"><a href="#toc175">1 The Sun-Clothed
          Woman, Ch. 12:1-2, 5-6, and 13f.</a></li>

          <li style="margin-left: 8em"><a href="#toc177">2 The Great Red
          Dragon, Ch. 12:3-4, and 13f.</a></li>

          <li style="margin-left: 8em"><a href="#toc179">3 The All-Ruling
          Man-Child, Ch. 12:5</a></li>

          <li style="margin-left: 8em"><a href="#toc181">4 The Wilderness
          Refuge, Ch. 12:6a, and 14a</a></li>

          <li style="margin-left: 8em"><a href="#toc183">5 The Persecution of
          the Woman and her Seed, Ch. 12:4-6, and 13-17</a></li>

          <li style="margin-left: 6em"><a href="#toc185">B War in Heaven, Ch.
          12:7-12</a></li>

          <li style="margin-left: 6em"><a href="#toc187">C The Two Beasts,
          Ch. 13:1-18</a></li>

          <li style="margin-left: 8em"><a href="#toc189">1 The First
          Beast—the Beast from the Sea, Ch. 13:1-10</a></li>

          <li style="margin-left: 10em"><a href="#toc191">(1) An Admonition
          to Patience, Ch. 13:9-10</a></li>

          <li style="margin-left: 8em"><a href="#toc193">2 The Second
          Beast,—the Beast from the Land, Ch. 13:11-18.</a></li>

          <li style="margin-left: 10em"><a href="#toc195">(1.) An Admonition
          to Wisdom, Ch. 13:18</a></li>

          <li style="margin-left: 6em"><a href="#toc197">D. The Lamb on Mount
          Zion, Ch. 14:1-20</a></li>

          <li style="margin-left: 8em"><a href="#toc199">1. The Redeemed with
          the Lamb, Ch. 14:1-5</a></li>

          <li style="margin-left: 8em"><a href="#toc201">2. The Three Angel
          Messages, Ch. 14:6-11</a></li>

          <li style="margin-left: 10em"><a href="#toc203">(1) The Message of
          the Eternal Gospel, Ch. 14:6-7</a></li>

          <li style="margin-left: 10em"><a href="#toc205">(2) The Message of
          Babylon's Fall, Ch. 14:8</a></li>

          <li style="margin-left: 10em"><a href="#toc207">(3) The Message of
          Doom for the Beast and his Followers, Ch. 14:9-11</a></li>

          <li style="margin-left: 8em"><a href="#toc209">3. The Blessedness
          of the Holy Dead, Ch. 14:12-13</a></li>

          <li style="margin-left: 8em"><a href="#toc211">4. The Harvest of
          the Elect, Ch. 14:14-16</a></li>

          <li style="margin-left: 8em"><a href="#toc213">5. The Vintage of
          Wrath, Ch. 14:17-20</a></li>

          <li style="margin-left: 4em"><a href="#toc215">V. The Vision of the
          Seven Vials [or Bowls] (A Vision of Judgment). Ch. 15:1-16:12, and
          16:17-21</a></li>

          <li style="margin-left: 6em"><a href="#toc217">A. The Preparation
          for the Vials, Ch. 15:1-8</a></li>

          <li style="margin-left: 8em"><a href="#toc219">1. The Angels with
          the Plagues, Ch. 15:1-2a</a></li>

          <li style="margin-left: 8em"><a href="#toc221">2. The Victors by
          the Sea, Ch. 15:2b</a></li>

          <li style="margin-left: 8em"><a href="#toc223">3. The Song of the
          Redeemed, Ch. 15:3-4</a></li>

          <li style="margin-left: 8em"><a href="#toc225">4. The Judgment Made
          Ready, Ch. 15:5-8</a></li>

          <li style="margin-left: 6em"><a href="#toc227">B. The Vials Poured
          Out, Ch. 16:1-12, and 17-21</a></li>

          <li style="margin-left: 8em"><a href="#toc229">(1.) The Command to
          Pour Out the Vials, Ch. 16:1</a></li>

          <li style="margin-left: 10em"><a href="#toc231">1 The Pouring Out
          of the First Vial, Ch. 16:2</a></li>

          <li style="margin-left: 10em"><a href="#toc233">2 The Pouring Out
          of the Second Vial, Ch. 16:3</a></li>

          <li style="margin-left: 10em"><a href="#toc235">3 The Pouring Out
          of the Third Vial, Ch. 16:4-7</a></li>

          <li style="margin-left: 10em"><a href="#toc237">4 The Pouring Out
          of the Fourth Vial, Ch. 16:8-9</a></li>

          <li style="margin-left: 10em"><a href="#toc239">5 The Pouring Out
          of the Fifth Vial, Ch. 16:10-11</a></li>

          <li style="margin-left: 10em"><a href="#toc241">6 The Pouring Out
          of the Sixth Vial, Ch. 16:12</a></li>

          <li style="margin-left: 10em"><a href="#toc243">7 The Pouring Out
          of the Seventh Vial, Ch. 16:17-21</a></li>

          <li style="margin-left: 4em"><a href="#toc245">Vb The Episode of
          the Frog-like Spirits (A Vision of Warning). Ch. 16:13-16</a></li>

          <li style="margin-left: 6em"><a href="#toc247">1 The Unclean
          Spirits of Evil, Ch. 16:13-14, and 16</a></li>

          <li style="margin-left: 6em"><a href="#toc249">2 John's Word of
          Warning, Ch. 16:15</a></li>

          <li style="margin-left: 4em"><a href="#toc251">VI The Vision of
          Victory (A Vision of Vindication). Ch. 17:1-20:15</a></li>

          <li style="margin-left: 6em"><a href="#toc253">A The Mystic Babylon
          and Her Fall, Ch. 17:1-18:24</a></li>

          <li style="margin-left: 8em"><a href="#toc255">1 The Harlot and the
          Interpretation, Ch. 17:1-18</a></li>

          <li style="margin-left: 10em"><a href="#toc257">(1) The Judgment of
          the Harlot Announced, Ch. 17:1-2</a></li>

          <li style="margin-left: 10em"><a href="#toc259">(2) The View of the
          Harlot, Ch. 17:3-6</a></li>

          <li style="margin-left: 10em"><a href="#toc261">(3) The
          Interpretation Given, Ch. 17:7-18</a></li>

          <li style="margin-left: 8em"><a href="#toc263">2 The Fall of the
          City Proclaimed, Ch. 18:1-24</a></li>

          <li style="margin-left: 10em"><a href="#toc265">(1) The
          Announcement of Her Overthrow, Ch. 18:1-3</a></li>

          <li style="margin-left: 10em"><a href="#toc267">(2) The Warning to
          God's People, Ch. 18:4-8</a></li>

          <li style="margin-left: 10em"><a href="#toc269">(3) The Lament of
          the Kings of the Earth over Her Doom, Ch. 18:9-10</a></li>

          <li style="margin-left: 10em"><a href="#toc271">(4) The Lament of
          the Merchants, Ch. 18:11-17a</a></li>

          <li style="margin-left: 10em"><a href="#toc273">(5) The Lament of
          the Seamen, Ch. 18. 17b-19</a></li>

          <li style="margin-left: 10em"><a href="#toc275">(6) A Call to
          Heaven and to the Church to Rejoice, Ch. 18:20</a></li>

          <li style="margin-left: 10em"><a href="#toc277">(7) The Symbol of
          Her Irretrievable Ruin, Ch. 18:21-24</a></li>

          <li style="margin-left: 6em"><a href="#toc279">B The Triumph of the
          Redeemed, Ch. 19:1-10</a></li>

          <li style="margin-left: 8em"><a href="#toc281">1 The Choral Song of
          Hallelujahs, Ch. 19:1-8</a></li>

          <li style="margin-left: 8em"><a href="#toc283">2 The Blessedness of
          the Marriage Supper, Ch. 19:9</a></li>

          <li style="margin-left: 8em"><a href="#toc285">3 Worship Refused by
          the Angel, Ch. 19:10</a></li>

          <li style="margin-left: 6em"><a href="#toc287">C The Last Things,
          Ch. 19:11-20:15</a></li>

          <li style="margin-left: 8em"><a href="#toc289">1 The End of the
          Holy War, Ch. 19:11-21</a></li>

          <li style="margin-left: 8em"><a href="#toc291">2 Satan Bound, Ch.
          20:1-3a</a></li>

          <li style="margin-left: 8em"><a href="#toc293">3 The First
          Resurrection, Ch. 20:4-6</a></li>

          <li style="margin-left: 8em"><a href="#toc295">4 The Millennium,
          Ch. 20.: 2b, 3b, 4b, 5a, 6b and 7a</a></li>

          <li style="margin-left: 8em"><a href="#toc297">5 Satan Loosed Again
          and Overthrown, Ch. 20:3c, and 7-10</a></li>

          <li style="margin-left: 8em"><a href="#toc299">6 The Second
          Resurrection, Ch. 20:11-12a, and 13a</a></li>

          <li style="margin-left: 8em"><a href="#toc301">7 The Last Judgment,
          Ch. 20:11-15</a></li>

          <li style="margin-left: 4em"><a href="#toc303">VII The Vision of
          the New Jerusalem (A Vision of Triumph). Ch. 21:1-22:5</a></li>

          <li style="margin-left: 6em"><a href="#toc305">1 The New Heaven and
          the New Earth, Ch. 21:1</a></li>

          <li style="margin-left: 6em"><a href="#toc307">2 The Holy City, Ch.
          21:2-22:5</a></li>

          <li style="margin-left: 8em"><a href="#toc309">(1) The Tabernacle
          of God with Men, Ch. 21:3-4</a></li>

          <li style="margin-left: 8em"><a href="#toc311">(2) The Bride, the
          Lamb's Wife, Ch. 21:2, 9-10</a></li>

          <li style="margin-left: 8em"><a href="#toc313">(3) The City of New
          Things, Ch. 21:5-8</a></li>

          <li style="margin-left: 8em"><a href="#toc315">(4) The City of
          Glory, Ch. 21:11-21</a></li>

          <li style="margin-left: 8em"><a href="#toc317">(5) The City of Many
          Nations, Ch. 21:24, and 26</a></li>

          <li style="margin-left: 8em"><a href="#toc319">(6) The City of
          Exclusions, Ch. 21:1, 4, 22, 23, 25, 27; and 22:3, 5</a></li>

          <li style="margin-left: 8em"><a href="#toc321">(7) The City of
          Life, Ch. 22:1-2</a></li>

          <li style="margin-left: 8em"><a href="#toc323">(8) The City of God,
          Ch. 22:3-5</a></li>

          <li style="margin-left: 2em"><a href="#toc325">III THE EPILOGUE,
          Ch. 22:6-21</a></li>

          <li style="margin-left: 4em"><a href="#toc327">A The Final Words of
          the Angel, with the Promise of Christ, Ch. 22:6-16</a></li>

          <li style="margin-left: 6em"><a href="#toc329">1 The Message
          Reaffirmed, Ch. 22:6-9</a></li>

          <li style="margin-left: 8em"><a href="#toc331">(1) The Witness of
          the Angel, Ch. 22:6-7</a></li>

          <li style="margin-left: 8em"><a href="#toc333">(2) The Witness
          Confirmed by John, Ch. 22:8a</a></li>

          <li style="margin-left: 8em"><a href="#toc335">(3) Worship from
          John again Refused, Ch. 22:8b-9</a></li>

          <li style="margin-left: 6em"><a href="#toc337">2 The Book Not to be
          Sealed, Ch. 22:10-11</a></li>

          <li style="margin-left: 6em"><a href="#toc339">3 The Promise of
          Christ to the Victors, Ch. 22:12-16</a></li>

          <li style="margin-left: 4em"><a href="#toc341">B The Closing
          Testimony of John, Ch. 22:17-20</a></li>

          <li style="margin-left: 6em"><a href="#toc343">1 A Last Universal
          Invitation of Grace, Ch. 22:17</a></li>

          <li style="margin-left: 6em"><a href="#toc345">2 A Last Impressive
          Warning of Exhortation, Ch. 22:18-19</a></li>

          <li style="margin-left: 6em"><a href="#toc347">3 A Last Assuring
          Promise of Hope, Ch. 22:20a</a></li>

          <li style="margin-left: 6em"><a href="#toc349">4 A last Ecstatic
          Prayer of Yearning, Ch. 22:20b</a></li>

          <li style="margin-left: 4em"><a href="#toc351">C The Author's
          Benediction, Ch. 22:21</a></li>

          <li><a href="#toc353">Appendix A: Some Fundamental Conceptions of
          the Apocalypse</a></li>

          <li><a href="#toc355">Appendix B: Current Questions of Divided
          Opinion</a></li>

          <li><a href="#toc357">Appendix C: Heptachords of Song and
          Blessing</a></li>

          <li><a href="#toc359">Appendix D: The Formal Series of
          Sevens</a></li>

          <li><a href="#toc361">Appendix E: The Symbolism of Numbers</a></li>

          <li><a href="#toc363">Appendix F: The Literary Structure of the
          Apocalypse</a></li>

          <li><a href="#toc365">Appendix G: The Apocalyptic
          Literature</a></li>

          <li><a href="#toc367">Footnotes</a></li>
        </ul>
      </div>
    </div>

    <div class="tei tei-body" style=
    "margin-bottom: 6.00em; margin-top: 6.00em">
      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <p class="tei tei-p" style=
        "margin-bottom: 1.00em; text-align: center"></p>

        <div class="tei tei-figure" style="text-align: center; width: 80%">
          <a href="images/cover.jpg"><img src="images/cover.jpg" alt=
          "Cover Page" /></a>
        </div>

        <p class="tei tei-p" style=
        "margin-bottom: 1.00em; text-align: center"></p>

        <div class="tei tei-figure" style="width: 60%; text-align: center">
          <a href="images/fig-1.png"><img src="images/fig-1.png" alt=
          "Illustration" /></a>

          <div class="tei tei-head" style=
          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
            Map of Proconsular Asia. Following Ramsay, in <span class=
            "tei tei-hi" style="text-align: center"><span style=
            "font-style: italic">St. Paul the Traveller and Roman
            Citizen</span></span>.
          </div>
        </div>
      </div><span class="tei tei-pb" id="page005">[pg 005]</span><a name=
      "Pg005" id="Pg005" class="tei tei-anchor"></a>

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <p class="tei tei-p" style="margin-bottom: 1.00em">Η ΑΠΟΚΑΛΥΨΙΣ</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The Text of
        Revelation given in this volume is that of the American Standard
        Edition of the Revised Bible, copyright 1901 by Thomas Nelson &amp;
        Sons, and is used by permission of the publishers.</p>
      </div>

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <p class="tei tei-p" style="margin-bottom: 1.00em">TO<br />
        ALL MY CLASSMATES, FRIENDS,<br />
        AND<br />
        FELLOW PILGRIMS ON LIFE'S JOURNEY,</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">FOR WHOM THE BOOK
        OF REVELATION,<br />
        TINGED THOUGH IT IS WITH MYSTERY,<br />
        CONTAINS A MANIFESTATION OF THE DIVINE PURPOSE<br />
        IN CREATION AND REDEMPTION,<br />
        AND A VISION OF THE FAR GLORY IN THE WORLD BEYOND,</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">THIS VOLUME—</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">WRITTEN IN THE
        HOPE THAT THE INTERPRETATION OFFERED<br />
        MAY CONTRIBUTE IN SOME DEGREE TO A CLEARER APPREHENSION OF THE
        BOOK,<br />
        AND MAY HELP IN SOME MEASURE TO MAKE ITS MESSAGE RICH,<br />
        AND SWEET, AND ABIDING—</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">IS RESPECTFULLY
        AND AFFECTIONATELY DEDICATED</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">BY THE AUTHOR.</p>
      </div><span class="tei tei-pb" id="page009">[pg 009]</span><a name=
      "Pg009" id="Pg009" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="toc1" id="toc1"></a> <a name="pdf2" id="pdf2"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-top: 3.46em; margin-bottom: 3.46em">
        <span style="font-size: 173%">Foreword</span></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The manuscript of
        this Commentary was completed several years ago, but its publication
        was unfortunately deferred until the author's health no longer
        permitted him to see it through the press or even to be consulted in
        regard to modifications. For this latter reason no change of any kind
        has been made either in the language or the arrangement of the
        material. In the bibliography we have added the two recent monumental
        contributions to the literature on the Book of Revelation,
        commentaries by I. T. Beckwith and R. H. Charles. Had the author
        possessed the physical strength after their appearance, we feel sure
        that he would have drawn upon these two extensive works which are
        intended for the use of technical scholars.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The significance
        of Dr. Hunter's <span class="tei tei-q">“Studies in the Book of
        Revelation”</span> lies in its clear and accurate presentation of the
        results of the investigation of modern scholars, in language which is
        comprehensible to the intelligent reader of the English Bible. The
        Revelation of St. John has been an enigma from the earliest Christian
        centuries. On the one hand, it has been shunned because of its
        mysteriousness; on the other, it has been discredited for
        sober-minded, intelligent Christians by the absurd vagaries of its
        interpreters. Too often the caprice or predilection of the
        commentator, rather than impartial study, has determined the meaning
        of the closing book of the New Testament canon. The removal of this
        reproach has been one of the signal achievements of the Biblical
        scholarship of the last twenty-five years. Such a notable result has
        been accomplished by the discovery and the interpretation of the
        Jewish Apocalyptic, a type of literature that flourished from 200 B.
        C. on for several centuries. The Revelation belongs to this type of
        literature. It is the expression of a Christian's faith in the
        triumph of his Lord's kingdom through the use of symbolism and
        imagery peculiar to Jewish Apocalyptic literature. Our author, in
        common with all modern scholars, has used this key for unlocking the
        mystery of the closing book of the Christian Scriptures. By its
        employment he has made clear the meaning of the Revelation to the
        open-minded reader of the English Bible. On every page the work gives
        evidence of scholarship, wide in <span class="tei tei-pb" id=
        "page010">[pg 010]</span><a name="Pg010" id="Pg010" class=
        "tei tei-anchor"></a> its range, and thorough in its grasp, as well
        as of sanity of judgment in the discussion of controversial
        questions. Because of these qualities, Dr. Hunter's treatise is
        worthy of wide circulation. It meets a special need at this time as
        it is especially adapted to counteract fantastic theories of
        interpretation and theology which are based on a misunderstanding of
        both the purpose and the symbolism of a New Testament book that ranks
        as an equal of the greatest pieces of imaginative literature.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The proofs have
        been read by Mr. Walter H. Millinger, of the senior class of the
        Seminary, and the publication of the book has been made possible only
        by the painstaking effort of a devoted friend and fellow-worker of
        Dr. Hunter, Mr. W. H. Wicks of the Pittsburgh Printing Company to
        whom both the author and the reader are deeply indebted.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">James A.
        Kelso.</span></span></p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-style: italic">The Western Theological
        Seminary,</span></span><br />
        <span class="tei tei-hi"><span style="font-style: italic">Pittsburgh,
        Pa.</span></span></p>
      </div><span class="tei tei-pb" id="page011">[pg 011]</span><a name=
      "Pg011" id="Pg011" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="toc3" id="toc3"></a> <a name="pdf4" id="pdf4"></a>

        <h1 class="tei tei-head" style=
        "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left">
        <span style="font-size: 173%">Master-Thoughts upon the
        Revelation</span><a id="noteref_1" name="noteref_1" href=
        "#note_1"><span class="tei tei-noteref" style=
        "text-align: left"><span style=
        "font-size: 60%; vertical-align: super">1</span></span></a></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-weight: 700">I am the Alpha and the Omega, the first and the
        last, the beginning and the end</span></span>”</span> (Rev.
        22.13):—<span class="tei tei-q">“This is the unifying thought of the
        whole book: nay of the whole Bible. <span class=
        "tei tei-hi"><span style="font-style: italic">The Revelation of St.
        John is the meeting ground of the Old and New
        Testament</span></span>: what binds the long succession of books—by
        so many authors, of so many different ages—into a unity is expressed
        by the saying that <span class="tei tei-q">‘the testimony of Jesus is
        the spirit of prophecy.’</span> The whole of prophetic literature
        yields its imaginative figures to adorn this final Revelation; all
        history is made one by the central thought of the kingdom of the
        world becoming the kingdom of Christ.”</span>—<span class=
        "tei tei-hi"><span style="font-variant: small-caps">Richard G.
        Moulton</span></span>,—in <span class="tei tei-hi"><span style=
        "font-style: italic">Literature of the Bible</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">The Book of Revelation is the sum of all
        prophecy.</span></span> It carries the devout reader to a height from
        which he can see the history of God's kingdom from its beginning to
        its consummation in glory. It is the sublimest book in the Bible, and
        its study awakens the profoundest worship.”</span>—<span class=
        "tei tei-hi"><span style="font-variant: small-caps">J. M.
        Stifler</span></span>,—in unpublished <span class=
        "tei tei-hi"><span style="font-style: italic">Classroom
        Lectures</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">The Apocalypse constitutes the meridian of
        Hebrew poetry and art</span></span>, embracing in its individual
        forms the most diverse elements.... If the laws of its construction
        be but recognized, the obscure Book of Revelation will present itself
        to our eyes as a radiant constellation, a symmetrical cathedral built
        upon a plan of perfect clearness and
        transparency.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">John Peter Lange</span></span>,—in
        <span class="tei tei-hi"><span style="font-style: italic">Commentary
        on the Revelation</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">The book has an imperishable religious
        worth</span></span> because of the energy of faith that finds
        expression in it, and the splendid certainty of its conviction that
        God's cause remains always the best, and is one with the cause of
        Jesus Christ; but it is unreasonable to treat the detail of its
        phantasies as an authentic source for a history of the past or
        future.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">A. Jülicher</span></span>,—in <span class=
        "tei tei-hi"><span style="font-style: italic">Introduction to the New
        Testament</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">In the Apocalypse the emphasis placed upon the
        omnipotence of God rises to a climax.</span></span> There only in the
        New Testament (except II Cor. 6.18) is the epithet Παντοκράτωρ
        [All-Ruler] ascribed to Him; and the <span class="tei tei-pb" id=
        "page012">[pg 012]</span><a name="Pg012" id="Pg012" class=
        "tei tei-anchor"></a> whole purport of the book is the portrayal of
        the Divine guidance of history, and the very essence of its message
        that, despite all surface appearances, it is the hand of God that
        really directs all occurrences, and all things are hastening to the
        end of His determining.... It is the completeness of the Divine
        government to which the world is subject by the Lord of lords and
        King of kings, the Ruler of the earth and King of the nations, whose
        control of all the occurrences of time is in accordance with His holy
        purposes, that it is the supreme object of this book to
        portray.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">B. B. Warfield</span></span>,—in art.
        <span class="tei tei-q">“Predestination”</span>, Hastings'
        <span class="tei tei-hi"><span style="font-style: italic">Dict. of
        the Bible</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">The Apocalypse is doctrinally the connecting
        link between the Synoptists and the Fourth Gospel.</span></span> It
        offers the characteristic thoughts of the Fourth Gospel in that form
        of development which belongs to the earliest apostolic age.... The
        points of connection between the Apocalypse and the Gospel of St.
        John are far more numerous than are suggested by a first general
        comparison. The main idea of both is the same. Both present a view of
        a supreme conflict between the powers of good and evil.... In both
        books alike Christ is the central figure. His victory is the end to
        which history and vision lead as their consummation. His Person and
        Work are the ground of triumph; and of triumph through apparent
        failure. Both present the abiding of God with man as the issue of
        Christ's work.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">Bp. Westcott</span></span>,—in
        <span class="tei tei-hi"><span style=
        "font-style: italic">Introduction to John's Gospel, Bible
        Commentary</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">In Revelation</span></span>, as in John's Gospel
        and First Epistle, <span class="tei tei-hi"><span style=
        "font-style: italic">the consciousness of a world-conflict, a
        world-process, and a world-triumph is manifest</span></span>. The
        return of Jesus is contemplated in relation to the enlarged
        environment in which Christianity stood. Revelation testifies to the
        existence of the hope with which Christianity had begun; but also to
        the fact that into that hope had centered the fuller conception of
        Christ and His salvation which the apostles had taught, and the
        broadened vision of the purpose of God which history had made clear.
        Yet it was still the same hope, <span class="tei tei-q">‘Behold He
        cometh,’</span> and the prayer was still the same, <span class=
        "tei tei-q">‘Come Lord Jesus’</span>.”</span>—<span class=
        "tei tei-hi"><span style="font-variant: small-caps">George T.
        Purves</span></span>,—in <span class="tei tei-hi"><span style=
        "font-style: italic">The Apostolic Age</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">The fundamental conception of the book
        is</span></span> neither human weakness upon the one hand nor divine
        power <span class="tei tei-pb" id="page013">[pg 013]</span><a name=
        "Pg013" id="Pg013" class="tei tei-anchor"></a> upon the other, but
        <span class="tei tei-hi"><span style="font-style: italic">divine
        power victorious through apparent human weakness, life triumphant
        over death</span></span>.”</span>—<span class=
        "tei tei-hi"><span style="font-variant: small-caps">William
        Milligan</span></span>,—in <span class="tei tei-hi"><span style=
        "font-style: italic">Discussions on the Apocalypse</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“However long the conflict, <span class=
        "tei tei-hi"><span style="font-style: italic">this book assures us of
        the ultimate triumph of the Lamb</span></span>. That figure suggests
        Incarnation in order to Redemption; and the description of the New
        Jerusalem shows us Light and Life reigning eternally because the Lamb
        is <span class="tei tei-q">‘the lamp
        thereof’</span>.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">Matthew B. Riddle</span></span>,—in
        unpublished <span class="tei tei-hi"><span style=
        "font-style: italic">Classroom Lectures</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“St John knew himself to be a prophet, and his writing to
        be a prophecy; that he was commanded to consign his visions to a book
        was an assurance to him that their purpose would not be fulfilled in
        one generation or two. He sees the book going down to posterity, and
        like the Deuteronomist he endeavors to guard it against interpolation
        and excision. As he writes the last words upon the papyrus roll that
        lies upon his knee, the conviction dawns upon him that <span class=
        "tei tei-hi"><span style="font-style: italic">the Revelation of Jesus
        Christ was given for the warning and comfort of the whole church to
        the end of time</span></span>.”</span>—<span class=
        "tei tei-hi"><span style="font-variant: small-caps">Henry B.
        Swete</span></span>,—in <span class="tei tei-hi"><span style=
        "font-style: italic">The Apocalypse of St. John</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-style: italic">The author of this great book has bequeathed to
        mankind a</span></span> κτῆμα ἐς αεί, <span class=
        "tei tei-hi"><span style="font-style: italic">an imperishable
        possession</span></span>, the worth of which lies in the splendid
        energy of its faith, in the unfaltering certainty that God's own
        cause is at issue now and here and must ultimately prevail, and that
        the cause of Jesus Christ is inseparably linked therewith, and the
        main aim of which, as is clear from every page, is to emphasize the
        overwhelming worth of things spiritual as contrasted with things
        material, and in the next place to glorify martyrdom, to encourage
        the faithful to face death with constancy, nay more, with rapturous
        joy.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">R. H. Charles</span></span>,—in
        <span class="tei tei-hi"><span style="font-style: italic">Studies in
        the Apocalypse</span></span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The closing book
        of the New Testament with its prophetic outlook and divine forecast,
        leaves us in the attitude of expectancy:—<span class=
        "tei tei-q">“<span class="tei tei-hi"><span style=
        "font-weight: 700">Looking for that blessed hope and the glorious
        appearing of the great God and our Savior Jesus
        Christ</span></span>.”</span>—<span class="tei tei-hi"><span style=
        "font-variant: small-caps">The Epistle to Titus</span></span>, Ch.
        2:13.</p>
      </div><span class="tei tei-pb" id="page014">[pg 014]</span><a name=
      "Pg014" id="Pg014" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="toc5" id="toc5"></a> <a name="pdf6" id="pdf6"></a>

        <h1 class="tei tei-head" style=
        "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left">
        <span style="font-size: 173%">Preface</span></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The purpose of
        this volume is to present in concise form the general thought and
        meaning of the Book of Revelation, to give an analytic view of its
        contents, and to summarize the results of critical study. It is
        intended both as an aid to interpretation, and as a guide to the use
        of the many valuable commentaries which are now accessible to the
        English reader. It is specially designed to meet the needs of the
        student in the theological seminary or the modern Bible school, the
        busy pastor in his field, the teacher of adult Bible classes, the
        Christian Association worker, and the general reader of the Bible.
        With this object in view it essays to provide in a direct and helpful
        form (1) the essential points of Introduction; (2) an Analytic Study
        of the book which aims to discover its meaning as a whole rather than
        to deal with it text by text; and (3) a brief statement in a series
        of Appendices of some of the underlying conceptions which give color
        to its thought and enter into its literary structure.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The increased
        impetus given to Biblical study by advanced scholarship in late years
        has created a demand for a class of works that give the results
        attained by the masters of exegesis and critical research, without
        attempting to give the various steps by which these results have been
        reached. And it is one primary aim of this work, while attempting to
        give a fresh statement of the teachings of the book, and to present
        such thoughts as have come to the Author in the course of extended
        study, at the same time to give due consideration to the varying
        opinions of others, and for the most part to reproduce in the form
        which these have taken in his own mind the best and most satisfactory
        explanations of the many difficulties in the book which have hitherto
        been given by leading scholars and commentators. For the book has
        proved a fertile field for expositors that has been widely even if
        not always well worked in the past, while in the last half-century
        really substantial progress has been made toward the general
        interpretation; and it may be confidently assumed that any one who
        ignores these results has almost certainly nothing to contribute to
        the solution of the real difficulties that confront us. In response
        to extended popular inquiry some excellent commentaries and
        expository works on the <span class="tei tei-pb" id="page015">[pg
        015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a>
        Revelation have been prepared in late years for the general reader.
        And it is in order to further meet this requirement of intelligent
        Bible study, and to contribute in some measure to what is believed to
        be one of the most common needs of the general student of Scripture,
        <span class="tei tei-hi"><span style="font-style: italic">a
        comprehensive view of each book</span></span>, that the publication
        of the present Studies in the Book of Revelation has been
        undertaken.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">It is necessarily
        true that a work so largely poetical in its thought as the
        Apocalypse, and appealing so much to the imagination, does not lend
        itself easily to logical analysis. Every such division, if
        exhaustive, must be in a measure arbitrary. The main purpose in
        attempting it is to present the principal ideas of the book in what
        is conceived to be their proper relation. And in this we need not
        assume that the particular outline which we adopt was formally in the
        mind of the writer. It is quite enough if we can be assured that the
        formative ideas were conceived of in somewhat the same relation, and
        that the analysis we accept at least measurably represents the
        author's point of view. This form of statement enables us to grasp
        the contents of the book in their entirety and to retain them in
        memory.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The view presented
        in the Analysis and Notes of this volume is not intended to be
        controversial but interpretative. Hence other views of particular
        passages have often not been stated, or are given only in foot-notes,
        and no special effort has been made to support the view given by any
        extended discussions, as that would lead us too far afield for the
        purpose in mind. For those who wish a wider view, references are
        given to well-known authorities. Much that might have been said has
        been left out for the sake of brevity; for in this busy age few find
        time for extended study, and the great works on the Revelation often
        lie unread on the shelves. To reach the man of this generation the
        message must be short, clear, and decisive. And with this in view the
        chief aim is to show that the general meaning of the Revelation can
        be clearly understood, whatever difference of opinion there may be
        concerning the more difficult portions; and as a contribution toward
        this end to give in a direct form what the Author of the present work
        regards as the correct method of interpreting it. Other
        interpretations have been introduced where they serve to illustrate
        this main purpose, or have special force and afford additional light,
        or have been widely accepted and have affected the course of opinion.
        The outline interpretation <span class="tei tei-pb" id="page016">[pg
        016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a>
        given in this work, while it does not follow without deviation any
        particular view throughout or in every respect—for a blind acceptance
        of any one method of interpretation would often block the path to
        better knowledge, and perhaps cause us to miss the real meaning—yet
        it accepts the principles of the Symbolical or Spiritual School as
        affording in the main the best solution of the problems of
        interpretation. The authorities cited in connection with any passage,
        when not quoted, though they may differ somewhat in statement, will
        be found to hold in some form the view given in the analysis.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">It is not without
        considerable hesitation, and a personal sense of the shortcomings of
        the present work, that it is now given to the public. It necessarily
        contains much that is already familiar to the reader, and it should
        be regarded as an effort to present in concise form and in one's own
        way what has been gathered through many years of patient study, and
        by constant comparison with the works of the best commentators,
        together with such thoughts as have come to the Author in the course
        of his inquiry. And if thereby the reader should be in any measure
        led to a clearer understanding or a more careful study of this
        marvellously beautiful and strangely eloquent message of Christ to
        his church which is contained in the Book of Revelation—the meaning
        of which has been too often misunderstood by the Christian reader, or
        passed by as an insoluble mystery,—it will be to the Author an
        abundant reward for his effort and a cause for personal gratitude to
        Almighty God.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Stephen A.
        Hunter</span></span>,</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">Pittsburgh,
        Pa.</p>
      </div><span class="tei tei-pb" id="page017">[pg 017]</span><a name=
      "Pg017" id="Pg017" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="toc7" id="toc7"></a> <a name="pdf8" id="pdf8"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-top: 3.46em; margin-bottom: 3.46em">
        <span style="font-size: 173%">Introduction</span></h1>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc9" id="toc9"></a> <a name="pdf10" id="pdf10"></a>

          <h2 class="tei tei-head" style=
          "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left">
          <span style="font-size: 144%">1. General Introduction.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Revelation
          is the most difficult book to interpret of any in the New Testament
          canon. Its meaning is often involved in much obscurity, and the
          interpretation of eminent scholars has differed so widely in the
          past that we cannot always be sure, especially in the more
          difficult portions, that the particular view which appears to us
          the more satisfactory or convincing is certainly the correct one.
          This divergence of opinion has had the unfortunate effect of
          disparaging the worth of the Apocalypse as a part of the Word of
          God in the mind of many earnest students, who have come to regard
          its meaning as so obscure, and hidden in such hopeless perplexity,
          that any further attempt to interpret it is entirely fruitless. So
          much, too, has been written about the book which abounds in
          manifest vagaries that men of sober mind have often been thereby
          deterred from forming or expressing any definite opinion concerning
          its teaching. Indeed it is difficult to say whether the Revelation
          has suffered more in the hands of expositors by means of fanciful
          and mistaken interpretation of its true contents, or by the
          interpolation of ideas wholly foreign to its thought. But, however
          brought about, we have reached this strangely incongruous result,
          that what was originally designed to be the <em class=
          "tei tei-emph"><span style=
          "font-style: italic">revelation</span></em> of mystery has become
          instead the <em class="tei tei-emph"><span style=
          "font-style: italic">mystery</span></em> of Revelation.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">There is evident
          necessity, therefore, of particular care in forming our views with
          regard to the meaning of many portions of the book, and also of
          often holding our opinions tentatively and subject to review,
          especially in our earlier studies, as probable rather than positive
          interpretations. We should avoid alike the mistake of dogmatically
          asserting that the Apocalypse cannot be understood at all, or of
          affirming that it can be fully understood.<a id="noteref_2" name=
          "noteref_2" href="#note_2"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">2</span></span></a> And yet
          with this reservation in mind the book is still a rich mine of
          spiritual wealth, much of which lies upon the surface, while even
          its deeper mysteries abundantly reward our careful search. For we
          are not justified <span class="tei tei-pb" id="page018">[pg
          018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a>
          in casting aside any part of divine revelation upon the plea of
          apparent obscurity; and to do so is practically to deny that it is
          a revelation. On the contrary we are under manifest obligation to
          interpret the message of the Apocalypse so far as we can, for to
          fail of this is to neglect the sure word of prophecy. And even
          though the original meaning of the visions to John's mind, and the
          interpretation given them by those to whom they were first made
          known, oftentimes cannot now be definitely determined,<a id=
          "noteref_3" name="noteref_3" href="#note_3"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">3</span></span></a> yet the
          value of the book does not depend solely upon that, however helpful
          it would be. The matter of supreme importance for us is to
          apprehend aright the far-seeing and ulterior purpose in the mind of
          the Spirit in giving the Revelation. And in search for this we
          should not allow our zeal for the original interpretation to lead
          us to forget the significant lesson of the Old Testament, that the
          primary teaching of prophecy has often not voiced its deeper
          message, that God's thought has mostly proved wider than man's
          first apprehension; so that in our reading of the prophets we are
          not limited to the primary application, however important it may
          be, but should strive rather to grasp the broader sweep and deeper
          thought made plain by the fuller development of the divine
          purpose—the general meaning for the whole church in all time rather
          than the particular meaning for one age or generation. This
          consideration we will find of great value in dealing with the
          generic and flexile forms of imagery contained in the symbols of
          the Apocalypse, where in attending to a multiplicity of detail the
          deeper and broader thought may so easily be misapprehended or even
          entirely escape our notice.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The visions of
          the Apocalypse are generally conceded to belong to the latter part
          of the first century, and manifestly relate in main portion to the
          then future, whether near or far, of the church of Christ in the
          world, for they pertain to a profoundly impressive prophetic
          experience. The divine path of God's people among the nations is
          beheld in symbol, type, and figure, ever leading on to victory
          through Jesus Christ his Son and our Lord; the church and the world
          are seen engaged in a multiform <span class="tei tei-pb" id=
          "page019">[pg 019]</span><a name="Pg019" id="Pg019" class=
          "tei tei-anchor"></a> and deadly conflict, while the consummation
          is depicted in the fall of evil and the ruin of nature wrought by
          sin; and the triumph of the holy is set forth in a vision of
          complete restoration to the divine presence amid the beauty of a
          new world and the glories of the New Jerusalem—an outcome never
          once in doubt, for God rules through all and wins. And though in
          this ever changing picture the conditions of the early church and
          of the first century are constantly reflected in every part, yet
          the representative character of the whole may be clearly seen.
          Indeed one cannot but be impressed with the fine insight and spirit
          of reserve which is manifested by John throughout the book, in
          avoiding such explanations as might serve to narrow the visions to
          a purely local and temporary perspective, thereby evidencing that
          he had risen to a truly prophetic view, and that to his mind the
          visions belonged to a wider horizon as well as to the nearer limit
          of his own day. For whatever application or fulfilment these may
          have had, and surely <em class="tei tei-emph"><span style=
          "font-style: italic">did</span></em> have, in the period in which
          they were given, has not exhausted their meaning. To the ear that
          is open to God's voice they have a lesson and significance that
          belong alike to the past, the present, and the future, a perennial
          freshness that time can neither fade nor destroy, for they manifest
          the principles of the divine government which abide for all the
          ages.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">In the light of
          modern criticism the primary question to be decided is whether we
          are dealing with an ordinary Jewish-Christian apocalypse of similar
          value with a multitude of others in the past, and with no
          essentially deeper meaning or diviner message; or whether we have
          not in the Apocalypse of John a true revelation, given in this
          literary form because of its particular suitability to the
          condition of the time, and its fitness for the needs of the
          generation that first received it. And the answer to this question
          must be sought in the contents of the book itself as vindicated by
          the Christian conscience—an answer that the church has never been
          slow to make, and that never can be changed so long as the needs of
          the human heart remain the same. We must therefore regard the
          fundamental question which lies back of that of interpretation,
          viz. the inspiration of the book itself, which alone can give it
          permanent value to the Christian mind, as definitely settled by the
          clear message which it contains for life, by the multitudinous
          voices <span class="tei tei-pb" id="page020">[pg
          020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a>
          of God which reverberate within it, and by the heaven-born solace
          which it ever affords to tried and tempted men in the midst of the
          conflict of life. And we shall find that the general meaning, so
          far from being hopelessly obscure, may be fairly understood by the
          attentive student and devout reader.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The obscurity of
          the Revelation arises both from its literary form and from the
          mystical character of its contents. The Apocalyptic form is so
          foreign to our way of thinking, and the mysticism is so peculiarly
          Oriental and Jewish, that these are apt to perplex rather than
          enlighten us. The Apocalyptist, deeply absorbed in the later
          prophecies of the Old Testament, especially those of Daniel and
          Ezekiel, and his mind steeped in the dreams and images of current
          Jewish apocalypses, found under the influence of the Spirit a
          fitting sphere for his prophetic fervor in a series of strange
          symbolic visions such as belonged to the fashion of his time. The
          chief symbolism throughout is that of the Old Testament, quickened
          and vivified by the thought of the New,—for it is everywhere
          assumed that the mysteries of the former dispensation find their
          only adequate solution in the supreme and final testimony of Jesus
          the Christ,<a id="noteref_4" name="noteref_4" href=
          "#note_4"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">4</span></span></a>—but the
          atmosphere of the visions is that of Apocalyptic, which curiously
          enough has contrived to cast its own peculiar glow upon all the Old
          Testament teachings and thus create a new symbolism out of the old.
          And even when many of the symbols are assumed to be drawn in their
          present form from apocalypses then current in the Jewish world but
          which are no longer extant, and these to be derived in part from
          Babylonian and Persian sources, as held by one class of
          interpreters, they are yet found to have become so assimilated by
          the Jewish mind that they reflect the later development of Old
          Testament thought. These visions of the seer, like shadows cast
          upon the foreground of the future, depict in outline great
          fundamental truths or pervasive principles of the divine government
          that are, and are to be, manifested in multiple facts in the
          progress of the ages. It is not the purpose of the visions to
          disclose the facts themselves, for that belongs to the development
          of history, but rather to furnish the means for interpreting the
          facts, when once they appear, by the exalted standard of the divine
          ideals. There are, <span class="tei tei-pb" id="page021">[pg
          021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a>
          indeed, a few cardinal facts of the future that are kept well in
          the foreground, such as the second coming of Christ, the triumph of
          God's kingdom, and the end of the present world; but these belong
          to the content of previous revelation as well, and are not new or
          peculiar to this book. The content of the visions is generic and
          not specific, and whenever we depart from broad generalization and
          attempt to enter into detail in our interpretation, we destroy the
          beauty and force of the lesson conveyed, and wander into the field
          of speculation concerning things that were never intended to be
          revealed, if the analogy of all other prophecy can be relied upon
          as a guide.<a id="noteref_5" name="noteref_5" href=
          "#note_5"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">5</span></span></a> For
          though the Apocalypse undoubtedly contains an element of predictive
          prophecy, yet such prophecy is not history written before its time,
          but a divinely inspired and profoundly discriminative pre-view of
          certain dominant issues in the future that belong to the purpose of
          God, and are the resultant of well established principles of the
          divine government—issues that stand out to the prophet's illumined
          eye in bold relief against the sky-line like the headlands of a
          continent amid the surrounding mists which envelop them.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Prophecy in this
          view is looked upon as much broader in its scope than the
          <em class="tei tei-emph"><span style=
          "font-style: italic">fore</span></em>telling of things that are
          future. This element should be regarded as subordinate to the
          general purpose of prophecy, which is the <em class=
          "tei tei-emph"><span style=
          "font-style: italic">forth</span></em>telling of the mind of
          God.<a id="noteref_6" name="noteref_6" href="#note_6"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">6</span></span></a> And we
          should avoid that <span class="tei tei-q">“dwarfed sense of the
          word prophecy in modern speech”</span> which leads most readers
          (and even interpreters) to fasten upon a revelation of the secrets
          of the future. For it is evident that <span class="tei tei-q">“Old
          Testament history and prophecy make prominent another kind of
          revelation—the unveiling of the ideal, as when the pattern of
          things sacred was unfolded to Moses in the mount”</span>.<a id=
          "noteref_7" name="noteref_7" href="#note_7"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">7</span></span></a> In the
          true sense of prophecy it manifestly contains both these
          conceptions, viz. the Prophetico-predictive, and the
          Prophetico-ideal, which enter in varying proportion into the great
          messages of old. But it is believed by many of our best
          authorities, and it will be found in a careful study of the
          <span class="tei tei-pb" id="page022">[pg 022]</span><a name=
          "Pg022" id="Pg022" class="tei tei-anchor"></a> book of Revelation,
          that the prophetic element is not chiefly predictive in the strict
          sense, and can for the most part be best interpreted as the
          unveiling of the divine ideal which is being inwrought in the
          sphere of human life, or the manifestation of the divine purpose
          which is discovered as interpenetrating all the moral struggle and
          apparent contradictions of earthly experience, and which is leading
          up to the final victory; and only such glimpses of the future are
          given as serve to assure a better comprehension of this main
          idea.<a id="noteref_8" name="noteref_8" href="#note_8"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">8</span></span></a></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The two most
          obvious principles that pervade the book of Revelation and underlie
          its ever changing scenes, are, <em class=
          "tei tei-emph"><span style="font-style: italic">first</span></em>,
          God's method of government in the world by the trial of his people
          and the judgment of the wicked; and, <em class=
          "tei tei-emph"><span style="font-style: italic">second</span></em>,
          God's method of developing character in moral agents by moral
          conflict. Accepting these as in a measure interpretative of the
          ways of God with men, the Apocalypse approaches the standpoint of
          the divine perspective, and traces the great lines of the divine
          purpose as they traverse the entire field of human history. It
          makes Christ's relation to his people both in time and in eternity
          the ground of an exhaustive inquiry into the mysteries of earthly
          life, which aims not only to discover God in the trend of history
          but also to interpret God through history wrought out to its end.
          It affords glimpses of God's far reaching plan in the process of
          redemption, leading up to the final salvation of unnumbered
          multitudes; it finds the key to earth's long-drawn-out story of sin
          and suffering, of conflict and of death, in wider victory at larger
          cost; and it teaches us to look calmly out beyond the ebb and flow
          of tides and noons to the shoreless, timeless life that ever abides
          in the presence of God. To the heart of faith it speaks of an
          unwavering trust when days are dark and storms fill the sky; like a
          clear voice out of the night it tells of the coming day; and with
          persuasive force its visions bring man face to face with God, his
          Creator, Redeemer, and Eternal Friend.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc11" id="toc11"></a> <a name="pdf12" id="pdf12"></a>

          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">2. The Title.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Title used
          in the Authorized Version of our English Scriptures, and retained
          by the English Revisers, <span class="tei tei-pb" id="page023">[pg
          023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a>
          is <span class="tei tei-q">“The Revelation of St. John the
          Divine,”</span> a name given to the book by the early church,
          though many of the older manuscripts omit <span class=
          "tei tei-q">“the Divine”</span>. Our American Revisers read,
          <span class="tei tei-q">“The Revelation of John;”</span> but the
          more correct title is the one that is commonly used, and that is
          printed in the upper margin of the text, simply <span class=
          "tei tei-q">“The Revelation,”</span> i. e. the unveiling, or
          uncovering [viz. of the mystery of the divine purpose and method in
          human life and history]—the opening words of the book itself—or, if
          preferred, the original Greek name, <span class="tei tei-q">“The
          Apocalypse”</span>,<a id="noteref_9" name="noteref_9" href=
          "#note_9"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">9</span></span></a> which
          perhaps should have been retained without translation as in the
          Douay Version, but of which <span class="tei tei-q">“The
          Revelation”</span> is the exact equivalent. The phrase <span class=
          "tei tei-q">“of St. John”</span>, or <span class="tei tei-q">“of
          John”</span>, may properly be omitted because of its ambiguity; for
          the book is declared in its opening sentence to be <span class=
          "tei tei-q">“the Revelation of Jesus Christ”</span>, i. e. a
          revelation of or from Jesus Christ, and it is only in a secondary
          sense <span class="tei tei-q">“the Revelation of John”</span>, i.
          e. a revelation made to and recorded by John. The occasion for the
          use of this title, <span class="tei tei-q">“The Revelation of St.
          John”</span>, in the first centuries was in order to distinguish
          the canonical Apocalypse from many others then in circulation, but
          this necessity has long since ceased to exist. For us it stands
          alone, it is <em class="tei tei-emph"><span style=
          "font-style: italic">the</span></em> Apocalypse, the
          Revelation.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc13" id="toc13"></a> <a name="pdf14" id="pdf14"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">3. The Author.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">That the Author
          of the Revelation was named John we have no reason to doubt, if we
          believe the statements of the book itself, for this is distinctly
          affirmed three different times.<a id="noteref_10" name="noteref_10"
          href="#note_10"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">10</span></span></a> He is
          also further described in one form of the title as <span class=
          "tei tei-q">“the Divine,”</span> i. e. the one who discoursed about
          God, or the theologian. This latter designation, though of
          uncertain origin and date, and omitted by the American Revisers as
          without sufficient support, is yet undoubtedly as old as the latter
          part of the third century<a id="noteref_11" name="noteref_11" href=
          "#note_11"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">11</span></span></a> while
          it may be much older, and has therefore some <span class=
          "tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024"
          class="tei tei-anchor"></a> claim to traditional authority. The
          title, however, in any form is subsequent to the book itself. The
          statements of the Author concerning himself and his relations to
          the church in Asia, appear to the general reader to be decisive,
          and to indicate with sufficient clearness that the writer was none
          other than John the son of Zebedee, the apostle whom Jesus loved,
          though this is not the view of the majority of the later critics.
          Some consider it to be the work of another John known to tradition
          as the Presbyter;<a id="noteref_12" name="noteref_12" href=
          "#note_12"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">12</span></span></a> others
          attribute it to an unknown author of that name, or to some one
          writing under that name. But notwithstanding the frequency and
          positiveness with which the Apostolic Authorship and the Unity of
          the Book have been called in question during the last half century,
          the entire results of critical research may with some confidence be
          said not to have discredited either of them.<a id="noteref_13"
          name="noteref_13" href="#note_13"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">13</span></span></a></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The
          considerations which support the Apostolic Authorship are chiefly
          the following:—(1) the evidence of early Christian tradition
          imbedded in history is practically unanimous in its favor, and the
          book was accepted as the Apostle's without question by the church
          in Asia where it originated: (2) the internal evidence is to most
          minds convincing and even decisive, viz. (a) the Author declares
          himself to be John, and addresses the churches in Asia as their
          <span class="tei tei-q">“brother, and partaker in
          tribulation,”</span> and there is no satisfactory historical
          evidence of any other John in Asia, except the Apostle, of
          sufficient standing and influence to have spoken to the churches
          with the authority of a prophet;<a id="noteref_14" name=
          "noteref_14" href="#note_14"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">14</span></span></a> (b)
          there is a deep and essential similarity of thought, diction, and
          doctrine in the Apocalypse and in John's Gospel and Epistles which
          outweighs all differences of language, grammar, and style that
          appear upon the surface; (c) there is an undercurrent <span class=
          "tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025"
          class="tei tei-anchor"></a> <span class="tei tei-q">“tragic
          tone”</span> found in the Apocalypse, such as is manifest in all of
          John's writings, especially when he deals with the sad and terrible
          phases of human life and character, and this serves to point toward
          the Apostle as the author.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The grounds upon
          which the Apostolic Authorship is denied are:—(1) the general
          inconclusiveness of tradition, even though in this case the
          evidence is admitted to be particularly strong: (2) the
          pseudonymity of all other apocalypses, with the apparent exception
          of <span class="tei tei-q">“The Shepherd of Hermas”</span>, and
          hence the probability that this in a similar way may have been
          written under the assumed name of John in order to give it
          acceptance:<a id="noteref_15" name="noteref_15" href=
          "#note_15"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">15</span></span></a> (3)
          the marked differences observable between the Apocalypse and John's
          Gospel and Epistles, viz. (a) the Greek of the Apocalypse is full
          of striking peculiarities, of solecisms, and of Hebraisms, quite at
          variance with the purer style of the other Johannine
          writings;<a id="noteref_16" name="noteref_16" href=
          "#note_16"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">16</span></span></a> (b)
          the spirit of the Apocalypse as revealed in its ideas, terms, tone,
          and temper, differs widely from that of the Gospel and Epistles.
          These differences, however, it should be noted, were recognized and
          their force as objections to a common authorship was felt as early
          as the time of Dionysius (circ. A. D. 260), for they are apparent
          to every careful student of the Greek text; but they may be
          accounted for in a good degree by the difference of occasion,
          purpose, and theme, as well as of form and structure incident to
          the choice of a literary style that has definite and necessary
          limitations. The differences have also been further accounted for
          on the part of some by accepting the earlier date of the
          Apocalypse, which in that case is assigned to the period just
          preceding the fall of Jerusalem. The peculiarities of language are
          in this view attributable to an imperfect knowledge of Greek, which
          was later overcome by John's long residence in Ephesus, while the
          apocalyptic form and general contents are held to indicate an
          earlier stage of Christian thought.<a id="noteref_17" name=
          "noteref_17" href="#note_17"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">17</span></span></a> On the
          other hand <span class="tei tei-pb" id="page026">[pg
          026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a>
          it has been efficiently maintained, favoring the later date, that
          the differences are mainly due to psychological effects wrought by
          old age in the mind of John, whose mental activities reverted to
          the familiar thought-forms and apocalyptic conceptions of his
          youth, the Greek he used being simply a modified translation of
          Hebrew thought, while the Christological conceptions of the
          Apocalypse are manifestly among the most advanced in the New
          Testament.<a id="noteref_18" name="noteref_18" href=
          "#note_18"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">18</span></span></a> In any
          case it will be seen that the reasons given under (1) and (2) have
          little force apart from the question of internal evidence, and are
          at most only inferences, while upon the other hand the divergent
          qualities given under (3), forceful as they are, cannot be assumed
          as without parallel in the history of literature. It has been
          pointed out that the difference in style between Carlyle's earlier
          and later productions, as well as those found in the works of
          Milton, Watts, Burke, and Wordsworth, written at different periods
          in their lives, is quite as marked as that of the writings in
          question.<a id="noteref_19" name="noteref_19" href=
          "#note_19"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">19</span></span></a> And we
          must not leave out of view the possibility that John, if at an
          advanced age, may have used one of his disciples as a collaborator,
          which would necessarily modify both the language and style of the
          work produced. So that after all has been said, it may be accepted
          as the concurrent judgment of the majority of interpreters,—the
          advanced critics being excepted,—that as great or greater
          difficulties are met in denying the Apostolic Authorship as in
          accepting it. For notwithstanding the confident assertion of most
          of the later critics that the Apocalypse was not written by the
          Apostle, yet indications are not lacking in some quarters now,
          influenced perhaps by the really cogent arguments so well stated by
          the decadent school of Baur, of a return in opinion to the
          recognition of the Johannine authorship as in some sense at least
          undeniable, though foreign elements are conceived to enter into
          it.<a id="noteref_20" name="noteref_20" href=
          "#note_20"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">20</span></span></a> It has
          indeed, not infrequently been held, among those who deny that the
          Apostle was the author of the Fourth Gospel, that he wrote the
          Apocalypse; but still more commonly it is accepted that the work
          belongs to the <span class="tei tei-q">“so-called Johannine
          writings”</span>, and originated in the same circle at Ephesus to
          which these <span class="tei tei-pb" id="page027">[pg
          027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a>
          writings are now attributed by advanced critics,<a id="noteref_21"
          name="noteref_21" href="#note_21"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">21</span></span></a>
          leaving the personal authorship more or less indefinite. The
          question of authorship, however, is a subordinate one, for the book
          maintains its own message, and it should be dealt with purely as a
          subject of historical inquiry and not one of dogmatic importance,
          in the interest of correctness rather than of traditional
          opinion.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc15" id="toc15"></a> <a name="pdf16" id="pdf16"></a>

          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">4. The Unity.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The question of
          Unity is one of modern literary criticism. The view now generally
          accepted that Jewish apocalypses, as we find them, are often of
          composite origin, representing an original writing to which various
          additions have been subsequently made by editors and
          redactors,<a id="noteref_22" name="noteref_22" href=
          "#note_22"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">22</span></span></a> has
          had its influence upon the judgment formed by critics concerning
          the Apocalypse of John. The present tendency of critical
          investigation is to consider the book as a composite structure, and
          to direct its effort toward searching out the various sources from
          which it is supposed to be derived, and determining what parts of
          the book are original, as well as in pointing out various minor
          passages that are regarded as drawn from other sources, or are the
          work of a later hand. This tendency has been carried to such an
          extreme that the results are largely theoretical and inconclusive,
          depending upon the personal taste of the critic and having little
          force for other minds. The grounds upon which the unity of the book
          has been disputed are:—(1) Frequent breaks in continuity which make
          it difficult or impossible to trace the connection of thought: (2)
          a lack of harmony in its various conceptions that is more or less
          incongruous, and that is apparently inconsistent with its being the
          work of one author: (3) an apparent indication in various parts of
          the book of different dates of writing—see remarks in the section
          on Date. All of these reasons, however, if taken together, and it
          be granted that they are well-founded, are yet insufficient to
          establish a diversity of authorship. The most that can be said is
          that they suggest it. For it should be remembered that logical
          sequence is not a quality of Apocalyptic thought; and also that
          there is not even an approximate agreement, as yet, among advanced
          scholars as to the character or extent of the material regarded as
          drawn from other sources.</p><span class="tei tei-pb" id=
          "page028">[pg 028]</span><a name="Pg028" id="Pg028" class=
          "tei tei-anchor"></a>

          <p class="tei tei-p" style="margin-bottom: 1.00em">In favor of its
          Unity we find:—(1) a uniformity of style throughout which is
          scarcely possible in the combined product of different authors
          without such redaction as is equivalent to authorship: (2) an
          elaborate literary structure quite incompatible with the existence
          of more than one author—see section on Structure: (3) an essential
          Unity, whatever the extent to which elements of Jewish apocalyptic
          may have been made use of in its composition, which appeals to the
          literary judgment in a way that is both forcible and convincing,
          for the personality of the author is interwoven in every fibre of
          its frame. Though the present trend of critical opinion is largely
          against the Unity of the book in the general sense of the term, yet
          its essential unity is so manifest that it is commonly
          conceded—<span class="tei tei-q">“its inner unity is the foundation
          of all more recent works on the Apocalypse”</span>.<a id=
          "noteref_23" name="noteref_23" href="#note_23"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">23</span></span></a> This
          is accounted for on the part of those who accept a composite origin
          by attributing its unification to the final editor, redactor, or
          author, a judgment that fails to carry conviction with it for those
          who approach the question from the broader standpoint of literary
          composition in general, instead of the narrower one of the
          apocalyptic writings. The later critical views have, however, not
          yet reached a conclusive stage, and indeed in the face of so great
          diversity of judgment, can scarcely be said to have assumed a
          consistent form; though it may be confidently predicated that no
          hypothesis of composite origin is ever likely to command general
          assent in the case of a book marked by such a definite unity of
          style and plan. The effort to discover in it an original Jewish
          apocalypse which has been wrought over by Christian editors into
          its present form,<a id="noteref_24" name="noteref_24" href=
          "#note_24"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">24</span></span></a> or to
          reconstruct the various sources, Jewish or Christian, from which it
          has been derived,<a id="noteref_25" name="noteref_25" href=
          "#note_25"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">25</span></span></a> may
          well be said to have been <span class="tei tei-q">“thoroughly
          worked out”</span>, and to have apparently failed, though the
          labors of the critics have added largely to our knowledge of
          Apocalyptic, and contributed not a little to a better understanding
          of the book. The view now in the ascendant admits one author, but
          attributes various portions of greater or less extent to a common
          stock of Jewish, or Jewish-Christian, apocalyptic fragments,
          current <span class="tei tei-pb" id="page029">[pg
          029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a>
          at that time, which have been appropriated from and used in its
          composition.<a id="noteref_26" name="noteref_26" href=
          "#note_26"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">26</span></span></a> This,
          to the more conservative Christian mind, involves an apparent
          denial of its true unity, and proceeds upon a theory of its origin
          that is scarcely consistent with its effective inspiration. But it
          fails to be conclusive on other grounds, for upon careful
          examination it must become more and more apparent to the thoughtful
          student of Scripture and apocalyptic that this view does not accord
          with the author's use of his materials, so far as we have any
          knowledge of their source. For although he draws largely from the
          thought and figures of the prophets, and uses freely the general
          form of imagery found in extant Jewish apocalypses, yet everything
          has been transmuted in the crucible of his own vivid imagination
          into new combinations, and there is not a single instance in which
          he interpolates an entire passage from any known author—indeed
          there are no quotations at all, in the strict sense, found in the
          Apocalypse, but only allusions, reminiscences, and echoes, literary
          devices which reflect the thought without reproducing the form—and
          it is certainly an exceptional assumption that he interpolates only
          from authors whose works are now lost, or from sources furnished
          solely by tradition.<a id="noteref_27" name="noteref_27" href=
          "#note_27"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">27</span></span></a> The
          impressions of unity are entirely too strong to be dissipated by
          visionary and purely theoretical views.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">A modified form
          of the Apocalyptic-Traditional view, advanced by some late
          writers,<a id="noteref_28" name="noteref_28" href=
          "#note_28"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">28</span></span></a>
          indicates a healthful reaction from the piecemeal theories of the
          earlier source-criticism, and affords valuable suggestion for
          further study—whether, indeed, we can follow them or not in finding
          evidence of the introduction of a limited number of fragments of
          earlier origin,—viz. that the author drew freely from a mass of
          apocalyptic ideas and forms, or <span class=
          "tei tei-q">“apocalyptic conventions”</span> as they have been
          called, which were widely current in Jewish circles, and with which
          his own mind was richly stored; and that this suggestive material
          was wrought over in his mental processes and used like that from
          the Old Testament, with which it was closely allied, as a framework
          for expressing the new and higher Christian thought peculiar to his
          message, the old form <span class="tei tei-pb" id="page030">[pg
          030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a>
          being constantly adapted to new meanings. The origin or source of
          these forms is chiefly a matter of theory; but the probability of
          their use is the more practical side of the problem. It will be
          seen that this view would account for all that the theory of
          diverse origin does without doing violence to the real unity of the
          book;<a id="noteref_29" name="noteref_29" href=
          "#note_29"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">29</span></span></a> and it
          does not affect the question of the inspiration or reality of the
          visions, for the thought of the seer necessarily took form from his
          own mental furnishing, and his imagination, though quickened by the
          prophetic ecstasy, was not essentially altered in its mode of
          operation. But, with it all, let us not fail to apprehend that
          these questions pertaining to the method used in the composition of
          the Apocalypse, and to the introduction of foreign elements into
          its literary structure, which so largely occupy the minds of
          critical scholars in the present day, are, after all, mainly
          secondary to the larger question. In it has God spoken? And if so,
          what are the spiritual lessons of the book for the devout Christian
          mind and heart?</p>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc17" id="toc17"></a> <a name="pdf18" id="pdf18"></a>

          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">5. The Date.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Two different
          Dates of authorship have been commonly maintained by different
          authorities, viz. either about A. D. 69 under one of Nero's
          immediate successors, Galba or Vespasian; or about A. D. 96 under
          Domitian. Many modern critics have accepted the earlier date,
          though the majority of commentators favor the later and traditional
          one. The evidence cannot be considered as decisive for either, but
          the preponderance seems to be in favor of the later date.<a id=
          "noteref_30" name="noteref_30" href="#note_30"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">30</span></span></a> The
          earlier date, though accepted by the majority of critics a score
          and more years ago, is not now in such favor. The influence of
          present criticism, which is chiefly taken up with discussion of the
          sources from which the book is assumed to be derived, has produced
          a marked drift in opinion toward the acceptance of a date near the
          close of the first century (the traditional view) as the time of
          composition, or at least the period of final editing.<a id=
          "noteref_31" name="noteref_31" href="#note_31"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">31</span></span></a> This
          view, though accepting in a sense one author, yet holds that the
          contents of the book indicate different dates of writing, and that
          it is made up of <span class="tei tei-pb" id="page031">[pg
          031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a>
          visions of different origin, and composed at different times, which
          have been subsequently formed into one consistent whole<a id=
          "noteref_32" name="noteref_32" href="#note_32"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">32</span></span></a>—a
          conclusion that would require something more than a theory to
          sustain it. The exact date, however, is not of any great
          importance, as the difference does not materially affect the
          interpretation, especially if we accept the symbolic view of the
          purpose and teaching of the book; for though the date fixed upon
          does affect somewhat the historical situation, and hence the
          immediate reference, it does not affect the larger meaning which
          belongs to all time.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The indications
          of the Earlier Date that usually obtain are:—(1) the linguistic
          peculiarities already referred to under the head of Unity, which
          are considered by many to indicate an earlier period in John's life
          and thought when he was still Hebraistic in method: (2) the
          historical allusions in the book that seem to favor the earlier
          date, and which some have thought are even decisive, viz. (a) the
          condition of the churches in Asia as set forth in the Seven
          Epistles, which fairly accords with what is known of the period of
          Nero's reign and shortly thereafter; (b) the references to
          persecution, war, earthquake, famine, and pestilence, which find a
          ready explanation in current events of the earlier date;<a id=
          "noteref_33" name="noteref_33" href="#note_33"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">33</span></span></a> (c)
          the measurement of the temple directed in ch. 11:1f., which appears
          to indicate that it was still standing; (d) the apparently veiled
          allusions to Nero found in the description of the Wild Beast in
          chs. 13 and 17, which, according to a widely accepted
          interpretation, point to a period shortly after his death, when he
          was still a prominent figure in the public mind.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">For the Later
          Date the chief considerations are:—(1) the early and uniform
          tradition concerning the origin of the book, viz. that it was
          written by the Apostle John near the end of the reign of Domitian
          (see the section on Canonicity): (2) the historical situation
          described and implied, which as a whole is considered by most
          authorities as more suitable to and more fully met by the later
          than the earlier date, viz. (a) the churches in Asia, as indicated
          in the Seven Epistles, are in a more highly developed condition
          than is likely to have been attained at so early a period as the
          close of the sixth decade of the <span class="tei tei-pb" id=
          "page032">[pg 032]</span><a name="Pg032" id="Pg032" class=
          "tei tei-anchor"></a> Christian era, and the omission of any
          reference to the Apostle Paul as their founder within a
          quarter-century of their establishment would be entirely
          unaccountable; (b) the indications of persecution are better suited
          to the time of Domitian than that of Nero,<a id="noteref_34" name=
          "noteref_34" href="#note_34"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">34</span></span></a> while
          the references to war, famine, and pestilence are equally
          applicable to all the latter part of the first century; (c) the
          advanced stage of the conflict between Christianity and the state
          religion of Rome, shown in the worship of the Beast and the
          antagonism of Babylon, is a strong indication of the later
          date;<a id="noteref_35" name="noteref_35" href=
          "#note_35"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">35</span></span></a> (d)
          the assumed allusions to Nero, and to the temple as still standing,
          depend in each case upon a particular interpretation, and rest upon
          no certain foundation,—or admitting an earlier date for this
          section, it is regarded as having been inserted later,<a id=
          "noteref_36" name="noteref_36" href="#note_36"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">36</span></span></a> which
          is a critical guess of uncertain value. This seems to leave the
          balance of evidence upon the side of the later date, though the
          best authorities have formerly been nearly equally divided.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc19" id="toc19"></a> <a name="pdf20" id="pdf20"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">6. The Place.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Revelation
          was given in Patmos, one of the group of the Sporades, a small,
          rocky, and irregularly shaped island, some ten miles long by five
          miles wide, lying in the Ægean Sea, off the coast of Asia Minor,
          about sixty miles from Ephesus and thirty-five miles from
          Miletus,<a id="noteref_37" name="noteref_37" href=
          "#note_37"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">37</span></span></a> to
          which John was banished <span class="tei tei-q">“for the Word of
          God and the testimony of Jesus”</span>. According to tradition
          offenders of rank were banished to this island under the Roman
          Empire to work in the mines and marble quarries; and the Apostle
          John perhaps shared in this harsh lot during his imprisonment, as
          asserted by Victorinus in his commentary, the earliest work on the
          Apocalypse, written <span class="tei tei-pb" id="page033">[pg
          033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a>
          toward the close of the third century. The chief feature of the
          modern island is the Monastery of St. John, founded in A. D. 1088,
          which lies a mile and a half south of La Scala, the landing place;
          while halfway up the hillside a grotto, known as the cave of the
          Apocalypse, is pointed out as the traditional place where the
          visions of the book were seen. The natural scenery of the island is
          rugged and the view of the sea and of the neighboring islands very
          fine, which may have contributed somewhat to the imagery of the
          book, as has been suggested by different travelers.<a id=
          "noteref_38" name="noteref_38" href="#note_38"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">38</span></span></a> The
          content of the visions was doubtless committed to writing soon
          afterward, and probably while John was still a prisoner in Patmos,
          though the general work of authorship may have been done later at
          Ephesus.<a id="noteref_39" name="noteref_39" href=
          "#note_39"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">39</span></span></a></p>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc21" id="toc21"></a> <a name="pdf22" id="pdf22"></a>

          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">7. The Canonicity.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The right of the
          Book of Revelation to a place in the New Testament Canon is well
          attested both historically and by internal evidence. The historical
          evidence is especially complete, and is regarded by some as
          stronger than that of any other book in the New Testament:<a id=
          "noteref_40" name="noteref_40" href="#note_40"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">40</span></span></a> the
          objections have all arisen from the internal evidence, which has
          been differently estimated by different minds.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Historical
          Evidence covers the question both of authorship and of
          canonicity,—for these cannot well be separated, since the apostolic
          authorship carried with it for the early church the canonicity
          also—and it may be briefly stated as follows, viz:—</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Papias
          (circ. A. D. 130). Bishop of Hierapolis, <span class=
          "tei tei-q">“the hearer of John”</span>, and <span class=
          "tei tei-q">“the companion of Polycarp”</span>, regarded it as
          authoritative, and is the first to attest it, though he does not
          affirm its apostolicity. We are indebted for his testimony to
          Andreas of Cappadocia (about the end of the fifth century), who
          refers to Papias along with Irenæus and others, and quotes from a
          work by Papias his comment on Rev. 12:7-9. In this early witness of
          its canonicity we can scarcely conceive of <span class="tei tei-pb"
          id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class=
          "tei tei-anchor"></a> Papias being mistaken, and his testimony is
          of great value.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Justin
          Martyr (circ. A. D. 140) says it was written by <span class=
          "tei tei-q">“a certain man whose name was John, one of the apostles
          of Christ”</span>. This testimony is within fifty years of the
          later date assigned to the book, and seventy-five years of the
          earlier one, and is therefore of special importance; and there is
          no hesitancy in affirming that the author was <span class=
          "tei tei-q">“one of the apostles of Christ”</span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(3) According to
          Eusebius, Melito, Bp. of Sardis (circ. A. D. 170), wrote a lost
          work on <span class="tei tei-q">“the Revelation of John”</span>;
          also two other bishops, Theophilus of Antioch, and Appolonius of
          Ephesus (both before the close of the second century), cited from
          it in their writings.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(4) In a letter
          from the churches of Lyons and Vienne (circ. A. D. 177) the
          Revelation is cited, and is described as <span class=
          "tei tei-q">“sacred Scripture”</span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(5) Irenæus
          (circ. A. D. 180) defends its apostolic authority, and asserts
          frequently and positively that the Apocalypse was written by
          <span class="tei tei-q">“John, a disciple of the Lord”</span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(6) Clement of
          Alexandria (circ. A. D. 200) refers to the four and twenty elders
          with an explanatory clause, <span class="tei tei-q">“as John says
          in the Apocalypse”</span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(7) Tertullian
          (circ. A. D. 200) cites it frequently, ascribing it to John the
          Apostle, and attests its recognition in Africa.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(8) The Canon of
          Muratori (circ. 200) includes it without question, and says,
          <span class="tei tei-q">“John in the Apocalypse, though he writes
          to the Seven Churches, yet says to all, &amp;c,”</span> and the
          context shows that the reference is to the Apostle.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(9) Hippolytus
          (circ. A. D. 210) wrote on <span class="tei tei-q">“the Gospel and
          Apocalypse of John”</span>; and he also cites the Apocalypse as a
          Scripture authority against Caius. After this time its canonicity
          was regarded as established by the Western Church.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(10) Origen
          (circ. A. D. 250), the pupil of Clement of Alexandria, and the
          first textual critic of the New Testament, whose knowledge of the
          opinion and usage in different parts of the church was very wide,
          knows of no doubts concerning the Apocalypse, but quotes it as the
          recognized composition of the Apostle and
          Evangelist.</p><span class="tei tei-pb" id="page035">[pg
          035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The authority of
          the Apocalypse was not, however, destined to remain unquestioned,
          though its apostolic authorship and canonical right were
          practically unchallenged until toward the end of the second
          century—and in fact it was generally received by the church until
          the middle of the third century—but subsequently both of these were
          questioned, viz:—</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(1) Marcion, the
          so-called <span class="tei tei-q">“Heretic”</span> (circ. A. D.
          150), rejected it in forming his Canon because of its apparently
          Jewish character, and not because he did not regard it as genuine.
          This, however, did not represent a church view, and had little
          influence on opinion outside of his own sect.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(2) Dionysius of
          Alexandria (circ. A. D. 247) argues that it is not by the Apostle,
          though he does not reject the book. With him the question is mainly
          one of authorship, and not of canonicity.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(3) Eusebius
          (circ. A. D. 270) follows the opinion of Dionysius and may be
          regarded as <span class="tei tei-q">“wavering”</span>, for he cites
          much in its favor. After Eusebius, however, opposition to it became
          general in the Syro-Palestinian Church, and it does not appear in
          the Peshito Version, though St Ephraim Syrus, the chief father of
          the Syrian Church, cites it and ascribes it to the Apostle
          John.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(4) Cyril of
          Jerusalem (circ. A. D. 386) omits the Apocalypse from his list of
          the canonical books of the New Testament.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(5) In the
          Eastern Church the book was questioned on dogmatic grounds
          connected with the Millenarian controversy, and it was omitted from
          the Canon by the Council of Laodicea (circ. A. D. 360).</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(6) Finally,
          however, in deference to the strong testimony of the Western
          Church, and influenced somewhat, no doubt, by the internal evidence
          of the book itself, it was authoritatively accepted and universally
          recognized by the church at large.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Internal
          Evidence for the canonicity of the book, apart from the
          difficulties discussed under the head of Unity, is quite clear and
          satisfying and is practically irrefutable, for the disputed
          questions of authorship and date are not of such character as to
          affect its canonicity. This evidence may be briefly stated as
          follows, viz:—</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(1) The
          historical situation and references correspond to the time in which
          the book claims to have been <span class="tei tei-pb" id=
          "page036">[pg 036]</span><a name="Pg036" id="Pg036" class=
          "tei tei-anchor"></a> written, the latter half of the first
          century, and are fully sustained by contemporaneous history.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(2) The literary
          form and diction are each suitable to the period and authorship to
          which the book is ascribed.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(3) The
          doctrinal teachings are fully and distinctively Christian, and are
          such as we would expect in a work of the period, written by
          inspiration for the whole church, viz:—(a) the Christianity it
          bears witness to has escaped from the particularism of Jewish
          thought into the broad catholicity of the Pauline Epistles; (b)
          Christ is presented as the divine atoning Lamb seated in the midst
          of the throne, co-equal with the Father; (c) the personality of the
          Holy Spirit is recognized, and his illuminative work illustrated;
          (d) the chief duties of the Christian life are those presented in
          the Gospels, faith, witness, and purity, while the reward of
          overcoming is set forth in terms of apostolic hope; and (e) the
          entire contents of the book, so widely different from the
          non-canonical literature, appeal to the instincts of the Christian
          heart now as in the first generation, and verify themselves afresh
          to the Christian consciousness in such a forceful and convincing
          way that this goes far to overcome any apparent objections to its
          canonical authority based upon subjective judgments of another
          class. In fact the impartial verdict of careful investigation
          serves to confirm the opinion that the Apocalypse is rightfully
          received on ample and concurrent testimony both of Historical and
          Internal Evidence as a part of sacred Scripture by the whole church
          throughout the world.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc23" id="toc23"></a> <a name="pdf24" id="pdf24"></a>

          <h2 class="tei tei-head" style=
          "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left">
          <span style="font-size: 144%">8. The Form.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Book
          consists of a series of strange and impressive symbolic visions
          which contrast present and historic conditions of trial and
          suffering in the church and in the world with future and prophetic
          conditions of triumph and reward for the holy and of wrath and
          punishment for the sinful. It is an interpretative view of the
          divine path and plan of the centuries that is evidently given for
          the comfort and help of God's children in the midst of trial and
          distress. Its Literary Form is marked and significant, and belongs
          to that highly figurative style of late Jewish and early Christian
          writings which is known <span class="tei tei-pb" id="page037">[pg
          037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a>
          as the Apocalyptic Literature.<a id="noteref_41" name="noteref_41"
          href="#note_41"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">41</span></span></a> And
          though John must often have felt himself hampered and impeded by
          the fanciful and more or less unreal character of this literary
          form, yet it doubtless met more fully than any other the conditions
          of the time, and afforded an adequate method of reaching the devout
          Christian mind of that generation. This literature is distinguished
          both by its peculiar style and by the exceptional range of its
          thought, and may be described as consisting of all of that
          particular class of the Apocryphal writings which are couched in
          mystic symbols and figures, and which attempt to give an account of
          hidden things miraculously disclosed, especially those pertaining
          to the other world and to the closing events of human history. The
          word Apocalyptic in its present sense belongs to recent usage,
          being introduced by the modern critical school as a generic term to
          designate these writings as a distinct department of the Apocryphal
          books, and also to denote the literary style or art-form in which
          they are cast. The use of the word Apocalypse to designate the
          writings or books now known by that name (as the <span class=
          "tei tei-hi"><span style="font-style: italic">Apocalypse of
          Baruch</span></span>, and others) is undoubtedly very old, though
          it did not apparently begin before the end of the first century,
          and seems to have taken rise from the common use of the title
          <span class="tei tei-q">“The Apocalypse of John”</span> in
          Christian circles to designate the Revelation, from which the word
          came to be applied to all writings of a similar class. Every
          Apocalypse is thus an example of Apocalyptic; but, owing to the
          late introduction of the latter term as now used, most dictionaries
          do not give an adequate definition.<a id="noteref_42" name=
          "noteref_42" href="#note_42"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">42</span></span></a></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The unique
          symbolism of these writings constitutes their most striking and
          characteristic feature; and it is this uniform use of cryptic
          symbols instead of ordinary figures of speech that invests the
          Apocalypse of John with its peculiar charm, and at the same time
          creates the special problems of its interpretation. A symbol may be
          defined as a conventional objective form chosen to represent
          something else, often not otherwise capable of portraiture, because
          of some real or fancied resemblance <span class="tei tei-pb" id=
          "page038">[pg 038]</span><a name="Pg038" id="Pg038" class=
          "tei tei-anchor"></a> that appeals to the mind; an ideal
          representation couched in sensuous form that embodies one or more
          of the prominent features of its subject, and that comes to
          represent a fixed conception in the world of fancy, a lower and
          material sign being used to represent a higher and abstract idea.
          The use of symbols of some sort is instinctive and universal, and
          grows out of a natural effort of the mind to clothe its ideas in
          forms that give free scope to the imagination. But the peculiar
          nature of the symbols and the profusion of their use in the
          Apocalyptic literature, serve to mark it as separate from all other
          literary forms. Oriental symbols, too, are so unfamiliar and
          oftentimes so incongruous to our minds, such as the Dragon, the
          Scarlet Beast, the Two-horned Beast, and even the Cherubim, that we
          perhaps fail to realize how much they meant to people of a
          primitive civilization who were possessed of a vivid imagination
          without scientific precision of thought. This difference in the
          instinctive appreciation of the nature and value of symbols,
          together with the wide possibilities of meaning that are apparently
          inherent in the symbols used in the Apocalypse, has always given
          room for the fertile fancy of interpreters. But the later study of
          the Apocalyptic writings as a class has made it plain that this
          effort was largely misspent, and has led to more discriminating
          views of the meaning and use of symbols as there found, and to
          their limitation by established usage, where such is known to have
          existed. For while the growth of recognized symbols is necessarily
          slow, and their origin often impossible to trace yet when they have
          once been formed, and have come to possess an established meaning
          in the public mind, they exhibit a remarkable persistence; and
          though their meaning may be somewhat modified by subsequent use and
          by particular application, yet it can scarcely suffer sudden and
          radical change. And let us remember that the symbols, metaphors,
          and other figures found in the Revelation are not purely literary:
          they have had a history and have acquired a recognized and
          conventional meaning. We have, therefore, an available guide to the
          interpretation of the symbols in the book furnished by their use
          not only in the Old Testament, in which by former interpreters they
          were mainly sought, but especially in Jewish apocalypses, which
          give the current meaning of many of them at the time when this book
          was written, a sense which <span class="tei tei-pb" id=
          "page039">[pg 039]</span><a name="Pg039" id="Pg039" class=
          "tei tei-anchor"></a> could not well have been departed from to any
          great extent without making their meaning wholly unintelligible.
          And the more clearly we apprehend this fact, the more constantly we
          apply it in our interpretation, the more likely are we to arrive at
          the meaning intended.<a id="noteref_43" name="noteref_43" href=
          "#note_43"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">43</span></span></a> For
          while the Western mind revolts against the oftime obscurity of
          Apocalyptic symbols, yet we not infrequently recur to the same
          method of illustration. For instance, a good example of the present
          day use of symbols, aided by illustrative skill, is found in such a
          cartoon as <span class="tei tei-q">“The Modern Juggernaut”</span>
          that appeared a few years ago, in which the wheeled car of India
          was transformed into a huge wine bottle full of intoxicating drink
          that rolls along its way, crushing out the lives of thousands of
          miserable victims, while the fierce dogs of War, Famine, and
          Pestilence have under its malign influence slipped their leash and
          go forth to prey upon men.<a id="noteref_44" name="noteref_44"
          href="#note_44"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">44</span></span></a> This
          symbolism in some measure parallels that of the Scarlet Beast in
          the Revelation, and shows how a great destructive force operating
          in the world may be presented to many minds in an objective form
          much more effectively than by any abstract verbal statement. Like a
          parable an apocalypse flings a great truth across our path,
          instinct with the touch of spiritual life.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The revelation
          made to John doubtless took the Apocalyptic form because it was the
          prevailing literary method of that time for the treatment of the
          theme dealt with by his prophecy, and its constructive symbolism
          already filled and colored his thought. But notwithstanding that it
          is cast in a Jewish mould, the Christian thought everywhere
          triumphs over the Jewish form. The line of thought is limited to
          the peculiar range of Apocalyptic subjects, and is found to be
          closely related to that of our Lord's discourse upon the last
          things (the so-called <span class="tei tei-q">“little
          apocalypse”</span> of our Lord in Mat. 24), though it should not be
          regarded as formally an amplification of that discourse, or as
          chiefly or wholly determined in content by <span class="tei tei-pb"
          id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class=
          "tei tei-anchor"></a> it.<a id="noteref_45" name="noteref_45" href=
          "#note_45"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">45</span></span></a> The
          prophetic mood is manifest in every part of the book, and the
          exalted mental state of the writer is sustained throughout after
          the manner of a rhapsody, in the structure and movement of which
          all literary forms are in a measure fused together.<a id=
          "noteref_46" name="noteref_46" href="#note_46"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">46</span></span></a> Indeed
          by a deeper study of this unique work we come to feel as though in
          it <span class="tei tei-q">“we touch the living soul of Asiatic
          Christendom”</span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">It remains to be
          said that while we class the Apocalypse of John with Jewish
          apocalypses as to literary form, yet it so manifestly rises above
          its class both in method and content that it is universally
          accorded the first place among Apocalyptic writings, and fully
          establishes its claim to a place among the inspired books of
          Scripture by reason of the penetrative prophetic insight which it
          everywhere displays in dealing with the greatest, the most central,
          and the most mysterious theme in the whole sphere of Christian
          thought.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc25" id="toc25"></a> <a name="pdf26" id="pdf26"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">9. The Theme.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Theme of the
          Revelation, stated in its broadest terms, is Christ and the Church
          through Time to Eternity; the mystery of God in human life and
          history made manifest through the disclosure of the divine
          redemptive plan becoming effective and triumphant.<a id=
          "noteref_47" name="noteref_47" href="#note_47"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">47</span></span></a> The
          theme we assign to the Revelation will, of course, be determined
          largely by our view of its contents. Many interpret it to be
          Jerusalem, Rome, and the End, limiting its outlook to the horizon
          of the early church; others make it the Course of History, or the
          Future Path of the Church in the World; still others affirm it to
          be the Last Things, or the Second Coming of Christ. But the wider
          view is the truer one, which includes many phases of the kingdom,
          and the theme is properly interpreted as Christ and the Church here
          and hereafter, or Redemption in its present and future relation to
          Human Life. This theme is wrought out in prophetic vision by an
          evolving drama that moves forward in multiple and progressive
          cycles of trial and triumph, of conflict and victory, ever
          advancing toward the <span class="tei tei-pb" id="page041">[pg
          041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a>
          complete and final consummation, when righteousness shall win, sin
          be punished, and the redeemed be restored to the immediate presence
          of God; and whereby the divine plan shall be abundantly vindicated
          notwithstanding all apparent anomalies, and seeming contradictions,
          and temporary reverses, for it is confidently affirmed that the
          night of sin shall ultimately pass away, and the day dawn at last
          in which <span class="tei tei-q">“the glory of God and of the Lamb
          shall be the light thereof”</span>; and <span class="tei tei-q">“He
          that sitteth on the throne shall spread his tabernacle over them
          ... that come out of great tribulation”</span>. Thus the book gives
          answer to the deep call of the soul for some sign concerning the
          future that shall point the path of faith and cheer the heart for
          service; and the answer is abundantly satisfying, for those who
          interpret the theme aright. Occupied with such a subject of thought
          it finds its proper place at the end of the inspired volume; it
          forms a fitting close for the entire line of prophetic voices; and
          it binds the long succession of books into an unbroken unity.<a id=
          "noteref_48" name="noteref_48" href="#note_48"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">48</span></span></a> With
          illimitable sweep its visions look backward through time and
          forward into eternity, downward on earth's struggles and upward
          upon heaven's victory, inward to the soul's conflicts and outward
          to God's eternal peace, while through it all there rings out the
          one transcendent note, Christ reigns but to triumph.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc27" id="toc27"></a> <a name="pdf28" id="pdf28"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">10. The Occasion.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The conditions
          which gave Occasion for this sole Apocalyptic book of the New
          Testament have left their impress on its form and thought, viz.
          persecution from without, and trial and distress within the church.
          These conditions which are subsumed throughout must be clearly
          recognized in order to interpret the message aright, and to
          estimate its proper value for the age which first received it. For,
          whether we accept the earlier or later date of writing, the deadly
          power of the Roman Empire was being put forth to repress and
          destroy the church. At the later date the worship of the Emperor
          was being made the test of obedience to law, and at either time
          many Christians in the face of persecution were weak and wavering.
          The immediate outlook was increasingly dark, and the future
          prospect full of gloom. The failure of the Messiah to reappear and
          of the church to triumph; the <span class="tei tei-pb" id=
          "page042">[pg 042]</span><a name="Pg042" id="Pg042" class=
          "tei tei-anchor"></a> bitter experience of persecution already
          endured, and the certainty of greater suffering yet to follow; in a
          word, the apparent reversal of the brightest hopes of early
          Christianity, all of these called for some divine message of cheer
          that would inspirit the discouraged, throw light upon the path of
          sorrow and shame, and make their lot endurable because of the
          assuredly glorious outcome of the future. And there was no kind of
          message so well suited to meet such a crisis as the form of
          Apocalyptic, which grew out of similar conditions, and had a tone
          and temper peculiarly adapted to infuse a triumphant hope in the
          midst of growing religious despair.<a id="noteref_49" name=
          "noteref_49" href="#note_49"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">49</span></span></a> But
          let us not fail to perceive that though the Apocalypse was
          specially designed to meet a great crisis in the life of the early
          church, its effectiveness does not end there. Its lessons are for
          us and for all time; it has the course and end of world-history in
          view, and this is an ever-living theme for the church of Christ in
          every age.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc29" id="toc29"></a> <a name="pdf30" id="pdf30"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
          <span style="font-size: 144%">11. The Purpose.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Purpose of
          the Apocalypse, as indicated by its introductory words <span class=
          "tei tei-q">“The Revelation”</span>, is the revealing or unveiling
          of mystery. In the Christian sense a mystery is a former secret of
          divine truth that has now been at least partially revealed (Eph.
          3:1-11), while an apocalypse is the process of revealing it, and
          also the revelation itself containing the truth made known. The
          comprehensive design of the book is to unfold and interpret the
          divine purpose and method in human history, especially in relation
          to the redemptive process, by portraying in scenic outline the
          present and future course of the church of Christ through conflict
          to victory, for the vindication of God's righteousness in the final
          issue, and for the comfort and encouragement of tried and
          persecuted Christians in the midst of the pathway of life.<a id=
          "noteref_50" name="noteref_50" href="#note_50"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">50</span></span></a> The
          more immediate purpose was to strengthen the church in the strain
          of present distress, while the ultimate aim is to be found not in
          the disclosure of history itself, but in the establishment of the
          moral order of the world, in illustrating the fact that history is
          a divinely guided <span class="tei tei-q">“moral process toward a
          goal”</span>, as the substantial ground of a true philosophy of
          life, and <span class="tei tei-pb" id="page043">[pg
          043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a>
          as a permanent defense against false and partial views. And this
          purpose is so wrought out by the portrayal of the world as an ideal
          battlefield full of opposing forces, with alternating scenes of
          triumph and danger, that the whole becomes a fervent and powerful
          appeal to the heroic in Christian life and character, and a clear
          call to new faith and courage. For whatever else may be its
          lessons, we must not leave out of view this practical purpose of
          divine monition to the world of men, which has so deeply impressed
          itself upon every generation of Christians. Its message of warning
          is inwrought with and reënforced by its prophetic scenes of terror
          and reward: for the Apocalypse is the book of the future as well as
          of the past and present, and that future is ever near in prophetic
          vision, however far it may be in historic relation, and to John's
          eye is always filled with the figure of the returning Christ who
          comes to judgment and to victory. The message, however, viewed in
          its entirety, while it contains a sympathetic element of
          encouragement for the saints, and a monitory element of exhortation
          and warning for all men, is yet fundamentally a philosophic
          interpretation of the divine method in history for all who would
          see God in the story of man's life on the earth—a theodicy based
          upon prophecy. And any view which assumes for the author a narrow
          field of vision, such as that he merely grouped together the
          current apocalyptic conceptions of his time in order to fling them
          in fierce polemic against the Roman Empire and to foreshadow its
          defeat and fall,<a id="noteref_51" name="noteref_51" href=
          "#note_51"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">51</span></span></a> rests
          upon a manifestly imperfect judgment that fails in religious depth,
          missing the spiritual significance of the message, and lacks in
          literary insight, denying the evident marks of originality, genius,
          and inspiration in the most wonderful and unique composition of its
          kind that has ever been produced.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc31" id="toc31"></a> <a name="pdf32" id="pdf32"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">12. The Interpretation.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">There are two
          essentially different methods of Interpretation that have been
          followed in attempting to arrive at the meaning of this manifestly
          difficult book, which are founded upon different conceptions of its
          didactic purpose, and proceed upon different lines of inquiry, viz.
          the Historical, and the Symbolical.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Historical
          Interpretation regards the book as a <span class=
          "tei tei-hi"><span style="font-style: italic">prophetic review and
          forecast of history</span></span> veiled in symbol, <span class=
          "tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044"
          class="tei tei-anchor"></a> and seeks the meaning and fulfilment of
          the visions in certain specific historical events which either have
          occurred, are occurring, or will occur within the sphere of human
          life and experience. There are three different forms of this method
          of interpretation, all of which specialize the prophecy but differ
          as to the time and nature of the fulfilment, viz. (1) the
          <span class="tei tei-hi"><span style=
          "font-style: italic">Preterist</span></span> view (also called the
          Contemporaneous-Historical), which regards that the visions relate
          mainly to events in the history of the early church, and that they
          have been already fulfilled in the far past; (2) the <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Futurist</span></span> view (also called the
          Future-Historical), that the visions relate mainly to events which
          shall occur in the last days, and that the fulfilment is to be
          looked for chiefly in the more or less remote future; and (3) the
          <span class="tei tei-hi"><span style=
          "font-style: italic">Progressivist</span></span> view (also called
          the Continuous- or Church-Historical), that the several visions
          constitute a continuous and progressive series, covering the whole
          period of the church's history from the time of John to the last
          judgment, and that their fulfilment is therefore to be found in a
          successive line of historical events, part of which lie in the past
          and part in the future.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Symbolical
          Interpretation, upon the other hand, regards the book as a
          <span class="tei tei-hi"><span style="font-style: italic">prophetic
          idealization of history</span></span>, dealing with the general
          course and outcome of man's life upon the earth, and disclosing
          under the form of symbols the spiritual and moral forces which give
          to history its deeper meaning; and seeks the significance and
          fulfilment of the visions not, therefore, in particular events, but
          rather in classes of events, not solely at one definite time, but
          at many different times, finding the revelation mainly illustrative
          of general principles of the divine government rather than
          predictive of particular facts of history, a view of various phases
          rather than of historic stages of the church's experience,<a id=
          "noteref_52" name="noteref_52" href="#note_52"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">52</span></span></a> and
          interpreting its symbols in the genuine spirit of Apocalyptic as
          pictorial representations of the prevailing fortunes of the church
          in the world as she moves forward to the final consummation.<a id=
          "noteref_53" name="noteref_53" href="#note_53"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">53</span></span></a> This
          method of interpretation, which is commonly known as <span class=
          "tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045"
          class="tei tei-anchor"></a> the <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Symbolist</span></span> view (also called the
          Spiritual), presents no such marked difference of form as the
          Historical, but with a wider outlook regards that the visions
          relate to all such like events in every age as specially manifest
          God's rule in the world sending forth judgment unto victory, and
          such as particularly exhibit the progressive development of good
          and evil in human life, together with their constant conflict and
          their final reward and punishment.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">All the current
          interpretations may be classified under one or other of the above
          heads, yet in the hands of individual interpreters they are often
          modified and blend into each other in their application—a manifest
          recognition of the fact that there is an element of truth
          underlying each view, which we may perhaps say has been unduly
          emphasized, for all agree that the interpretation is somehow and
          somewhere to be found in human life and history.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">What might be
          called still another method of interpretation is the
          Apocalyptic-Traditional (or Tradition-Historical) view of late
          critical writers on the Apocalypse already referred to, which
          approaches the question from the viewpoint of literary origin, and
          attributes certain portions of the book to the introduction of
          traditional Jewish or Jewish-Christian Apocalyptic fragments that
          have been utilized by the author and applied to the historical
          conditions of his time, adapting them to a new meaning. This,
          however, is not so much a separate method of interpretation as it
          is a corollary of the present Literary-Critical method of dealing
          with the book, which regards it as an early Christian work in
          successive editions that has taken into itself certain Jewish
          elements. With this origin assumed the interpretation does not
          differ materially from the Preterist view except, perhaps, that it
          is less rigorous in its application to current events, and
          recognizes more fully the idealism of the author; for the
          historical outlook has measurably lost its value except as an
          indication of the date of writing, and for most who hold this view
          the book has no longer any distinctive prophetic message for the
          church; it has become chiefly a fantastic dream, a pious dream it
          is true, but only a dream of the far past.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The principal
          question of interpretation, as will be seen by a consideration of
          the current views, relates not only to the view-point, but also to
          the aim or design of the <span class="tei tei-pb" id="page046">[pg
          046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a>
          Revelation. The Historical method centers the chief aim of the book
          in a <span class="tei tei-hi"><span style=
          "font-style: italic">predictive</span></span>-prophetic element
          which it finds throughout and regards as pointing to specific
          events in particular periods of history that are designed to teach
          important spiritual lessons. With this idea of the didactic
          purpose, it yet presents the widest variation of opinion concerning
          the viewpoint of the book, and includes upon the one hand the
          extreme rationalist who considers it a purely human writing, a
          Jewish apocalypse that has been revamped to include Christian
          ideas, which blends history with prediction and reflects only the
          horizon of the first century; and on the other hand the devout
          mystic who accepts its message as chiefly predictive prophecy of
          the far future, and interprets it well nigh literally as a
          prophetic account of the world's ending amid terror and blood. The
          Symbolist method, with a quite different conception, centers the
          aim of the book in an <span class="tei tei-hi"><span style=
          "font-style: italic">interpretative</span></span>-prophetic element
          which it finds in every part, and regards as setting forth the
          principles of the divine government, and pointing to their
          exemplification in multiple events occurring in different periods
          of history that are working together toward the final consummation.
          According to this method of interpretation the viewpoint is
          idealistic, universal, and timeless, and the scope of the visions
          correspondingly wide.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The latter view,
          which is the one presented in the following outline, affords a
          fairly satisfactory interpretation that has been steadily gaining
          ground during the last half-century, and to the present author
          seems destined in some form to attain general though perhaps not
          universal acceptance. The views of the leaders in the symbolical
          school present no material divergence in general
          interpretation,<a id="noteref_54" name="noteref_54" href=
          "#note_54"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">54</span></span></a> and
          the principles of this interpretation seem likely to prevail
          throughout the Christian church of the future, though the form and
          application may be somewhat modified. The objection that
          <span class="tei tei-q">“this system of interpretation is out of
          keeping with the general purpose of Apocalyptic
          literature”</span>,<a id="noteref_55" name="noteref_55" href=
          "#note_55"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">55</span></span></a> loses
          its force if we grant that the book is inspired, and realize that
          the literary form was chosen because of its adaptability for the
          treatment of the topics dealt with in the Apocalypse; for once, the
          Apocalyptic form becomes the vehicle of a divine revelation, it
          thereby escapes some of the main limitations of its class, one
          <span class="tei tei-pb" id="page047">[pg 047]</span><a name=
          "Pg047" id="Pg047" class="tei tei-anchor"></a> of which was
          <span class="tei tei-q">“the consciousness of no new message from
          God for the generation to which it was addressed”</span>; and
          accordingly it should here be regarded as only the literary setting
          in which the message continually overtops the form, the art-form in
          which the art is lost sight of through the beauty and power of the
          truth which it presents. This view, although not without
          difficulties, is yet believed by a good proportion of eminent
          scholars to be based upon sound and temperate exegesis, to be best
          suited to the character of the book, and to give relative value to
          all the elements of truth contained in other views. The importance
          of the historical situation of John's time and of the lessons for
          that age is fully recognized, the eschatological element throughout
          is given due consideration, and the application of the prophecy to
          the entire trend and events of history is made apparent, while the
          precise time-relation of the visions is for the most part
          eliminated, and thus the field of prophetic prospective is
          maintained in its true breadth, and not narrowed as in the
          historical interpretation to a particular age or series of events.
          And the interpretation as a whole rests for its validity upon the
          scope and tenor of the book throughout, and can therefore be
          maintained without determining the full or specific meaning of
          every part. The Revelation thus understood ceases to be either a
          political diatribe of the first century, or the terrored story of
          the End; it rises above an epitome of history whether near or far,
          and takes rank as a true prophetic book in Apocalyptic form,
          dealing with the all-embracing plan of God for the ages, and the
          munificent purpose of redemption; and it is thereby rescued from
          many conjectural and contradictory interpretations which have
          obscured its meaning, and becomes a living prophecy of value to the
          church in every age.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The tendency
          toward wiser methods in the interpretation of the Apocalypse, and
          the growing spirit of unanimity concerning its larger lessons,
          provide good ground for encouragement to the troubled reader. And
          while, no doubt, the influence of the individual type of mind will
          continue to be felt in the interpretation, the rationalistic
          emphasizing the preterist application, the mystic the futurist, and
          the practical mind the symbolic and universal reference, yet it
          should always be kept in view that the chief importance of the book
          for the church at large <span class="tei tei-pb" id="page048">[pg
          048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a>
          transcends any question of theoretical interpretation, and lies in
          its practical worth in providing a rich source of religious
          inspiration, an invigorating aid to imperfect faith, and an abiding
          stimulus to the Christian imagination, in enabling the ordinary
          mind to realize the spiritual in the midst of and transcending the
          natural, and in making the deep conflict of life with its divine
          superintendence an ever present fact to the human soul. Indeed the
          book was evidently written for common use in the early church in
          public worship (ch. 1:3), which indicates an appreciation of its
          value in striking contrast with the modern indifference that passes
          it by as unintelligible. The Apocalypse has also a historical
          value, quite apart from its general meaning and use, that we should
          not overlook, for it throws important light upon the political and
          social conditions as well as the inner thought and development of
          the Christian church in the latter part of the first century. It
          reflects throughout the faith and temper in which the early church
          faced its growing conflict with the world. And it serves to show
          that at the close of the apostolic age there was a Christianity
          which was free from the law and universal, and yet continued to
          adhere to Jewish modes of expression.<a id="noteref_56" name=
          "noteref_56" href="#note_56"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">56</span></span></a></p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc33" id="toc33"></a> <a name="pdf34" id="pdf34"></a>

          <h2 class="tei tei-head" style=
          "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left">
          <span style="font-size: 144%">13. The Outline Analysis.</span></h2>

          <div class="tei tei-lg" style=
          "margin-top: 1.00em; margin-bottom: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              I <span class="tei tei-hi" style=
              "text-align: left"><span style="font-variant: small-caps">the
              prologue (or introduction)</span></span>: Ch. 1:1-3:22
            </div>

            <div class="tei tei-l" style="text-align: left">
              1 The Superscription: Ch. 1:1-3
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 The Salutation: Ch. 1:4-8
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 The Introductory Vision: Ch. 1:9-20
            </div>

            <div class="tei tei-l" style="text-align: left">
              4 The Seven Epistles: Ch. 2:1-3:22
            </div>
          </div>

          <div class="tei tei-lg" style=
          "margin-bottom: 1.00em; margin-top: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              II <span class="tei tei-hi" style=
              "text-align: left"><span style="font-variant: small-caps">the
              main apocalypse (or revelation proper)</span></span>: Ch.
              4:1-22:5
            </div>

            <div class="tei tei-l" style="text-align: left">
              1 The Vision of God on the Throne: Ch. 4:1-5:14
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 The Vision of the Seven Seals: Ch. 6:1-17, and 8:1
            </div>

            <div class="tei tei-l" style="text-align: left">
              2b The Episode of the Sealed Ones: Ch. 7:1-17
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 The Vision of the Seven Trumpets: Ch. 8:2-9:21, and 11:14-19
            </div>

            <div class="tei tei-l" style="text-align: left">
              3b The Episode of the Angel with the Book, and of the Two
              Witnesses: Ch. 10:1-11:13
            </div>

            <div class="tei tei-l" style="text-align: left">
              4 The Vision of Conflict: Ch. 12:1-14:20
            </div><span class="tei tei-pb" id="page049">[pg
            049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a>

            <div class="tei tei-l" style="text-align: left">
              5 The Vision of the Seven Vials: Ch. 15:1-16:12, and 16:17-21
            </div>

            <div class="tei tei-l" style="text-align: left">
              5b The Episode of the Frog-like Spirits: Ch. 16:13-16
            </div>

            <div class="tei tei-l" style="text-align: left">
              6 The Vision of Victory: Ch. 17:1-20:15
            </div>

            <div class="tei tei-l" style="text-align: left">
              7 The Vision of the New Jerusalem: Ch. 21:1-22:5
            </div>
          </div>

          <div class="tei tei-lg" style=
          "margin-top: 1.00em; margin-bottom: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              III <span class="tei tei-hi" style=
              "text-align: left"><span style="font-variant: small-caps">the
              epilogue (or conclusion)</span></span>: Ch. 22:6-21
            </div>

            <div class="tei tei-l" style="text-align: left">
              1 The Final Words of the Angel, with the Promise of Christ: Ch.
              22:6-16
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 The Closing Testimony of John: Ch. 22:17-20
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 The Author's Benediction: Ch. 22:21
            </div>
          </div>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc35" id="toc35"></a> <a name="pdf36" id="pdf36"></a>

          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">14. The Literary
          Structure.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The elaborate
          and artistic Literary Structure of the Apocalypse, the numerical
          symmetry of its parts, the parallelism of its visions, and the
          recurrent climaxes in its development, together unite to give it a
          unique place among the writings of Scripture; and a clear
          perception of these relations becomes a distinct aid to the better
          understanding of its message, for these belong to it as the outer
          robes which enfold its inner thought. The predominance of the
          number seven in the arrangement of its subject-matter throughout,
          especially the recurrence of formal series of sevens in the
          Epistles, Seals, Trumpets, and Vials, has commonly led to the
          conclusion that the book is somehow capable of division into seven
          parts fundamental to its structure. And although the failure of
          commentators to agree generally upon any lines of division yet
          proposed scarcely seems to support this opinion, yet the possible
          correctness and the general helpfulness of such a division is fully
          recognized. Any such division which we may make, however, is
          chiefly one of analysis, for the visions are continuous and develop
          without any distinctive break of prophetic view. The outline
          analysis given above divides the Visions, or main portion of the
          book, into seven parts, the Episodes being made parenthetical and
          subordinate, as their contents and connection serve to indicate;
          while the four subdivisions of the Introduction and three of the
          Conclusion taken together, form another seven. This general
          division, which is not an uncommon one, agrees in the main, though
          not in statement or in full detail, with that in the <span class=
          "tei tei-hi"><span style="font-style: italic">Pulpit
          Commentary</span></span>,<a id="noteref_57" name="noteref_57" href=
          "#note_57"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">57</span></span></a> and is
          one of <span class="tei tei-pb" id="page050">[pg
          050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a>
          the most natural as well as the most helpful in bringing out the
          chief thought of the book. The carefully wrought out and remarkably
          suggestive division and subdivision into complete series of sevens,
          given in the <span class="tei tei-hi"><span style=
          "font-style: italic">Modern Reader's Bible</span></span>,<a id=
          "noteref_58" name="noteref_58" href="#note_58"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">58</span></span></a> after
          the same manner as the Prophecy of Ezekiel, and the Rhapsody of
          Joel, is worthy of attentive consideration, though it may well be
          doubted whether such an extensive subdivision found place in the
          Apocalyptist's thought.<a id="noteref_59" name="noteref_59" href=
          "#note_59"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">59</span></span></a> With
          discriminative literary insight the author of that work says,
          concerning the general outline of the book, <span class=
          "tei tei-q">“The seven visions of St. John's Revelation seem in the
          line of their succession to trace the figure of an arch, the
          keystone of the arch being the master-thought of the prophecy;...
          On either side of it [in the arrangement of the visions] III is
          closely parallel with V, and II with VI ... while I and VII are
          separate from the rest.... As always, literary form is here
          pointing to the deepest spiritual meaning”</span>. The theme of the
          central vision according to this view, is <span class=
          "tei tei-q">“Salvation: the Kingdom of this World becoming the
          Kingdom of Christ”</span>, which puts the purpose of the Christian
          warfare to the front, and has much to commend it; for the warfare
          is in order that the redemptive purpose of God may become effective
          and triumphant. There are reasons, however, in the scheme of the
          book which seem to place the main emphasis upon the warfare itself
          as leading to salvation, and that view has been accepted in this
          work. Following the fertile suggestion given above, though with a
          somewhat different conception of the theme of the several visions,
          we arrive at the following outline of the thought and plan of the
          chief part of the book,<a id="noteref_60" name="noteref_60" href=
          "#note_60"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">60</span></span></a>
          viz:—</p>

          <table summary="This is a table" cellspacing="0" class=
          "tei tei-table" style="margin-bottom: 1.00em">
            <colgroup span="7"></colgroup>

            <tbody>
              <tr class="tei tei-row">
                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell">IV</td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>
              </tr>

              <tr class="tei tei-row">
                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell">III</td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell">V</td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>
              </tr>

              <tr class="tei tei-row">
                <td class="tei tei-cell"></td>

                <td class="tei tei-cell">II</td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell">VI</td>

                <td class="tei tei-cell"></td>
              </tr>

              <tr class="tei tei-row">
                <td class="tei tei-cell">I</td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell"></td>

                <td class="tei tei-cell">VII</td>
              </tr>
            </tbody>
          </table>

          <p class="tei tei-p" style="margin-bottom: 1.00em">[Transcriber's
          Note: In the book, the above table had the following text for each
          of the seven sections; they are laid out here to make it look
          correct with modern readers.]</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">IV—A Vision of
          Warfare—the Church-Historic World-Conflict of the Evil against the
          Just. (Ch. 12:1-14:20)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">III—A Vision of
          Threatening—the World's Punishment Threatened. (Ch. 8:2-9:21, and
          11:14-19)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">V—A Vision of
          Judgment—the World's Judgment Executed. (Ch. 15:1-16:12, and
          16:17-21)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">II—A Vision of
          Trial—the Church's Trial Foreshown. (Ch. 6:1-17, and 8:1)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">VI—A Vision of
          Vindication—the Church's Vindication Manifested. (Ch.
          17:1-20:15)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">I—A Vision of
          Sovereignty—the Throne during Conflict. (Ch. 4:1-5:14)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">VII—A Vision of
          Triumph—the Throne after Victory. (Ch. 21:1-22:5)</p><span class=
          "tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051"
          class="tei tei-anchor"></a>

          <p class="tei tei-p" style="margin-bottom: 1.00em">If we follow the
          natural order of the visions from I to VII, we find it to be one of
          <em class="tei tei-emph"><span style=
          "font-style: italic">progression</span></em>, viz. from Sovereignty
          to Trial, then to Threatening, and on through Warfare, Judgment,
          and Vindication to Triumph, each being a separate step in advance:
          if we compare I with VII, II with VI, and III with V, we find the
          order to be marked by <em class="tei tei-emph"><span style=
          "font-style: italic">parallelism</span></em>, viz. Sovereignty
          corresponding to Triumph, Trial to Vindication, and Threatening to
          Judgment, vision IV, that of Warfare, holding the balance between
          them: while if we regard the central vision in relation to the
          rest, we find the arrangement to be one of <em class=
          "tei tei-emph"><span style="font-style: italic">climax</span></em>,
          vision IV forming the connecting link between I and VII, II and VI,
          and III and V, the visions preceding and following it forming an
          ascending and descending scale to and from the center, viz. that of
          Sovereignty leading through Warfare to Triumph, that of Trial
          through Warfare to Vindication, and that of Threatening through
          Warfare to Judgment. The movement of thought is thereby indicated
          to be from the throne challenged to the throne triumphant, from the
          church tried to the church vindicated, from the world threatened to
          the world judged, through a world-conflict which forms the acme of
          the dramatic purpose, and discloses the entire sweep of redemptive
          history as buttressed upon the eternal throne. The seven visions,
          according to this view, are not bound together by any temporal
          succession, but each displays a world-process complete in itself,
          and they are so arranged that the climax is reached at the center
          instead of the end, after the analogy of Hebrew poetry, the central
          vision furnishing the key to the interpretation of the whole.<a id=
          "noteref_61" name="noteref_61" href="#note_61"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">61</span></span></a> The
          value of such an analytic interpretation, when sustained by the
          contents of the book, lies not alone in the help which it affords
          in penetrating the deeper purpose of the writer, and of the
          revelation made through him, but in the illuminative effect which,
          in a case like this, it throws upon the disputed question of unity;
          for if any such clearly marked and continuous current of thought
          can be shown to thread its way throughout the entire book, despite
          all by-currents and eddies, then the various theories of diverse or
          composite authorship cease to be credible except to pure
          theorists.</p>
        </div><span class="tei tei-pb" id="page052">[pg 052]</span><a name=
        "Pg052" id="Pg052" class="tei tei-anchor"></a>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <a name="toc37" id="toc37"></a> <a name="pdf38" id="pdf38"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">15. The Literature.</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Literature
          relating to this difficult book is very extensive, more works,
          strange to say, having been written on the Apocalypse which has
          been so imperfectly understood than upon any other part of
          Scripture, though many of them are now rightly regarded as of
          little value. A careful study of one or more of the leading
          authorities representing each of the current methods of
          interpretation will give a fair view of the whole field, and will
          serve to show that in many points there is essential agreement
          among all schools of thought, though for advanced work one's
          reading must necessarily cover a wider range, for the student
          should then know all the best that has been said upon the problems
          of the book. The most important qualification, however, for this
          difficult study is to approach the whole subject with an open mind
          and a fresh spirit of inquiry, resolved to be quite untrammelled by
          traditional interpretations, to investigate with scrupulous care
          the various points of view, and to apply with fearless courage all
          the <em class="tei tei-emph"><span style=
          "font-style: italic">well-established</span></em> results of
          investigation, especially those of the later fruitful studies in
          Apocalyptic literature, which enable us to approach more nearly the
          viewpoint of the earliest readers of the book, but which yet remain
          to be duly correlated with our previous knowledge, being
          confidently assured that there is <span class="tei tei-q">“light
          yet to break”</span> for the earnest soul upon the deep things of
          the Apocalypse.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">It is not likely
          that any one commentary will prove entirely satisfactory to the
          thoughtful reader, owing to the wide variation of opinion upon many
          minor points among those holding the same general view. Milligan is
          very suggestive though not always convincing, for he is oftentimes
          too indefinite in interpretation to be satisfying to the reader,
          telling us that <span class="tei tei-q">“no detail of historic
          events need be looked for”</span>. His discussion of principles,
          however, is always illuminative, even when his application is not
          quite so clear; and not infrequently his work is of more value in
          showing the inconclusiveness of other views than in establishing
          his own. We are indebted to him, through the general circulation of
          his works, perhaps more than to any other writer, for the present
          prevalence of the symbolic view in the English speaking world, and
          his <span class="tei tei-hi"><span style=
          "font-style: italic">Lectures</span></span>, and one or other of
          his <span class="tei tei-hi"><span style=
          "font-style: italic">Commentaries</span></span>, should be read by
          every student. Plummer, in the <span class=
          "tei tei-hi"><span style="font-style: italic">Pulpit</span>
          <span class="tei tei-pb" id="page053">[pg 053]</span><a name=
          "Pg053" id="Pg053" class="tei tei-anchor"></a><span style=
          "font-style: italic">Commentary</span></span>, will be found more
          satisfactory by the general reader, especially if he inclines to
          the symbolic interpretation, and there is, in fact, no better
          commentary for common use, though we may not agree with all his
          conclusions. To his wise and discriminative judgment the present
          author wishes to express a deep indebtedness. The short
          introduction to that volume, with its scholarly notes on
          manuscripts, versions, &amp;c, will also be found very helpful to
          the busy student. Farrar, supporting the preterist view, gives the
          historical conditions of the Neronic period in a striking way, many
          of which are equally applicable to the whole latter part of the
          first century. Lee is especially valuable for the condensed
          <span class="tei tei-foreign"><span style=
          "font-style: italic">résumé</span></span> of opinions concerning
          many obscure passages throughout the book, though the great
          diversity of views at times presented is apt to be confusing.
          Faussett is excellent from his point of view, ranking among the
          best premillennial interpreters. Seiss is also a popular authority
          with those who share the premillennial expectation, but his
          exegesis is often faulty, and his interpretation fanciful.
          Moulton's <span class="tei tei-hi"><span style=
          "font-style: italic">Modern Reader's Bible</span></span> vol. John,
          is indispensable for its literary analysis and aid in gaining the
          general perspective, and should be in the library of every student.
          The Introduction to Revelation in the <span class=
          "tei tei-hi"><span style="font-style: italic">New Century
          Bible</span></span>, by C. A. Scott, gives an admirable and concise
          statement of the present status of opinion concerning the problems
          of the book, and the notes of the same volume are especially
          valuable for their references to Jewish Apocalyptic. This is the
          best small book for the use of the student who wishes to get an
          outline of the modern view concerning the incorporation of Jewish
          apocalypses. For those who are acquainted with the Greek text,
          Alford, Stuart, and Düsterdieck will be found quite helpful, even
          though they belong to a former generation, for each has a special
          excellency; but the late work of Swete, the <span class=
          "tei tei-hi"><span style="font-style: italic">Apocalypse of St.
          John</span></span> (1906), which is both thorough and scholarly, is
          indispensable for the critical use of the student in that it meets
          more fully the questions of modern inquiry and present discussion,
          and maintains a moderate view of the opinions now to the fore
          concerning the origin of the book. On the other hand Briggs'
          <span class="tei tei-hi"><span style="font-style: italic">Messiah
          of the Gospels</span></span>, and Moffatt's <span class=
          "tei tei-hi"><span style="font-style: italic">Historical New
          Testament</span></span> give a good account of late theories of
          composite authorship and deserve attention. Also the able work of
          Moffatt on Revelation in the final volume of the <span class=
          "tei tei-hi"><span style="font-style: italic">Expositor's Greek
          Testament</span></span> <span class="tei tei-pb" id="page054">[pg
          054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a>
          has been issued (1910), and deserves careful notice. The author
          adopts the modern critical view, that portions of the book have
          been incorporated from current apocalypses, and devotes
          considerable attention to source-criticism as an aid to
          interpretation, but too much time is given to pointing out what he
          regards as parallel thought in Greek, Roman, and Jewish writings,
          and this often has little interpretative value. The work is adapted
          to the ripe scholar rather than the earlier student, and though
          rejecting extreme views, it will not be found altogether satisfying
          to those of more conservative mind who believe that the Apocalypse
          is entitled to a primary rather than a secondary place among the
          books of Scripture. Another work awaited with much interest is the
          volume on Revelation in the <span class="tei tei-hi"><span style=
          "font-style: italic">International Critical
          Commentary</span></span> which is in course of preparation by
          Charles, the eminent authority upon Apocalyptic.<a id="noteref_62"
          name="noteref_62" href="#note_62"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">62</span></span></a> This
          volume when issued will no doubt add much of value to the modern
          point of view, and serve to throw additional light upon the
          relations of Apocalyptic literature to this its greatest
          masterpiece. His <span class="tei tei-hi"><span style=
          "font-style: italic">Studies in the Apocalypse</span></span> (1913)
          serves to indicate the general line of interpretation to be
          expected, and it must be said that this is somewhat disappointing
          to the conservative reader, for it is highly critical. One
          naturally hesitates to disagree so widely with such an eminent
          scholar and distinguished apocalyptist as has been found necessary
          to do in the following pages; but it should be remembered that all
          Scripture is written for the world of men, and that the opinion of
          no one scholar or number of scholars can authoritatively determine
          the meaning of any part of it, but that rather the interpretation
          must be arrived at by a general consensus of opinion among men of
          learning and piety throughout the world. That this opinion, though
          now veering toward the critical view, will not be eventually
          sustained by more thorough research is the confirmed judgment of
          many scholars. But with it all there are many points of
          interpretation formerly in dispute that may now be regarded as
          already settled, their essential meaning in any case being
          substantially the same, and thus the book so long aglow with
          mysteries has virtually become every man's book in the light of
          intelligent interpretation.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Finally, with
          special emphasis it should be said, that it is of prime importance
          for those who would understand <span class="tei tei-pb" id=
          "page055">[pg 055]</span><a name="Pg055" id="Pg055" class=
          "tei tei-anchor"></a> the Apocalypse in its proper relations to
          Biblical thought, that a careful study should be made of the
          prophecies of Daniel, Ezekiel, Zechariah, Isaiah, Amos, Joel, and
          Habakkuk, together with the Book of Psalms, in connection with the
          Revelation, in order to catch the inner thought of the book; also
          of some portion of the Apocalyptic literature, particularly the
          <span class="tei tei-hi"><span style="font-style: italic">Book of
          Enoch</span></span>,<a id="noteref_63" name="noteref_63" href=
          "#note_63"><span class="tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">63</span></span></a> the
          <span class="tei tei-hi"><span style=
          "font-style: italic">Apocalypse of Baruch</span></span>, and the
          <span class="tei tei-hi"><span style="font-style: italic">Fourth
          Book of Ezra</span></span>, for these will furnish the atmosphere
          of Jewish thought in which the Apocalypse was conceived, and will
          provide substantial aid in understanding the peculiarities of its
          literary form and the general spirit of the work, as well as in
          freeing the mind from the trammels of traditional interpretation.
          But, above all, we should not forget that the book of Revelation is
          a properly recognized part of canonical Scripture in practically
          the universal judgment of the entire Christian world, and that
          notwithstanding its many and persistent difficulties of
          interpretation, it is yet entitled to our earnest study and
          attentive thought as containing a living and abiding message from
          Almighty God, through his Son Jesus Christ our Lord to John the
          last of the apostles, and through him to the sin-burdened souls of
          men the world over.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">A few
          authorities are named below, which will be found sufficient to give
          most that is of value in interpretation for the general reader;
          others are referred to in the foot-notes. For a fuller list,
          especially of the older books, consult the Schaff-Herzog
          <span class="tei tei-hi"><span style=
          "font-style: italic">Encyclopaedia</span></span>, or Smith's
          <span class="tei tei-hi"><span style=
          "font-style: italic">Dictionary of the Bible</span></span>, art.
          <span class="tei tei-q">“Revelation”</span>; while for the later
          literature see Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dictionary of the Bible</span></span>, and the
          <span class="tei tei-hi"><span style=
          "font-style: italic">Encyclopaedia Biblica</span></span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
          "tei tei-hi"><span style="font-variant: small-caps">For the English
          Reader.</span></span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Preterist
          View:—</p>

          <div class="block tei tei-quote" style=
          "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Farrar,</span> <span class=
          "tei tei-hi"><span style="font-size: 90%; font-style: italic">Early
          Days of Christianity</span></span><span style=
          "font-size: 90%">;</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Maurice,</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Lectures on the
            Apocalypse</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Futurist
          View:—</p>

          <div class="block tei tei-quote" style=
          "margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Faussett, in</span> <span class=
          "tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Jamieson, Faussett, and
          Brown's Commentary</span></span><span style=
          "font-size: 90%">.</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Seiss,</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Lectures on the
            Apocalypse</span></span><span style="font-size: 90%">.</span></p>
          </div><span class="tei tei-pb" id="page056">[pg 056]</span><a name=
          "Pg056" id="Pg056" class="tei tei-anchor"></a>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Progressivist
          View:—</p>

          <div class="block tei tei-quote" style=
          "margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Wordsworth,</span> <span class=
          "tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Lectures on the
          Apocalypse</span></span><span style="font-size: 90%">;</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Barnes,</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Notes on the Book of
            Revelation</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Symbolist
          View:—</p>

          <div class="block tei tei-quote" style=
          "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Milligan, in</span> <span class=
          "tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Expositor's
          Bible</span></span><span style="font-size: 90%">, and in</span>
          <span class="tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Popular (International)
          Commentary</span></span><span style="font-size: 90%">;</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Plummer, in</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Pulpit
            Commentary</span></span><span style="font-size: 90%">;</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Lee, in</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Bible (Speakers')
            Commentary</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
          "tei tei-hi"><span style="font-variant: small-caps">For Critical
          Study.</span></span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Preterist
          View:—</p>

          <div class="block tei tei-quote" style=
          "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Düsterdieck, in</span> <span class=
          "tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Meyer's
          Commentary</span></span><span style="font-size: 90%">;</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Stuart, in</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Commentary on the
            Apocalypse</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Preterist
          View—Modern Critical:—</p>

          <div class="block tei tei-quote" style=
          "margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Moffatt, in</span> <span class=
          "tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Expositor's Greek
          Testament</span></span><span style="font-size: 90%">;</span></p>

            <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
            "font-size: 90%">Swete,</span> <span class=
            "tei tei-hi"><span style=
            "font-size: 90%; font-style: italic">Apocalypse of St.
            John</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Progressivist
          View—Modified Historical:—</p>

          <div class="block tei tei-quote" style=
          "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Simcox, in</span> <span class=
          "tei tei-hi"><span style=
          "font-size: 90%; font-style: italic">Cambridge Greek
          Testament</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Futurist
          View—Modified Historical:—</p>

          <div class="block tei tei-quote" style=
          "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em">
          <p class="tei tei-p" style="margin-bottom: 0.90em"><span style=
          "font-size: 90%">Alford, in</span> <span class=
          "tei tei-hi"><span style="font-size: 90%; font-style: italic">Greek
          Testament</span></span><span style="font-size: 90%">.</span></p>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
          "tei tei-hi"><span style="font-variant: small-caps">For Recent
          Critical Views.</span></span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Moffatt's
          <span class="tei tei-hi"><span style=
          "font-style: italic">Historical New Testament</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Scott's
          <span class="tei tei-q">“Revelation”</span>, in <span class=
          "tei tei-hi"><span style="font-style: italic">New Century
          Bible</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Dean's
          <span class="tei tei-hi"><span style="font-style: italic">Book of
          Revelation</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Alexander
          Ramsay's <span class="tei tei-q">“Revelation and Johannine
          Epistles”</span>, in <span class="tei tei-hi"><span style=
          "font-style: italic">Westminister New Test.</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Briggs'
          <span class="tei tei-hi"><span style="font-style: italic">Messiah
          of the Apostles</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Barton, art.
          <span class="tei tei-q">“The Apocalypse and Recent
          Criticism”</span>, in <span class="tei tei-hi"><span style=
          "font-style: italic">Amer. Journ. of Theol.</span></span>, Apr.
          1884;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Porter, art.
          <span class="tei tei-q">“Revelation”</span>, in Hastings'
          <span class="tei tei-hi"><span style=
          "font-style: italic">Dictionary of the Bible</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Bousset, art.
          <span class="tei tei-q">“Apocalypse”</span>, in the <span class=
          "tei tei-hi"><span style="font-style: italic">Encyclopaedia
          Biblica</span></span>.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Moffatt, art.
          <span class="tei tei-q">“Wellhausen and Others on the
          Apocalypse”</span>, in the <span class="tei tei-hi"><span style=
          "font-style: italic">Expositor</span></span>, Mar. 1909;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Charles,
          <span class="tei tei-hi"><span style="font-style: italic">Studies
          in the Apocalypse</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Charles,
          <span class="tei tei-hi"><span style=
          "font-style: italic">Revelation of St. John (I. C.
          C.)</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Beckwith,
          <span class="tei tei-hi"><span style=
          "font-style: italic">Apocalypse of
          John</span></span>.</p><span class="tei tei-pb" id="page057">[pg
          057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a>

          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
          "tei tei-hi"><span style="font-variant: small-caps">For General
          Discussion.</span></span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Fairbairn,
          <span class="tei tei-hi"><span style="font-style: italic">On
          Prophecy</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Bleek,
          <span class="tei tei-hi"><span style="font-style: italic">Lectures
          on the Apocalypse</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Vaughan,
          <span class="tei tei-hi"><span style="font-style: italic">Lectures
          on the Revelation of St. John</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Milligan,
          <span class="tei tei-hi"><span style="font-style: italic">Lectures
          on the Apocalypse</span></span>; and <span class=
          "tei tei-hi"><span style="font-style: italic">Discussions on the
          Apocalypse</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Scott,
          <span class="tei tei-q">“Book of Revelation”</span>, in the
          <span class="tei tei-hi"><span style="font-style: italic">Practical
          Commentary</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Stevens,
          <span class="tei tei-hi"><span style="font-style: italic">Theology
          of the New Testament</span></span>, Part VI;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">Ramsay,
          <span class="tei tei-hi"><span style="font-style: italic">Letters
          to the Seven Churches</span></span>;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
          "tei tei-hi"><span style="font-style: italic">Introductions to the
          New Testament</span></span> by Salmon, Dods, Bacon, Jülicher, and
          others;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
          "tei tei-hi"><span style="font-style: italic">Introductions to
          Revelation</span></span> in the leading <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Commentaries</span></span>, and in the
          <span class="tei tei-hi"><span style="font-style: italic">Modern
          Reader's Bible</span></span>, the <span class=
          "tei tei-hi"><span style="font-style: italic">New Century
          Bible</span></span>, the <span class="tei tei-hi"><span style=
          "font-style: italic">Temple Bible</span></span>, and the
          <span class="tei tei-hi"><span style="font-style: italic">Modern
          American Bible</span></span>; and the text of Revelation in the
          <span class="tei tei-hi"><span style="font-style: italic">New
          Translation of the New Testament</span></span>, by
          Moffatt.</p><span class="tei tei-pb" id="page058">[pg
          058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Text here
          given is that of the <span class="tei tei-hi"><span style=
          "font-style: italic">American Standard Edition of the Revised
          Bible</span></span>, copyright 1901 by Thomas Nelson &amp; Sons,
          which is used by permission of the publishers.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The arrangement
          of the text belongs to the present volume, and is offered as a
          contribution to the correct interpretation. This in itself is of
          the nature of a commentary, though no changes have been introduced
          into the body of the text. The paragraphs, however, have been
          changed, and many new paragraphs made, in order to emphasize the
          thought of the text.</p>
        </div>
      </div><span class="tei tei-pb" id="page059">[pg 059]</span><a name=
      "Pg059" id="Pg059" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="toc39" id="toc39"></a> <a name="pdf40" id="pdf40"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
        <span style="font-size: 173%">Scripture Text</span></h1><span class=
        "tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060"
        class="tei tei-anchor"></a>

        <p class="tei tei-p" style="margin-bottom: 1.00em">THE
        REVELATION<br />
        [OF JOHN]</p>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">I The Prologue</span></h2>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <h3 class="tei tei-head" style=
            "text-align: left; margin-top: 2.40em; margin-bottom: 2.40em">
            <span style="font-size: 120%">1 The Superscription</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter 1.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Book Described</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">1 The
            Revelation of Jesus Christ, which God gave<a id="noteref_64"
            name="noteref_64" href="#note_64"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">64</span></span></a> him
            to show unto his servants<a id="noteref_65" name="noteref_65"
            href="#note_65"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">65</span></span></a>,
            <span class="tei tei-hi"><span style=
            "font-style: italic">even</span></span> the things which must
            shortly come to pass: and he sent and signified <span class=
            "tei tei-hi"><span style=
            "font-style: italic">it</span></span><a id="noteref_66" name=
            "noteref_66" href="#note_66"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">66</span></span></a> by
            his angel unto his servant John; 2 who bare witness of the word
            of God, and of the testimony of Jesus Christ, <span class=
            "tei tei-hi"><span style="font-style: italic">even</span></span>
            of all things that he saw.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">A Blessing Pronounced</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">3 Blessed is
            he that readeth, and they that hear the words of the prophecy,
            and keep the things that are written therein: for the time is at
            hand.</p>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">2 The Salutation</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Address and Greeting</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">4 John to the
            seven churches that are in Asia: Grace to you and peace, from him
            who is and who was and who is to come<a id="noteref_67" name=
            "noteref_67" href="#note_67"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">67</span></span></a>; and
            from the seven Spirits that are before his throne; 5 and from
            Jesus Christ, <span class="tei tei-hi"><span style=
            "font-style: italic">who is</span></span> the faithful witness,
            the firstborn of the dead, and the ruler of the kings of the
            earth. Unto him that loveth us, and loosed<a id="noteref_68"
            name="noteref_68" href="#note_68"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">68</span></span></a> us
            from our sins by<a id="noteref_69" name="noteref_69" href=
            "#note_69"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">69</span></span></a> his
            blood; 6 and he made us <span class="tei tei-hi"><span style=
            "font-style: italic">to be</span></span> a kingdom, <span class=
            "tei tei-hi"><span style="font-style: italic">to be</span></span>
            priests unto his God and Father<a id="noteref_70" name=
            "noteref_70" href="#note_70"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">70</span></span></a>; to
            him <span class="tei tei-hi"><span style=
            "font-style: italic">be</span></span> the glory and the dominion
            for ever and ever<a id="noteref_71" name="noteref_71" href=
            "#note_71"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">71</span></span></a>.
            Amen.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Coming Christ</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">(7 Behold, he
            cometh with the clouds; and every eye shall see him, and they
            that pierced him; and all the tribes of the earth shall mourn
            over him. Even so, Amen.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Responsive Message</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">8 I am the
            Alpha and the Omega, saith the Lord God, who<a id="noteref_72"
            name="noteref_72" href="#note_72"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">72</span></span></a> is
            and who was and who is to come, the Almighty.)</p>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <h3 class="tei tei-head" style=
            "text-align: left; margin-top: 2.40em; margin-bottom: 2.40em">
            <span style="font-size: 120%">3 The Introductory
            Vision</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Trumpet Voice</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">9 I John, your
            brother and partaker with you in the tribulation and kingdom and
            patience<a id="noteref_73" name="noteref_73" href=
            "#note_73"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">73</span></span></a>
            <span class="tei tei-hi"><span style="font-style: italic">which
            are</span></span> in Jesus, was in the isle that is called
            Patmos, for the <span class="tei tei-pb" id="page061">[pg
            061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a>
            word of God and the testimony of Jesus. 10 I was in the Spirit on
            the Lord's day, and I heard behind me a great voice, as of a
            trumpet 11 saying, What thou seest, write in a book and send
            <span class="tei tei-hi"><span style=
            "font-style: italic">it</span></span> to the seven churches: unto
            Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira,
            and unto Sardis, and unto Philadelphia, and unto Laodicea.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Glorious King-Priest</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">12 And I
            turned to see the voice that spake with me. And having turned I
            saw seven golden candlesticks<a id="noteref_74" name="noteref_74"
            href="#note_74"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">74</span></span></a>; 13
            and in the midst of the candlesticks<a id="noteref_75" name=
            "noteref_75" href="#note_75"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">75</span></span></a> one
            like unto a son of man, clothed with a garment down to the foot,
            and girt about at the breasts with a golden girdle. 14 And his
            head and his hair were white as white wool, <span class=
            "tei tei-hi"><span style="font-style: italic">white</span></span>
            as snow; and his eyes were as a flame of fire; 15 and his feet
            like unto burnished brass, as if it had been refined in a
            furnace; and his voice as the voice of many waters. 16 And he had
            in his right hand seven stars: and out of his mouth proceeded a
            sharp two-edged sword: and his countenance was as the sun shineth
            in his strength.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">A Message of Reassurance</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">17 And when I
            saw him, I fell at his feet as one dead. And he laid his right
            hand upon me, saying, Fear not; I am the first and the last, 18
            and the Living one; and I was<a id="noteref_76" name="noteref_76"
            href="#note_76"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">76</span></span></a>
            dead, and behold, I am alive for evermore<a id="noteref_77" name=
            "noteref_77" href="#note_77"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">77</span></span></a>, and
            I have the keys of death and of Hades. 19 Write therefore the
            things which thou sawest, and the things which are, and the
            things which shall come to pass hereafter; 20 the mystery of the
            seven stars which thou sawest in<a id="noteref_78" name=
            "noteref_78" href="#note_78"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">78</span></span></a> my
            right hand, and the seven golden candlesticks<a id="noteref_79"
            name="noteref_79" href="#note_79"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">79</span></span></a>. The
            seven stars are the angels of the seven churches and the seven
            candlesticks<a id="noteref_80" name="noteref_80" href=
            "#note_80"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">80</span></span></a> are
            seven churches:—</p>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">4 The Seven Epistles</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter 2.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">1 To the angel
            of the church in Ephesus write:</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to Ephesus</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These things
            saith he that holdeth the seven stars in his right hand, he that
            walketh in the midst of the seven golden candlesticks<a id=
            "noteref_81" name="noteref_81" href="#note_81"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">81</span></span></a>: 2 I
            know thy works, and thy toil and patience<a id="noteref_82" name=
            "noteref_82" href="#note_82"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">82</span></span></a>, and
            that thou canst not bear evil men, and didst try them that call
            themselves apostles, and they are not, and didst find them false;
            3 and thou hast patience<a id="noteref_83" name="noteref_83"
            href="#note_83"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">83</span></span></a> and
            didst bear for my name's sake, and hast not grown weary. 4 But I
            have <span class="tei tei-hi"><span style=
            "font-style: italic">this</span></span> against thee, that thou
            didst leave thy first love. 5 Remember therefore whence thou art
            fallen, and repent and do the first works; or else I come to
            thee, and will move thy candlestick<a id="noteref_84" name=
            "noteref_84" href="#note_84"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">84</span></span></a> out
            of its place, except thou repent. 6 But <span class="tei tei-pb"
            id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class=
            "tei tei-anchor"></a> this thou hast, that thou hatest the works
            of the Nicolaitans, which I also hate. 7 He that hath an ear, let
            him hear what the Spirit saith to the churches. To him that
            overcometh, to him will I give to eat of the tree of life, which
            is in the Paradise<a id="noteref_85" name="noteref_85" href=
            "#note_85"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">85</span></span></a> of
            God.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">8 And to the
            angel of the church in Smyrna write:</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to Smyrna</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These things
            saith the first and the last, who was<a id="noteref_86" name=
            "noteref_86" href="#note_86"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">86</span></span></a>
            dead, and lived <span class="tei tei-hi"><span style=
            "font-style: italic">again</span></span>: 9 I know thy
            tribulation, and thy poverty (but thou art rich), and the
            blasphemy<a id="noteref_87" name="noteref_87" href=
            "#note_87"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">87</span></span></a> of
            them that say they are Jews, and they are not, but are a
            synagogue of Satan. 10 Fear not the things which thou art about
            to suffer: behold, the devil is about to cast some of you into
            prison, that ye may be tried; and ye shall have<a id="noteref_88"
            name="noteref_88" href="#note_88"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">88</span></span></a>
            tribulation ten days<a id="noteref_89" name="noteref_89" href=
            "#note_89"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">89</span></span></a>. Be
            thou faithful until death, and I will give thee the crown of
            life. 11 He that hath an ear, let him hear what the Spirit saith
            to the churches. He that overcometh shall not be hurt of the
            second death.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">12 And to the
            angel of the church in Pergamum write:</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to Pergamum</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These things
            saith he that hath the sharp two-edged sword: 13 I know where
            thou dwellest, <span class="tei tei-hi"><span style=
            "font-style: italic">even</span></span> where Satan's throne is;
            and thou holdest fast my name, and didst not deny my faith, even
            in the days of Antipas my witness<a id="noteref_90" name=
            "noteref_90" href="#note_90"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">90</span></span></a>, my
            faithful one, who was killed among you, where Satan dwelleth. 14
            But I have a few things against thee, because thou hast there
            some that hold the teaching of Balaam, who taught Balak to cast a
            stumblingblock before the children of Israel, to eat things
            sacrificed to idols, and to commit fornication. 15 So hast thou
            also some that hold the teaching of the Nicolaitans in like
            manner. 16 Repent therefore; or else I come to thee quickly, and
            I will make war against them with the sword of my mouth. 17 He
            that hath an ear, let him hear what the Spirit saith to the
            churches. To him that overcometh, to him will I give of the
            hidden manna, and I will give him a white stone, and upon the
            stone a new name written, which no one knoweth but he that
            receiveth it.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">18 And to the
            angel of the church in Thyatira write:</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to Thyatira</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These things
            saith the Son of God, who hath his eyes like a flame of fire, and
            his feet are like unto burnished brass: 19 I know thy works, and
            thy love and faith and ministry and patience<a id="noteref_91"
            name="noteref_91" href="#note_91"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">91</span></span></a>, and
            that thy last <span class="tei tei-pb" id="page063">[pg
            063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a>
            works are more than the first. 20 But I have <span class=
            "tei tei-hi"><span style="font-style: italic">this</span></span>
            against thee, that thou sufferest the woman Jezebel<a id=
            "noteref_92" name="noteref_92" href="#note_92"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">92</span></span></a>, who
            calleth herself a prophetess; and she teacheth and seduceth my
            servants<a id="noteref_93" name="noteref_93" href=
            "#note_93"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">93</span></span></a> to
            commit fornication, and to eat things sacrificed to idols. 21 And
            I gave her time that she should repent; and she willeth not to
            repent of her fornication. 22 Behold, I cast her into a bed, and
            them that commit adultery with her into great tribulation, except
            they repent of her<a id="noteref_94" name="noteref_94" href=
            "#note_94"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">94</span></span></a>
            works. 23 And I will kill her children with death<a id=
            "noteref_95" name="noteref_95" href="#note_95"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">95</span></span></a>; and
            all the churches shall know that I am he that searcheth the reins
            and hearts: and I will give unto each one of you according to
            your works. 24 But to you I say, to the rest that are in
            Thyatira, as many as have not this teaching, who know not the
            deep things of Satan, as they are wont to say; I cast upon you
            none other burden. 25 Nevertheless that which ye have, hold fast
            till I come. 26 And he that overcometh, and he that keepeth my
            works unto the end, to him will I give authority over the
            nations<a id="noteref_96" name="noteref_96" href=
            "#note_96"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">96</span></span></a>: 27
            and he shall rule them with a rod of iron, as the vessels of the
            potter are broken<a id="noteref_97" name="noteref_97" href=
            "#note_97"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">97</span></span></a> to
            shivers; as I also have received of my Father: 28 and I will give
            him the morning star. 29 He that hath an ear, let him hear what
            the Spirit saith to the churches.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter 3.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">And to the
            angel of the church in Sardis write:</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to Sardis</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">1 These things
            saith he that hath the seven Spirits of God, and the seven stars:
            I know thy works, that thou hast a name that thou livest, and
            thou art dead. 2 Be thou watchful, and establish the things that
            remain, which were ready to die: for I have found no works of
            thine<a id="noteref_98" name="noteref_98" href=
            "#note_98"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">98</span></span></a>
            perfected before my God. 3 Remember therefore how thou hast
            received and didst hear; and keep <span class=
            "tei tei-hi"><span style="font-style: italic">it</span></span>,
            and repent. If therefore thou shalt not watch, I will come as a
            thief, and thou shalt not know what hour I will come upon thee. 4
            But thou hast a few names in Sardis that did not defile their
            garments: and they shall walk with me in white; for they are
            worthy. 5 He that overcometh shall thus be arrayed in white
            garments; and I will in no wise blot his name out of the book of
            life, and I will confess his name before my Father, and before
            his angels. 6 He that hath an ear, let him hear what the Spirit
            saith to the churches.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">7 And to the
            angel of the church in Philadelphia write:</p><span class=
            "tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id=
            "Pg064" class="tei tei-anchor"></a>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to
                Philadelphia</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These things
            saith he that is holy, he that is true, he that hath the key of
            David, he that openeth and none shall shut, and that shutteth and
            none openeth: 8 I know thy works (behold, I have set<a id=
            "noteref_99" name="noteref_99" href="#note_99"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">99</span></span></a>
            before thee a door opened, which none can shut), that thou hast a
            little power, and didst keep my word, and didst not deny my name.
            9 Behold, I give of the synagogue of Satan, of them that say they
            are Jews, and they are not, but do lie; behold, I will make them
            to come and worship<a id="noteref_100" name="noteref_100" href=
            "#note_100"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">100</span></span></a>
            before thy feet, and to know that I have loved thee. 10 Because
            thou didst keep the word of my patience<a id="noteref_101" name=
            "noteref_101" href="#note_101"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">101</span></span></a>, I
            also will keep thee from the hour of trial<a id="noteref_102"
            name="noteref_102" href="#note_102"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">102</span></span></a>,
            that <span class="tei tei-hi"><span style=
            "font-style: italic">hour</span></span> which is to come upon the
            whole world<a id="noteref_103" name="noteref_103" href=
            "#note_103"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">103</span></span></a>, to
            try<a id="noteref_104" name="noteref_104" href=
            "#note_104"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">104</span></span></a>
            them that dwell upon the earth. 11 I come quickly: hold fast that
            which thou hast, that no one take thy crown. 12 He that
            overcometh, I will make him a pillar in the temple<a id=
            "noteref_105" name="noteref_105" href="#note_105"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">105</span></span></a> of
            my God, and he shall go out thence no more: and I will write upon
            him the name of my God, and the name of the city of my God, the
            new Jerusalem, which cometh down out of heaven from my God, and
            mine own new name. 13 He that hath an ear, let him hear what the
            Spirit saith to the churches.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">14 And to the
            angel of the church in Laodicea write:</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

            <div class="tei tei-marginnote tei-marginnote-margin">
              <div class="tei tei-marginnotetext">
                <span style="font-size: 80%">The Epistle to Laodicea</span>
              </div>
            </div>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These things
            saith the Amen, the faithful and true witness, the beginning of
            the creation of God: 15 I know thy works, that thou art neither
            cold nor hot: I would thou wert cold or hot. 16 So because thou
            art lukewarm, and neither hot nor cold, I will spew thee out of
            my mouth. 17 Because thou sayest, I am rich, and have gotten
            riches, and have need of nothing; and knowest not that thou art
            the wretched one and miserable and poor and blind and naked: 18 I
            counsel thee to buy of me gold refined by fire, that thou mayest
            become rich; and white garments, that thou mayest clothe thyself,
            and <span class="tei tei-hi"><span style=
            "font-style: italic">that</span></span> the shame of thy
            nakedness be not made manifest; and eye-salve to anoint thine
            eyes, that thou mayest see. 19 As many as I love, I reprove and
            chasten: be zealous therefore, and repent. 20 Behold, I stand at
            the door and knock: if any man hear my voice and open the door, I
            will come in to him, and will sup with him, and he with me. 21 He
            that overcometh, I will give to him to sit down with me in my
            throne, as I also overcame, and sat down with my Father in his
            throne. 22 He that hath <span class="tei tei-pb" id="page065">[pg
            065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a>
            an ear, let him hear what the Spirit saith to the churches.</p>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <h3 class="tei tei-head" style=
            "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em">
            <span style="font-size: 120%">II The Main Apocalypse</span></h3>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">1
              The Vision of God on the Throne (The Throne During
              Conflict)</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
              4.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">A Door Opened in Heaven</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">1 After
              these things I saw, and behold, a door opened in heaven, and
              the first voice that I heard, <span class=
              "tei tei-hi"><span style="font-style: italic">a
              voice</span></span> as of a trumpet speaking with me, one
              saying, Come up hither, and I will show thee the things which
              must come to pass<a id="noteref_106" name="noteref_106" href=
              "#note_106"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">106</span></span></a>
              hereafter.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Throne and the King</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">2
              Straightway I was in the Spirit: and behold, there was a throne
              set in heaven, and one sitting upon the throne; 3 and he that
              sat <span class="tei tei-hi"><span style=
              "font-style: italic">was</span></span> to look upon like a
              jasper stone and a sardius: and <span class=
              "tei tei-hi"><span style="font-style: italic">there
              was</span></span> a rainbow round about the throne, like an
              emerald to look upon.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Four and Twenty
                  Elders</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">4 And round
              about the throne <span class="tei tei-hi"><span style=
              "font-style: italic">were</span></span> four and twenty
              thrones: and upon the thrones <span class=
              "tei tei-hi"><span style="font-style: italic">I
              saw</span></span> four and twenty elders sitting, arrayed in
              white garments; and on their heads crowns of gold.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Seven Lamps of Fire</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">5 And out of
              the throne proceed lightnings and voices and thunders. And
              <span class="tei tei-hi"><span style="font-style: italic">there
              were</span></span> seven lamps of fire burning before the
              throne, which are the seven Spirits of God;</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Four Living
                  Creatures</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">6 And before
              the throne, as it were a sea of glass<a id="noteref_107" name=
              "noteref_107" href="#note_107"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">107</span></span></a>
              like unto crystal; and in the midst<a id="noteref_108" name=
              "noteref_108" href="#note_108"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">108</span></span></a>
              of the throne, and round about the throne, four living
              creatures full of eyes before and behind. 7 And the first
              creature <span class="tei tei-hi"><span style=
              "font-style: italic">was</span></span> like a lion, and the
              second creature like a calf, and the third creature had a face
              as of a man, and the fourth creature <span class=
              "tei tei-hi"><span style="font-style: italic">was</span></span>
              like a flying eagle. 8 And the four living creatures, having
              each one of them six wings, are full of eyes round about and
              within: and they have no rest day and night, saying,</p>

              <div class="block tei tei-quote" style=
              "margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em">
              <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Holy, holy, holy,</span>
                <span class="tei tei-hi"><span style=
                "font-size: 90%; font-style: italic">is</span></span>
                <span style="font-size: 90%">the Lord God, the Almighty, who
                was and who is and who is to come</span><a id="noteref_109"
                name="noteref_109" href="#note_109"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">109</span></span></a><span style="font-size: 90%">.</span></p>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Creation Chorus</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">9 And when
              the living creatures shall give glory and honor and thanks to
              him that sitteth on the throne, to him that liveth for ever and
              ever<a id="noteref_110" name="noteref_110" href=
              "#note_110"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">110</span></span></a>,
              10 the four and twenty elders shall fall down before him that
              sitteth on the throne, and shall worship<a id="noteref_111"
              name="noteref_111" href="#note_111"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">111</span></span></a>
              him that liveth for ever and ever<a id="noteref_112" name=
              "noteref_112" href="#note_112"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">112</span></span></a>,
              and shall cast their crowns before the throne, saying,</p>

              <div class="block tei tei-quote" style=
              "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em">
              <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">11 Worthy art thou, our Lord and
                our God, to receive the glory and the honor and the power:
                for thou didst create all things, and because of thy will
                they were, and were created.</span></p>
              </div><span class="tei tei-pb" id="page066">[pg
              066]</span><a name="Pg066" id="Pg066" class=
              "tei tei-anchor"></a>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
              5.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Sealed Book</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I saw
              in<a id="noteref_113" name="noteref_113" href=
              "#note_113"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">113</span></span></a>
              the right hand of him that sat on the throne a book written
              within and on the back, close sealed with seven seals. 2 And I
              saw a strong angel proclaiming with a great voice, Who is
              worthy to open the book, and to loose the seals thereof? 3 And
              no one in the heaven, or on the earth, or under the earth, was
              able to open the book, or to look thereon. 4 And I wept much,
              because no one was found worthy to open the book, or to look
              thereon: 5 and one of the elders saith unto me, Weep not;
              behold, the Lion that is of the tribe of Judah, the Root of
              David, hath overcome to open the book and the seven seals
              thereof.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Lamb</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">6 And I saw
              in the midst of the throne and of the four living creatures,
              and in the midst of the elders<a id="noteref_114" name=
              "noteref_114" href="#note_114"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">114</span></span></a>,
              a Lamb standing, as though it had been slain, having seven
              horns, and seven eyes, which are the seven<a id="noteref_115"
              name="noteref_115" href="#note_115"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">115</span></span></a>
              Spirits of God, sent forth into all the earth.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Book Taken and Worship
                  Rendered</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">7 And he
              came, and he taketh<a id="noteref_116" name="noteref_116" href=
              "#note_116"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">116</span></span></a>
              <span class="tei tei-hi"><span style=
              "font-style: italic">it</span></span> out of the right hand of
              him that sat on the throne. 8 And when he had taken the book,
              the four living creatures and the four and twenty elders fell
              down before the Lamb, having each one a harp, and golden bowls
              full of incense, which are the prayers of the saints.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">9 And they
              sing a new song, saying,</p>

              <div class="block tei tei-quote" style=
              "margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em">
              <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Worthy art thou to take the
                book, and to open the seals thereof: for thou wast slain, and
                didst purchase unto God with thy blood</span> <span class=
                "tei tei-hi"><span style=
                "font-size: 90%; font-style: italic">men</span></span>
                <span style="font-size: 90%">of every tribe, and tongue, and
                people, and nation, 10 and madest them to</span> <span class=
                "tei tei-hi"><span style=
                "font-size: 90%; font-style: italic">be</span></span>
                <span style="font-size: 90%">unto our God a kingdom and
                priests; and they reign upon the earth.</span></p>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Redemption Chorus</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">11 And I
              saw, and I heard a voice of many angels round about the throne
              and the living creatures and the elders; and the number of them
              was ten thousand times ten thousand, and thousands of
              thousands; 12 saying with a great voice,</p>

              <div class="block tei tei-quote" style=
              "margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em">
              <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Worthy is the Lamb that hath
                been slain to receive the power, and riches, and wisdom, and
                might, and honor, and glory, and blessing.</span></p>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">13 And every
              created thing which is in the heaven, and on the earth, and
              under the earth, and on the sea, and all things that are in
              them, heard I saying,</p>

              <div class="block tei tei-quote" style=
              "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em">
              <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Unto him that sitteth on the
                throne, and unto the Lamb,</span> <span class=
                "tei tei-hi"><span style=
                "font-size: 90%; font-style: italic">be</span></span>
                <span style="font-size: 90%">the blessing, and the honor, and
                the glory, and the dominion, for ever and ever</span><a id=
                "noteref_117" name="noteref_117" href=
                "#note_117"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">117</span></span></a><span style="font-size: 90%">.</span></p>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">14 And the
              four living creatures said, Amen. And the elders fell down and
              worshipped<a id="noteref_118" name="noteref_118" href=
              "#note_118"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">118</span></span></a>.</p>
            </div><span class="tei tei-pb" id="page067">[pg
            067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">2
              The Vision of the Seven Seals (The Church's Trial
              Foreshown)</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
              6.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The First Seal</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I saw
              when the Lamb opened one of the seven seals, and I heard one of
              the four living creatures saying as with a voice of thunder,
              Come<a id="noteref_119" name="noteref_119" href=
              "#note_119"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">119</span></span></a>.
              2 And I saw, and behold, a white horse, and he that sat thereon
              had a bow; and there was given unto him a crown: and he came
              forth conquering, and to conquer.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Second Seal</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">3 And when
              he opened the second seal, I heard the second living creature
              saying, Come. 4 And another <span class=
              "tei tei-hi"><span style=
              "font-style: italic">horse</span></span> came forth, a red
              horse: and to him that sat thereon it was given to take peace
              from the earth<a id="noteref_120" name="noteref_120" href=
              "#note_120"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">120</span></span></a>,
              and that they should slay one another: and there was given unto
              him a great sword.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Third Seal</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">5 And when
              he opened the third seal, I heard the third living creature
              saying, Come. And I saw, and behold, a black horse; and he that
              sat thereon had a balance in his hand. 6 And I heard as it were
              a voice in the midst of the four living creatures saying, A
              measure of wheat<a id="noteref_121" name="noteref_121" href=
              "#note_121"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">121</span></span></a>
              for a shilling<a id="noteref_122" name="noteref_122" href=
              "#note_122"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">122</span></span></a>,
              and three measures of barley for a shilling; and the oil and
              the wine hurt thou not.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Fourth Seal</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">7 And when
              he opened the fourth seal, I heard the voice of the fourth
              living creature saying, Come. 8 And I saw, and behold, a pale
              horse: and he that sat upon him, his name was Death; and Hades
              followed with him. And there was given unto them authority over
              the fourth part of the earth, to kill with sword, and with
              famine, and with death<a id="noteref_123" name="noteref_123"
              href="#note_123"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">123</span></span></a>,
              and by the wild beasts of the earth.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Fifth Seal</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">9 And when
              he opened the fifth seal, I saw underneath the altar the souls
              of them that had been slain for the word of God, and for the
              testimony which they held: 10 and they cried with a great
              voice, saying, How long, O Master, the holy and true, dost thou
              not judge and avenge our blood on them that dwell on the earth?
              11 And there was given them to each one a white robe; and it
              was said unto them, that they should rest yet for a little
              time, until their fellow-servants also and their brethren, who
              should be killed even as they were, should have fulfilled<a id=
              "noteref_124" name="noteref_124" href="#note_124"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">124</span></span></a>
              <span class="tei tei-hi"><span style="font-style: italic">their
              course</span></span>.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Sixth Seal</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">12 And I saw
              when he opened the sixth seal, and there was a great
              earthquake; and the sun became <span class="tei tei-pb" id=
              "page068">[pg 068]</span><a name="Pg068" id="Pg068" class=
              "tei tei-anchor"></a> black as sackcloth of hair, and the whole
              moon became as blood; 13 and the stars of the heaven fell unto
              the earth, as a fig tree casteth her unripe figs when she is
              shaken of a great wind. 14 And the heaven was removed as a
              scroll when it is rolled up; and every mountain and island were
              moved out of their places. 15 And the kings of the earth, and
              the princes, and the chief captains<a id="noteref_125" name=
              "noteref_125" href="#note_125"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">125</span></span></a>,
              and the rich, and the strong, and every bondman and freeman,
              hid themselves in the caves and in the rocks of the mountains;
              16 and they say to the mountains and to the rocks, Fall on us,
              and hide us from the face of him that sitteth on the throne,
              and from the wrath of the Lamb: 17 for the great day of their
              wrath is come; and who is able to stand?</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                2b The Episode of the Sealed Ones (An Intervening Vision of
                Salvation Assured)</h5>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  (A) The Sealed of Israel</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  7.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Angels Holding the
                      Winds</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 After
                  this I saw four angels standing at the four corners of the
                  earth, holding the four winds of the earth, that no wind
                  should blow on the earth, or on the sea, or upon any tree.
                  2 And I saw another angel ascend from the sunrising, having
                  the seal of the living God: and he cried with a great voice
                  to the four angels to whom it was given to hurt the earth
                  and the sea, 3 saying, Hurt not the earth, neither the sea,
                  nor the trees, till we shall have sealed the servants<a id=
                  "noteref_126" name="noteref_126" href=
                  "#note_126"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">126</span></span></a>
                  of our God on their foreheads.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">4 And I
                  heard the number of them that were sealed, a hundred and
                  forty and four thousand, sealed out of every tribe of the
                  children of Israel:</p>

                  <div class="block tei tei-quote" style=
                  "margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em">
                  <div class="tei tei-lg" style=
                  "margin-bottom: 0.90em; margin-top: 0.90em">
                      <div class="tei tei-l" style="text-align: left">
                        <div class=
                        "tei tei-marginnote tei-marginnote-margin">
                          <div class="tei tei-marginnotetext">
                            <span style="font-size: 80%">The Number Sealed
                            from the Tribes</span>
                          </div>
                        </div><span style="font-size: 90%">5 Of the tribe of
                        Judah</span> <span class="tei tei-hi" style=
                        "text-align: left"><span style=
                        "font-size: 90%; font-style: italic">were</span></span>
                        <span style="font-size: 90%">sealed twelve
                        thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Reuben
                        twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Gad
                        twelve thousand;</span>
                      </div>
                    </div>

                    <div class="tei tei-lg" style=
                    "margin-bottom: 0.90em; margin-top: 0.90em">
                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">6 Of the tribe of Asher
                        twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Naphtali
                        twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Manasseh
                        twelve thousand;</span>
                      </div>
                    </div>

                    <div class="tei tei-lg" style=
                    "margin-top: 0.90em; margin-bottom: 0.90em">
                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">7 Of the tribe of Simeon
                        twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Levi
                        twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Issachar
                        twelve thousand;</span>
                      </div>
                    </div>

                    <div class="tei tei-lg" style=
                    "margin-bottom: 0.90em; margin-top: 0.90em">
                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">8 Of the tribe of
                        Zebulun twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of Joseph
                        twelve thousand;</span>
                      </div>

                      <div class="tei tei-l" style="text-align: left">
                        <span style="font-size: 90%">Of the tribe of
                        Benjamin</span> <span class="tei tei-hi" style=
                        "text-align: left"><span style=
                        "font-size: 90%; font-style: italic">were</span></span>
                        <span style="font-size: 90%">sealed twelve
                        thousand.</span>
                      </div>
                    </div>
                  </div>
                </div><span class="tei tei-pb" id="page069">[pg
                069]</span><a name="Pg069" id="Pg069" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (B) The Redeemed Out of All Nations</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Countless
                      Multitude</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">9 After
                  these things I saw, and behold, a great multitude, which no
                  man could number, out of every nation and of <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">all</span></span> tribes and peoples
                  and tongues, standing before the throne and before the
                  Lamb, arrayed in white robes, and palms in their hands;</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">10 And
                  they cry with a great voice, saying,</p>

                  <div class="block tei tei-quote" style=
                  "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em">
                  <p class="tei tei-p" style="margin-bottom: 0.90em">
                  <span style="font-size: 90%">Salvation unto our God who
                  sitteth on the throne, and unto the Lamb.</span></p>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Salvation
                      Chorus</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">11 And
                  all the angels were standing round about the throne, and
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">about</span></span> the elders and the
                  four living creatures; and they fell before the throne on
                  their faces, and worshipped<a id="noteref_127" name=
                  "noteref_127" href="#note_127"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">127</span></span></a>
                  God, 12 saying,</p>

                  <div class="block tei tei-quote" style=
                  "margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em">
                  <p class="tei tei-p" style="margin-bottom: 0.90em">
                  <span style="font-size: 90%">Amen: Blessing, and
                  glory</span><a id="noteref_128" name="noteref_128" href=
                  "#note_128"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">128</span></span></a><span style="font-size: 90%">,
                    and wisdom, and thanksgiving, and honor, and power, and
                    might,</span> <span class="tei tei-hi"><span style=
                    "font-size: 90%; font-style: italic">be</span></span><span style="font-size: 90%">unto
                    our God for ever and ever</span><a id="noteref_129" name=
                    "noteref_129" href="#note_129"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">129</span></span></a><span style="font-size: 90%">.
                    Amen.</span></p>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Great Reward</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">13 And
                  one of the elders answered, saying unto me, These that are
                  arrayed in the white robes, who are they, and whence came
                  they? 14 And I say<a id="noteref_130" name="noteref_130"
                  href="#note_130"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">130</span></span></a>
                  unto him, My lord, thou knowest. And he said to me, These
                  are they that come out of the great tribulation, and they
                  washed their robes, and made them white in the blood of the
                  Lamb. 15 Therefore are they before the throne of God; and
                  they serve him day and night in his temple<a id=
                  "noteref_131" name="noteref_131" href=
                  "#note_131"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">131</span></span></a>:
                  and he that sitteth on the throne shall spread his
                  tabernacle over them. 16 They shall hunger no more, neither
                  thirst any more; neither shall the sun strike upon them,
                  nor any heat: 17 for the Lamb that is in the midst of<a id=
                  "noteref_132" name="noteref_132" href=
                  "#note_132"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">132</span></span></a>
                  the throne shall be their shepherd, and shall guide them
                  unto fountains of waters of life: and God shall wipe away
                  every tear from their eyes.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  8.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Seventh Seal</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 And
                  when he opened the seventh seal, there followed a silence
                  in heaven about the space of half an hour.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                3 The Vision of the Seven Trumpets (The World's Judgment
                Proclaimed)</h5>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (A) The Preparation for the Trumpets</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">Seven Angels Given Seven
                      Trumpets</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">2 And I
                  saw the seven angels that stand before God; and there were
                  given unto them seven trumpets.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Angel with the
                      Incense</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">3 And
                  another angel came and stood over<a id="noteref_133" name=
                  "noteref_133" href="#note_133"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">133</span></span></a>
                  the altar, having a golden censer; and there was given unto
                  him much incense, that he should add<a id="noteref_134"
                  name="noteref_134" href="#note_134"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">134</span></span></a>
                  it unto the prayers of all the saints upon the golden altar
                  which was before the throne. 4 And the smoke of the
                  incense, with<a id="noteref_135" name="noteref_135" href=
                  "#note_135"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">135</span></span></a>
                  the prayers of the saints, went up before God <span class=
                  "tei tei-pb" id="page070">[pg 070]</span><a name="Pg070"
                  id="Pg070" class="tei tei-anchor"></a> out of the angel's
                  hand. 5 And the angel taketh<a id="noteref_136" name=
                  "noteref_136" href="#note_136"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">136</span></span></a>
                  the censer; and he filled it with the fire of the altar,
                  and cast it upon<a id="noteref_137" name="noteref_137"
                  href="#note_137"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">137</span></span></a>
                  the earth: and there followed thunders, and voices, and
                  lightnings, and an earthquake.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Trumpets Made Ready to
                      Sound</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">6 And
                  the seven angels that had the seven trumpets prepared
                  themselves to sound.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  (B) The Trumpets Sounded</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The First Trumpet</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">7 And
                  the first sounded, and there followed hail and fire,
                  mingled with blood, and they were cast upon the earth: and
                  the third part of the earth was burnt up, and the third
                  part of the trees was burnt up, and all green grass was
                  burnt up.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Second Trumpet</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">8 And
                  the second angel sounded, and as it were a great mountain
                  burning with fire was cast into the sea: and the third part
                  of the sea became blood; 9 and there died the third part of
                  the creatures which were in the sea, <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">even</span></span> they that had life;
                  and the third part of the ships was destroyed.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Third Trumpet</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">10 And
                  the third angel sounded, and there fell from heaven a great
                  star, burning as a torch, and it fell upon the third part
                  of the rivers, and upon the fountains of the waters; 11 and
                  the name of the star is called Wormwood: and the third part
                  of the waters became wormwood; and many men died of the
                  waters, because they were made bitter.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Fourth Trumpet</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">12 And
                  the fourth angel sounded, and the third part of the sun was
                  smitten, and the third part of the moon, and the third part
                  of the stars; that the third part of them should be
                  darkened, and the day should not shine for the third part
                  of it, and the night in like manner.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Eagle-Cry</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">(13 And
                  I saw, and I heard an eagle<a id="noteref_138" name=
                  "noteref_138" href="#note_138"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">138</span></span></a>,
                  flying in mid heaven, saying with a great voice, Woe, woe,
                  woe, for them that dwell on the earth, by reason of the
                  other voices of the trumpet of the three angels, who are
                  yet to sound.)</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  9.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Fifth Trumpet</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 And
                  the fifth angel sounded, and I saw a star from heaven
                  fallen unto the earth: and there was given to him the key
                  of the pit of the abyss. 2 And he opened the pit of the
                  abyss; and there went up a smoke out of the pit, as the
                  smoke of a great furnace; and the sun and the air were
                  darkened by reason of the smoke of the pit. 3 And out of
                  the smoke came forth locusts upon the earth; and power was
                  given them, as the scorpions of the earth have power. 4 And
                  <span class="tei tei-pb" id="page071">[pg
                  071]</span><a name="Pg071" id="Pg071" class=
                  "tei tei-anchor"></a> it was said unto them that they
                  should not hurt the grass of the earth, neither any green
                  thing, neither any tree, but only such men as have not the
                  seal of God on their foreheads. 5 And it was given them
                  that they should not kill them, but that they should be
                  tormented five months: and their torment was as the torment
                  of a scorpion, when it striketh a man. 6 And in those days
                  men shall seek death, and shall in no wise find it; and
                  they shall desire to die, and death fleeth from them. 7 And
                  the shapes<a id="noteref_139" name="noteref_139" href=
                  "#note_139"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">139</span></span></a>
                  of the locusts were like unto horses prepared for war; and
                  upon their heads as it were crowns like unto gold, and
                  their faces were as men's faces. 8 And they had hair as the
                  hair of women, and their teeth were as <span class=
                  "tei tei-hi"><span style="font-style: italic">the
                  teeth</span></span> of lions. 9 And they had breastplates,
                  as it were breastplates of iron; and the sound of their
                  wings was as the sound of chariots, of many horses rushing
                  to war. 10 And they have tails like unto scorpions, and
                  stings; and in their tails is their power to hurt men five
                  months. 11 They have over them as king the angel of the
                  abyss: his name in Hebrew is Abaddon, and in the Greek
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">tongue</span></span> he hath the name
                  Apollyon<a id="noteref_140" name="noteref_140" href=
                  "#note_140"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">140</span></span></a>.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The First Woe Ended</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">(12 The
                  first Woe is past: behold there come yet two Woes
                  hereafter.)</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Sixth Trumpet</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">13 And
                  the sixth angel sounded, and I heard a voice<a id=
                  "noteref_141" name="noteref_141" href=
                  "#note_141"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">141</span></span></a>
                  from the horns of the golden altar which is before God, 14
                  one saying to the sixth angel that had the trumpet, Loose
                  the four angels that are bound at the great river
                  Euphrates. 15 And the four angels were loosed, that had
                  been prepared for the hour and day and month and year, that
                  they should kill the third part of men. 16 And the number
                  of the armies of the horsemen was twice ten thousand times
                  ten thousand: I heard the number of them. 17 And thus I saw
                  the horses in the vision, and them that sat on them, having
                  breastplates <span class="tei tei-hi"><span style=
                  "font-style: italic">as</span></span> of fire and of
                  hyacinth and of brimstone: and the heads of the horses are
                  as the heads of lions; and out of their mouths proceedeth
                  fire and smoke and brimstone. 18 By these three plagues was
                  the third part of men killed, by the fire and the smoke and
                  the brimstone, which proceeded out of their mouths. 19 For
                  the power of the horses is in their mouth, and in their
                  tails: for their tails are like unto serpents, and have
                  heads; and with them they hurt. 20 And the rest of mankind,
                  who were not killed with these plagues, repented not of the
                  works of their hands, that they should not worship
                  demons<a id="noteref_142" name="noteref_142" href=
                  "#note_142"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">142</span></span></a>,
                  and the idols <span class="tei tei-pb" id="page072">[pg
                  072]</span><a name="Pg072" id="Pg072" class=
                  "tei tei-anchor"></a> of gold, and of silver, and of brass,
                  and of stone, and of wood; which can neither see, nor hear,
                  nor walk: 21 and they repented not of their murders, nor of
                  their sorceries, nor of their fornication, nor of their
                  thefts.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  3b The Episode of the Angel with the Book and of the Two
                  Witnesses (An Intervening Vision of Divine Help
                  Attained)</h6>

                  <div class="tei tei-div" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em">
                    <div class="tei tei-head" style=
                    "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                    (A) The Angel with the Little Open Book
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">
                    Chapter 10.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Angel Coming Down
                        Out of Heaven</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">1 And
                    I saw another strong angel coming down out of heaven,
                    arrayed with a cloud; and the rainbow was upon his head,
                    and his face was as the sun, and his feet as pillars of
                    fire; 2 and he had in his hand a little book open: and he
                    set his right foot upon the sea, and his left upon the
                    earth; 3 and he cried with a great voice, as a lion
                    roareth:</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The
                        Thunder-Voices</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">And
                    when he cried, the seven thunders uttered their voices. 4
                    And when the seven thunders uttered <span class=
                    "tei tei-hi"><span style="font-style: italic">their
                    voices</span></span>, I was about to write: and I heard a
                    voice from heaven saying, Seal up the things which the
                    seven thunders uttered, and write them not.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Mystery of God to
                        End</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">5 And
                    the angel that I saw standing upon the sea and upon the
                    earth lifted up his right hand to heaven, 6 and sware by
                    him that liveth for ever and ever<a id="noteref_143"
                    name="noteref_143" href="#note_143"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">143</span></span></a>,
                    who created the heaven and the things that are therein,
                    and the earth and the things that are therein, and the
                    sea and the things that are therein<a id="noteref_144"
                    name="noteref_144" href="#note_144"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">144</span></span></a>,
                    that there shall be delay<a id="noteref_145" name=
                    "noteref_145" href="#note_145"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">145</span></span></a>
                    no longer: 7 but in the days of the voice of the seventh
                    angel, when he is about to sound, then is finished the
                    mystery of God, according to the good tidings which he
                    declared to his servants<a id="noteref_146" name=
                    "noteref_146" href="#note_146"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">146</span></span></a>
                    the prophets.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Book Eaten</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">8 And
                    the voice which I heard from heaven, <span class=
                    "tei tei-hi"><span style="font-style: italic">I heard
                    it</span></span> again speaking with me, and saying, Go,
                    take the book which is open in the hand of the angel that
                    standeth upon the sea and upon the earth. 9 And I went
                    unto the angel, saying unto him that he should give me
                    the little book. And he saith unto me, Take it, and eat
                    it up; and it shall make thy belly bitter, but in thy
                    mouth it shall be sweet as honey. 10 And I took the
                    little book out of the angel's hand, and ate it up; and
                    it was in my mouth sweet as honey: and when I had eaten
                    it, my belly was made bitter. 11 And they say unto me,
                    Thou must prophesy again over<a id="noteref_147" name=
                    "noteref_147" href="#note_147"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">147</span></span></a>
                    many peoples and nations and tongues and kings.</p>
                  </div><span class="tei tei-pb" id="page073">[pg
                  073]</span><a name="Pg073" id="Pg073" class=
                  "tei tei-anchor"></a>

                  <div class="tei tei-div" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em">
                    <div class="tei tei-head" style=
                    "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                    (B) The Two Witnesses
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">
                    Chapter 11.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Temple
                        Measured</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">1 And
                    there was given me a reed like unto a rod: and one
                    said<a id="noteref_148" name="noteref_148" href=
                    "#note_148"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">148</span></span></a>,
                    Rise, and measure the temple<a id="noteref_149" name=
                    "noteref_149" href="#note_149"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">149</span></span></a>
                    of God, and the altar, and them that worship<a id=
                    "noteref_150" name="noteref_150" href=
                    "#note_150"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">150</span></span></a>
                    therein. 2 And the court which is without the
                    temple<a id="noteref_151" name="noteref_151" href=
                    "#note_151"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">151</span></span></a>
                    leave without<a id="noteref_152" name="noteref_152" href=
                    "#note_152"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">152</span></span></a>,
                    and measure it not; for it hath been given unto the
                    nations<a id="noteref_153" name="noteref_153" href=
                    "#note_153"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">153</span></span></a>:
                    and the holy city shall they tread under foot forty and
                    two months.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Two Witnesses with
                        Power</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">3 And
                    I will give unto my two witnesses, and they shall
                    prophesy a thousand two hundred and threescore days,
                    clothed in sackcloth. 4 These are the two olive trees and
                    the two candlesticks<a id="noteref_154" name=
                    "noteref_154" href="#note_154"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">154</span></span></a>,
                    standing before the Lord of the earth. 5 And if any man
                    desireth to hurt them, fire proceedeth out of their mouth
                    and devoureth their enemies; and if any man shall desire
                    to hurt them, in this manner must he be killed. 6 These
                    have the power to shut the heaven, that it rain not
                    during the days of their prophecy: and they have power
                    over the waters to turn them into blood, and to smite the
                    earth with every plague, as often as they shall
                    desire.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">Their Testimony
                        Finished</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">7 And
                    when they shall have finished their testimony, the beast
                    that cometh up out of the abyss shall make war with them,
                    and overcome them, and kill them. 8 And their dead
                    bodies<a id="noteref_155" name="noteref_155" href=
                    "#note_155"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">155</span></span></a>
                    <span class="tei tei-hi"><span style=
                    "font-style: italic">lie</span></span> in the street of
                    the great city, which spiritually is called Sodom and
                    Egypt, where also their Lord was crucified. 9 And from
                    among the peoples and tribes and tongues and nations do
                    <span class="tei tei-hi"><span style=
                    "font-style: italic">men</span></span> look upon their
                    dead bodies three days and a half, and suffer not their
                    dead bodies to be laid in a tomb. 10 And they that dwell
                    on the earth rejoice over them, and make merry; and they
                    shall send gifts one to another; because these two
                    prophets tormented them that dwell on the earth.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">Their Resurrection and
                        Ascension</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">11 And
                    after the three days and a half the breath of life from
                    God entered into them, and they stood upon their feet;
                    and great fear fell upon them that beheld them. 12 And
                    they heard a great voice from heaven saying unto them,
                    Come up hither. And they went up into heaven in the
                    cloud; and their enemies beheld them. 13 And in that hour
                    there was a great earthquake, and the tenth part of the
                    city fell; and there were killed in the earthquake seven
                    thousand persons<a id="noteref_156" name="noteref_156"
                    href="#note_156"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">156</span></span></a>:
                    and the rest were affrighted, and gave glory to the God
                    of heaven.</p>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Second Woe
                        Ended</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">(14
                    The second Woe is past: behold, the third Woe cometh
                    quickly.)</p><span class="tei tei-pb" id="page074">[pg
                    074]</span><a name="Pg074" id="Pg074" class=
                    "tei tei-anchor"></a>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Seventh
                        Trumpet</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">15 And
                    the seventh angel sounded; and there followed great
                    voices in heaven, and they said,</p>

                    <div class="block tei tei-quote" style=
                    "margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em">
                    <p class="tei tei-p" style="margin-bottom: 0.90em">
                    <span style="font-size: 90%">The kingdom of the world is
                    become</span> <span class="tei tei-hi"><span style=
                    "font-size: 90%; font-style: italic">the
                    kingdom</span></span><span style="font-size: 90%">of our
                    Lord, and of his Christ: and he shall reign for ever and
                    ever</span><a id="noteref_157" name="noteref_157" href=
                    "#note_157"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">157</span></span></a><span style="font-size: 90%">.</span></p>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">The Victory
                        Chorus</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">16 And
                    the four and twenty elders, who sit before God on their
                    thrones, fell upon their faces and worshipped<a id=
                    "noteref_158" name="noteref_158" href=
                    "#note_158"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">158</span></span></a>
                    God, 17 saying,</p>

                    <div class="block tei tei-quote" style=
                    "margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em">
                    <p class="tei tei-p" style="margin-bottom: 0.90em">
                    <span style="font-size: 90%">We give thee thanks, O Lord
                    God, the Almighty, who art and who wast; because thou
                    hast taken thy great power, and didst reign. 18 And the
                    nations were wroth, and thy wrath came, and the time of
                    the dead to be judged, and</span> <span class=
                    "tei tei-hi"><span style=
                    "font-size: 90%; font-style: italic">the
                    time</span></span> <span style="font-size: 90%">to give
                    their reward to thy servants</span><a id="noteref_159"
                    name="noteref_159" href="#note_159"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">159</span></span></a>
                    <span style="font-size: 90%">the prophets, and to the
                    saints, and to them that fear thy name, the small and the
                    great; and to destroy them that destroy the
                    earth.</span></p>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                    <div class="tei tei-marginnote tei-marginnote-margin">
                      <div class="tei tei-marginnotetext">
                        <span style="font-size: 80%">Tokens of
                        Judgment</span>
                      </div>
                    </div>

                    <p class="tei tei-p" style="margin-bottom: 1.00em">19 And
                    there was opened the temple<a id="noteref_160" name=
                    "noteref_160" href="#note_160"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">160</span></span></a>
                    of God that is in heaven; and there was seen in his
                    temple<a id="noteref_161" name="noteref_161" href=
                    "#note_161"><span class="tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">161</span></span></a>
                    the ark of his covenant; and there followed lightnings,
                    and voices, and thunders, and an earthquake, and great
                    hail.</p>
                  </div>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                4 The Vision of Conflict (The Church-Historic World-Conflict
                of the Evil against the Just)</h5>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  (A) The Woman and the Dragon</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  12.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Woman's Glory and the
                      Dragon's Power</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 And a
                  great sign was seen in heaven: a woman arrayed with the
                  sun, and the moon under her feet, and upon her head a crown
                  of twelve stars; 2 and she was with child; and she crieth
                  out, travailing in birth, and in pain to be delivered. 3
                  And there was seen another sign in heaven: and behold, a
                  great red dragon, having seven heads and ten horns, and
                  upon his heads seven diadems. 4 And his tail draweth the
                  third part of the stars of heaven, and did cast them to the
                  earth: and the dragon standeth before the woman that is
                  about to be delivered, that when she is delivered he may
                  devour her child.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The All-Ruling
                      Man-Child</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">5 And
                  she was delivered of a son, a man child, who is to rule all
                  the nations<a id="noteref_162" name="noteref_162" href=
                  "#note_162"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">162</span></span></a>
                  with a rod of iron: and her child was caught up unto God,
                  and unto his throne.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Woman's Escape</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">6 And
                  the woman fled into the wilderness, where she hath a place
                  prepared of God, that there they may nourish her a thousand
                  two hundred and threescore days.</p>
                </div><span class="tei tei-pb" id="page075">[pg
                075]</span><a name="Pg075" id="Pg075" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (B) War in Heaven</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">Michael Warring with the
                      Dragon</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">7 And
                  there was war in heaven: Michael and his angels
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">going forth</span></span> to war with
                  the dragon; and the dragon warred and his angels; 8 and
                  they prevailed not, neither was their place found any more
                  in heaven. 9 And the great dragon was cast down, the old
                  serpent, he that is called the Devil and Satan, the
                  deceiver of the whole world<a id="noteref_163" name=
                  "noteref_163" href="#note_163"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">163</span></span></a>;
                  he was cast down to the earth, and his angels were cast
                  down with him.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">Satan's Downfall
                      Proclaimed</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">10 And I
                  heard a great voice in heaven, saying, Now is come the
                  salvation, and the power, and the kingdom of our God, and
                  the authority of his Christ<a id="noteref_164" name=
                  "noteref_164" href="#note_164"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">164</span></span></a>:
                  for the accuser of our brethren is cast down, who accuseth
                  them before our God day and night. 11 And they overcame him
                  because of the blood of the Lamb, and because of the word
                  of their testimony; and they loved not their life even unto
                  death. 12 Therefore rejoice, O heavens, and ye that
                  dwell<a id="noteref_165" name="noteref_165" href=
                  "#note_165"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">165</span></span></a>
                  in them. Woe for the earth and for the sea: because the
                  devil is gone down unto you, having great wrath, knowing
                  that he hath but a short time.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">Persecution of the Woman
                      and Her Seed</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">13 And
                  when the dragon saw that he was cast down to the earth, he
                  persecuted the woman that brought forth the man
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">child</span></span>. 14 And there were
                  given to the woman the two wings of the great eagle, that
                  she might fly into the wilderness unto her place, where she
                  is nourished for a time, and times, and half a time, from
                  the face of the serpent. 15 And the serpent cast out of his
                  mouth after the woman water as a river, that he might cause
                  her to be carried away by the stream. 16 And the earth
                  helped the woman, and the earth opened her mouth and
                  swallowed up the river which the dragon cast out of his
                  mouth. 17 And the dragon waxed wroth with the woman, and
                  went away to make war with the rest of her seed, that keep
                  the commandments of God, and hold the testimony of
                  Jesus:</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  13.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 and he
                  stood<a id="noteref_166" name="noteref_166" href=
                  "#note_166"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">166</span></span></a>
                  upon the sand of the sea.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (C) The Two Beasts</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">First Beast—the Beast from
                      the Sea</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">And I
                  saw a beast coming up out of the sea, having ten horns and
                  seven heads, and on his horns ten diadems, and upon his
                  heads names of blasphemy. 2 And the beast which I saw was
                  like unto a leopard, and his feet were as <span class=
                  "tei tei-hi"><span style="font-style: italic">the
                  feet</span></span> of a bear, and his mouth as the mouth of
                  a lion: and the dragon gave him his power, and his throne,
                  and great authority. 3 And <span class="tei tei-pb" id=
                  "page076">[pg 076]</span><a name="Pg076" id="Pg076" class=
                  "tei tei-anchor"></a> <span class="tei tei-hi"><span style=
                  "font-style: italic">I saw</span></span> one of his heads
                  as though it had been smitten<a id="noteref_167" name=
                  "noteref_167" href="#note_167"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">167</span></span></a>
                  unto death; and his death-stroke was healed: and the whole
                  earth wondered after the beast; 4 and they worshipped<a id=
                  "noteref_168" name="noteref_168" href=
                  "#note_168"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">168</span></span></a>
                  the dragon, because he gave his authority unto the beast;
                  and they worshipped<a id="noteref_169" name="noteref_169"
                  href="#note_169"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">169</span></span></a>
                  the beast saying, Who is like unto the beast? and who is
                  able to war with him? 5 and there was given to him a mouth
                  speaking great things and blasphemies; and there was given
                  to him authority to continue<a id="noteref_170" name=
                  "noteref_170" href="#note_170"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">170</span></span></a>
                  forty and two months. 6 And he opened his mouth for
                  blasphemies against God, to blaspheme his name, and his
                  tabernacle, <span class="tei tei-hi"><span style=
                  "font-style: italic">even</span></span> them that
                  dwell<a id="noteref_171" name="noteref_171" href=
                  "#note_171"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">171</span></span></a>
                  in the heaven. 7 And it was given unto him to make war with
                  the saints<a id="noteref_172" name="noteref_172" href=
                  "#note_172"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">172</span></span></a>,
                  and to overcome them: and there was given to him authority
                  over every tribe and people and tongue and nation. 8 And
                  all that dwell on the earth shall worship<a id=
                  "noteref_173" name="noteref_173" href=
                  "#note_173"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">173</span></span></a>
                  him, <span class="tei tei-hi"><span style=
                  "font-style: italic">every one</span></span> whose name
                  hath not been written from the foundation of the world in
                  the book of life of the Lamb that hath been slain<a id=
                  "noteref_174" name="noteref_174" href=
                  "#note_174"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">174</span></span></a>.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">An Admonition to
                      Patience</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">(9 If
                  any man hath an ear, let him hear. 10 If any man<a id=
                  "noteref_175" name="noteref_175" href=
                  "#note_175"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">175</span></span></a>
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">is</span></span> for captivity<a id=
                  "noteref_176" name="noteref_176" href=
                  "#note_176"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">176</span></span></a>,
                  into captivity he goeth: if any man shall kill with the
                  sword, with the sword must he be killed. Here is the
                  patience<a id="noteref_177" name="noteref_177" href=
                  "#note_177"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">177</span></span></a>
                  and the faith of the saints.)</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Second Beast—the Beast
                      from the Land</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">11 And I
                  saw another beast coming up out of the earth; and he had
                  two horns like unto a lamb, and he spake as a dragon. 12
                  And he exerciseth all the authority of the first beast in
                  his sight. And he maketh the earth and them that dwell
                  therein to worship<a id="noteref_178" name="noteref_178"
                  href="#note_178"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">178</span></span></a>
                  the first beast, whose death-stroke was healed. 13 And he
                  doeth great signs, that he should even make fire to come
                  down out of heaven upon the earth in the sight of men. 14
                  And he deceiveth them that dwell on the earth by reason of
                  the signs which it was given him to do in the sight of the
                  beast; saying to them that dwell on the earth, that they
                  should make an image to the beast who hath the stroke of
                  the sword and lived. 15 And it was given <span class=
                  "tei tei-hi"><span style="font-style: italic">unto
                  him</span></span> to give breath to it, <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">even</span></span> to the image of the
                  beast, that the image of the beast should both speak, and
                  cause that as many as should not<a id="noteref_179" name=
                  "noteref_179" href="#note_179"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">179</span></span></a>
                  worship<a id="noteref_180" name="noteref_180" href=
                  "#note_180"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">180</span></span></a>
                  the image of the beast should be killed. 16 And he causeth
                  all, the small and the great, and the rich and the poor,
                  and the free and the bond, that there be given them a mark
                  on their right <span class="tei tei-pb" id="page077">[pg
                  077]</span><a name="Pg077" id="Pg077" class=
                  "tei tei-anchor"></a> hand, or upon their forehead; 17 and
                  that no man should be able to buy or to sell, save he that
                  hath the mark, <span class="tei tei-hi"><span style=
                  "font-style: italic">even</span></span> the name of the
                  beast or the number of his name.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">An Admonition to
                      Wisdom</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">(18 Here
                  is wisdom. He that hath understanding, let him count the
                  number of the beast; for it is the number of a man: and his
                  number is Six hundred and sixty and six<a id="noteref_181"
                  name="noteref_181" href="#note_181"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">181</span></span></a>.)</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (D) The Lamb on Mount Zion</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  14.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Lamb and His
                      Company</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I
                  saw, and behold, the Lamb standing on the mount Zion, and
                  with him a hundred and forty and four thousand, having his
                  name, and the name of his Father, written on their
                  foreheads.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Incommunicable
                      Chorus</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">2 And I
                  heard a voice from heaven, as the voice of many waters, and
                  as the voice of a great thunder: and the voice which I
                  heard <span class="tei tei-hi"><span style=
                  "font-style: italic">was</span></span> as <span class=
                  "tei tei-hi"><span style="font-style: italic">the
                  voice</span></span> of harpers harping with their harps: 3
                  and they sing as it were a new song before the throne, and
                  before the four living creatures and the elders: and no man
                  could learn the song save the hundred and forty and four
                  thousand, <span class="tei tei-hi"><span style=
                  "font-style: italic">even</span></span> they that had been
                  purchased out of the earth.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Purity of the
                      Redeemed</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">4 These
                  are they that were not defiled with women; for they are
                  virgins. These <span class="tei tei-hi"><span style=
                  "font-style: italic">are</span></span> they that follow the
                  Lamb withersoever he goeth. These were purchased from among
                  men, <span class="tei tei-hi"><span style=
                  "font-style: italic">to be</span></span> the firstfruits
                  unto God and unto the Lamb. 5 And in their mouth was found
                  no lie: they are without blemish.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Message of the Eternal
                      Gospel</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">6 And I
                  saw another angel flying in mid heaven, having eternal good
                  tidings<a id="noteref_182" name="noteref_182" href=
                  "#note_182"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">182</span></span></a>
                  to proclaim unto them that dwell<a id="noteref_183" name=
                  "noteref_183" href="#note_183"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">183</span></span></a>
                  on the earth, and unto every nation and tribe and tongue
                  and people; 7 and he saith with a great voice, Fear God,
                  and give him glory; for the hour of his judgment is come:
                  and worship<a id="noteref_184" name="noteref_184" href=
                  "#note_184"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">184</span></span></a>
                  him that made the heaven and the earth and sea and
                  fountains of waters.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Message of Babylon's
                      Fall</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">8 And
                  another, a second angel, followed, saying, Fallen, fallen
                  is Babylon the great, that hath made all the nations to
                  drink of the wine of the wrath of her fornication.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Message of Doom for
                      the Beast and His Followers</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">9 And
                  another angel, a third, followed them, saying with a great
                  voice, If any man worshippeth<a id="noteref_185" name=
                  "noteref_185" href="#note_185"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">185</span></span></a>
                  the beast and his image, and receiveth a mark on his
                  forehead, or upon his hand, 10 he also shall drink of the
                  wine of the wrath of God, which is prepared<a id=
                  "noteref_186" name="noteref_186" href=
                  "#note_186"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">186</span></span></a>
                  unmixed in the cup of his anger; and he shall be tormented
                  <span class="tei tei-pb" id="page078">[pg
                  078]</span><a name="Pg078" id="Pg078" class=
                  "tei tei-anchor"></a> with fire and brimstone in the
                  presence of the holy angels, and in the presence of the
                  Lamb: 11 and the smoke of their torment goeth up for ever
                  and ever<a id="noteref_187" name="noteref_187" href=
                  "#note_187"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">187</span></span></a>;
                  and they have no rest day and night, they that
                  worship<a id="noteref_188" name="noteref_188" href=
                  "#note_188"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">188</span></span></a>
                  the beast and his image, and whoso receiveth the mark of
                  his name.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Test of
                      Patience</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">(12 Here
                  is the patience<a id="noteref_189" name="noteref_189" href=
                  "#note_189"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">189</span></span></a>
                  of the saints, they that keep the commandments of God, and
                  the faith of Jesus.)</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Blessedness of the
                      Holy Dead</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">13 And I
                  heard a voice from heaven saying, Write, Blessed are the
                  dead who die in the Lord from henceforth<a id="noteref_190"
                  name="noteref_190" href="#note_190"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">190</span></span></a>:
                  yea, saith the Spirit, that they may rest from their
                  labors; for their works follow with them.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Harvest of the
                      Elect</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">14 And I
                  saw, and behold, a white cloud; and on the cloud I
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">saw</span></span> one sitting like
                  unto a son of man, having on his head a golden crown, and
                  in his hand a sharp sickle. 15 And another angel came out
                  from the temple<a id="noteref_191" name="noteref_191" href=
                  "#note_191"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">191</span></span></a>,
                  crying with a great voice to him that sat on the cloud,
                  Send forth thy sickle, and reap: for the hour to reap is
                  come; for the harvest of the earth is ripe<a id=
                  "noteref_192" name="noteref_192" href=
                  "#note_192"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">192</span></span></a>.
                  16 And he that sat on the cloud cast his sickle upon the
                  earth; and the earth was reaped.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Vintage of
                      Wrath</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">17 And
                  another angel came out from the temple<a id="noteref_193"
                  name="noteref_193" href="#note_193"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">193</span></span></a>
                  which is in heaven, he also having a sharp sickle. 18 And
                  another angel came out from the altar, he that hath power
                  over fire; and he called with a great voice to him that had
                  the sharp sickle, saying, Send forth thy sharp sickle, and
                  gather the clusters of the vine of the earth; for her
                  grapes are fully ripe. 19 And the angel cast his sickle
                  into the earth, and gathered the vintage<a id="noteref_194"
                  name="noteref_194" href="#note_194"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">194</span></span></a>
                  of the earth, and cast it into the winepress, the great
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">winepress</span></span>, of the wrath
                  of God. 20 And the winepress was trodden without the city,
                  and there came out blood from the winepress, even unto the
                  bridles of the horses, as far as a thousand and six hundred
                  furlongs.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                5 The Vision of the Seven Vials (The World's Judgment
                Executed)</h5>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  (A) The Preparation for the Vials</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  15.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Angels with the
                      Plagues</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I
                  saw another sign in heaven, great and marvellous, seven
                  angels having seven plagues, <span class=
                  "tei tei-hi"><span style="font-style: italic">which
                  are</span></span> the last, for in them is finished the
                  wrath of God.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Victors by the
                      Sea</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">2 And I
                  saw as it were a sea of glass<a id="noteref_195" name=
                  "noteref_195" href="#note_195"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">195</span></span></a>
                  mingled with fire; and them that come off victorious from
                  the <span class="tei tei-pb" id="page079">[pg
                  079]</span><a name="Pg079" id="Pg079" class=
                  "tei tei-anchor"></a> beast, and from his image, and from
                  the number of his name, standing by<a id="noteref_196"
                  name="noteref_196" href="#note_196"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">196</span></span></a>
                  the sea of glass<a id="noteref_197" name="noteref_197"
                  href="#note_197"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">197</span></span></a>,
                  having harps of God.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Chorus of Moses and
                      the Lamb</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">3 And
                  they sing the song of Moses the servant<a id="noteref_198"
                  name="noteref_198" href="#note_198"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">198</span></span></a>
                  of God, and the song of the Lamb, saying,</p>

                  <div class="block tei tei-quote" style=
                  "margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em">
                  <p class="tei tei-p" style="margin-bottom: 0.90em">
                  <span style="font-size: 90%">Great and marvellous are thy
                  works, O Lord God, the Almighty; righteous and true are thy
                  ways, thou King of the ages</span><a id="noteref_199"
                    name="noteref_199" href="#note_199"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">199</span></span></a><span style="font-size: 90%">.
                    4 Who shall not fear, O Lord, and glorify thy name? for
                    thou only art holy; for all the nations shall come and
                    worship</span><a id="noteref_200" name="noteref_200"
                    href="#note_200"><span class=
                    "tei tei-noteref"><span style=
                    "font-size: 60%; vertical-align: super">200</span></span></a>
                    <span style="font-size: 90%">before thee; for thy
                    righteous acts have been made manifest.</span></p>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Temple in Heaven
                      Opened</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">5 And
                  after these things I saw, and the temple<a id="noteref_201"
                  name="noteref_201" href="#note_201"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">201</span></span></a>
                  of the tabernacle of the testimony in heaven was opened: 6
                  and there came out from the temple<a id="noteref_202" name=
                  "noteref_202" href="#note_202"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">202</span></span></a>
                  the seven angels that had the seven plagues, arrayed with
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">precious</span></span> stone<a id=
                  "noteref_203" name="noteref_203" href=
                  "#note_203"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">203</span></span></a>,
                  pure <span class="tei tei-hi"><span style=
                  "font-style: italic">and</span></span> bright, and girt
                  about their breasts with golden girdles. 7 And one of the
                  four living creatures gave unto the seven angels seven
                  golden bowls full of the wrath of God, who liveth for ever
                  and ever<a id="noteref_204" name="noteref_204" href=
                  "#note_204"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">204</span></span></a>.
                  8 And the temple<a id="noteref_205" name="noteref_205"
                  href="#note_205"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">205</span></span></a>
                  was filled with smoke from the glory of God, and from his
                  power; and none was able to enter into the temple<a id=
                  "noteref_206" name="noteref_206" href=
                  "#note_206"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">206</span></span></a>,
                  till the seven plagues of the seven angels should be
                  finished.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  (B) The Vials Poured Out</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                  16.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Command to Pour Out
                      the Vials</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I
                  heard a great voice out of the temple<a id="noteref_207"
                  name="noteref_207" href="#note_207"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">207</span></span></a>,
                  saying to the seven angels, Go ye, and pour out the seven
                  bowls of the wrath of God into the earth.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The First Vial</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">2 And
                  the first went, and poured out his bowl into the earth; and
                  it became<a id="noteref_208" name="noteref_208" href=
                  "#note_208"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">208</span></span></a>
                  a noisome and grievous sore upon the men that had the mark
                  of the beast, and that worshipped<a id="noteref_209" name=
                  "noteref_209" href="#note_209"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">209</span></span></a>
                  his image.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Second Vial</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">3 And
                  the second poured out his bowl into the sea; and it became
                  blood as of a dead man; and every living soul<a id=
                  "noteref_210" name="noteref_210" href=
                  "#note_210"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">210</span></span></a>
                  died, <span class="tei tei-hi"><span style=
                  "font-style: italic">even</span></span> the things that
                  were in the sea.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Third Vial</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">4 And
                  the third poured out his bowl into the rivers and the
                  fountains of the waters; and it became<a id="noteref_211"
                  name="noteref_211" href="#note_211"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">211</span></span></a>
                  blood. 5 And I heard the angel of the waters saying,
                  Righteous art thou, who art and who wast, thou Holy One,
                  because thou didst thus judge: 6 for they poured out the
                  blood of saints and prophets<a id="noteref_212" name=
                  "noteref_212" href="#note_212"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">212</span></span></a>,
                  and blood hast thou given them to drink: they are worthy. 7
                  And I heard the altar saying, Yea, O Lord God, the
                  Almighty, true and righteous are thy
                  judgments.</p><span class="tei tei-pb" id="page080">[pg
                  080]</span><a name="Pg080" id="Pg080" class=
                  "tei tei-anchor"></a>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Fourth Vial</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">8 And
                  the fourth poured out his bowl upon the sun; and it was
                  given unto it<a id="noteref_213" name="noteref_213" href=
                  "#note_213"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">213</span></span></a>
                  to scorch men with fire. 9 And men were scorched with great
                  heat: and they blasphemed the name of God who hath the
                  power over these plagues; and they repented not to give him
                  glory.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Fifth Vial</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">10 And
                  the fifth poured out his bowl upon the throne of the beast;
                  and his kingdom was darkened; and they gnawed their tongues
                  for pain, 11 and they blasphemed the God of heaven because
                  of their pains and their sores; and they repented not of
                  their works.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                  <div class="tei tei-marginnote tei-marginnote-margin">
                    <div class="tei tei-marginnotetext">
                      <span style="font-size: 80%">The Sixth Vial</span>
                    </div>
                  </div>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">12 And
                  the sixth poured out his bowl upon the great river, the
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">river</span></span> Euphrates; and the
                  water thereof was dried up, that the way might be made
                  ready for the kings that <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">come</span></span> from the
                  sunrising.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                5b The Episode of the Frog-like Spirits (An Intervening
                Vision of Warning to the Redeemed)</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Three Unclean
                    Spirits</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">13 And I
                saw <span class="tei tei-hi"><span style=
                "font-style: italic">coming</span></span> out of the mouth of
                the dragon, and out of the mouth of the beast, and out of the
                mouth of the false prophet, three unclean spirits, as it were
                frogs: 14 for they are spirits of demons, working signs;
                which go forth unto<a id="noteref_214" name="noteref_214"
                href="#note_214"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">214</span></span></a>
                the kings of the whole world<a id="noteref_215" name=
                "noteref_215" href="#note_215"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">215</span></span></a>,
                to gather them together unto the war of the great day of God,
                the Almighty.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Warning Voice</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">15
                (Behold, I come as a thief. Blessed is he that watcheth, and
                keepeth his garments, lest he walk naked, and they see his
                shame).</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                Gathering at Har-Magedon 16 And they gathered them together
                into the place which is called in Hebrew Har-Magedon<a id=
                "noteref_216" name="noteref_216" href=
                "#note_216"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">216</span></span></a>.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Seventh Vial</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">17 And the
                seventh poured out his bowl upon the air; and there came
                forth a great voice out of the temple<a id="noteref_217"
                name="noteref_217" href="#note_217"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">217</span></span></a>,
                from the throne, saying, It is done: 18 and there were
                lightnings, and voices, and thunders; and there was a great
                earthquake, such as was not since there were men<a id=
                "noteref_218" name="noteref_218" href=
                "#note_218"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">218</span></span></a>
                upon the earth, so great an earthquake, so mighty. 19 And the
                great city was divided into three parts, and the cities of
                the nations<a id="noteref_219" name="noteref_219" href=
                "#note_219"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">219</span></span></a>
                fell: and Babylon the great was remembered in the sight of
                God, to give unto her the cup of the wine of the fierceness
                of his wrath. 20 And every island fled away, and the
                mountains were not found. 21 And great hail, <span class=
                "tei tei-hi"><span style="font-style: italic">every
                stone</span></span> about the weight of a talent, cometh down
                out of heaven upon men: and men blasphemed God because of the
                plague of the hail; for the plague thereof is exceeding
                great.</p>
              </div>
            </div><span class="tei tei-pb" id="page081">[pg
            081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">6
              The Vision of Victory (The Church's Vindication
              Manifested)</h4>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                (A) The Mystical Babylon and Her Fall</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                17.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Judgment of the Great
                    Harlot</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">1 And
                there came one of the seven angels that had the seven bowls,
                and spake with me, saying, Come hither, I will show thee the
                judgment of the great harlot that sitteth upon many waters; 2
                with whom the kings of the earth committed fornication, and
                they that dwell in the earth were made drunken with the wine
                of her fornication.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">Babylon the Harlot
                    City</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">3 And he
                carried me away in the Spirit into a wilderness: and I saw a
                woman sitting upon a scarlet-colored beast, full of names of
                blasphemy<a id="noteref_220" name="noteref_220" href=
                "#note_220"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">220</span></span></a>,
                having seven heads and ten horns. 4 And the woman was arrayed
                in purple and scarlet, and decked<a id="noteref_221" name=
                "noteref_221" href="#note_221"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">221</span></span></a>
                with gold and precious stone and pearls, having in her hand a
                golden cup full of abominations, even the unclean
                things<a id="noteref_222" name="noteref_222" href=
                "#note_222"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">222</span></span></a>
                of her fornication, 5 and upon her forehead a name written,
                MYSTERY, BABYLON THE GREAT<a id="noteref_223" name=
                "noteref_223" href="#note_223"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">223</span></span></a>,
                THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE
                EARTH. 6 And I saw the woman drunken with the blood of the
                saints, and with the blood of the martyrs<a id="noteref_224"
                name="noteref_224" href="#note_224"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">224</span></span></a>
                of Jesus. And when I saw her, I wondered with a great
                wonder.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Mystery of the Woman and
                    the Beast is Told</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">7 And the
                angel said unto me, Wherefore didst thou wonder? I will tell
                thee the mystery of the woman, and of the beast that carrieth
                her, which hath the seven heads and the ten horns. 8 The
                beast that thou sawest was, and is not; and is about to come
                up out of the abyss, and to go<a id="noteref_225" name=
                "noteref_225" href="#note_225"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">225</span></span></a>
                into perdition. And they that dwell on the earth shall
                wonder, <span class="tei tei-hi"><span style=
                "font-style: italic">they</span></span> whose name hath not
                been written in<a id="noteref_226" name="noteref_226" href=
                "#note_226"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">226</span></span></a>
                the book of life from the foundation of the world, when they
                behold the beast, how that he was, and is not, and shall
                come<a id="noteref_227" name="noteref_227" href=
                "#note_227"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">227</span></span></a>.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Kings that War against
                    the Lamb</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">9 Here is
                the mind<a id="noteref_228" name="noteref_228" href=
                "#note_228"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">228</span></span></a>
                that hath wisdom. The seven heads are seven mountains, on
                which the woman sitteth: 10 and they are<a id="noteref_229"
                name="noteref_229" href="#note_229"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">229</span></span></a>
                seven kings; the five are fallen, the one is, the other is
                not yet come; and when he cometh, he must continue a little
                while. 11 And the beast that was, and is not, is himself also
                an eighth, and is of the seven; and he goeth into perdition.
                12 And the ten horns that thou sawest are ten kings, who have
                received no kingdom as yet; but <span class="tei tei-pb" id=
                "page082">[pg 082]</span><a name="Pg082" id="Pg082" class=
                "tei tei-anchor"></a> they receive authority as kings, with
                the beast, for one hour. 13 These have one mind, and they
                give their power and authority unto the beast. 14 These shall
                war against the Lamb, and the Lamb shall overcome them, for
                he is Lord of lords, and King of kings; and they <span class=
                "tei tei-hi"><span style="font-style: italic">also shall
                overcome</span></span> that are with him, called and chosen
                and faithful.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Harlot Made
                    Desolate</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">15 And he
                saith unto me, The waters which thou sawest, where the harlot
                sitteth, are peoples, and multitudes, and nations, and
                tongues. 16 And the ten horns which thou sawest, and the
                beast, these shall hate the harlot, and shall make her
                desolate and naked, and shall eat her flesh, and shall burn
                her utterly with fire. 17 For God did put in their hearts to
                do his mind, and to come to one mind, and to give their
                kingdom unto the beast, until the words of God should be
                accomplished. 18 And the woman whom thou sawest is the great
                city, which reigneth over the kings<a id="noteref_230" name=
                "noteref_230" href="#note_230"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">230</span></span></a>
                of the earth.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                18.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Fall of the Great City
                    Proclaimed</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">1 After
                these things I saw another angel coming down out of heaven,
                having great authority; and the earth was lightened with his
                glory. 2 And he cried with a mighty voice, saying, Fallen,
                fallen is Babylon the great, and is become a habitation of
                demons, and a hold<a id="noteref_231" name="noteref_231"
                href="#note_231"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">231</span></span></a>
                of every unclean spirit, and a hold of every unclean and
                hateful bird. 3 For by the wine<a id="noteref_232" name=
                "noteref_232" href="#note_232"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">232</span></span></a>
                of<a id="noteref_233" name="noteref_233" href=
                "#note_233"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">233</span></span></a>
                the wrath of her fornication all the nations are fallen; and
                the kings of the earth committed fornication with her, and
                the merchants of the earth waxed rich by the power of her
                wantonness<a id="noteref_234" name="noteref_234" href=
                "#note_234"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">234</span></span></a>.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">God's People Called Out of
                    Her</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">4 And I
                heard another voice from heaven, saying, Come forth, my
                people, out of her, that ye have no fellowship with her sins,
                and that ye receive not of her plagues: 5 for her sins have
                reached<a id="noteref_235" name="noteref_235" href=
                "#note_235"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">235</span></span></a>
                even unto heaven, and God hath remembered her iniquities. 6
                Render unto her even as she rendered, and double <span class=
                "tei tei-hi"><span style="font-style: italic">unto
                her</span></span> the double according to her works: in the
                cup which she mingled, mingle unto her double. 7 How much
                soever she glorified herself, and waxed wanton<a id=
                "noteref_236" name="noteref_236" href=
                "#note_236"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">236</span></span></a>,
                so much give her of torment and mourning: for she saith in
                her heart, I sit a queen, and am no widow, and shall in no
                wise see mourning. 8 Therefore in one day shall her plagues
                come, death, and mourning, and famine; and she shall be
                utterly burned with fire; for strong is the Lord<a id=
                "noteref_237" name="noteref_237" href=
                "#note_237"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">237</span></span></a>
                God who judged her.</p><span class="tei tei-pb" id=
                "page083">[pg 083]</span><a name="Pg083" id="Pg083" class=
                "tei tei-anchor"></a>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Lament of the Kings of
                    the Earth over Her Doom</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">9 And the
                kings of the earth, who committed fornication and lived
                wantonly<a id="noteref_238" name="noteref_238" href=
                "#note_238"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">238</span></span></a>
                with her, shall weep and wail over her, when they look upon
                the smoke of her burning, 10 standing afar off for the fear
                of her torment, saying, Woe, woe, the great city, Babylon,
                the strong city! for in one hour is thy judgment come.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Lament of the Merchants
                    of the Earth</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">11 And the
                merchants of the earth weep and mourn over her, for no man
                buyeth their merchandise<a id="noteref_239" name=
                "noteref_239" href="#note_239"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">239</span></span></a>
                any more; 12 merchandise of gold, and silver, and precious
                stone, and pearls, and fine linen, and purple, and silk, and
                scarlet; and all thyine wood, and every vessel of ivory, and
                every vessel made of most precious wood, and of brass, and
                iron, and marble; 13 and cinnamon, and spice<a id=
                "noteref_240" name="noteref_240" href=
                "#note_240"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">240</span></span></a>,
                and incense, and ointment, and frankincense, and wine, and
                oil, and fine flour, and wheat, and cattle, and sheep; and
                <span class="tei tei-hi"><span style=
                "font-style: italic">merchandise</span></span> of horses and
                chariots and slaves<a id="noteref_241" name="noteref_241"
                href="#note_241"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">241</span></span></a>;
                and souls<a id="noteref_242" name="noteref_242" href=
                "#note_242"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">242</span></span></a>
                of men. 14 And the fruits which thy soul lusted after are
                gone from thee, and all things that were dainty and sumptuous
                are perished from thee, and <span class=
                "tei tei-hi"><span style=
                "font-style: italic">men</span></span> shall find them no
                more at all. 15 The merchants of these things, who were made
                rich by her, shall stand afar off for the fear of her
                torment, weeping and mourning; 16 saying, Woe, woe, the great
                city, she that was arrayed in fine linen and purple and
                scarlet, and decked<a id="noteref_243" name="noteref_243"
                href="#note_243"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">243</span></span></a>
                with gold and precious stone and pearl! 17 for in one hour so
                great riches is made desolate.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Lament of the Seamen
                    from Afar</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">And every
                shipmaster, and every one that saileth any whither, and
                mariners, and as many as gain their living by sea<a id=
                "noteref_244" name="noteref_244" href=
                "#note_244"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">244</span></span></a>,
                stood afar off, 18 and cried out as they looked upon the
                smoke of her burning, saying, What <span class=
                "tei tei-hi"><span style=
                "font-style: italic">city</span></span> is like the great
                city? 19 And they cast dust on their heads, and cried,
                weeping and mourning, saying, Woe, woe, the great city,
                wherein all that had their ships in the sea were made rich by
                reason of her costliness! for in one hour is she made
                desolate.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Holy Bidden to
                    Rejoice</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">20 Rejoice
                over her, thou heaven, and ye saints, and ye apostles, and ye
                prophets; for God hath judged your judgment on her.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Ruin Complete</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">21 And
                a<a id="noteref_245" name="noteref_245" href=
                "#note_245"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">245</span></span></a>
                strong angel took up a stone as it were a great millstone and
                cast it into the sea, saying, Thus with a mighty fall shall
                Babylon, the great city, be cast down, and shall be found no
                more at all. 22 And the voice of harpers and minstrels and
                flute-players and trumpeters shall be heard no more at all in
                thee; and <span class="tei tei-pb" id="page084">[pg
                084]</span><a name="Pg084" id="Pg084" class=
                "tei tei-anchor"></a> no craftsman, of whatsoever craft<a id=
                "noteref_246" name="noteref_246" href=
                "#note_246"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">246</span></span></a>,
                shall be found any more at all in thee; and the voice of a
                mill shall be heard no more at all in thee; 23 and the light
                of a lamp shall shine no more at all in thee; and the voice
                of the bridegroom and of the bride shall be heard no more at
                all in thee: for thy merchants were the princes of the earth;
                for with thy sorcery were all the nations deceived. 24 And in
                her was found the blood of prophets and of saints, and of all
                that have been slain upon the earth.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                (B) The Triumph of the Redeemed</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                19.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Voice of a Great
                    Multitude</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">1 After
                these things I heard as it were a great voice of a great
                multitude in heaven, saying,</p>

                <div class="block tei tei-quote" style=
                "margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em">
                <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Hallelujah; Salvation, and
                glory, and power, belong to our God: 2 for true and righteous
                are his judgments; for he hath judged the great harlot, her
                that corrupted the earth with her fornication, and he hath
                avenged the blood of his servants</span><a id="noteref_247"
                name="noteref_247" href="#note_247"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">247</span></span></a>
                <span style="font-size: 90%">at her hand.</span></p>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Hallelujah Chorus</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">3 And a
                second time they say<a id="noteref_248" name="noteref_248"
                href="#note_248"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">248</span></span></a>,
                Hallelujah. And her smoke goeth up for ever and ever<a id=
                "noteref_249" name="noteref_249" href=
                "#note_249"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">249</span></span></a>.
                4 And the four and twenty elders and the four living
                creatures fell down and worshipped<a id="noteref_250" name=
                "noteref_250" href="#note_250"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">250</span></span></a>
                God that sitteth on the throne, saying, Amen; Hallelujah. 5
                And a voice came forth from the throne, saying,</p>

                <div class="block tei tei-quote" style=
                "margin-right: 3.60em; margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em">
                <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Give praise to our God, all ye
                his servants, ye that fear him, the small and the
                great.</span></p>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">6 And I
                heard as it were the voice of a great multitude, and as the
                voice of many waters, and as the voice of mighty thunders,
                saying,</p>

                <div class="block tei tei-quote" style=
                "margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em">
                <p class="tei tei-p" style="margin-bottom: 0.90em">
                <span style="font-size: 90%">Hallelujah: for the Lord our
                God, the Almighty, reigneth. 7 Let us rejoice and be
                exceeding glad, and let us give the glory unto him: for the
                marriage of the Lamb is come, and his wife hath made herself
                ready.</span></p>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Array of the
                    Bride</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">8 And it
                was given unto her that she should array herself in fine
                linen, bright <span class="tei tei-hi"><span style=
                "font-style: italic">and</span></span> pure: for the fine
                linen is the righteous acts of the saints.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Blessedness of the
                    Marriage Supper</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">9 And he
                saith unto me, Write, Blessed are they that are bidden to the
                marriage supper of the Lamb. And he saith unto me, These are
                true words of God.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">Worship Refused by the
                    Angel</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">10 And I
                fell down before his feet to worship<a id="noteref_251" name=
                "noteref_251" href="#note_251"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">251</span></span></a>
                him. And he saith unto me, See thou do it not: I am a
                fellow-servant with thee and with thy brethren that hold the
                testimony of Jesus: worship<a id="noteref_252" name=
                "noteref_252" href="#note_252"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">252</span></span></a>
                God: for the testimony of Jesus is the spirit of
                prophecy.</p>
              </div><span class="tei tei-pb" id="page085">[pg
              085]</span><a name="Pg085" id="Pg085" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                (C) The Last Things</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Conqueror on the White
                    Horse (The Beginning of the End)</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">11 And I
                saw the heaven opened; and behold, a white horse, and he that
                sat thereon called<a id="noteref_253" name="noteref_253"
                href="#note_253"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">253</span></span></a>
                Faithful and True; and in righteousness he doth judge and
                make war. 12 And his eyes <span class=
                "tei tei-hi"><span style=
                "font-style: italic">are</span></span> a flame of fire, and
                upon his head <span class="tei tei-hi"><span style=
                "font-style: italic">are</span></span> many diadems; and he
                hath a name written which no one knoweth but he himself. 13
                And he <span class="tei tei-hi"><span style=
                "font-style: italic">is</span></span> arrayed in a garment
                sprinkled with<a id="noteref_254" name="noteref_254" href=
                "#note_254"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">254</span></span></a>
                blood: and his name is called The Word of God. 14 And the
                armies which are in heaven followed him upon white horses,
                clothed in fine linen, white <span class=
                "tei tei-hi"><span style=
                "font-style: italic">and</span></span> pure. 15 And out of
                his mouth proceedeth a sharp sword, that with it he should
                smite the nations: and he shall rule them with a rod of iron:
                and he treadeth the winepress of the fierceness<a id=
                "noteref_255" name="noteref_255" href=
                "#note_255"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">255</span></span></a>
                of the wrath of God, the Almighty. 16 And he hath on his
                garment and on his thigh a name written, KING OF KINGS, AND
                LORD OF LORDS.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Call to the Birds of Mid
                    Heaven</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">17 And I
                saw an<a id="noteref_256" name="noteref_256" href=
                "#note_256"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">256</span></span></a>
                angel standing in the sun; and he cried with a loud voice,
                saying to all the birds that fly in mid heaven, Come
                <span class="tei tei-hi"><span style=
                "font-style: italic">and</span></span> be gathered together
                unto the great supper of God; 18 that ye may eat the flesh of
                kings, and the flesh of captains<a id="noteref_257" name=
                "noteref_257" href="#note_257"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">257</span></span></a>,
                and the flesh of mighty men, and the flesh of horses and of
                them that sit thereon, and the flesh of all men, both free
                and bond, and small and great.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Beast and the False
                    Prophet Taken</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">19 And I
                saw the beast, and the kings of the earth, and their armies,
                gathered together to make war against him that sat upon the
                horse, and against his army. 20 And the beast was taken, and
                with him the false prophet that wrought the signs in his
                sight, wherewith he deceived them that had received the mark
                of the beast and them that worshipped<a id="noteref_258"
                name="noteref_258" href="#note_258"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">258</span></span></a>
                his image: they two were cast alive into the lake of fire
                that burneth with brimstone: 21 and the rest were killed with
                the sword of him that sat upon the horse, <span class=
                "tei tei-hi"><span style="font-style: italic">even the
                sword</span></span> which came forth out of his mouth: and
                all the birds were filled with their flesh.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
                20.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">Satan Bound</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I
                saw an angel coming down out of heaven, having the key of the
                abyss and a great chain in<a id="noteref_259" name=
                "noteref_259" href="#note_259"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">259</span></span></a>
                his hand. 2 And he laid hold on the dragon, the old serpent,
                which is the Devil and Satan, and bound him for a thousand
                years, 3 and cast him into the abyss, and shut <span class=
                "tei tei-hi"><span style=
                "font-style: italic">it</span></span>, and sealed
                <span class="tei tei-hi"><span style=
                "font-style: italic">it</span></span> over him, that he
                should deceive the nations no more, until the thousand years
                <span class="tei tei-pb" id="page086">[pg 086]</span><a name=
                "Pg086" id="Pg086" class="tei tei-anchor"></a> should be
                finished: after this he must be loosed for a little time.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The First Resurrection and
                    the Millennial Reign</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">4 And I
                saw thrones, and they sat upon them, and judgment was given
                unto them: and <span class="tei tei-hi"><span style=
                "font-style: italic">I saw</span></span> the souls of them
                that had been beheaded for the testimony of Jesus, and for
                the word of God, and such as worshipped<a id="noteref_260"
                name="noteref_260" href="#note_260"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">260</span></span></a>
                not the beast, neither his image, and received not the mark
                upon their forehead and upon their hand; and they lived, and
                reigned with Christ a thousand years. 5 The rest of the dead
                lived not until the thousand years should be finished. This
                is the first resurrection.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Blessedness of the
                    Millennial Period</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">(6 Blessed
                and holy is he that hath part in the first resurrection: over
                these the second death hath no power<a id="noteref_261" name=
                "noteref_261" href="#note_261"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">261</span></span></a>;
                but they shall be priests of God and of Christ, and shall
                reign with him a<a id="noteref_262" name="noteref_262" href=
                "#note_262"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">262</span></span></a>
                thousand years.)</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">Satan Loosed Again and
                    Overthrown (The War of Gog and Magog)</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">7 And when
                the thousand years are finished, Satan shall be loosed out of
                his prison, 8 and shall come forth to deceive the nations
                which are in the four corners of the earth, Gog and Magog, to
                gather them together to the war: the number of whom is as the
                sand of the sea. 9 And they went up over the breadth of the
                earth, and compassed the camp of the saints about, and the
                beloved city: and fire came down out<a id="noteref_263" name=
                "noteref_263" href="#note_263"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">263</span></span></a>
                of heaven, and devoured them. 10 And the devil that deceived
                them was cast into the lake of fire and brimstone, where are
                also the beast and the false prophet; and they shall be
                tormented day and night for ever and ever<a id="noteref_264"
                name="noteref_264" href="#note_264"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">264</span></span></a>.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

                <div class="tei tei-marginnote tei-marginnote-margin">
                  <div class="tei tei-marginnotetext">
                    <span style="font-size: 80%">The Second Resurrection and
                    the Final Judgment</span>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">11 And I
                saw a great white throne, and him that sat upon it, from
                whose face the earth and the heaven fled away; and there was
                found no place for them. 12 And I saw the dead, the great and
                the small, standing before the throne; and books were opened:
                and another book was opened, which is <span class=
                "tei tei-hi"><span style="font-style: italic">the
                book</span></span> of life: and the dead were judged out of
                the things which were written in the books, according to
                their works. 13 And the sea gave up the dead that were in it;
                and death and Hades gave up the dead that were in them: and
                they were judged every man according to their works. 14 And
                death and Hades were cast into the lake of fire. This is the
                second death, <span class="tei tei-hi"><span style=
                "font-style: italic">even</span></span> the lake of fire. 15
                And if any was not found written in the book of life, he was
                cast into the lake of fire.</p>
              </div>
            </div><span class="tei tei-pb" id="page087">[pg
            087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">7
              The Vision of the New Jerusalem (The Throne after Victory)</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
              21.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The New Creation</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">1 And I saw
              a new heaven and a new earth: for the first heaven and the
              first earth are passed away; and the sea is no more.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Holy City</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">2 And I saw
              the holy city, new Jerusalem, coming down out of heaven<a id=
              "noteref_265" name="noteref_265" href="#note_265"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">265</span></span></a>
              from God, made ready as a bride adorned for her husband.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">A Great Voice Out of the
                  Throne</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">3 And I
              heard a great voice out of the throne saying, Behold, the
              tabernacle of God is with men, and he shall dwell<a id=
              "noteref_266" name="noteref_266" href="#note_266"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">266</span></span></a>
              with them, and they shall be his peoples, and God himself shall
              be with them, <span class="tei tei-hi"><span style=
              "font-style: italic">and be</span></span> their God<a id=
              "noteref_267" name="noteref_267" href="#note_267"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">267</span></span></a>:
              4 and he shall wipe away every tear from their eyes; and death
              shall be no more; neither shall there be mourning, nor crying,
              nor pain, any more: the first things are passed away.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">All Things Made New</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">5 And he
              that sitteth on the throne said, Behold, I make all things new.
              And he saith, Write: for these words are faithful and
              true<a id="noteref_268" name="noteref_268" href=
              "#note_268"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">268</span></span></a>.
              6 And he said unto me, They are come to pass. I am the Alpha
              and the Omega, the beginning and the end. I will give unto him
              that is athirst of the fountain of the water of life freely. 7
              He that overcometh shall inherit these things; and I will be
              his God, and he shall be my son. 8 But for the fearful, and
              unbelieving, and abominable, and murderers, and fornicators,
              and sorcerers, and idolaters, and all liars, their part
              <span class="tei tei-hi"><span style="font-style: italic">shall
              be</span></span> in the lake that burneth with fire and
              brimstone; which is the second death.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The City the Bride of
                  Christ</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">9 And there
              came one of the seven angels who had the seven bowls, who were
              laden with the seven last plagues; and he spake with me,
              saying, Come hither, I will show thee the bride, the wife of
              the Lamb.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Glory of the New Jerusalem
                  from Afar</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">10 And he
              carried me away in the Spirit to a mountain great and high, and
              showed me the holy city Jerusalem, coming down out of heaven
              from God, 11 having the glory of God: her light<a id=
              "noteref_269" name="noteref_269" href="#note_269"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">269</span></span></a>
              was like unto a stone most precious, as it were a jasper stone,
              clear as crystal: 12 having a wall great and high; having
              twelve gates<a id="noteref_270" name="noteref_270" href=
              "#note_270"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">270</span></span></a>,
              and at the gates twelve angels; and names written thereon,
              which are <span class="tei tei-hi"><span style=
              "font-style: italic">the names</span></span> of the twelve
              tribes of the children of Israel: 13 on the east were three
              gates; and on the north three gates; and <span class=
              "tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id=
              "Pg088" class="tei tei-anchor"></a> on the south three
              gates<a id="noteref_271" name="noteref_271" href=
              "#note_271"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">271</span></span></a>;
              and on the west three gates. 14 And the wall of the city had
              twelve foundations, and on them twelve names of the twelve
              apostles of the Lamb.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Measure of the City</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">15 And he
              that spake with me had for a measure a golden reed to measure
              the city, and the gates thereof, and the wall thereof. 16 And
              the city lieth foursquare, and the length thereof is as great
              as the breadth: and he measured the city with the reed, twelve
              thousand furlongs: the length and the breadth and the height
              thereof are equal. 17 And he measured the wall thereof, a
              hundred and forty and four cubits, <span class=
              "tei tei-hi"><span style="font-style: italic">according
              to</span></span> the measure of a man, that is, of an
              angel.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Materials of Her
                  Building</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">18 And the
              building of the wall thereof was jasper: and the city was pure
              gold, like unto pure glass. 19 The foundations of the wall of
              the city were adorned with all manner of precious stones. The
              first foundation was jasper; the second, sapphire<a id=
              "noteref_272" name="noteref_272" href="#note_272"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">272</span></span></a>;
              the third, chalcedony; the fourth, emerald; 20 the fifth,
              sardonyx; the sixth, sardius; the seventh, chrysolite; the
              eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the
              eleventh, jacinth<a id="noteref_273" name="noteref_273" href=
              "#note_273"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">273</span></span></a>;
              the twelfth, amethyst. 21 And the twelve gates were twelve
              pearls; each one of the several gates was of one pearl: and the
              street of the city was pure gold, as it were transparent
              glass<a id="noteref_274" name="noteref_274" href=
              "#note_274"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">274</span></span></a>.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Glory Within</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">22 And I saw
              no temple<a id="noteref_275" name="noteref_275" href=
              "#note_275"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">275</span></span></a>
              therein: for the Lord God the Almighty, and the Lamb, are the
              temple<a id="noteref_276" name="noteref_276" href=
              "#note_276"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">276</span></span></a>
              thereof. 23 And the city hath no need of the sun, neither of
              the moon, to shine upon it: for the glory of God did lighten
              it, and the lamp thereof is the Lamb<a id="noteref_277" name=
              "noteref_277" href="#note_277"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">277</span></span></a>.
              24 And the nations shall walk amidst<a id="noteref_278" name=
              "noteref_278" href="#note_278"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">278</span></span></a>
              the light thereof: and the kings of the earth bring their glory
              into it. 25 And the gates thereof shall in no wise be shut by
              day (for there shall be no night there): 26 and they shall
              bring the glory and the honor of the nations into it: 27 and
              there shall in no wise enter into it anything unclean<a id=
              "noteref_279" name="noteref_279" href="#note_279"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">279</span></span></a>,
              or he that maketh<a id="noteref_280" name="noteref_280" href=
              "#note_280"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">280</span></span></a>
              an abomination and a lie: but only they that are written in the
              Lamb's book of life.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Chapter
              22.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The River and Tree of
                  Life</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">1 And he
              showed me a river of water of life, bright as crystal,
              proceeding out of the throne of God and of the Lamb, 2 in the
              midst of the street thereof<a id="noteref_281" name=
              "noteref_281" href="#note_281"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">281</span></span></a>.
              And on this side of the river and on that was the tree<a id=
              "noteref_282" name="noteref_282" href="#note_282"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">282</span></span></a>
              of life, bearing twelve <span class="tei tei-hi"><span style=
              "font-style: italic">manner</span></span> of fruits<a id=
              "noteref_283" name="noteref_283" href="#note_283"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">283</span></span></a>,
              yielding <span class="tei tei-pb" id="page089">[pg
              089]</span><a name="Pg089" id="Pg089" class=
              "tei tei-anchor"></a> its fruit every month: and the leaves of
              the tree were for the healing of the nations.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Beatific Vision</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">3 And there
              shall be no curse<a id="noteref_284" name="noteref_284" href=
              "#note_284"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">284</span></span></a>
              any more: and the throne of God and of the Lamb shall be
              therein: and his servants<a id="noteref_285" name="noteref_285"
              href="#note_285"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">285</span></span></a>
              shall serve him; 4 and they shall see his face; and his name
              <span class="tei tei-hi"><span style="font-style: italic">shall
              be</span></span> on their foreheads. 5 And there shall be night
              no more; and they need no light of lamp, neither light of sun;
              for the Lord God shall give them light: and they shall reign
              for ever and ever<a id="noteref_286" name="noteref_286" href=
              "#note_286"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">286</span></span></a>.</p>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <h3 class="tei tei-head" style=
            "text-align: left; margin-top: 2.40em; margin-bottom: 2.40em">
            <span style="font-size: 120%">III The Epilogue</span></h3>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">1
              The Final Words of the Angel with the Promise of Christ</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Message Reaffirmed</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">6 And he
              said unto me, These words are faithful and true: and the Lord,
              the God of the spirits of the prophets, sent his angel to show
              unto his servants the things which must shortly come to pass. 7
              And behold, I come quickly. Blessed is he that keepeth the
              words of the prophecy of this book.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">Worship Again Refused by the
                  Angel</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">8 And I John
              am he that heard and saw these things. And when I heard and
              saw, I fell down to worship<a id="noteref_287" name=
              "noteref_287" href="#note_287"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">287</span></span></a>
              before the feet of the angel that showed me these things. 9 And
              he saith unto me, See thou do it not: I am a fellow-servant
              with thee and with thy brethren the prophets, and with them
              that keep the words of this book: worship<a id="noteref_288"
              name="noteref_288" href="#note_288"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">288</span></span></a>
              God.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Book Not to Be
                  Sealed</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">10 And he
              saith unto me, Seal not up the words of the prophecy of this
              book; for the time is at hand. 11 He that is unrighteous, let
              him do unrighteousness still<a id="noteref_289" name=
              "noteref_289" href="#note_289"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">289</span></span></a>:
              and he that is filthy, let him be made filthy still: and he
              that is righteous, let him do righteousness still: and he that
              is holy, let him be made holy still.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">Christ's Promise to the
                  Victors</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">12 Behold, I
              come quickly; and my reward<a id="noteref_290" name=
              "noteref_290" href="#note_290"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">290</span></span></a>
              is with me, to render to each man according as his work is. 13
              I am the Alpha and the Omega, the first and the last, the
              beginning and the end. 14 Blessed are they that wash their
              robes, that they may have the right<a id="noteref_291" name=
              "noteref_291" href="#note_291"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">291</span></span></a>
              <span class="tei tei-hi"><span style="font-style: italic">to
              come</span></span> to the tree of life, and may enter in by the
              gates<a id="noteref_292" name="noteref_292" href=
              "#note_292"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">292</span></span></a>
              into the city. 15 Without are the dogs, and the sorcerers, and
              the fornicators, and the murderers, and the idolators, and
              every one that loveth and maketh<a id="noteref_293" name=
              "noteref_293" href="#note_293"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">293</span></span></a> a
              lie.</p><span class="tei tei-pb" id="page090">[pg
              090]</span><a name="Pg090" id="Pg090" class=
              "tei tei-anchor"></a>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">Christ the Morning Star</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">16 I Jesus
              have sent mine angel to testify unto you these things for<a id=
              "noteref_294" name="noteref_294" href="#note_294"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">294</span></span></a>
              the churches. I am the root and the offspring of David, the
              bright, the morning star.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">2
              The Closing Testimony of John</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">A Universal Invitation</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">17 And<a id=
              "noteref_295" name="noteref_295" href="#note_295"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">295</span></span></a>
              the Spirit and the bride say, Come. And he that heareth, let
              him say, Come. And he that is athirst, let him come: he that
              will, let him take the water of life freely.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">John's Witness and
                  Warning</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">18 I testify
              unto every man that heareth the words of the prophecy of this
              book, If any man shall add unto<a id="noteref_296" name=
              "noteref_296" href="#note_296"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">296</span></span></a>
              them, God shall add unto him the plagues which are written in
              this book: 19 and if any man shall take away from the words of
              the book of this prophecy, God shall take away his part from
              the tree of life, and out of the holy city, which are
              written<a id="noteref_297" name="noteref_297" href=
              "#note_297"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">297</span></span></a>
              in this book.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">A Last Promise of Hope and
                  Prayer of Yearning</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">20 He who
              testifieth these things saith, Yea: I come quickly. Amen: come,
              Lord Jesus.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">3
              The Author's Benediction</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"></p>

              <div class="tei tei-marginnote tei-marginnote-margin">
                <div class="tei tei-marginnotetext">
                  <span style="font-size: 80%">The Blessing on the
                  Saints</span>
                </div>
              </div>

              <p class="tei tei-p" style="margin-bottom: 1.00em">21 The grace
              of the Lord Jesus<a id="noteref_298" name="noteref_298" href=
              "#note_298"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">298</span></span></a>
              be with the<a id="noteref_299" name="noteref_299" href=
              "#note_299"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">299</span></span></a>
              saints. Amen.</p>
            </div>
          </div>
        </div>
      </div><span class="tei tei-pb" id="page091">[pg 091]</span><a name=
      "Pg091" id="Pg091" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="toc41" id="toc41"></a> <a name="pdf42" id="pdf42"></a>

        <h1 class="tei tei-head" style=
        "margin-top: 3.46em; margin-bottom: 3.46em; text-align: left">
        <span style="font-size: 173%">Analysis And Notes</span></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The Book of
        Revelation bears the inherent marks of a thoroughly wrought out and
        carefully finished literary production, showing evident traces of
        design and arrangement throughout, which constitute a studied setting
        for the remarkable series of visions that contain its chief message
        to the church. Behind the outer form lies the deep experience of the
        author who received a fresh revelation of divine truth. To him God
        spoke in strange visions and in a marvellous way about the divine
        purpose concerning his people and the great world of men: for couched
        though it is in the strange figures of Apocalyptic, a method of
        religious thought belonging to that time, it yet bears to the
        Christian mind indisputable marks of divine inspiration. Moved by the
        visions which it records, John wrote to the churches in Asia a
        message not only for them but for all believers in all time; for its
        lessons lie not alone in the events of that age, but in the wider and
        permanent relations of the church and the world throughout the
        centuries, and they appeal to us with new force as the varying
        conditions continue to change with the revolving years. The lessons
        of the book are for us in our day no less than they have been for
        others in the past, and as they will be for still others in the
        advancing future; and though these lessons are not always easy to
        grasp or lightly to be understood, they are yet eminently worthy of
        our attentive study and patient consideration. The synthetic analysis
        which is here given, attempts to set forth the main thought of the
        Revelation as it has been interpreted by many eminent commentators,
        and it is presented in as concise a form as is consistent with
        clearness for the benefit of the general reader, for the chief
        purpose of the present work is to make plain the symbolic view as it
        has taken form in the mind of the writer. No extended discussion of
        the more difficult portions of the book has been attempted, for a
        satisfactory conclusion is more often reached by careful thought than
        by elaborate argument, though it has seemed best to reinforce the
        view presented by constant reference to well-known authorities, and
        also to provide a brief comparison of different opinions on the main
        points of disagreement for those who desire further
        study.</p><span class="tei tei-pb" id="page092">[pg
        092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The book is found
        upon examination to consist of three principal parts, which are those
        common to every finished composition, viz:—</p>

        <div class="tei tei-lg" style=
        "margin-bottom: 1.00em; margin-top: 1.00em">
          <div class="tei tei-l" style="text-align: left">
            I <span class="tei tei-hi" style="text-align: left"><span style=
            "font-variant: small-caps">The Prologue, or
            Introduction</span></span>, Ch. 1:1-3:23;
          </div>

          <div class="tei tei-l" style="text-align: left">
            II <span class="tei tei-hi" style="text-align: left"><span style=
            "font-variant: small-caps">The Main Apocalypse, or Revelation
            Proper</span></span>, Ch. 4:1-22:5; and
          </div>

          <div class="tei tei-l" style="text-align: left">
            III <span class="tei tei-hi" style=
            "text-align: left"><span style="font-variant: small-caps">The
            Epilogue, or Conclusion</span></span>, Ch. 22:6-21.
          </div>
        </div>

        <p class="tei tei-p" style="margin-bottom: 1.00em">This division is
        one generally accepted by those who have studied the book, for it is
        to most minds both natural and obvious, though some make the
        Introduction end with the first chapter, and include the Epistles to
        the Churches in the second part. As these, however, are not so
        markedly Apocalyptic in form as the chapters that follow, and do not
        enter into the chief message of the book, but rather serve to prepare
        the way for it, they are more properly regarded as part of the
        Introduction.</p>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc43" id="toc43"></a> <a name="pdf44" id="pdf44"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
          <span style="font-size: 144%">I The Prologue, Ch.
          1:1-3:22</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The introductory
          and epistolary portions of the book which occupy the first three
          chapters, consist of four parts, viz. the superscription, the
          salutation, a vision of the exalted Redeemer, and messages to the
          seven churches in Asia. These give the source and authority of the
          Revelation, convey a greeting to the seven churches that are named,
          set forth the present activity of Christ in his redemptive work
          with the certainty of his personal return, and then present
          particular messages to each of the churches in Asia, which through
          their general condition afford a perspective view of the continuous
          and varied experience of the whole church in the process of
          redemption. These preliminary parts of the book, also, serve to
          introduce the great theme which is to occupy the subsequent
          revelation, viz. Christ and the Church through Time to Eternity.
          The style is at once that of Apocalyptic, though the form is less
          characteristic in the second and third chapters than in the first
          and subsequent ones; the literary construction is marked by obvious
          and sustained artistic skill; and the subject-matter shows a
          profound inner connection of thought with the visions that follow,
          affording a clear indication of the unity of the whole work that
          should not be overlooked in our study of the book.<a id=
          "noteref_300" name="noteref_300" href="#note_300"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">300</span></span></a></p><span class="tei tei-pb"
          id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class=
          "tei tei-anchor"></a>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="toc45" id="toc45"></a> <a name="pdf46" id="pdf46"></a>

            <h3 class="tei tei-head" style=
            "margin-bottom: 2.40em; margin-top: 2.40em; text-align: left">
            <span style="font-size: 120%">1 The Superscription, Ch.
            1:1-3</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">In the
            superscription the book is described, its history and contents
            are given (v. 1-2), and a blessing is pronounced (v. 3) upon
            those who read it, i. e. aloud before the congregation
            (ἀναγινώσκων), and those who hear and keep the things written
            therein, an indication that they were expected to be understood.
            This blessing is the first of seven beatitudes found in the book
            (see <a href="#Appendix_C" class="tei tei-ref">App'x C</a>), and
            serves to show that the office of public reader in the primitive
            church was established in the first century, evidently because of
            a general lack of education among the early converts. The book is
            declared to be the Revelation or Apocalypse of things about to
            happen,—not a revelation which has Jesus Christ for its
            subject,<a id="noteref_301" name="noteref_301" href=
            "#note_301"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">301</span></span></a> but
            <span class="tei tei-q">“the things which must shortly come to
            pass”</span>, a phrase that is best interpreted as a prophetic
            formula for the uncertain future which is always near with God
            (cf. Lu. 18:8), and not to be taken in the stricter sense of
            limiting the prophecy to the immediate future,<a id="noteref_302"
            name="noteref_302" href="#note_302"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">302</span></span></a>—to
            have been given of God (v. 1), and to have been made of, i. e.
            through or by, Jesus Christ as the communicating witness,<a id=
            "noteref_303" name="noteref_303" href="#note_303"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">303</span></span></a> to
            have been sent by the instrument of an angel, and to have been
            testified to by John, who witnessed concerning the word of God
            and the testimony of Jesus Christ<a id="noteref_304" name=
            "noteref_304" href="#note_304"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">304</span></span></a>
            which he received through the visions that are herein recorded.
            These introductory verses (v. 1-3) are usually regarded as an
            integral part of the book, though they are thought by some to
            have been added afterward as an introduction and authorization by
            the church, probably by the elders at Ephesus.<a id="noteref_305"
            name="noteref_305" href="#note_305"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">305</span></span></a></p>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc47" id="toc47"></a> <a name="pdf48" id="pdf48"></a>

            <h3 class="tei tei-head" style=
            "text-align: left; margin-top: 2.40em; margin-bottom: 2.40em">
            <span style="font-size: 120%">2 The Salutation, Ch.
            1:4-8</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The salutation
            is an address and greeting of grace and peace to the seven
            churches in Asia from John, in the <span class="tei tei-pb" id=
            "page094">[pg 094]</span><a name="Pg094" id="Pg094" class=
            "tei tei-anchor"></a> name of each person of the triune God,
            viz:—(1) in the name of the Father, who is designated as
            <span class="tei tei-q">“him who is and who was and who is to
            come”</span>,<a id="noteref_306" name="noteref_306" href=
            "#note_306"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">306</span></span></a> i.
            e. whose existence is alike present, past, and future, the
            Eternal One, and expansion of the sacred name Jehovah, the I AM,
            or the I WILL BE, of Hebrew historic faith (cf. Ex. 3:14, Am. R.
            V., marg.); (2) in the name of the Holy Spirit, who is typified
            by <span class="tei tei-q">“the seven Spirits that are before his
            throne”</span> as being seven-fold in his operation, i. e.
            complete and perfect (cf. Isa. 11:2);<a id="noteref_307" name=
            "noteref_307" href="#note_307"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">307</span></span></a> and
            (3) in the name of Jesus Christ, who is presented as <span class=
            "tei tei-q">“the faithful witness, the firstborn of the dead, and
            the ruler of the kings of the earth”</span>, whose redemptive
            work is declared in a doxology of praise (v. 5b and 6) which is
            rendered unto him as the one <span class="tei tei-q">“that loveth
            us, and washed us from our sins in his own blood”</span>,<a id=
            "noteref_308" name="noteref_308" href="#note_308"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">308</span></span></a> and
            whose coming again is notably heralded—a pivotal thought
            throughout the book.<a id="noteref_309" name="noteref_309" href=
            "#note_309"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">309</span></span></a> The
            descriptive phrase <span class="tei tei-q">“the firstborn of the
            dead”</span> is an evident recognition of Christ as the first to
            conquer death by resurrection. The closing part of the salutation
            (v. 7-8) is exclamatory and parenthetical, and forms a kind of
            prelude to all that follows, affirming the certainty of the
            second advent as if already present, and introducing at this
            point the divine witness, which is generally attributed to Christ
            who speaks as God, affirming himself to be the source and end of
            all things, the Eternal and All-Ruler, whose word stands as
            surety for the fulfilment of the visions. The fact of God as
            All-Ruler (Παντοκράτωρ, <span class="tei tei-q">“the
            Almighty”</span>),<a id="noteref_310" name="noteref_310" href=
            "#note_310"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">310</span></span></a> and
            the realization of that fact in history, <span class=
            "tei tei-q">“constitutes the deep undertone which pervades every
            part of the Apocalypse, and rises here and there into its
            loftiest <span class="tei tei-pb" id="page095">[pg
            095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a>
            strains”</span>. Terms like this, never applied to any but God in
            the Old Testament, and well understood as belonging only to the
            Divine Being, are freely used of Christ in the Revelation,
            showing how fully his divine nature was realized in that stage of
            the church's experience. The connection of the eighth verse may
            properly be considered as the answering voice of Christ to the
            cry of John in the seventh, <span class="tei tei-q">“Behold he
            cometh”</span>!</p>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="toc49" id="toc49"></a> <a name="pdf50" id="pdf50"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">3 The Introductory Vision (The
            Glorified Son of Man), Ch. 1:9-20</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">This vision
            presents a transcendent Christophany, unfolding the source of the
            Revelation, and introductory to all that follows throughout the
            book; a view of the glorified Son of Man in his exalted relation
            to the church as King-Priest, manifesting his dignity and
            authority in bold and striking imagery through a seven-fold
            vision.</p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc51" id="toc51"></a> <a name="pdf52" id="pdf52"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
              (1) The Trumpet Voice, Ch. 1:9-11</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">A great
              voice is heard, making a special revelation to John as he
              partook with the saints in the tribulation of Jesus<a id=
              "noteref_311" name="noteref_311" href="#note_311"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">311</span></span></a>
              in the isle of Patmos, off the coast of Asia Minor,<a id=
              "noteref_312" name="noteref_312" href="#note_312"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">312</span></span></a>
              where he was banished for the word of God and the testimony of
              Jesus, when he was in the Spirit, i. e. in the ecstatic state
              peculiar to the prophets, on the Lord's day;<a id="noteref_313"
              name="noteref_313" href="#note_313"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">313</span></span></a>
              speaking behind him, i. e. while the speaker was yet unseen, in
              a voice as of a trumpet, commanding him to write the things
              which he saw in a book (v. 11), and to send it to the seven
              churches which are then named, the chief churches in Asia, to
              whom the message of the Revelation is addressed as the typical
              representatives of all the churches throughout the world. The
              human name Jesus is here found twice in one verse (v. 9), and
              occurs in the Revelation nine (or ten) times, whereas it is
              seldom used by Paul and never by Peter in the Epistles. This
              seems to point toward the Johannine authorship, for the name
              that belonged to the earthly life of our Lord was not likely to
              be used by one who had not known Jesus in familiar
              fellowship.<a id="noteref_314" name="noteref_314" href=
              "#note_314"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">314</span></span></a></p>
            </div><span class="tei tei-pb" id="page096">[pg
            096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc53" id="toc53"></a> <a name="pdf54" id="pdf54"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
              (2) The Triumphant Son of Man, Ch. 1:12-13a</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The divine
              Savior at this point appears in the vision as <span class=
              "tei tei-q">“one like unto a son of man”</span>, i. e. human
              though transfigured, standing in the midst of seven golden
              candlesticks, or lampstands, which represent in symbol the
              seven churches of Asia bearing light on the earth, and in a
              wider sense the whole church in its completeness witnessing for
              the truth, for seven is the number of universality—a scene
              recalling the temple, and indicating Christ's triumphant and
              continual presence in the midst of his people.<a id=
              "noteref_315" name="noteref_315" href="#note_315"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">315</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc55" id="toc55"></a> <a name="pdf56" id="pdf56"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
              (3) The Gracious Apparel, Ch. 1:13b</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The Divine
              One is clothed with a garment down to the foot, the mark of
              dignity, and is girded about with a golden girdle at the
              breasts as for reigning or priestly intercession, not about the
              loins as for toil or conflict, indicating the nature of
              Christ's present and continuous work on behalf of his
              church.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc57" id="toc57"></a> <a name="pdf58" id="pdf58"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
              (4) The Glorious Appearance, Ch. 1:14-15, and 16c</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The revealed
              Son of Man is majestic in form and mien, and wondrous in
              appearance, like the Ancient of Days in Daniel's vision (Dan.
              7.9f), his head and hair like wool in purity and majesty, his
              eyes penetrating and enkindling as a flame of fire, his feet
              awe-striking and destructive like molten brass glowing in a
              furnace, his voice sounding like the roar of cataracts, and his
              countenance like to the unclouded sun—symbols all of these of
              his exalted state, and perhaps intended to present a
              reminiscence of the transfiguration. The Greek word
              Χαλκολίβανος (v. 15), translated <span class=
              "tei tei-q">“burnished brass”</span> by the Revisers, is of
              unknown origin, and occurs only here and in ch. 2:18. It is
              thought to have been a technical term in local use among the
              metal workers of Ephesus, and to apply to some alloy of copper
              or brass.<a id="noteref_316" name="noteref_316" href=
              "#note_316"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">316</span></span></a>
              The literal interpretation of the word is <span class=
              "tei tei-q">“incense-brass”</span>, which suggests a metal used
              for making utensils in which to burn incense, evidently
              precious, and having a glow in the furnace, or like a
              furnace.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc59" id="toc59"></a> <a name="pdf60" id="pdf60"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
              (5) The Seven Stars, Ch. 1:16a</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The Glorious
              One has in his right hand seven stars, which, we are told (v.
              20), are the angels, or heavenly <span class="tei tei-pb" id=
              "page097">[pg 097]</span><a name="Pg097" id="Pg097" class=
              "tei tei-anchor"></a> representatives of the seven churches, i.
              e. Christ holds the churches in his right hand, for the stars
              and the angels are declared to be identical.<a id="noteref_317"
              name="noteref_317" href="#note_317"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">317</span></span></a>
              It will be seen that the seven angels, which stand as the ideal
              representatives of the churches throughout the first part of
              the Revelation, are here presented under another symbol, as
              seven stars which are upheld in the hand of Christ <span class=
              "tei tei-q">“like a chain of glittering jewels”</span>, thereby
              showing his sustaining care of the churches. The angels of the
              churches that are symbolized by the stars, are not to be
              regarded as true angelic beings any more than the stars are
              real stars, but are the churches themselves personified by
              angelic forms after the manner of the Apocalyptic. The figure
              is not properly applicable to the bishops, pastors, or leaders
              of the churches, though often so interpreted, for these are
              leaders upon earth, whereas the angels like the stars belong in
              heaven.<a id="noteref_318" name="noteref_318" href=
              "#note_318"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">318</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc61" id="toc61"></a> <a name="pdf62" id="pdf62"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
              (6) The Two-Edged Sword, Ch. 1:16b</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Out of the
              mouth of the Conquering Christ proceeds a sharp two-edged
              sword,<a id="noteref_319" name="noteref_319" href=
              "#note_319"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">319</span></span></a>
              the emblem of the Word of God in its penetrating power (cf.
              Eph. 6:17b, and Heb. 4:12) which is designed both to reprove
              and punish, and which serves to show that the divine Christ
              speaks with supreme authority.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc63" id="toc63"></a> <a name="pdf64" id="pdf64"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
              (7) The Assuring Message, Ch. 1:17-20</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The Gracious
              Savior reassures John, who fell at his feet as one who was
              dead, both by his touch and by his words as of old on the holy
              mount (Mat. 17:7); declaring that he, the Son of Man, is the
              first cause, and final arbiter of destiny, the ever living one
              though once dead; affirming that he has the keys of death and
              of Hades,<a id="noteref_320" name="noteref_320" href=
              "#note_320"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">320</span></span></a>
              i. e. through his own resurrection has forever gained the power
              over death, holding the key of its control, and has also the
              key of Hades, the invisible spirit-world, which is commonly
              associated with death in the New Testament <span class=
              "tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id=
              "Pg098" class="tei tei-anchor"></a> as the general habitation
              of the dead during the intermediate state (not <span class=
              "tei tei-q">“hell”</span>, as in the Authorized Version); and
              reaffirming the command to John to write therefore the things
              which he saw in a book, viz. <span class="tei tei-q">“the
              things which are”</span>, i. e. which now exist, looked at from
              the divine point of view as beheld in the vision, and
              <span class="tei tei-q">“the things which shall come to pass
              hereafter”</span>, i. e. which shall be made manifest in
              history, those things that belong to the mystery<a id=
              "noteref_321" name="noteref_321" href="#note_321"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">321</span></span></a>
              of the seven stars and the seven golden candlesticks, or to the
              mysterious and hidden future of the church of Christ in the
              world which the seven churches represent in its ideal
              unity.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The change
              of symbols in this vision is apt to be confusing unless we
              catch the distinctive meaning of each. Three different symbols
              are here used to represent the churches, each presenting a
              different point of view, viz:—(1) the angels, who represent the
              churches in their individual and organic life, engaged in
              active service for God; (2) the stars, which represent the
              churches in their relation to Christ, receiving and reflecting
              light from him and upheld by his hand; and (3) the
              candlesticks, which represent the churches in their relation to
              the world, bearing light to men upon the earth. If these
              distinctions are kept in mind the interpretation will be
              greatly simplified. At this point it may also be well to note
              that the view which regards the visions in the Revelation as
              purely literary in origin, fails to satisfy the circumstantial
              account of John. On the contrary we find it is more in accord
              with the spirit of the record to regard them not as literary
              inventions in which the message is clothed, but as true visions
              divinely given which were, nevertheless, essentially adapted to
              and conditioned by the previous mental training and habits of
              the writer—the product of an ethical and not a magical
              inspiration. In fact the reality of the visions is in some
              sense coming now to be recognized upon psychological grounds as
              the natural view.<a id="noteref_322" name="noteref_322" href=
              "#note_322"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">322</span></span></a>
              And it should also be seen that the studied literary setting of
              the visions, indicating arrangement and design upon
              <span class="tei tei-pb" id="page099">[pg 099]</span><a name=
              "Pg099" id="Pg099" class="tei tei-anchor"></a> the part of the
              seer in his record of them, does not militate against the view
              that the visions were real and the experience recorded an
              actual one. But, <span class="tei tei-q">“even were the
              supposition correct that the seer had only certain truths
              divinely impressed upon his mind, which his poetic fancy led
              him to clothe in the shapes before us, it would in no degree
              modify either the extent of his inspiration or the value of his
              teaching”</span>.<a id="noteref_323" name="noteref_323" href=
              "#note_323"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">323</span></span></a></p>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc65" id="toc65"></a> <a name="pdf66" id="pdf66"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">4 The Seven Epistles, Ch.
            2:1-3:22</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The seven
            epistles are Christ's messages of encouragement and warning, of
            praise and blame, which were given to John in vision, and which
            are addressed to the seven churches of proconsular Asia,<a id=
            "noteref_324" name="noteref_324" href="#note_324"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">324</span></span></a> the
            scene of John's later ministry, and through them to the church at
            large, for each epistle contains not only a message to the
            particular church, but <span class="tei tei-q">“what the Spirit
            saith to [all] the churches”</span>. The form of epistles or
            letters in an apocalypse was foreign to the Jewish method of
            writing, but was doubtless introduced by John because the use of
            such letters or epistles had already become established in the
            church as a characteristic expression of the Christian
            mind.<a id="noteref_325" name="noteref_325" href=
            "#note_325"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">325</span></span></a>
            These seven churches were not the only ones then existing in
            Asia,<a id="noteref_326" name="noteref_326" href=
            "#note_326"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">326</span></span></a> but
            were evidently chosen to represent them all, and were intended
            through their individual experience <span class="tei tei-q">“to
            exemplify the experience of the whole church in the field of
            history”</span>; not, however, in numerically successive and
            historic stages, but the general experience of the church
            universal throughout all time, for seven is the symbol of
            universality, and the seven churches are here intended to
            symbolize the universal church. Each of the seven churches named
            occupied a strategic point of special opportunity for gospel
            dispersion, and they were doubtless addressed for that reason,
            though the message imparted was divinely intended for the whole
            church in all the ages. The number seven occurs so often in the
            Revelation that it necessarily attracts our attention, and the
            book itself has not inaptly been styled <span class=
            "tei tei-q">“the Book of Sevens”</span>. <span class="tei tei-pb"
            id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class=
            "tei tei-anchor"></a> In each case, too, as here, the number has
            a symbolic reference, a fact that should not escape our
            observation, for it points the way to a general principle of
            interpretation, viz. that <span class="tei tei-hi"><span style=
            "font-style: italic">every number used throughout the book,
            without exception, has an acquired symbolical
            meaning</span></span>,<a id="noteref_327" name="noteref_327"
            href="#note_327"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">327</span></span></a> i.
            e. its ordinary arithmetical value is ignored, or becomes
            subordinate, and it represents a different idea that has in some
            way become associated with it as a number; and this important
            consideration often furnishes a key to the correct
            interpretation. The origin of this symbolism is very early,
            antedating history—seven, for example, was a sacred number with
            the Accadian predecessors of the Semites in the remote dawn of
            Babylonian civilization.<a id="noteref_328" name="noteref_328"
            href="#note_328"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">328</span></span></a>
            This use probably had its rise from observations of the heavenly
            bodies, such as the phases of the moon lasting seven days, the
            seven planets of ancient astronomy, and the Pleiades, together
            with the occurrence of seven as a factor in gestation and in
            other well known phenomena, all of which served to impress upon
            the Eastern mind that the number was somehow inwrought in the
            order of nature and must therefore have a special significance.
            In a similar way the number ten probably had its origin as a
            symbol in the fact that it represented the complete number of
            digits on a man's hands, and formed the norm of mathematical
            reckoning. Other numbers, also, from some real or fancied
            relation to things, became ready symbols for the Oriental mind.
            In the Apocalypse numbers are often introduced first in their
            ordinary significance, as the seven churches, and then pass
            easily and naturally to their symbolic meaning which is usually
            apparent. But it should be seen that a number does not thereby
            cease to have a quantitative value when it becomes symbolical, e.
            g. the seven churches represent a number still, though it is the
            number of all the churches, the whole church, and not seven units
            as before. It is the definite numerical value only that is lost
            in the symbolism, and not the entire idea of number or quantity;
            and the failure to recognize this fact may lead us astray in the
            interpretation, as for instance, in that of the thousand years in
            chapter twenty, where a great and complete number of years seems
            to be meant, and not the completeness of Satan's <span class=
            "tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id=
            "Pg101" class="tei tei-anchor"></a> binding apart from any period
            of time, as held by some commentators.<a id="noteref_329" name=
            "noteref_329" href="#note_329"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">329</span></span></a></p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Each epistle
            is addressed to the angel of the individual church which is
            named, i. e. to its heavenly representative, the church
            personified in the form of an angel according to the prevailing
            symbolism of the book, a poetic form of addressing the church
            itself; and the message is given by authority of Christ
            himself,<a id="noteref_330" name="noteref_330" href=
            "#note_330"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">330</span></span></a> who
            is described in veiled terms that are drawn mainly from the
            imagery of the preceding vision, where the exalted Redeemer is so
            vividly set forth; and the terms are aptly chosen to suit the
            particular needs of the church to which it is sent. It has been
            suggested, also, that these epistles to the churches contain
            numerous historical allusions to events connected with the cities
            in which the churches were located, as for example Sardis, whose
            fortress had been twice captured while its people slept, is
            exhorted to be watchful.<a id="noteref_331" name="noteref_331"
            href="#note_331"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">331</span></span></a> The
            epistles are addressed first to the individual and historic
            churches named, and then through them are addressed to the whole
            church throughout the world, of which the number seven is
            representative. Each of the epistles contains seven component
            parts, viz:—(1) the address to the individual church, i. e. to
            the angel of the church who represents the church itself; (2) the
            command of Christ to the seer to write; (3) the title of Christ,
            usually taken from the vision of the glorified Redeemer in the
            opening chapter; (4) the praise or blame for good or ill, given
            to the church for the conduct of the past; (5) the divine charge
            or warning against special forms of sin; (6) the promise of
            blessing to the victors; and (7) the call to each individual
            Christian to hear and heed. The order in which the churches are
            addressed is that of a geographical circuit beginning at Ephesus,
            the first city of Asia, and going northward, which seems also to
            have been the order of their importance from the chief city
            downward. The literary form of this section may be regarded as a
            reflection or echo of the manner of the opening <span class=
            "tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id=
            "Pg102" class="tei tei-anchor"></a> part of the rhapsody of Amos
            where recurrent formulæ of doom on seven nations are given (Amos
            ch. 1-2).<a id="noteref_332" name="noteref_332" href=
            "#note_332"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">332</span></span></a></p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc67" id="toc67"></a> <a name="pdf68" id="pdf68"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
              (1) The Epistle to the Church in Ephesus, Ch. 2:1-7</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Ephesus is Christ's message to a <span class=
              "tei tei-hi"><span style=
              "font-style: italic">declining</span></span> church, a church
              which had left its first love:—<span class=
              "tei tei-q">“Remember ... and repent”</span>. In this epistle
              Christ is <span class="tei tei-q">“he that walketh in the midst
              of the seven golden candlesticks”</span>, and <span class=
              "tei tei-q">“he that holdeth the seven stars in his right
              hand”</span>, i. e. he who is continually present among the
              churches, and who upholds them by his power. The candlesticks
              are objective representations of the seven churches bearing
              light upon the earth, as in the prophecy of Zechariah (ch.
              4:1-10) a seven-branched candlestick stands for the Jewish
              nation as the representative of the kingdom of God; while the
              seven stars, the counterpart of the candlesticks, represent the
              churches held in the hand of Christ shining in heaven. In this
              symbolism it will be seen that the stars represent the churches
              in their relation to Christ, while the candlesticks are
              intended to exhibit their relation to the world. To move the
              <span class="tei tei-q">“candlestick out of its place”</span>
              is a threatening of extinction to the particular church unless
              it repent. Those <span class="tei tei-q">“who call themselves
              apostles and they are not”</span>, were probably well known
              pretenders of the closing part of the first century. The
              Nicolaitans here condemned, were an early obscure sect
              concerning which little is known, but who are reputed to have
              been libertines and seem to have denied the obligation of the
              moral law. The epistle is declared to contain, as we find the
              other epistles are also, <span class="tei tei-q">“what the
              Spirit saith to the churches”</span>, a clear indication of a
              wider message than to the individual community of the separate
              church.<a id="noteref_333" name="noteref_333" href=
              "#note_333"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">333</span></span></a>
              <span class="tei tei-q">“To eat of the tree of life”</span> as
              the reward of overcoming, is a reference to the story of Eden
              (Gen. 3:22), and then by anticipation to the joys of the New
              Jerusalem which are the inheritance of the redeemed soul (cf.
              ch. 22:2; and <span class="tei tei-hi"><span style=
              "font-style: italic">Bk. of Enoch</span></span>, 25:4-5).
              Paradise, a word rarely used in the New Testament and probably
              of Persian origin, is here employed to describe the future
              abiding place of the redeemed.<a id="noteref_334" name=
              "noteref_334" href="#note_334"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">334</span></span></a>
              The church of Ephesus, to which <span class="tei tei-pb" id=
              "page103">[pg 103]</span><a name="Pg103" id="Pg103" class=
              "tei tei-anchor"></a> this epistle is addressed, is the chief
              of the seven churches to whom John was instructed to write,
              though it has long since ceased to exist. The city of Ephesus,
              which was some sixty miles northeast of Patmos and was then a
              large and wealthy metropolis, has experienced more vicissitudes
              in its history than any other city of the Roman province of
              Asia. At that time it ranked first among all the cities of the
              province, and shortly after it became the capital; but it
              subsequently fell into decay, and it is now only a squalid heap
              of ruins.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc69" id="toc69"></a> <a name="pdf70" id="pdf70"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
              (2) The Epistle to the Church in Smyrna, Ch. 2:8-11</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Smyrna is Christ's message to a <span class=
              "tei tei-hi"><span style=
              "font-style: italic">suffering</span></span> church, a church
              which had endured tribulation, poverty, and the blasphemy of
              the Jews:—<span class="tei tei-q">“Fear not.... Be thou
              faithful”</span>. Christ is here described as <span class=
              "tei tei-q">“the first and the last, who was dead and lived
              again”</span>, a thought of special consolation for those who
              were about to be cast into prison in the coming persecution,
              and many of whom would suffer death—like Christ they would live
              again. There is, also, a possible allusion in this to the
              popular myth concerning the death and resurrection of
              Dionysius, the favorite deity of Smyrna,<a id="noteref_335"
              name="noteref_335" href="#note_335"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">335</span></span></a>
              with which the death and resurrection of Christ, the notable
              facts of the gospel, are placed in marked contrast. The
              recognized poverty of the church in such a rich city is
              remarkable, and it has been suggested that it may have been
              partly at least the result of pillage by a mob;<a id=
              "noteref_336" name="noteref_336" href="#note_336"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">336</span></span></a>
              though more likely the feeling against the gospel in the midst
              of wealth like that of Smyrna was so strong as to make its
              message unacceptable to any but the very poor. It will be seen
              that the church receives no blame in this epistle, but only
              counsel and encouragement. The ten days of tribulation
              represent a period that is short but complete in itself, i. e.
              it has a fixed limit, for ten is the number of completeness.
              The crown of life promised to the victors is not the royal
              diadem but the victor's crown, which is the symbol of life
              eternal, and is the antithesis of the second death, i. e. of
              the soul in hell (cf. ch. 20:14; and 21:8). John may have here
              had in mind the crown often laid upon the head of the dead body
              of an earthly victor in his funeral procession—a crown of death
              with which the crown of life is placed in apposition. The
              second death by which <span class="tei tei-q">“he <span class=
              "tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id=
              "Pg104" class="tei tei-anchor"></a> that overcometh shall not
              be hurt”</span>, is the death of the soul—not ceasing to be,
              but dying to the best in life—the final condemnation which
              sinners undergo at the judgment. Smyrna is located some forty
              miles north, and somewhat west, of Ephesus, and was one of the
              most wealthy, important, and beautiful cities of Asia Minor. It
              has an unbroken record from the dawn of history to the present
              day, and now has a population of some two hundred and fifty
              thousand, and is both rich and prosperous.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
              (3) The Epistle to the Church in Pergamus<a id="noteref_337"
              name="noteref_337" href="#note_337"><span class=
              "tei tei-noteref" style="text-align: left"><span style=
              "font-size: 60%; vertical-align: super">337</span></span></a>,
              Ch. 2:12-17</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Pergamus is Christ's message to an
              <span class="tei tei-hi"><span style=
              "font-style: italic">impure</span></span> church, a church
              which had some that held the teaching of Balaam, and others the
              teaching of the Nicolaitans:—<span class="tei tei-q">“Repent
              ... or else I come with the sword”</span>. To this church
              Christ is <span class="tei tei-q">“he that hath the sharp
              two-edged sword”</span>, i. e. who wields the instrument of
              rebuke and punishment. The location of Satan's throne in
              Pergamus denotes that the city was under his dominion, and may
              refer to the newly introduced worship of the Emperor in which
              that city was recognized as an important center;<a id=
              "noteref_338" name="noteref_338" href="#note_338"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">338</span></span></a>
              while the death of Antipas, an otherwise unknown martyr, called
              <span class="tei tei-q">“my witness, my faithful one”</span>,
              and also the presence of those holding the teaching of
              Balaam,<a id="noteref_339" name="noteref_339" href=
              "#note_339"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">339</span></span></a>
              the symbolic name for a doctrine akin to the Nicolaitans, serve
              to show that it was truly a place <span class=
              "tei tei-q">“where Satan dwelleth”</span>. The aptness of the
              name lies in the similarity of Balaam's method of seducing the
              Israelites by licentiousness, and that of the false teachers
              who were introducing Antinomianism (cf. Num. 25:1-2; and
              31:16). The hidden manna represents the true bread of life, and
              is doubtless an allusion to the pot of manna laid up before the
              Lord in the hidden recesses of the holy place in the tabernacle
              (Ex. 16:33f.). There may also be a reference to the Jewish
              tradition that Jeremiah <span class="tei tei-pb" id=
              "page105">[pg 105]</span><a name="Pg105" id="Pg105" class=
              "tei tei-anchor"></a> had hidden the ark with its contents in a
              cave of Sinai until the advent of the Messiah (<span class=
              "tei tei-hi"><span style="font-style: italic">II
              Macc.</span></span> 2.1), when it was be restored. The white
              stone is probably the jade, which has been held in high esteem
              in the East from the earliest times,<a id="noteref_340" name=
              "noteref_340" href="#note_340"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">340</span></span></a>
              although some think it refers to the diamond. White stands as
              the emblem of purity, but the exact symbolism of the stone in
              this connection is obscure, though clear enough to the first
              readers of the epistle. The figure may possibly have been drawn
              from the Jewish sacred use of precious stones, especially of
              the mysterious Urim and Thummim kept in the pouch of the
              breastplate of the high priest, which according to Jewish
              tradition were inscribed with a name known only to the priest
              himself.<a id="noteref_341" name="noteref_341" href=
              "#note_341"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">341</span></span></a>
              The gift would then imply the conferring of high-priestly
              privileges on those who overcome. Some, however, find in it a
              reference to the white pebble of acquittal used in courts of
              justice, or in casting the lot; others a reference to the
              <span class="tei tei-foreign"><span style=
              "font-style: italic">tessera</span></span>, or ticket, which
              admitted the victor in the Olympic games to the public tables,
              and entitled him to the awards of his city; still others a
              reference to the common use of amulets and charms with a secret
              name or pass-word on them, in that case the white stone
              conferring the real power which the charm was assumed to
              have.<a id="noteref_342" name="noteref_342" href=
              "#note_342"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">342</span></span></a>
              But more probably the reference is to a stone engraved as a
              seal, with the name of Christ upon it, the gift of which like
              the signet of a king (Gen. 41:42 and Est. 8:2f.) is regarded as
              bestowing something of the royal authority of Christ upon the
              recipient. Precious stones of different shapes were commonly
              used for seals, and were often unmounted and hung by a cord
              about the neck; and the name of the owner and of the deity whom
              he specially worshipped were engraved upon them.<a id=
              "noteref_343" name="noteref_343" href="#note_343"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">343</span></span></a>
              Every man of rank and wealth in the East from time immemorial
              <span class="tei tei-pb" id="page106">[pg 106]</span><a name=
              "Pg106" id="Pg106" class="tei tei-anchor"></a> had his own
              seal; and among the Babylonians so constant and imperative were
              its uses that it was generally placed with his body in his
              coffin.<a id="noteref_344" name="noteref_344" href=
              "#note_344"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">344</span></span></a>
              In all these interpretations the gift carries with it special
              privilege or advantage, though the chief virtue of the stone
              apparently lies in the name written upon it. The <span class=
              "tei tei-q">“new name”</span> is not probably a new designation
              for the believer, but the new name of Christ (ch. 3:12) which
              is expressive of the new and more perfect revelation of him in
              heaven that only the redeemed can know (ch. 14:1). Many,
              however, regard the new name as the heavenly name of the
              individual Christian,<a id="noteref_345" name="noteref_345"
              href="#note_345"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">345</span></span></a>
              and this would be quite as appropriate for a seal as the name
              of Christ. Pergamus was about a hundred miles north of Ephesus,
              and less than fifteen from the sea. It was at that time the
              official capital of the Province of Asia, and the seat of
              official authority. It ranked with Ephesus and Smyrna as one of
              the great cities of proconsular Asia, and though it is now
              chiefly <span class="tei tei-q">“a city of magnificent
              ruins”</span>, it still continues to exist under the name of
              Bergama at the present day.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc71" id="toc71"></a> <a name="pdf72" id="pdf72"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
              (4) The Epistle to the Church in Thyatira, Ch. 2:18-29</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Thyatira is Christ's message to a <span class=
              "tei tei-hi"><span style=
              "font-style: italic">struggling</span></span> church, a church
              which had shown love and faith, ministry and
              patience:—<span class="tei tei-q">“Hold fast till I
              come”</span>. Christ is called <span class="tei tei-q">“the Son
              of God, who hath his eyes like a flame of fire, and his feet
              are like unto burnished [or molten] brass”</span>, i. e. he who
              is divine, and whose all-searching sight and destroying
              footstep will surely recompense the evil (cf. Dan. 10:6). It is
              interesting to note that the title <span class="tei tei-q">“Son
              of God”</span> which is here used is not found elsewhere in the
              book, though the divine personality of Christ is so evident
              throughout. Jezebel, the self-styled prophetess that the church
              had tolerated, but who with her children is about to be
              punished with death, is probably the symbolic name of a class
              or leader in the church, <span class="tei tei-pb" id=
              "page107">[pg 107]</span><a name="Pg107" id="Pg107" class=
              "tei tei-anchor"></a> seducing it to sin.<a id="noteref_346"
              name="noteref_346" href="#note_346"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">346</span></span></a>
              The angel of the church is regarded as the weak Ahab who allows
              himself to be the tool of this new Jezebel.<a id="noteref_347"
              name="noteref_347" href="#note_347"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">347</span></span></a>
              <span class="tei tei-q">“The deep things of Satan”</span>
              designate the mysteries of the false doctrine here
              condemned.<a id="noteref_348" name="noteref_348" href=
              "#note_348"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">348</span></span></a>
              <span class="tei tei-q">“The morning star”</span> to be given
              to those who overcome,<a id="noteref_349" name="noteref_349"
              href="#note_349"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">349</span></span></a>
              is such a revelation of Christ himself (ch. 22:16b) made to the
              redeemed when the night of earth is over as will usher in the
              morning of eternal day—the beginning of the future and ever
              progressive revelation of God. The titles applied to Christ in
              this epistle, <span class="tei tei-q">“Son of God”</span>, and
              <span class="tei tei-q">“morning star”</span>, have suggested a
              possible contrast in thought with Apollo, the sun-god
              worshipped at Thyatira, though such an allusion is quite
              uncertain. The epistle to this church is the central one of the
              seven, and is the longest as well as in some respects the most
              solemn of all the epistles. Thyatira lay about forty miles
              southeast from Pergamus, and was an important and wealthy city
              in the northern part of Lydia, though it never became a leading
              city of Asia. The modern name of the town is Ak-Hissar,
              <span class="tei tei-q">“the white castle”</span>.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc73" id="toc73"></a> <a name="pdf74" id="pdf74"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
              (5) The Epistle to the Church in Sardis, Ch. 3:1-6</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Sardis is Christ's message to a <span class=
              "tei tei-hi"><span style=
              "font-style: italic">dying</span></span> church, a church which
              had a name as living and yet in a sense was dead:—<span class=
              "tei tei-q">“Establish the things that remain”</span>. Christ
              is designated as <span class="tei tei-q">“he that hath the
              seven Spirits of God, and the seven stars”</span>, i. e. he
              that hath the Holy Spirit, whom the seven Spirits represent in
              his sevenfold or multiple activity, and—as seems to be implied
              by connecting the seven Spirits with the seven stars or angels
              of the churches—imparts the Spirit to the churches, upon which
              their life so fully depends. This church receives only rebuke,
              but the rebuke given is for <span class="tei tei-pb" id=
              "page108">[pg 108]</span><a name="Pg108" id="Pg108" class=
              "tei tei-anchor"></a> lack of spiritual life rather than for
              any special form of sin. It is declared to have no works
              fulfilled before God—<span class="tei tei-q">“before my
              God”</span>, a Johannean phrase—and is exhorted to <span class=
              "tei tei-q">“remember ... and repent”</span>, for Christ
              <span class="tei tei-q">“will come as a thief”</span>;<a id=
              "noteref_350" name="noteref_350" href="#note_350"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">350</span></span></a>
              but the <span class="tei tei-q">“few names [or persons] in
              Sardis that did not defile their garments”</span> are promised
              that they shall walk with Christ <span class="tei tei-q">“in
              white”</span>. The white garments here promised to the victors
              are emblems of the perfect purity and heavenly state of the
              glorified (cf. <span class="tei tei-hi"><span style=
              "font-style: italic">Bk. of Enoch</span></span>, 90:31);<a id=
              "noteref_351" name="noteref_351" href="#note_351"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">351</span></span></a>
              while to blot one's name out of the book of life,<a id=
              "noteref_352" name="noteref_352" href="#note_352"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">352</span></span></a> a
              fate from which those who overcome are declared to be exempt,
              is to cease to have any part in the life eternal—a figure drawn
              from the custom of striking out the names of the dead from the
              list of citizens. Not only shall the name of him that
              overcometh be found in the register of the living, but it shall
              also be acknowledged before God and the angels. The command to
              <span class="tei tei-q">“Watch”</span> was a fitting
              exhortation for a city that was a well-nigh impregnable
              fortress, and yet had twice been seized by its enemies because
              of neglect within its walls.<a id="noteref_353" name=
              "noteref_353" href="#note_353"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">353</span></span></a>
              The exhortation to <span class="tei tei-q">“hear what the
              Spirit saith to the churches”</span>, in the last four of the
              epistles, it will be seen, follows instead of precedes the
              promise to the victors. This does not, however, imply that a
              distinction is thereby intended between the churches, dividing
              them into two groups, the first consisting of three and the
              second of four, the former faithful and the latter faithless, a
              view held by some.<a id="noteref_354" name="noteref_354" href=
              "#note_354"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">354</span></span></a>
              The difference is conceded to be chiefly one of <span class=
              "tei tei-q">“tone ... which it is easier to feel than to
              describe”</span>,<a id="noteref_355" name="noteref_355" href=
              "#note_355"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">355</span></span></a>
              and it must be said that for most minds it does not exist. The
              church in Philadelphia, among the last four, is a steadfast
              church, while the church at Pergamus, among the first three, is
              an impure church in the view of many careful interpreters; and
              Ephesus has evidently gone back, while Thyatira has gone
              forward. The city of Sardis, to which this letter was
              addressed, lay about thirty miles south-east of Thyatira, and
              was anciently one of the most <span class="tei tei-pb" id=
              "page109">[pg 109]</span><a name="Pg109" id="Pg109" class=
              "tei tei-anchor"></a> famous cities of Asia; but even in John's
              time it was <span class="tei tei-q">“a town of the past ...
              decayed from its former estate ... and it is now only a ruin,
              with a tiny village called Sart, while the town is Saliki,
              about five miles east”</span>.<a id="noteref_356" name=
              "noteref_356" href="#note_356"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">356</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc75" id="toc75"></a> <a name="pdf76" id="pdf76"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
              (6) The Epistle to the Church in Philadelphia, Ch. 3:7-13</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Philadelphia is Christ's message to a
              <span class="tei tei-hi"><span style=
              "font-style: italic">steadfast</span></span> church, a church
              which had kept his word and had not denied his
              name:—<span class="tei tei-q">“Hold fast ... that no one take
              thy crown”</span>. Christ is set forth as <span class=
              "tei tei-q">“he that is holy, he that is true”</span>, i. e. he
              who possesses these attributes which are recognized as divine;
              and <span class="tei tei-q">“he that hath the key of
              David”</span>, i. e. he who has full control in the kingdom of
              God, of which the kingdom of David was the enduring type (cf.
              Isa. 22:22), he who grants or withholds according to his will.
              These titles of Christ, it will be seen, are not taken from the
              introductory vision, like most of those in the seven epistles,
              but from the Old Testament, probably, as has been suggested,
              because of the number of Jewish Christians in the Philadelphian
              church. The <span class="tei tei-q">“door opened”</span> is one
              of opportunity for service afforded by the position of
              Philadelphia on the borders of Mysia, Lydia, and Phrygia.<a id=
              "noteref_357" name="noteref_357" href="#note_357"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">357</span></span></a>
              Those <span class="tei tei-q">“that say they are Jews and they
              are not”</span>, are men untrue to their Judaism in rejecting
              the promised Messiah; for to John's mind it was evident that
              only such Jews as believe in Jesus could belong to the real
              people of God. <span class="tei tei-q">“The hour of
              trial”</span> (Gr. τοῦ πειρασμοῦ—of <em class=
              "tei tei-emph"><span style="font-style: italic">the</span></em>
              trial), <span class="tei tei-q">“that hour which is to come
              upon the whole world”</span>, seems to be here equivalent to
              <span class="tei tei-q">“the great tribulation”</span> spoken
              of by our Lord (Matt. 24:21), and serves to introduce that
              element of shadow which ever hung in the background of
              Apocalyptic perspective. But the crisis at hand is not
              necessarily the end; the general tenor of the Revelation would
              rather show that it is only one of many crises that constantly
              progress toward the end.<a id="noteref_358" name="noteref_358"
              href="#note_358"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">358</span></span></a>
              The reward of overcoming is to be made <span class=
              "tei tei-q">“a pillar in the temple of God”</span>, i. e. in
              the ναὸς or inner sanctuary of <span class="tei tei-pb" id=
              "page110">[pg 110]</span><a name="Pg110" id="Pg110" class=
              "tei tei-anchor"></a> the heavenly temple where God dwells, not
              so much for support as for glory and for beauty, like the
              pillars of brass in Solomon's temple (I K. 7:15f.), though
              perhaps with the additional idea of permanence and strength
              (cf. <span class="tei tei-hi"><span style=
              "font-style: italic">II Esdra.</span></span> 2.15).</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The pillar
              was not only a prominent part of ancient temples, but was often
              sculptured in human shape<a id="noteref_359" name="noteref_359"
              href="#note_359"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">359</span></span></a>—a
              beautiful conception of man's relation to religion. Also the
              name of God, of the city of God, and of the Son of God,
              Christ's own new name known only to himself, are to be written
              upon the victors in token of absolute divine ownership—three,
              the sign of the spiritual, being perhaps also in mind in the
              use of three names. Philadelphia, which lay about twenty-eight
              miles southeast from Sardis, receives unmixed praise, and the
              city remains almost unchanged unto this day, though it has been
              transformed into the Mohammedan town of Ala-Sheker,
              <span class="tei tei-q">“the reddish city”</span>, a name
              derived from the speckled, red brown hills around. It is
              renowned as having had the most glorious history of all the
              cities of Asia Minor in the long struggle against the
              Turks;<a id="noteref_360" name="noteref_360" href=
              "#note_360"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">360</span></span></a>
              and it is a remarkable fact that the churches of Philadelphia
              and Smyrna, the two which receive no censure in these epistles,
              both continue to exist unto the present time.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc77" id="toc77"></a> <a name="pdf78" id="pdf78"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
              (7) The Epistle to the Church in Laodicea, Ch. 3:14-22</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The epistle
              to the church in Laodicea is Christ's message to a <span class=
              "tei tei-hi"><span style=
              "font-style: italic">self-deceived</span></span> church, a
              church which had grown lukewarm and was neither cold nor
              hot:—<span class="tei tei-q">“Be zealous ... and
              repent”</span>. In this final letter Christ is called
              <span class="tei tei-q">“the Amen [cf. Isa. 65:16, R. V.
              marg.], the faithful and true witness”</span>,<a id=
              "noteref_361" name="noteref_361" href="#note_361"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">361</span></span></a>
              as a sure guaranty of the fulfilment of the promises; and he is
              also declared to be <span class="tei tei-q">“the beginning of
              the creation of God”</span>, i. e. not, indeed, the first whom
              God created, for Christ is not a creature, but rather he is the
              primal source and causative agent in divine creation,<a id=
              "noteref_362" name="noteref_362" href="#note_362"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">362</span></span></a>
              the One who began the creation of God, whether the material
              creation that waxeth old or the new creation that endureth
              <span class="tei tei-pb" id="page111">[pg 111]</span><a name=
              "Pg111" id="Pg111" class="tei tei-anchor"></a> forever. The
              church is openly rebuked for a tepid Christianity that is
              nauseous to Christ, a religion that is <span class=
              "tei tei-q">“neither cold nor hot”</span>. Laodicea was a city
              of trade and enterprise, but John regarded the church as
              <span class="tei tei-q">“devoid of initiative”</span> in
              Christian work. The phrase <span class="tei tei-q">“thou sayest
              I am rich ... and have need of nothing”</span>, perhaps
              reflects the boast of the city which, proud of its wealth, had
              lately refused help from the liberality of the Emperor after
              being destroyed by an earthquake (A. D. 60); and the
              exhortation <span class="tei tei-q">“I counsel thee to buy of
              me gold”</span>, is perhaps a reference to the heavenly riches
              as far surpassing the earthly which the people of the city
              possessed. The <span class="tei tei-q">“white garments”</span>,
              the type of a pure life, may be here intended to be put in
              contrast with those produced from the glossy black wool of the
              sheep for which the place was noted; and the <span class=
              "tei tei-q">“eye-salve”</span> to be contrasted with the noted
              eye-powder of the neighboring temple of Asklepios, as the
              restorer of spiritual vision.<a id="noteref_363" name=
              "noteref_363" href="#note_363"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">363</span></span></a>
              Laodicea during the Roman period attained great prosperity, and
              was the meeting place of the Council of Laodicea in A. D. 361,
              but has long since been ruined and deserted. It lay some sixty
              miles southeast of Philadelphia, and east of Ephesus, in the
              valley of the Lycus, and was the leading bishopric of Phrygia
              throughout the Christian period.<a id="noteref_364" name=
              "noteref_364" href="#note_364"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">364</span></span></a>
              In this closing epistle of the seven the climax of promise is
              reached in the assurance that <span class="tei tei-q">“he that
              overcometh”</span> shall sit with Christ in his Messiah throne
              (v. 21), i. e. shall share with him in the glory and rule of
              the church triumphant. This promise seems to take a forward
              glance to the vision of the next two chapters, especially to
              the view of the Lamb in the midst of the throne. A preparation
              is thus made for the sudden transition from the introduction
              and epistles to the chief visions of the book, after the
              closing words of this epistle have been written. <span class=
              "tei tei-q">“He that hath an ear, let him hear what the Spirit
              saith to the churches,”</span> is a final voice of admonition
              and warning to the church in Laodicea, to each of the seven
              churches in Asia, and then through them to the whole church
              throughout the world in all time, exhorting them to hear and
              obey the message given in each and all of the seven
              epistles.</p>
            </div>
          </div>
        </div><span class="tei tei-pb" id="page112">[pg 112]</span><a name=
        "Pg112" id="Pg112" class="tei tei-anchor"></a>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc79" id="toc79"></a> <a name="pdf80" id="pdf80"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">II THE MAIN APOCALYPSE, Ch.
          4:1-22:5</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The Revelation
          Proper, which occupies the chief portion of the book, is a symbolic
          view of the great spiritual conflict of the ages, reviewing the
          whole course and outcome of the far-reaching struggle between the
          church and the world, with the multiple and diverse forces that are
          engaged in it, and setting forth the absolute decisiveness of the
          final issue. It consists of a series of seven visions which
          undertake to solve the apparent anomalies of God's present rule
          among men by affording recurrent glimpses of the working out of a
          great, comprehensive, underlying plan,—a providential and moral
          order in the world that is divine and sovereign, interpenetrated
          with a concurrent redemptive purpose that is gracious and
          elective,—which leads on through progressive stages of trial and
          warfare, of threatening and judgment, to the complete and final
          overthrow and punishment of all the wicked and to the full and
          glorious vindication and triumph of all the holy. The seven
          visions, when carefully examined, will be seen to be progressive in
          their revelation; for while they do not follow any line of temporal
          succession, they yet show a progress of thought and movement
          throughout. Beginning with the vision of God on the throne, a
          vision of sovereignty, they advance in manifest order through the
          vision of the seven seals, a vision of trial, and the vision of the
          seven trumpets, a vision of threatening, to the vision of conflict,
          a vision of warfare, which is central to all and furnishes a key to
          the general interpretation of the book. Then by a scale of
          descending climax they pass on to the vision of the seven vials, a
          vision of judgment, followed by the vision of victory, a vision of
          vindication, and this again by the vision of the New Jerusalem, a
          vision of triumph, which reveals the final goal of Christian hope
          in the immediate presence of God.<a id="noteref_365" name=
          "noteref_365" href="#note_365"><span class=
          "tei tei-noteref"><span style=
          "font-size: 60%; vertical-align: super">365</span></span></a> The
          purpose of the Apocalypse is thus disclosed to be interpretative of
          God's plan of the ages, an unfolding of the drama of destiny, in
          which, notwithstanding all apparent contradictions and present
          reverses, he is yet ever leading on to full and final victory in
          the end—through all the conflict he is winning, even against
          appearances, and will triumph at last,—a view full of encouragement
          for tried and disheartened Christians of the first and each
          succeeding century. Why God permitted <span class="tei tei-pb" id=
          "page113">[pg 113]</span><a name="Pg113" id="Pg113" class=
          "tei tei-anchor"></a> this struggle to be begun and then let it
          continue throughout the centuries, why he ever allowed sin to find
          a place among his moral creatures, is a topic nowhere entered upon
          or discussed throughout the book. It is evidently recognized as
          belonging to the unrevealed mysteries of God which lie outside the
          sphere of the present Revelation. But that he overrules all the
          apparently inapt and sinful conditions of this world for the
          ultimate good of his kingdom, and that he will victoriously triumph
          at last, is the assuring witness of the whole series of visions.
          The Apocalyptic form, we find, becomes more marked and definite in
          this main portion of the book, and the difficulties of
          interpretation are correspondingly increased; for they are no
          longer chiefly those of grammatical exegesis and historical
          allusion, but rather the elucidation of a body of mysterious
          symbols. The purpose and limits of the present volume forbid the
          discussion of many of the exegetical difficulties, and serve to
          confine attention mainly to the meaning of the symbolism as the
          chief subject concerning which there is wide difference of opinion.
          Questions of grammatical, or grammatico-historical, exegesis will
          be found more fully considered in the various commentaries to which
          the reader is referred in the footnotes. The visions and episodes
          into which the main part of the book is properly divisible, are
          given separately in the following analysis, i. e. the seven seals,
          trumpets, and vials are each considered in order consecutively, and
          the episodes which intervene are taken up after each sevenfold
          vision is complete, in order that they may be better understood.
          This preserves the connection of the seven in the series, and
          emphasizes by itself the lesson of the episodes which are
          interjected into the natural order.</p>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="toc81" id="toc81"></a> <a name="pdf82" id="pdf82"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">I The Vision of God on the Throne
            (A Vision of Sovereignty). Ch. 4:1-5:14</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The opening
            vision of the seven chief visions in the Revelation is a
            Theophany, revealing the majesty of the divine glory and the
            might of the sovereign rule of God as the abiding source of the
            church's confidence in the midst of trial and distress, and as
            the unfailing ground of faith in the fulfilment of the revelation
            that follows. This vision of the fifth and sixth chapters is
            preparatory to those that deal with the present and future
            prospects of the church upon earth, and with this in view it sets
            forth <span class="tei tei-pb" id="page114">[pg
            114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a>
            the causal and higher relations upon which the history of the
            church depends, viz. God's sovereignty in creation and in
            redemption; for it is only in relation to these two great abiding
            facts of the divine activity that the passing events of time have
            their true meaning. We look first upon the stability of the
            eternal throne, and upon the person of the divine atoning Lamb,
            and then we are better prepared to understand the drama of
            history, and to view with equanimity the dread scenes of crisis
            and conflict which belong to the lot of the church upon earth.
            The scene described in the fourth and fifth chapters, of the
            eternal throne with those who are attendant upon it, and of the
            Lamb in the midst of it, constitutes a proem to the succeeding
            visions, and may be thought of as continuing throughout and
            forming the background for all that follows, in the light of
            which it must be viewed and its meaning interpreted. In the fifth
            chapter the action proper to the Revelation begins with the
            taking of the sealed book, though some regard the action as
            beginning with the sixth chapter in the opening of the seals. The
            present vision is introduced with the phrase <span class=
            "tei tei-q">“after these things”</span> (v. 1), which does not
            indicate an interval of time but rather a succession of events,
            and always marks a break in the connection and a new phase of the
            revelation.</p>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc83" id="toc83"></a> <a name="pdf84" id="pdf84"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">1
              The Throne and the King, Ch. 4:1-3, 5a, and 6a</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">A door is
              opened in heaven that the seer may look in, and the trumpet
              voice of ch. 1:10 is heard again, saying, <span class=
              "tei tei-q">“Come up hither, and I will show thee the things
              which must come to pass hereafter”</span>, the further
              announcement of a prophetic vision, the sign not only that
              eternal verities are to be revealed, but that earthly things
              are to be seen from the heavenly point of view. And we are told
              that straightway John <span class="tei tei-q">“was in the
              Spirit”</span>, i. e. he became conscious of an additional
              impulse of divine rapture, for he was already in the Spirit
              (ch. 1:10); and then the throne of God, the seat of the divine
              government, is seen in the eternal splendor of repose, the
              reflection of the divine sovereignty, surrounded by a rainbow
              of emerald green arching above it, the emblem of God's covenant
              mercy (Gen. 9:13), and sending forth lightnings, thunders, and
              voices, the tokens of divine power, majesty, and judgment. The
              divine Person is presented as enthroned, but is not named, and
              is described only by comparison, <span class="tei tei-pb" id=
              "page115">[pg 115]</span><a name="Pg115" id="Pg115" class=
              "tei tei-anchor"></a> a touch of reverent reserve as consonant
              with religion as it is true to art. His appearance is glorious
              like jasper and sardius, the last and first of the precious
              stones on the breastplate of the highpriest, and part of the
              foundation stones of the heavenly city.<a id="noteref_366"
              name="noteref_366" href="#note_366"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">366</span></span></a>
              The pure jasper and the red sardius are the apparent symbols of
              purity and justice (cf. Ezek. 1:26, and 10:1; Dan. 7:9;
              <span class="tei tei-hi"><span style="font-style: italic">Bk of
              Enoch</span></span> 14:18f.). Before the throne, we are told,
              there is <span class="tei tei-q">“as it were, a sea of
              glass<a id="noteref_367" name="noteref_367" href=
              "#note_367"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">367</span></span></a>
              like unto crystal”</span>, the symbol of the calm and fulness
              of life in God's completed kingdom in contrast with the stormy
              sea of earthly nations, the calm of the heavenly life in
              antithesis with the turmoil of the earthly. This seems to be
              the more natural interpretation of the passage, yet the
              symbolism of the sea in the Revelation has been interpreted
              with a good deal of freedom, and there is wide difference of
              opinion concerning its meaning. It is regarded by many as the
              symbol of purification the antitype of the laver before the
              tabernacle, while others find in it a type of the eternal
              fulness of joy in the presence of God. Some think the sea is
              placed before the throne as a symbol of the former trial and
              conflict of the earthly life through which the saints have
              passed to reach the presence of God, and that it has now become
              a perpetual memorial of victory, for the sea is glassy and
              quiet as the sign that the conflict is over.<a id="noteref_368"
              name="noteref_368" href="#note_368"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">368</span></span></a>
              Other late writers connect the sea with early Hebrew ideas of
              the waters before the firmament (Gen. 1:7), traces of which
              continue to appear in Apocalyptic literature, and hold that
              this conception underlies the symbolism of the molten sea in
              Solomon's temple and forms the basis of the present
              description.<a id="noteref_369" name="noteref_369" href=
              "#note_369"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">369</span></span></a>
              With figures so flexible as these it is quite possible that
              different thoughts have been included, for the sea was closely
              interwoven with the early stage of Israel's history, and may
              have become a symbol covering a wide range of correlative
              ideas. But however we may interpret the meaning of the
              symbolism, the presence of the sea in the vision undoubtedly
              serves to enhance the <span class="tei tei-pb" id="page116">[pg
              116]</span><a name="Pg116" id="Pg116" class=
              "tei tei-anchor"></a> majesty and splendor of the scene, and
              may have been introduced partly for that purpose, though the
              sea undoubtedly had a permanent place in Hebrew thought.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc85" id="toc85"></a> <a name="pdf86" id="pdf86"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">2
              The Four and Twenty Elders, Ch. 4:4, 10 and 11</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The vision
              presents the worship of heaven in the forms of earth for our
              apprehension. The elders (Gr. <span class=
              "tei tei-q">“presbyters”</span>) are the ideal representatives
              of the redeemed church,<a id="noteref_370" name="noteref_370"
              href="#note_370"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">370</span></span></a>
              who are clothed in white raiment and placed round about the
              throne wearing golden crowns and sitting on lesser thrones
              reigning with Christ, the fitting tokens of royal dignity and
              authority, and of their triumphant victory through him who is
              their Saviour. They are ever active in service, casting their
              crowns before the throne and him that sitteth thereon as they
              worship, and joining in every chorus of adoration.<a id=
              "noteref_371" name="noteref_371" href="#note_371"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">371</span></span></a>
              Their number is that of the twelve patriarchs and apostles
              combined, indicating that they represent the church of both
              dispensations, the saints of the Old and New Testaments. They
              are not, however, the twelve patriarchs and apostles themselves
              enthroned, as suggested by some, but ideal beings who have a
              representative character. Their number, twice twelve, i. e.
              twice the national number of Israel, aptly symbolizes the
              glorified church of all the ages.<a id="noteref_372" name=
              "noteref_372" href="#note_372"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">372</span></span></a>
              Some find in these elders a group of angelic beings who are
              attendants of the divine glory and whose presence in the
              heavenly temple was a part of ancient Jewish tradition, as in
              the <span class="tei tei-hi"><span style=
              "font-style: italic">Judgment of Peter</span></span>, where it
              is said, <span class="tei tei-q">“For there are four and twenty
              elders, twelve upon the right hand and twelve upon the
              left.”</span><a id="noteref_373" name="noteref_373" href=
              "#note_373"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">373</span></span></a>
              There is no reason to infer, however, that the Greek term
              <span class="tei tei-q">“presbyters”</span>, or <span class=
              "tei tei-q">“elders”</span>, with its definite meaning in the
              New Testament church, is otherwise used in the Apocalypse, even
              though the elders are here the representatives of a class. It
              is quite possible that the earlier use of the four and twenty
              elders in Apocalyptic literature may have been the occasion of
              their introduction here, but there was nothing in the usage of
              the past to prevent its modified application in a Christian
              sense so natural as this in the first century; on the contrary
              it is quite in accord with the <span class="tei tei-pb" id=
              "page117">[pg 117]</span><a name="Pg117" id="Pg117" class=
              "tei tei-anchor"></a> gradually progressive method of
              Apocalyptic thought that they should be introduced here to
              represent the church enlarged by New Testament accessions. It
              is certainly quite beside the mark to affirm that this idea of
              the church as a combination of the Old and New Testament saints
              is <span class="tei tei-q">“medieval”</span>;<a id=
              "noteref_374" name="noteref_374" href="#note_374"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">374</span></span></a>
              when it is found so clearly in the Epistles of Paul.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc87" id="toc87"></a> <a name="pdf88" id="pdf88"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">3
              The Seven Lamps of Fire (or Torches), Ch. 4:5b</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">These lamps
              are seen burning before the throne which they serve to
              illumine, recalling the seven-branched candlestick in the
              tabernacle, and they are seven in number, doubtless, to
              indicate their fulness or completeness. We are told that the
              lamps <span class="tei tei-q">“are [i. e. are the symbol of]
              the seven Spirits of God”</span>; they are, therefore,
              evidently designed to represent the Holy Spirit throughout the
              Revelation, the seven Spirits that are before the throne (ch.
              1:4) and that serve to denote the fulness of the Spirit's
              operation, his manifold energy in contradistinction to the
              unity of his person. The fitness of fire, or a flaming torch,
              to symbolize the illuminative influence of the Spirit is quite
              evident, throwing light upon the throne and revealing God to
              men, but the use of seven torches, like that of seven Spirits,
              is peculiar to the Revelation, and is introduced, one is
              constrained to think, for a special purpose. That the Holy
              Spirit is indicated by this symbol throughout is shown by the
              context (cf. chs. 1:4 and 3:1), but it is evidently used here
              to set forth the Spirit from a particular point of view, i. e.
              to represent in a concrete form the divine perfection of the
              Spirit as displayed in his multiple activities. It seems to be
              an echo from the vision of Zechariah (ch. 3:9, and 4:10) where
              the divine pervasive insight is represented by the <span class=
              "tei tei-q">“seven eyes of the Lord”</span>, (cf. also Rev.
              5:6, <span class="tei tei-q">“the seven eyes of the
              Lamb”</span>).</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc89" id="toc89"></a> <a name="pdf90" id="pdf90"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">4
              The Four Living Creatures, Ch. 4. 6b-9</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The four
              living creatures (cf. Ezek. 1:5f.),—which are not to be thought
              of as <span class="tei tei-q">“beasts”</span> even in a good
              sense, as in the Authorized Version, but rather as in the
              Greek, <span class="tei tei-q">“the living ones”</span>, which
              gives a better idea,—are seen <span class="tei tei-q">“in the
              midst of the throne and round about the throne”</span>,
              evidently indicating their function in the heavenly court, to
              wait upon the divine Person, though their exact arrangement
              <span class="tei tei-pb" id="page118">[pg 118]</span><a name=
              "Pg118" id="Pg118" class="tei tei-anchor"></a> in the vision is
              not so clear.<a id="noteref_375" name="noteref_375" href=
              "#note_375"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">375</span></span></a>
              These are composite creature-forms that are manifestly to be
              identified with the cherubim of the Old Testament. Each
              creature consists of four representative forms of animal life
              combined in one, viz. that of the lion, the ox, the eagle, and
              man, together producing a strange, anomalous figure which is
              generally thought to personify wild animals, domestic animals,
              birds, and man, as possessing a common physical life, or
              created life in its entirety represented by its higher and more
              notable forms. In the Revelation each has a different face,
              according to the animal form which is made prominent, and not
              four faces as in Ezekiel (Ezek. 1:5-14), the individual life
              being thereby made more manifest. These living ones are ideal
              symbols of the physical creation, especially of all created
              life, and represent in the vision the entire earthly creation
              as sharing in the benefits of redemption,<a id="noteref_376"
              name="noteref_376" href="#note_376"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">376</span></span></a>
              manifesting the divine glory, and waiting upon God. They are
              used in the Old Testament as impressive symbols of the divine
              presence, and Jehovah is known as <span class="tei tei-q">“he
              that dwelleth between the cherubim”</span>, (Am. R. V.
              <span class="tei tei-q">“sitteth above”</span>—marg.
              <span class="tei tei-q">“is enthroned”</span>, i. e. upon the
              cherubim),<a id="noteref_377" name="noteref_377" href=
              "#note_377"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">377</span></span></a> a
              reflection of the thought embodied in the arrangement of the
              ark of the covenant, where the mercy seat with the shekinah
              flame was placed between the cherubim. In John's vision the
              living creatures are seen in closest proximity to the throne,
              and they lead the heavenly choir in an unceasing song of praise
              (the Creation Chorus, v. 8-11), the closing verse of the song
              indicating their function in the heavenly court to glorify God,
              as also the part they subsequently have in the song of the
              redeemed (the Redemption Chorus, ch. 5:13) reflects the nature
              of their worship. They are full of eyes, the sign of their
              all-seeing watchfulness; they have three pairs of wings, the
              symbol of their spiritual ministry, for three is the sign of
              the spiritual as the wings are of activity; and they are four
              in number while each is fourfold to indicate their relation to
              the organic world, for four is always the earth number. Also,
              they rest not day and night, showing the characteristic of life
              in its fullest energy and ceaseless activity, <span class=
              "tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id=
              "Pg119" class="tei tei-anchor"></a> saying <span class=
              "tei tei-q">“Holy, holy, holy,”</span> i. e. <span class=
              "tei tei-q">“holy”</span> thrice repeated,—three a symbol of
              the divine,—corresponding to the Trisagion of Isaiah's prophecy
              (ch. 6:3), declaring the holiness of God, the All-Ruler, as
              especially revealed in creation, all created beings ministering
              to the manifestation of the divine glory. The identity of the
              living creatures with the cherubim of the Old Testament is
              generally recognized, but the origin of the idea of the
              cherubim in connection with the worship of Jehovah is as
              obscure as the actual form is indefinite, though probably
              derived from a primitive stage of religious thought among the
              Semitic people, and early incorporated as a symbol in the
              religion of Israel. Apparently the form and conception varied
              somewhat through time, as will be seen by comparing Ezekiel's
              description with that which is given here, though the general
              idea remained the same. Some think the cherubim to have been
              originally the storm-clouds personified, regarded as supporting
              the divine throne and surrounding the divine Person, while the
              seraphim represented the lightning-flash revealing God to men.
              Others regard them as unidentified nature-forces idealized in
              forms of life, and traditionally associated with the throne of
              God. But whatever their origin, their meaning in Scripture is
              plain, viz. the physical creation waiting upon God.<a id=
              "noteref_378" name="noteref_378" href="#note_378"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">378</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc91" id="toc91"></a> <a name="pdf92" id="pdf92"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">5
              The Sealed Book (or Scroll), Ch. 5:1-5</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">A new phase
              of the vision now begins with chapter five, indicated by the
              words <span class="tei tei-q">“And I saw”</span>, setting forth
              the glory and honor of the exalted Redeemer, and indicating the
              divine purpose through him to throw light upon the plan of God
              for the ages. A sealed book or scroll, the sign that its
              contents are hidden, and written within and without, i. e. upon
              both sides, or within and also on the back,—filled to its very
              margins like the roll in Ezekiel (ch. 2:9-10),—indicating the
              exceeding fulness of its contents and the completeness of the
              divine plan, is seen lying <span class="tei tei-q">“in [or
              upon] the right hand of him that sat on the throne”</span>.
              This book, which at first no one can be found to <span class=
              "tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id=
              "Pg120" class="tei tei-anchor"></a> open, apparently contains
              God's multitudinous and unrevealed purposes concerning the
              future course of the church in the world,—as is afterward more
              fully indicated by the nature of the things portrayed when the
              seals are broken,—for it evidently pertains to the mysteries of
              the kingdom of God on earth, part of which are about to be
              disclosed to John.<a id="noteref_379" name="noteref_379" href=
              "#note_379"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">379</span></span></a>
              The book is closed by seven seals, a perfect number, the symbol
              implying that it is perfectly sealed or fully closed,<a id=
              "noteref_380" name="noteref_380" href="#note_380"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">380</span></span></a> a
              roll apparently sealed in sections, perhaps with the end of the
              parchment fastened down by the seals to its staff so that it
              cannot be opened except by one having authority to break the
              seals.<a id="noteref_381" name="noteref_381" href=
              "#note_381"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">381</span></span></a>
              The book itself, it should be noted, is never read at any
              period of the vision, showing that what it contains is not
              fully disclosed, but as the seals are broken the general nature
              of the contents of each section is symbolically portrayed in
              the form set forth in the succeeding vision of the seals.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc93" id="toc93"></a> <a name="pdf94" id="pdf94"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">6
              The Lamb, Ch. 5:6-8a</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At this
              point in the vision the divine Redeemer, Jesus Christ, appears
              in order to open the seals, portrayed as the Lamb of God, the
              recognized atoner for sin, a symbol of striking power to every
              one familiar with the Old Testament system of sacrifices. The
              importance of opening the seals had been already indicated in
              the vision (ch. 5:2f.) by the appearance of a strong or mighty
              angel, the sign of high rank and great power, proclaiming with
              a great voice, <span class="tei tei-q">“Who is worthy to open
              the book and to loose the seals thereof?”</span> And when no
              one was found <span class="tei tei-q">“in the heaven, or on the
              earth, or under the earth”</span>, i. e. in the place of the
              spirits of the dead—a phrase equivalent to saying that no one
              could be found in all the universe—the prophet wept much,
              showing his deep interest and bitter disappointment when his
              expectation seemed <span class="tei tei-pb" id="page121">[pg
              121]</span><a name="Pg121" id="Pg121" class=
              "tei tei-anchor"></a> about to fail. But one of the elders, a
              representative of the redeemed church, points out to John him
              who is able to open the book because he <span class=
              "tei tei-q">“hath overcome”</span>, indicating the glorified
              Redeemer as the source of help.<a id="noteref_382" name=
              "noteref_382" href="#note_382"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">382</span></span></a>
              He is described by the elder as <span class="tei tei-q">“the
              Lion that is of the tribe of Judah”</span> (Gen. 49:9), and
              <span class="tei tei-q">“the Root of David”</span> (Isa. 11:1),
              indicating his kingly<a id="noteref_383" name="noteref_383"
              href="#note_383"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">383</span></span></a>
              and prophetic relations to Israel; but when he appears to
              John's wondering view it is in sacrificial form as the Lamb of
              God,<a id="noteref_384" name="noteref_384" href=
              "#note_384"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">384</span></span></a>
              the sign of his priestly relation to his people, bearing marks
              as though he had been slain, but now standing in living power
              in the midst of the throne, the center of all attention and the
              glorified object of all worship, alike the agent of redemption
              and the consummation of sacrifice. The words <span class=
              "tei tei-q">“in the midst of the throne”</span> may mean in the
              center of the throne and encircled by it, or between the throne
              and those surrounding it. Some regard the throne as a
              semi-circle in the open side of which the Lamb stands, and
              within which are placed two of the living creatures, with the
              other two at the back, while the elders surround the throne,
              and the many angels form the outer circle,<a id="noteref_385"
              name="noteref_385" href="#note_385"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">385</span></span></a> a
              view that is helpful to those who wish detail in such matters,
              for the chief thought in the symbolism is sufficiently plain.
              It may also be worth while to note how clearly this symbolism
              implies that the redeemed church, represented by the elders,
              stands nearer to the throne of God than even the angels.<a id=
              "noteref_386" name="noteref_386" href="#note_386"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">386</span></span></a>
              The seven horns of the Lamb symbolize the fulness of his power,
              for the horn is the Hebrew emblem of power as seven is of
              fulness or completeness of quality; and his seven eyes
              represent the perfection of his vision and knowledge, seeing
              with the omniscient eyes of the Holy Spirit (Zech. 4:10) who
              proceedeth alike from the Father <span class="tei tei-pb" id=
              "page122">[pg 122]</span><a name="Pg122" id="Pg122" class=
              "tei tei-anchor"></a> and the Son.<a id="noteref_387" name=
              "noteref_387" href="#note_387"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">387</span></span></a>
              He takes the book out of the right hand of God as a token of
              his rightful authority, an act full of meaning, for he alone
              has prevailed and has power to open the book and to reveal
              God's purposes because he has redeemed the church and himself
              directs the path of her history. In this sublime vision of the
              Lamb in the midst of the throne we may be truly said to have
              reached <span class="tei tei-q">“the point of highest dramatic
              interest in the whole book”</span>.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc95" id="toc95"></a> <a name="pdf96" id="pdf96"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">7
              The Heavenly Worship, Ch. 5:8b-14</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The taking
              of the book is followed by an act of profound worship; the four
              living creatures and the four and twenty elders fall down
              before the Lamb, having each one a harp, the instrument of
              praise, and a golden bowl full of incense, representing the
              prayers of the saints, which they offer before God. Then they
              voice their thought in a new song, the song of the redeemed
              (the Redemption Chorus), which is rendered unto him that
              sitteth upon the throne, and unto the Lamb, declaring him
              worthy that hath been slain to take the book and to open the
              seals, and <span class="tei tei-q">“to receive the power, and
              riches, and wisdom, and might, and honor, and glory, and
              blessing”</span>,—a sevenfold or complete ascription of
              praise—who hath redeemed his people with his blood out
              <span class="tei tei-q">“of every tribe, and tongue, and
              people, and nation”</span>,—a fourfold or world-wide redemption
              for all peoples<a id="noteref_388" name="noteref_388" href=
              "#note_388"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">388</span></span></a>—<span class="tei tei-q">“and
              madest them <span class="tei tei-hi"><span style=
              "font-style: italic">to be</span></span> unto our God a kingdom
              and priests; and they reign upon the earth”</span>, even now in
              the midst of trials, in a spiritual sense which though
              imperfect foreshadows and assures their complete spiritual
              reign in the new world wherein dwelleth righteousness. This
              song is sung by the four living creatures as the
              representatives of the whole creation who unitedly rejoice in
              the work of redemption together with man, and by the four and
              twenty elders who represent <span class="tei tei-pb" id=
              "page123">[pg 123]</span><a name="Pg123" id="Pg123" class=
              "tei tei-anchor"></a> the church of all time, the personal
              subjects of redemption; and it is chorused by an innumerable
              company of angels, God's sinless creation, who are described as
              consisting of <span class="tei tei-q">“ten thousand times ten
              thousand”</span>, i. e. the square of a myriad, a hundred
              millions in number (or, as the words may mean, <span class=
              "tei tei-q">“myriads of myriads”</span> i. e. hundreds of
              millions), and in addition <span class="tei tei-q">“thousand of
              thousands”</span>, i. e. millions more,—a symbolical expression
              for a numberless host; and it is echoed by <span class=
              "tei tei-q">“every created thing which is in the heaven and on
              the earth and under the earth and on the sea”</span>, i. e. it
              is re-echoed from every created being throughout the universe.
              Thus the Chorus of Creation, wonderful as it was, is surpassed
              by the Chorus of Redemption: and the four living creatures who
              represent creation said in full accord, <span class=
              "tei tei-q">“Amen”</span>, while the four and twenty elders
              <span class="tei tei-q">“fell down and worshipped”</span> him
              that liveth forever and ever. The opening of the seals then
              follows, and because of its widely different bearing from that
              which precedes, is usually considered as forming a separate
              vision, though the transition is not otherwise marked than by a
              change of action and progress of thought.</p>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc97" id="toc97"></a> <a name="pdf98" id="pdf98"></a>

            <h3 class="tei tei-head" style=
            "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em">
            <span style="font-size: 120%">II The Vision of the Seven Seals (A
            Vision of Trial). Ch. 6:1-17, and 8:1</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The vision of
            the seven seals is a prophetic delineation of the trials and
            triumphs of the church of Christ throughout all her history,
            especially from the days of John to the end of the world,
            depicted in the symbols of Apocalyptic. These trials fall upon
            all men in common, and from another point of view are also
            judgments upon the sinful world, but they are regarded here
            chiefly as involving the church in suffering, and as preparing
            the way for the triumph of the kingdom of God, the coming of our
            Lord, and the final consummation of all things. The opening of
            the seals by Christ indicates his purpose of revealing the hidden
            contents of the book which he had taken from the right hand of
            God (ch. 5:7), and the number of the seals (seven) shows the
            completeness of the series. The order of the seals is
            progressive, but they have no definite or categorical
            time-relation; they regard only the ceaseless swing of the ages
            ever sweeping on toward the final consummation. The underlying
            divine purpose of testing men by moral struggle is apparent
            <span class="tei tei-pb" id="page124">[pg 124]</span><a name=
            "Pg124" id="Pg124" class="tei tei-anchor"></a> throughout; the
            trials set forth are disciplinary to those who believe, but
            punitive to those who resist. The form of trials in the vision is
            that of an illustrative symbolism which should not be limited in
            interpretation to the few particular kinds of trouble that are
            described, but should be taken as representative of the whole
            round of sorrows endured by God's people throughout all time, a
            prophetic forecast which, though receiving an immediate
            fulfilment in the experience of the early church, has yet had and
            will have a further and wider fulfilment throughout the course of
            the ages. The subordinate element of judgment upon the wicked in
            the vision is implied rather than stated, except under the sixth
            seal; nevertheless upon further reflection it may be clearly
            seen, for the advancing conquest of Christ includes the overthrow
            of the wicked, while the sorrows of war, famine, and death fall
            upon them without any consolation like the recompense of the
            righteous, the avenging of the martyrs is foretold as eventually
            to be visited upon them, and amidst the terrors of the final
            judgment they find no availing refuge, but cry to the mountains
            and to the rocks to fall upon them to hide them from the face of
            him that sitteth on the throne, and from the wrath of the Lamb.
            This bearing of the trials of the seals, revealing judgment upon
            the world, should not be overlooked in our interpretation, though
            we should not lay special stress upon it, for it is not the
            foremost thought in mind.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">In entering
            upon the more obscure portions of the book it may be well to
            remind the reader that the interpretation will be much
            simplified, and many of the difficulties will disappear, if we
            regard all the mysterious action in these visions as in the
            broadest sense symbolical, and not requiring detailed
            application. And although an effort may well be made to recover
            what has been called the <span class=
            "tei tei-q">“ground-view”</span> of the Apostle, i. e. the
            natural application of the prophecy that lay in the immediate
            horizon of history and belonged to the conditions of his time,
            yet this cannot be regarded as absolutely essential to the
            correct interpretation for us and for all ages. We should not
            forget that we are dealing with what is really a great creative
            poem in prose, containing idealized conceptions of widely
            pervasive principles, and therefore its true interpretation lies
            in facts of universal experience rather than in the special
            circumstances which helped <span class="tei tei-pb" id=
            "page125">[pg 125]</span><a name="Pg125" id="Pg125" class=
            "tei tei-anchor"></a> to give it form in the mind of the writer,
            but beyond which he passed with poetic freedom to grasp the
            larger ideal—for to deny that John had any such ideal in mind is
            to do injustice both to his prophetic and poetic insight. And if
            in our anxiety to reproduce the author's native horizon, we allow
            the basis of historical fact to become the chief matter of
            concern, we are sure to lose in literary insight in the
            interpretation of the book far more than we gain through
            clearness of local perspective. For it is always to be reckoned
            <span class="tei tei-q">“amongst the impediments to the study of
            literature ... that the personality of the author, and the
            circumstances of actual life, are forever being allowed to
            interpose between a creative poem and the mind of the
            reader”</span>,<a id="noteref_389" name="noteref_389" href=
            "#note_389"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">389</span></span></a> to
            the constant hindrance of any free following of the author's
            constructive idealization. And it is only by avoiding this
            narrowing influence of realism that we are at all likely to reach
            the heart of the Apocalypse.</p>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc99" id="toc99"></a> <a name="pdf100" id=
              "pdf100"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">1
              The Opening of the First Seal, Ch. 6:1, 2</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The Lamb as
              the ruler and revealer of destiny opens the seals. At the call
              of one of the four living creatures, <span class=
              "tei tei-q">“come”</span>,<a id="noteref_390" name=
              "noteref_390" href="#note_390"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">390</span></span></a> a
              white horse and his rider, who bears a bow, the sign of
              warfare, and receives a crown, the token of victory, appear in
              view, representing Christ going forth conquering and to
              conquer,<a id="noteref_391" name="noteref_391" href=
              "#note_391"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">391</span></span></a> a
              vision depicting the beginning and trend of the gospel age: the
              symbol of the victory of Christ's cause attained through
              conflict, Christianity triumphing in the earth,—for the
              progress of the life of the church is viewed like that of the
              national life of Israel as marked by constant conflict. The
              assurance of victory is made to precede the revelation of trial
              as a ground of comfort and confidence throughout the succeeding
              seals. We may properly regard the contents of this seal as a
              present view of the onward course of the <span class=
              "tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id=
              "Pg126" class="tei tei-anchor"></a> church, the details of
              which are to be imagined rather than described, a suggestive
              picture which stamps itself upon the mind, for the figure of
              the crowned and conquering Christ once distinctly seen can
              never be effaced but marks all our after-thought of him. This
              vision was realized in some measure in the splendid growth of
              the church in the first and following centuries, but the full
              realization of its promise lies in the fulness of the ages (ch.
              19:11-21)—Christ is ever moving on through the years to final
              victory.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Many
              historical interpreters find in this rider the symbol of
              conquest, especially of judgment on the Roman Empire by the
              Parthians, indicated by the bow, their usual weapon, and
              premonitory of the end.<a id="noteref_392" name="noteref_392"
              href="#note_392"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">392</span></span></a>
              In that case the first seal, like the succeeding ones, would
              indicate a form of trial to the church. Others see in the rider
              the sign of Roman conquest, and in the subsequent seals
              precursors of the destruction of Jerusalem, assuming the
              earlier date of the book. These views, however, fail to
              recognize the close similarity and apparent identity of the
              rider in this vision with the one on the white horse in chapter
              nineteen (v. 11) who is evidently divine;<a id="noteref_393"
              name="noteref_393" href="#note_393"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">393</span></span></a>
              nor do they agree with the above view as to the scope of the
              seals, but limit them to the first century, while in the
              interpretation given in this work they reach forward throughout
              the history of the church to the end of time. We must be duly
              careful, according to the symbolic view, not to limit the
              prophecy to too narrow a scope in its complete fulfilment, and
              especially not to exclude the world-wide and universal
              reference, even though it be regarded as the secondary meaning,
              since to many minds this is the essential and larger thought in
              the vision. For we should not forget that while the visions of
              the Apocalypse, like the voices of prophecy and the parables
              and teachings of our Lord, had their immediate occasion and
              purpose, yet this becomes in turn the ground and instrument of
              a wider and permanent divine message to all mankind, and that
              this is the message which is our chief concern.</p>
            </div><span class="tei tei-pb" id="page127">[pg
            127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc101" id="toc101"></a> <a name="pdf102" id=
              "pdf102"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">2
              The Opening of the Second Seal, Ch. 6:3, 4</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At the call
              of the second living creature, <span class=
              "tei tei-q">“Come”</span>, a red horse and his rider appear, to
              whom is given a great sword, and power to take peace from the
              earth: the symbol of war, and of consequent trial to the
              church. The blood-red horse with his armed rider betokens the
              carnage of battle, and suggests all the horrors of bloodshed
              with its accompanying train of suffering. It is a prediction
              not of any particular war or wars, but of war in general, as
              the <span class="tei tei-q">“wars and rumors of wars”</span> in
              our Saviour's discourse (Mt. 24:6). And it was only as it was
              <span class="tei tei-q">“given unto him”</span> (v. 4), we are
              told, that the rider could accomplish his mission, thereby
              indicating the divine authority, limitation, and restraint. The
              sword is the same as the sacrificial knife, and the term used
              for slaying in the passage is the Greek term for killing the
              sacrificial victim, which may be intended to imply that the
              slaughter of the saints is to be included with others.<a id=
              "noteref_394" name="noteref_394" href="#note_394"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">394</span></span></a>
              The contents of this seal were realized to some extent in the
              Jewish war connected with the fall of Jerusalem, and in the
              subsequent wars of the Roman Empire which entailed great
              suffering upon the church as well as upon the world. The form
              of the prophecy, however, does not preclude reference to the
              then past as well as to present and to future events; it points
              to the experience of God's children in every age, to the Jewish
              as well as the Christian church, though doubtless with the
              future specially in view. These sorrows have been repeated
              again and again in the numberless wars of history, and may be
              repeated afresh in the future, for war is a constant trial of
              the church throughout the centuries. The symbol of the armed
              rider on the blood-red horse presents a vivid picture of the
              horrors of war. It was a figure which spoke to the imaginative
              Eastern mind with a power superior to words, especially to
              those who had known in their own experience the destructive
              ravages of war; but the details were left to be supplied by
              individual thought.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc103" id="toc103"></a> <a name="pdf104" id=
              "pdf104"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">3
              The Opening of the Third Seal, Ch. 6:5, 6</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At the call
              of the third living creature, <span class=
              "tei tei-q">“Come”</span>, a black horse and his rider appear,
              weighing out grain with a balance: the symbol of famine, want,
              and consequent <span class="tei tei-pb" id="page128">[pg
              128]</span><a name="Pg128" id="Pg128" class=
              "tei tei-anchor"></a> suffering by the church. This expressive
              figure of the black horse and his rider with a balance foretold
              in a form that surpassed the power of language to describe, the
              prevailing gloom and distress of famine. Grain is sold by
              weight instead of measure, thereby indicating its scarcity
              (Ezek. 4:16), and the price is from eight to twelve times its
              usual cost, the food of a working man requiring his entire
              wages, and leaving those dependent on him without
              support.<a id="noteref_395" name="noteref_395" href=
              "#note_395"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">395</span></span></a>
              The famine indicated is not, however, any special season of
              want, but recurrent famine as a condition of trial, and is
              limited in its extent, as indicated by preserving the oil and
              the wine which may be regarded as typical articles of food, or
              the best of the things of common life<a id="noteref_396" name=
              "noteref_396" href="#note_396"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">396</span></span></a>—a
              famine affecting the poor rather than the rich, the multitude
              rather than the few. The contents of this seal were realized in
              prevailing famines such as that under Claudius, that at the
              siege of Jerusalem, and many other seasons of want which have
              occurred at different times throughout the ages, but especially
              in the ancient world and in the Far East. The emaciation and
              terror produced by hunger and want was a form of suffering too
              well known among the inhabitants of those lands to need any
              further emphasis—it spoke a language of its own to all those
              who had felt its power.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc105" id="toc105"></a> <a name="pdf106" id=
              "pdf106"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">4
              The Opening of the Fourth Seal, Ch. 6:7, 8</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At the call
              of the fourth living creature, <span class=
              "tei tei-q">“Come”</span>, a pale, ashen colored, or green
              horse, and his rider Death appear, with Hades following after,
              i. e. the world of departed spirits accompanying death as his
              after-part to swallow up his victims, both personified, and
              with power given them to kill with the sword and with famine
              and with death in all its forms: the symbol of mortality in the
              church, destroying the forces of the kingdom. The pale green or
              livid horse, the color of a corpse, reflects the ghastliness of
              a dead body bordering on dissolution, and points to the ruin
              wrought by death. Death is here considered as in itself a
              trial, and some of the more terrible <span class="tei tei-pb"
              id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class=
              "tei tei-anchor"></a> and widespread agencies by which it is
              brought about are mentioned in order to make its ravages more
              impressive. Among other forms death by sword and famine are
              included, evils already introduced under the two former seals
              as the occasion of suffering, but here regarded as leading to
              death and constituting a separate trial. The trial of this seal
              is also limited, and affects only one fourth of men, i. e. a
              fractional part, not an actual fourth, the fourth being perhaps
              suggested by the four horsemen. The contents of this seal were
              realized in the fearful mortality of Roman times by means of
              the fourfold scourge of sword, famine, pestilence, and wild
              beasts, the crown of all sorrows to the Jewish mind; but they
              have also been realized in a similar way, though different
              form, through the many dread visitations of death in later
              days.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">It will be
              noticed that almost every part of the symbolism in these
              visions has a meaning of its own. The horse in motion seems to
              indicate the swift progress and triumphal march through the
              earth of the things represented in the first four seals, viz.
              of Christianity the conquering religion, and also of war,
              famine, and death, the widespread terrors which are
              impersonated by the riders as treading the path of the
              centuries. The color of the different horses, too, is not
              without significance; white is the sign of victory (white
              horses were not uncommonly ridden by Roman conquerors)<a id=
              "noteref_397" name="noteref_397" href="#note_397"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">397</span></span></a>
              and it is also the symbol of purity, while red is the symbol of
              bloodshed, black of want, and pale or ashen green of death,
              each of the latter betokening something of the nature of the
              scourge which they bring to men. The whole content of the seals
              presents a bare outline of various forms of suffering, and is
              intended to typify a multitude of sorrows that are unnamed. It
              should be noted, too, that at the close of the fourth seal a
              division of the seals is apparent into two groups with four and
              three in each. The first four relate to the sphere of the
              natural world, as the number four indicates, and the fact also
              that they are ushered in by the four living creatures who
              represent creation. These seals are chiefly designed to show
              that during the period in which Christ is carrying forward his
              conquest unto <span class="tei tei-pb" id="page130">[pg
              130]</span><a name="Pg130" id="Pg130" class=
              "tei tei-anchor"></a> victory, both trial and suffering in this
              world form part of the divine purpose of discipline for his
              people which cannot be escaped from but should be endured with
              patience and hope. The last three seals relate to the things of
              the spiritual life, of which three is the symbol, and point
              forward to the future and great reward in the world to come
              which is about to be realized by those who are faithful. The
              same division into four and three, pertaining to the natural
              and the spiritual, though with a distinctive application, is
              found in the visions of the trumpets and vials (see <a href=
              "#Appendix_D" class="tei tei-ref">App'x. D</a>).</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc107" id="toc107"></a> <a name="pdf108" id=
              "pdf108"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">5
              The Opening of the Fifth Seal, Ch. 6:9-11</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At the
              opening of the fifth seal a vision of the souls of the martyrs
              appears, viz. of those <span class="tei tei-q">“that had been
              slain for the word of God, and for the testimony which they
              held”</span> (cf. ch. 19:10), who are now seen underneath the
              altar (i. e. the equivalent of the great brazen altar of
              sacrifice in the Jewish service, at the foot of which the blood
              of the sacrificial victims was poured) as the sign of their
              having sacrificed their lives for the truth. The altar is in
              the heavenly temple, which to the Jewish mind was the archetype
              of the earthly, where they are found crying to God as their
              master<a id="noteref_398" name="noteref_398" href=
              "#note_398"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">398</span></span></a>
              to judge and avenge them, i. e. calling for vindication, not
              for vengeance in the earthly sense; and they receive each a
              white robe, the recognized symbol of purity and victory, and
              are bidden to rest until the roll of martyrs is complete:<a id=
              "noteref_399" name="noteref_399" href="#note_399"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">399</span></span></a>
              the symbol of martyrdom so often experienced by the church
              throughout the ages. These saints of God have not been
              delivered from death, but they have been delivered through
              death. The limit of this trial is the <span class=
              "tei tei-q">“little time”</span> of the church's further
              conflict, a period looked upon as relatively short in the whole
              course of the centuries, though not in itself necessarily short
              or definitely limited, for the <span class="tei tei-q">“little
              time”</span> is practically the whole period of this and the
              preceding seals. The contents of this seal <span class=
              "tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id=
              "Pg131" class="tei tei-anchor"></a> were partly realized in the
              ten persecutions of the early church, especially those under
              Nero, and under Domitian, belonging to the period of the
              Apocalypse; but they have also been realized in every
              subsequent persecution that has followed the planting of the
              gospel in heathen lands. The martyrs belong to all ages and all
              nations, and include every man who has given his life as a
              testimony for the truth; and this seal looks along the whole
              line and comprehends every martyr of every age.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc109" id="toc109"></a> <a name="pdf110" id=
              "pdf110"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">6
              The Opening of the Sixth Seal, Ch. 6:12-17</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At the
              opening of the sixth seal a vision of an earthquake appears, in
              which the sun became black as sackcloth of hair, the whole moon
              as blood, and the stars of heaven fell, while even the heaven
              itself was removed as a scroll when it is rolled up, and every
              mountain and island were moved out of their places, for we are
              told that the day, the great day, of divine wrath is come: the
              symbol of judgment and retribution, especially of the last
              judgment, and of the destruction of the world. The terrors of
              the judgment thus described are sevenfold, affecting the earth,
              the sun, the moon, the stars, the heavens, the mountains, and
              the islands; and seven classes of men are mentioned, who call
              to the rocks and the mountains to fall upon them and to hide
              them from the wrath of the Lamb, viz. the kings of the earth,
              the princes, the chief captains, the rich, the strong, and
              every bondman, and every freeman,—additional signs of
              universality and completeness. The contents of this seal have
              been realized in one way in the crises of history and the fall
              of empires, which we may regard as described here after the
              analogy of Jewish Apocalyptic, under the form of a great
              catastrophe of nature bringing to an end the existing order of
              things—the fortunes of the people of God, though not their
              fate, being conceived of as inseparably interwoven with the
              world of nature; but this is only a temporary and passing
              fulfilment which foreshadows and points to the final day of
              wrath (called in Greek (v. 17), <span class="tei tei-q">“the
              day, the great [day] of their wrath”</span>, i. e. of the wrath
              of God and of the Lamb), or the day of the Lord,<a id=
              "noteref_400" name="noteref_400" href="#note_400"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">400</span></span></a>
              <span class="tei tei-pb" id="page132">[pg 132]</span><a name=
              "Pg132" id="Pg132" class="tei tei-anchor"></a> and the end of
              the world. The End is a constant element in all Apocalyptic
              writings, as it is the recurrent point of interest with John in
              the Apocalypse; and it was undoubtedly due to the influence of
              Jewish Apocalyptic conceptions that an expectation commonly
              prevailed in the primitive church that the End was close at
              hand, and that it would come not through development but
              through crises of judgment.<a id="noteref_401" name=
              "noteref_401" href="#note_401"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">401</span></span></a>
              The important part which the End has in the Apocalypse may be
              regarded as owing in some degree to the place it must
              necessarily occupy in any exhaustive scheme of the course of
              the world; but it is perhaps more largely due to the peculiar
              view-point of Apocalyptic, which exalted the End out of
              proportion to the present in order to impress more deeply its
              lessons.<a id="noteref_402" name="noteref_402" href=
              "#note_402"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">402</span></span></a></p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">All the
              visions of the six seals had a particular application and an
              undoubted though partial fulfilment in the first age in which
              they were given; but they have a wider and more perfect
              fulfilment in all subsequent time, and perhaps will have an
              especially complete fulfilment in the last time, such as we
              know that the sixth seal will surely have. To seek constantly,
              however, for a merely literal fulfilment is surely to emphasize
              the least important part of their meaning, and to limit them
              narrowly to a definite historical event is to rob them of their
              larger purpose, for they are wide-flung types that speak as
              with a thousand tongues to the open ear and ready mind.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">[In the
              order of the Revelation the connection is at this point
              interrupted and the climax suspended by introducing the Episode
              of the Sealed Ones (ch. 7:1-17), which will be found under IIb.
              The episodes are given separately in this outline, and outside
              of their proper position in the text, for the sake of clearness
              and emphasis].</p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc111" id="toc111"></a> <a name="pdf112" id=
              "pdf112"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">7
              The Opening of the Seventh Seal, Ch. 8:1</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At the
              opening of the seventh seal a vision of heaven wrapped in
              perfect silence appears: the symbol of mystery, the unrevealed,
              the unspoken, the ineffable bliss of heaven which cannot be
              told in human words or portrayed in physical form, the great
              sabbath of the church's history,—a significant sign of the
              deep, unbroken rest <span class="tei tei-pb" id="page133">[pg
              133]</span><a name="Pg133" id="Pg133" class=
              "tei tei-anchor"></a> from conflict and toil into which the
              people of God shall enter at the end of the earthly trial, and
              of the fulness of joy to be realized in the future life of the
              redeemed when the conflict and judgment of this world are over,
              all of which now lies beyond the power of words or vision to
              describe or display. The form of the vision is remarkably
              suggestive; the silence indicates that which cannot be spoken;
              it gives time for thought that is beyond expression, deepens
              <span class="tei tei-q">“the sense of trembling
              suspense”</span>, and serves to quicken anticipation of the
              revelation to follow.<a id="noteref_403" name="noteref_403"
              href="#note_403"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">403</span></span></a>
              The contents of this seal are to be realized in the future life
              of the redeemed after the conflict and judgment of this world
              are over, and they cannot now be revealed except in symbol;
              they lie beyond the sphere of earthly thought. The half-hour is
              a broken, fractional number, implying a limited period, and is
              here the sign of the relatively brief time during which John
              beheld the vision,—for the period covered by the thought of the
              vision is the whole period of eternity, the future endless life
              with God, and only a glimpse of it is given at this point in
              order to reassure the hearts of God's children in the midst of
              conflict,—thus affording an impressive break between the seals
              and the trumpets, which, though short in itself, must have
              seemed relatively long to the beholder in the midst of such
              stirring scenes. The silence may have been suggested to John's
              mind by that which the people kept during the time when the
              priest offered incense in the temple, for we find that the
              offering of incense by an angel immediately follows (v.
              2-5),<a id="noteref_404" name="noteref_404" href=
              "#note_404"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">404</span></span></a>
              and the solemnity of that time in John's own experience of the
              ritual worship may well have left its impress upon his mind. In
              closing the series it remains to be said that the last seal,
              notwithstanding that its contents are incompletely developed,
              yet joins with the first, and serves to mark out the whole
              course of the church's history through all the dread and storm
              of the other seals, as ever advancing from opening conquest to
              final peace, all the trials of the seals leading on to deep
              quiet in the end, the symbol of the great and enduring peace of
              God.</p><span class="tei tei-pb" id="page134">[pg
              134]</span><a name="Pg134" id="Pg134" class=
              "tei tei-anchor"></a>

              <p class="tei tei-p" style="margin-bottom: 1.00em">It may be
              well for us before entering upon the episode of consolation in
              the seventh chapter, to review rapidly the steps by which the
              prime purpose of the Apocalypse has been thus far wrought out
              in the vision of the seven seals, viz. to encourage the hearts
              of weak and suffering Christians and to fortify their patience
              on the upward way in the midst of trial and distress by
              pointing out the path of faith and hope alike to the certainty
              of victory in the future days of the church upon earth, and to
              the fulness of joy reserved for the redeemed in the far and
              fadeless glory beyond. The deeper lesson of the first four
              seals is one of absolute trust in God when the way, as then,
              was dark and the hearts of men terror-stricken. God has not in
              any sense forsaken his people, the vision proclaims, though his
              path and purpose lie hidden in the night. Amid all the trials
              of the earthly life his plan is working out unseen through the
              way to final victory. His people must learn the lesson of
              discipline in the path by which he leads, and strive to trust
              and be patient and obey, while he with unerring wisdom rules
              and works and wins. The closing three seals contain a more
              direct revelation of hope and comfort. Under the fifth seal the
              peace of the future life and the guarantee of recompense to the
              saints is reassured; the vision of the sixth leads to the
              episode of consolation which portrays the safe gathering of the
              redeemed on God's right hand at last, while the contents of the
              seal itself point to the surety and justice of divine judgment
              that shall inevitably fall upon sin and sinners; and the
              seventh reveals the endless and unbroken peace and glory of the
              future life with God. Thus, contrary to all appearances in the
              world of men, the perplexing trials of the Christian life are
              seen in the apocalyptic vision to be not in vain; the painful
              discipleship of Jesus has its abundant reward hereafter; the
              certain and unfailing victory of the righteous lies at the very
              heart of the eternal purpose of God; and this triumphant hope
              is presented as an abiding consolation for the Christian mind
              in the midst of prevailing trial and distress.</p>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="toc113" id="toc113"></a> <a name="pdf114" id=
            "pdf114"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">IIb The Episode of the Sealed Ones
            (A Vision of Salvation Assured). Ch. 7:1-17</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The episode of
            the sealed ones is a vision of consolation, that is introduced as
            a digression between the sixth <span class="tei tei-pb" id=
            "page135">[pg 135]</span><a name="Pg135" id="Pg135" class=
            "tei tei-anchor"></a> and seventh seals, elaborating the idea of
            redemption inwrought with judgment, and showing the safety, even
            in the midst of tribulation, of God's people who are divinely
            sealed, as also the certainty of their final reward. It is given
            for the encouragement of tried and suffering Christians who
            cannot understand why they suffer, and as an answer to the
            question in ch. 6:17, <span class="tei tei-q">“who shall be able
            to stand?”</span> i. e. in the midst of such judgment as is
            depicted under the sixth seal. There is, of course, a manifest
            element of consolation for the saints in the contents of the
            seals themselves, as indicated above, viz. the certainty of
            victory under the first, the divine limitation and control
            signified in the second, third, and fourth, the promise of peace
            and reward in the fifth, of vindication and judgment in the
            sixth, and of the heavenly rest in the seventh; but this word of
            comfort receives such a distinct reinforcement and emphasis in
            the episode interposed as to indicate clearly its purpose. The
            blessed consolation for God's people in all ages given in the
            book of Revelation has not, perhaps, been sufficiently emphasized
            in the past,<a id="noteref_405" name="noteref_405" href=
            "#note_405"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">405</span></span></a> yet
            this has always made it a cherished message for those in
            affliction. The episode is found to consist of two parts,
            corresponding in some degree to the two dispensations, the Old
            and the New, the first setting forth the surety of salvation in
            the divine choice out of Israel (v. 1-8), and the second the
            fulness of salvation in the restoration to the divine presence of
            the entire body of the redeemed out of all nations (v. 9-17), the
            two together manifesting the consoling thought that redemption
            triumphs in the midst of judgment.</p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc115" id="toc115"></a> <a name="pdf116" id=
              "pdf116"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">A
              The Sealed of Israel, Ch. 7:1-8</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The first
              part of the episode shows Israel's share in the sure and
              unfailing results of God's elective and redemptive purpose, and
              through this the wider truth that God seals and keeps all his
              own (cf. Ezek. 9:1-6).<a id="noteref_406" name="noteref_406"
              href="#note_406"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">406</span></span></a></p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc117" id="toc117"></a> <a name="pdf118" id=
                "pdf118"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                1 The Angels Holding the Winds, Ch. 7:1-3</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">At the
                bidding of another angel who ascends from the sunrising as
                the sign that he brings light and hope, <span class=
                "tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id=
                "Pg136" class="tei tei-anchor"></a> and who bears the seal of
                the living God as the token of his authority, <span class=
                "tei tei-q">“the four angels to whom it was given to hurt the
                earth and the sea”</span> restrain the winds, which are
                apparently those of destruction and judgment, until the act
                of sealing has been accomplished: the symbol of the delay of
                God's final judgment upon the world until all his chosen ones
                are sealed, i. e. are marked as the subjects of redemption,
                or until his redemptive purpose is complete—the choice
                beginning with Israel. Four, the earth number, is the number
                of the angels, corners, and winds in the vision, indicating
                the world-wide character of the judgment; and the sealing is
                upon earth, though apparently not to be thought of as
                occurring in any particular point of time, and not therefore
                to be placed, as by some, just preceding the final judgment,
                for in a wider sense the sealing stands as a symbol of
                redemption as a whole, viewed in effect as a process
                concurrent with the trials of the seals, and illustrated by
                its operation in Israel.<a id="noteref_407" name=
                "noteref_407" href="#note_407"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">407</span></span></a>
                The time of holding back the winds is the entire period of
                divine grace, and the sealing shows the brighter side of the
                former picture of trial and suffering—God is ever doing what
                he did in Israel.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc119" id="toc119"></a> <a name="pdf120" id=
                "pdf120"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                2 The Number of the Sealed, Ch. 7:4-8</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                redeemed are sealed upon the forehead, the sign of the
                visible and personal ownership of Christ, but the act of
                sealing is not revealed; as the act of God it is hidden, and
                only the number of the sealed is given, a hundred and
                forty-four thousand, i. e. the square of twelve, the national
                number, multiplied by a thousand, the cube of ten, the number
                of completeness,—twelve thousand from each tribe, or twelve,
                the number of the tribes of Israel, multiplied by a thousand,
                the number of heavenly completeness: the symbol of a vast,
                complete, but indefinite number chosen from the people of
                Israel and kept unto eternal life as the first-fruits unto
                God and the Lamb, the true or ideal people of Israel, who are
                in a sense representative of all the redeemed. Other
                interpreters, accepting the apocalyptic-traditional view of
                late writers, regard the first section of the episode (v.
                <span class="tei tei-pb" id="page137">[pg 137]</span><a name=
                "Pg137" id="Pg137" class="tei tei-anchor"></a> 1-8) as a
                reproduction in form or substance from a Jewish apocalypse,
                while the second section (v. 9-17), where there is so
                manifest an expansion of the horizon, is the Christian
                development of the same idea, showing how the older vision
                may be understood in our time.<a id="noteref_408" name=
                "noteref_408" href="#note_408"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">408</span></span></a>
                Such views evidently have strong attraction for the modern
                mind, but it may well be doubted whether such a view solves
                as many difficulties as it creates, for it assumes the
                existence of documents that have no evidence on which to rest
                except the theory which assumes them.</p>
              </div>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc121" id="toc121"></a> <a name="pdf122" id=
              "pdf122"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">B
              The Redeemed Out of All Nations, Ch. 7:9-17</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">In this
              section is presented a view of all the glorified in heaven,
              showing the world-wide results of redemption, and the ultimate
              felicity of the redeemed, a scene of triumph in vivid contrast
              with the trials and sufferings of the church upon earth, and a
              striking illustration of the difference which Christ has
              brought about through his atoning work.<a id="noteref_409"
              name="noteref_409" href="#note_409"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">409</span></span></a></p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc123" id="toc123"></a> <a name="pdf124" id=
                "pdf124"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                1 The Innumerable Multitude, Ch. 7:9</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">With the
                opening of the second part of the episode there is a sudden
                expansion of the horizon; every barrier of race and nation
                has disappeared, and a triumphant multitude of the saved from
                all peoples, a company which no man could number, far
                surpassing that of Israel, is seen standing before the throne
                and before the Lamb, arrayed in white robes, the symbol of
                purity,<a id="noteref_410" name="noteref_410" href=
                "#note_410"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">410</span></span></a>
                and having palms in their hands, the token of joy as well as
                victory (cf. <span class="tei tei-hi"><span style=
                "font-style: italic">I Macc.</span></span> 13.51), and
                perhaps, also, as a sign of triumphant homage to the Lamb.
                The use of palms in the Feast of Tabernacles may have been
                foremost in thought here, but we need not confine the
                significance of the figure to the Jewish symbolism of joy. It
                probably includes all the ideas connected with palms that
                were familiar to the thought of the time, without regard to
                their origin; for it is not justifiable to assume that the
                Apocalypse contains no ideas borrowed from heathen antiquity,
                but moves exclusively within the circle of sacred, that is,
                Jewish imagery and symbols.<a id="noteref_411" name=
                "noteref_411" href="#note_411"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">411</span></span></a>
                This represents an opinion <span class="tei tei-pb" id=
                "page138">[pg 138]</span><a name="Pg138" id="Pg138" class=
                "tei tei-anchor"></a> which in the light of later studies in
                Apocalyptic cannot be maintained, though manifestly
                everything has been assimilated by the Jewish conception,
                from whatever source it may have been derived. The phase of
                the vision presented in the ninth verse, affords a view of
                the redeemed church in its fulness, the multitude of the
                saved from both covenants now joined in one body in which no
                distinction of race or nation exists, a view much wider in
                its scope than the former one of the sealing.<a id=
                "noteref_412" name="noteref_412" href=
                "#note_412"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">412</span></span></a></p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Many
                commentators, it must be recognized, view this passage
                differently (v. 4-9), and maintain the full identity of the
                hundred and forty-four thousand and the great multitude by a
                somewhat strained exegesis, making the hundred and forty-four
                thousand the symbol of the Christian church.<a id=
                "noteref_413" name="noteref_413" href=
                "#note_413"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">413</span></span></a>
                In the interpretation of such symbols, however, we must
                always allow a latitude of view, for different
                interpretations appeal with varying force to different minds;
                and it should be remembered in holding the view accepted in
                this work, that while the symbol is taken from the case of
                Israel, and is therefore correctly interpreted as applying
                primarily to the people of Israel, yet it is not Jews as
                distinguished from Gentiles that are meant, but the saints of
                the Old Testament as distinguished from those of the New, the
                few in contrast with the many; and that in a wider sense the
                figure symbolizes salvation as a whole, represented here by a
                part in which it is shown to be effective, the main idea
                being salvation made certain and efficient by the divine act
                of sealing, while in the great multitude the symbol is that
                of salvation become world-wide in its results. The question
                of the identity of the two groups is therefore subordinate,
                and cannot be regarded as of any special importance.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">It may be
                well at this point, in view of the great and radiant
                multitude of the redeemed, the innumerable company out of all
                nations and tribes and peoples and tongues, who stand before
                the throne and join in the cry of <span class=
                "tei tei-q">“Salvation unto our God ... and unto the
                Lamb”</span> (v. 10), for us to emphasize the wide-spread and
                triumphant effect of the gospel in the world of men which is
                here <span class="tei tei-pb" id="page139">[pg
                139]</span><a name="Pg139" id="Pg139" class=
                "tei tei-anchor"></a> foreshown. It has been too often
                asserted by modern critics that the outlook of the Revelation
                is narrow and Jewish, and its view limited and discouraging.
                As against this it is well to remember the lesson of these
                verses, as well as that of many other similar passages
                throughout the book (cf. chs. 5:9; 21:24; 22:7, <span class=
                "tei tei-hi"><span style="font-style: italic">et
                al.</span></span>). We should also clearly see that the
                Revelation from its nature and purpose deals chiefly with the
                plan of God for the ages, and with the causes and events
                which lead on to the end of the world, and that therefore its
                essential message is not addressed to evangelistic effort or
                to missionary enterprise, but to faith in God when days are
                dark and storms fill the sky, and to preparation for meeting
                him in a fairer world when earthly days are done. Yet the
                book just as clearly shows that the divine plan both includes
                and prepares for the essentially world-wide and universal
                mission of Christianity; and the message of the gospel to
                every creature is repeated and emphasized throughout in such
                a way as to make plain that the great work and chief purpose
                of the Kingdom of God in the earth is to redeem and to save
                the lost. And surely this important truth should never be
                left out of view in our perusal of the book.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc125" id="toc125"></a> <a name="pdf126" id=
                "pdf126"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                2 The Cry of the Church Triumphant, Ch. 7:10-12</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The whole
                body of the redeemed, the saved out of both covenants, the
                united company which no man could number, that includes both
                Jews and Gentiles, is heard unitedly to cry with a loud
                voice, <span class="tei tei-q">“Salvation unto our God ...
                and unto the Lamb”</span>, i. e. salvation is attributed unto
                God and the Lamb<a id="noteref_414" name="noteref_414" href=
                "#note_414"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">414</span></span></a>
                (the Salvation Chorus), while all the heavenly court join
                them in a seven-fold symphony of praise. This is the last in
                a series of growing doxologies. In ch. 1:6 the praise
                ascribed is twofold, in ch. 4:11 it is threefold, in ch. 5:13
                it is fourfold, and now in ch. 7:12 it is
                sevenfold—<span class="tei tei-q">“Blessing, and glory, and
                wisdom, and thanksgiving, and honor, and power, and might,
                <span class="tei tei-hi"><span style=
                "font-style: italic">be</span></span> unto our God forever
                and ever”</span>. It should also be noted that in the
                Salvation Chorus, for the first of three times in the book,
                salvation is ascribed by a voice from heaven to God, or to
                God and to Christ, viz. in chs. 7:10; 12:10; and 19:1.</p>
              </div><span class="tei tei-pb" id="page140">[pg
              140]</span><a name="Pg140" id="Pg140" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc127" id="toc127"></a> <a name="pdf128" id=
                "pdf128"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                3 The Redeemed Before the Throne, Ch. 7:13-17</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">John's
                attention is at this point specially directed to the
                triumphant company that is before the throne of God by one of
                the elders (v. 13f.)<a id="noteref_415" name="noteref_415"
                href="#note_415"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">415</span></span></a>
                in order to emphasize that they of that company have come
                victorious out of the great tribulation of the earthly life,
                and <em class="tei tei-emph"><span style=
                "font-style: italic">therefore</span></em> they are ever
                before the throne serving God day and night in his temple, i.
                e. in the ναὸς, the shrine of the temple in heaven, and
                sharing in the exceeding blessedness of the divine presence
                as their great reward. <span class="tei tei-q">“And he that
                sitteth on the throne shall spread his tabernacle over them
                ... and God shall wipe away every tear from their
                eyes.”</span><a id="noteref_416" name="noteref_416" href=
                "#note_416"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">416</span></span></a>
                It is not likely that by the great tribulation in v. 14 is
                meant a special period of trial such as is implied in ch.
                3:10, and by the words of our Lord in Mat. 24:21, but rather
                the world-tribulation that belongs to the earthly life of the
                Christian throughout all time, <span class="tei tei-q">“the
                tribulation of Jesus”</span> (ch. 1:9) in which John felt
                that he had a share. Some, however, think that it is the same
                period of trial referred to before as preceding the end of
                the world.<a id="noteref_417" name="noteref_417" href=
                "#note_417"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">417</span></span></a>
                Thus with a prophetic view of the redeemed before the throne
                the episode closes, and the seventh seal is opened (ch.
                8:1).</p>
              </div>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc129" id="toc129"></a> <a name="pdf130" id=
            "pdf130"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">III The Vision of the Seven
            Trumpets (A Vision of Threatening). Ch. 8:2-9:21, and
            11:14-19</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The vision of
            the seven trumpets sets forth in pictorial form a divine
            proclamation of the judgments of God upon the sinful world,
            especially those to be experienced throughout the prospective
            history of mankind until the final consummation of all things. It
            consists of another group of seven that are parallel in a certain
            sense to the vision of the seals, covering like them the path of
            the ages, but that form a separate series complete in themselves
            and that are issued for a different purpose, the seals specially
            manifesting God's care of his people in the midst of trial, while
            the trumpets reveal the divine punishment visited upon the
            sinful. These two lines of judgment are conceived of as occurring
            mainly <span class="tei tei-pb" id="page141">[pg
            141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a>
            in the same period, but looked at from another point of view: or,
            perhaps, it might better be said, that we have here another group
            of seven which follow the whole course of history and develop a
            new line of divinely ordered occurrences that neither follow nor
            precede, but are quite independent of any time-relation to the
            preceding series of the seals. The number of the trumpets, like
            that of the seals, is intended to indicate the completeness of
            the series, for seven is the number of completeness. They are
            general indications of God's judgments, and though particular
            events may be partial fulfilments, the complete fulfilment is in
            all time.<a id="noteref_418" name="noteref_418" href=
            "#note_418"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">418</span></span></a></p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc131" id="toc131"></a> <a name="pdf132" id=
              "pdf132"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">A
              The Preparation for the Trumpets, Ch. 8:2-6</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">In a short
              intervening section preparatory to the trumpets, we are shown
              that the prayers of the saints lead to the manifestation of
              divine wrath against sin. These verses, it may be said, form a
              transition from the vision of the seals to that of the
              trumpets, and are in fact included by some under the seventh
              seal, though not properly belonging to it. The former vision
              reaches a fitting close in the period of eternal rest which is
              looked upon under the seventh seal, and we wait in the quiet
              that it brings, expecting the end to be announced at once. But
              instead of that a further vision is revealed to the seer, and
              we again traverse the course of history by a different path to
              its ending. In another series of seven under the trumpets the
              punishment of the ungodly is reviewed, and divine wrath is seen
              to fall upon the heads of the sinful. This succeeding series of
              trumpet visions is introduced by verses two to six in the
              eighth chapter.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc133" id="toc133"></a> <a name="pdf134" id=
                "pdf134"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                1 An Angel Offers Incense upon the Golden Altar, Ch.
                8:3-5</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                incense is added unto the prayers of all the saints which are
                thus typically purified, and they are straightway presented
                before the throne of God in heaven. Incense was the symbol of
                prayer under the Old Testament, but it becomes here, by a
                further development of the symbol, the vehicle for bearing
                the prayers to the throne, and the action apparently follows
                the form of the Jewish ritual worship. An angel standing over
                the brazen altar of sacrifice, takes fire from it in
                <span class="tei tei-pb" id="page142">[pg 142]</span><a name=
                "Pg142" id="Pg142" class="tei tei-anchor"></a> a golden
                censer or fire-pan, and much incense is then given him to add
                unto the prayers of all the saints, evidently for their
                purification and that he may offer them at the golden altar
                of incense which is before the throne of God. Completing this
                action, the angel returns again to the brazen altar to take
                fire from it that he may cast it as the symbol of judgment
                upon the earth (cf. Ezek. 10:2f). Others, however, think that
                only one altar, that of incense, is referred to in the
                action.<a id="noteref_419" name="noteref_419" href=
                "#note_419"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">419</span></span></a>
                In either case the worship of the Old Testament is the basis
                of the figure, though the scene is laid in heaven.
                <span class="tei tei-q">“And there followed thunders, and
                voices, and lightnings, and an earthquake”</span>, the tokens
                of God's presence and of the approaching divine judgment.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc135" id="toc135"></a> <a name="pdf136" id=
                "pdf136"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                2 The Seven Angels Prepare to Sound, Ch. 8:2, 6</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">To the
                seven angels are given seven trumpets with charge of the
                series of impending woes; and the angels put the trumpets to
                their lips ready to sound, mention of which is made in order
                to emphasize the importance to be attached to their action as
                angels who stand before God. Their position implies special
                service, and their number doubtless indicates the perfection
                of their ministry.<a id="noteref_420" name="noteref_420"
                href="#note_420"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">420</span></span></a>
                The trumpet, which was the common instrument for public
                announcement, and often connected with the idea of
                judgment,<a id="noteref_421" name="noteref_421" href=
                "#note_421"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">421</span></span></a>
                may be here intended to recall its use at the fall of Jericho
                (Josh. 6:4f). The seven angels may also be taken to represent
                the whole body of angel ministrants who serve before God,
                just as the seven churches symbolize the whole church.</p>
              </div>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc137" id="toc137"></a> <a name="pdf138" id=
              "pdf138"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">B
              The Trumpets Sounded, Ch. 8:7-9:21; and 11:14-19</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The sounding
              of the trumpets represents the proclamation of signal and
              destructive judgments upon the ungodly world. The form of these
              judgments in the vision was adapted to current conceptions of
              great calamities, and may be regarded as symbolizing all the
              <span class="tei tei-pb" id="page143">[pg 143]</span><a name=
              "Pg143" id="Pg143" class="tei tei-anchor"></a> terrible woes in
              store for all the wicked in all the ages—wide world-pictures of
              the divine purpose of punishment. The latter half of the first
              century was marked by many terrible visitations, such as
              earthquakes, famines, and plagues, and it should not be thought
              strange to find these events reflected in such a book as the
              Apocalypse at a time when they were fresh in the public mind.
              That they had some such source is evident, for the graphic
              descriptions of appalling disaster by earthquake in Martinique
              (1901), and in Messina (1908), have served to illumine many
              passages in the Revelation, as have also other similar
              occurrences previously known. These judgments in the visions
              constitute not only the divine means of punishment, but become
              the divine test of character, revealing the essential nature of
              evil men; for the effect of the judgments, unlike that of the
              seals, falls mainly upon the evil.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc139" id="toc139"></a> <a name="pdf140" id=
                "pdf140"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                1 The Sounding of the First Trumpet, Ch. 8:7</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the first trumpet is followed by hail and fire
                mingled in blood cast upon the earth: the symbol of disaster
                visited upon the land, and men punished by such means as in
                the days of Pharaoh,—for fire is a symbol of the divine
                presence and wrath, and the blood indicates the destructive
                effects about to be wrought upon both the animate and
                inanimate creation for the chastisement of man. The
                resemblance of the first four judgments of the trumpets and
                also of the vials to the plagues of Egypt, is too manifest to
                escape the attention of any careful reader of Scripture, and
                affords a ready proof of their representative character.
                These well-known historic incidents of judgment, belonging to
                the birth-period of the Hebrew nation, which are so deeply
                inwrought in the Old Testament story, and whose significance
                was so well understood, become the ready types of other
                judgments that are sent with a similar purpose and that
                belong to the divine order, but the intimate nature of which
                it was not the divine purpose to disclose. They are widely
                suggestive of God's power over things the most permanent and
                stable. The destruction of but a third part of the objects
                affected as the result of the trumpet series, represents a
                limited judgment, not an actual third but a fractional
                portion destroyed, a great but not the greater part. The
                earth, the sea, the rivers, and the heavenly bodies, on which
                the <span class="tei tei-pb" id="page144">[pg
                144]</span><a name="Pg144" id="Pg144" class=
                "tei tei-anchor"></a> first four judgments fall, are parts of
                a fourfold division of the universe which is common in this
                book, and are intended to designate the entire created world,
                both here and in the vision of the vials.<a id="noteref_422"
                name="noteref_422" href="#note_422"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">422</span></span></a>
                In this comprehensive designation the earth, or the land, was
                thought of as the nourishing mother and the dwelling-place of
                man; the sea as the agent and arena of commerce; the rivers
                as the seat of cities, the centres of population, the
                arteries of trade, and the source of water supply; and the
                heavenly bodies as the source of light, and as the rulers of
                destiny—together representing in common thought the great
                things of life to the world of men. Disaster to these, the
                sources of wealth and well-being, has always been among
                Oriental nations the type of all that is most terrible.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc141" id="toc141"></a> <a name="pdf142" id=
                "pdf142"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                2 The Sounding of the Second Trumpet, Ch. 8:8-9</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the second trumpet is followed by, as it were, a
                great mountain burning with fire cast into the sea, thereby
                working widespread ruin: the symbol of disaster visited upon
                the sea, one part of creation which is used as God's agent
                for punishing mankind. To move a mountain was a token of
                divine power, and it was blazing with fire as a sign of the
                divine presence and wrath—another Sinai in effect flung into
                the sea. This striking figure of a mountain of fire was
                perhaps suggested to John's mind by a volcano, with which he
                must have become familiar while resident in Asia; but
                attention is directed more particularly in these visions,
                especially the first four, to the effect produced rather than
                to the means used, whether hail and fire, or a mountain, or a
                star, or the smiting of the planets.<a id="noteref_423" name=
                "noteref_423" href="#note_423"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">423</span></span></a>
                The effect produced is one of great terror, though the way in
                which it applies to men is left to be inferred, and is not
                attempted to be described. Such an incident was well adapted
                to the thought of the first century, and could not but strike
                terror in the mind of the beholder because of the complete
                helplessness of men in the presence of such a disaster. It
                presents a wide field for thought, the limits of which are
                not defined. It is in fact one way of saying that God will
                make all nature to strive against man because of sin.</p>
              </div><span class="tei tei-pb" id="page145">[pg
              145]</span><a name="Pg145" id="Pg145" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc143" id="toc143"></a> <a name="pdf144" id=
                "pdf144"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                3 The Sounding of the Third Trumpet, Ch. 8:10-11</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the third trumpet is followed by the falling of a
                great star from heaven, called Wormwood, upon the waters,
                burning as a torch and making them bitter: the symbol of
                disaster visited upon the rivers and fountains of waters,
                still another part of creation, as an act of divine judgment
                upon sinful men who dwell by the waters. As under the former
                trumpets only a third part was affected: <span class=
                "tei tei-q">“And many men died of the waters, because they
                were made bitter.”</span> The falling of a star was regarded
                as a sign of some great disaster about to happen, and is here
                apparently intended to be typical of judgment sent from
                heaven, while the name Wormwood signifies the bitterness of
                the trouble which it entails upon men. But beyond this all is
                indefinite, a quality characteristic of Apocalyptic which
                often heightens rather than lessens the general effect. The
                bitter waters expressed the moral bitterness that men must
                taste because of their sin: the wide result is thus covered
                by an unspoken appeal to thought through a significant
                symbol.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc145" id="toc145"></a> <a name="pdf146" id=
                "pdf146"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                4 The Sounding of the Fourth Trumpet, Ch. 8:12</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the fourth trumpet is followed by the smiting of
                the sun, moon, and stars: the symbol of disaster visited upon
                the heavenly bodies, not only destroying their light but
                inflicting a punishment peculiarly terrifying to the Oriental
                mind because of the occult influence which these bodies were
                supposed to exert upon the future destinies of men. We need
                not necessarily regard John as personally sharing in this
                opinion, but only as using the language and appealing to the
                thought of his time, as in the preceding reference to the
                falling star. He seems to look upon these strange occurrences
                mainly as signs of the divine purpose, as <span class=
                "tei tei-q">“wonders in the heavens and in the earth”</span>
                (Joel 2:30) through which God wrought in manifesting his
                will. The evils resulting from this visitation in the vision,
                as in the former judgments, are suggested rather than named;
                but they lie before the mind in a haunting way to be filled
                in by a vivid imagination with scenes of terror and
                wrath.</p>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc147" id="toc147"></a> <a name="pdf148" id=
                  "pdf148"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (1) The Eagle and Its Message, Ch. 8:13</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">At this
                  point an eagle (not an angel, as in the Authorized
                  Version), the symbol of carnage, appears flying
                  <span class="tei tei-pb" id="page146">[pg
                  146]</span><a name="Pg146" id="Pg146" class=
                  "tei tei-anchor"></a> high in mid-heaven, crying,
                  <span class="tei tei-q">“Woe! Woe! Woe!”</span> and
                  indicating by its rapid flight and thrice repeated call of
                  terror the swiftness of the three coming woes of the
                  remaining trumpets.<a id="noteref_424" name="noteref_424"
                  href="#note_424"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">424</span></span></a>
                  Also three, the number of the spiritual in contrast with
                  the material, serves to indicate the sphere to which these
                  judgments belong. These three, the fifth, sixth, and
                  seventh, are often called the <span class=
                  "tei tei-q">“woe-trumpets”</span>, and their effects are
                  visited directly upon men, not indirectly through natural
                  objects as under the preceding four of the series.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc149" id="toc149"></a> <a name="pdf150" id=
                "pdf150"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                5 The Sounding of the Fifth Trumpet, Ch. 9:1-12</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the fifth trumpet is followed by a vision of a
                star from heaven, fallen unto earth, the symbolic
                representation of Satan cast out of heaven for his sin, and
                by smoke as of a great furnace enveloping a swarm of locusts
                that ascend from the pit of the abyss, the present
                dwelling-place of Satan and the familiar haunt of demons: the
                symbol of disaster to men through Satan and his multitudinous
                host, <span class="tei tei-q">“the spiritual hosts of
                wickedness”</span> (Eph. 6:12), the demons from the pit.
                These are permitted to torment men, producing bitter anguish
                for five months, the usual life of the locust, and the symbol
                of an incomplete or limited period of time, which may here
                refer to the time of man's existence upon the earth. Five,
                the half of ten the complete number, is a symbol of
                incompleteness or indefiniteness. The invading army of
                locusts is a well-known figure of widespread disaster, as in
                the prophecy of Joel (ch. 2:1-11). In accordance with general
                apocalyptic usage the pit of the abyss is regarded as the
                present abode of the Devil and his angels, and is conceived
                of as a vast subterranean depth connecting with the surface
                of the earth by a great shaft or well which can be opened or
                closed from above, and the entrance to which may be locked or
                unlocked by a key.<a id="noteref_425" name="noteref_425"
                href="#note_425"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">425</span></span></a>
                That which at first seems to be a cloud of smoke proves to be
                teeming with forms of life, an evident token of the hidden
                nature of the source of evil. The power of the locusts is
                directed immediately against the wicked, such men as have not
                the seal of God on their foreheads, while their sting seems
                to be the type of the poison of sin which they infuse into
                <span class="tei tei-pb" id="page147">[pg 147]</span><a name=
                "Pg147" id="Pg147" class="tei tei-anchor"></a> the veins of
                men, and the torment which they inflict to refer to the
                visitation of sins that bring terrible punishment upon the
                offenders so that men prefer death rather than life. The
                description of the locusts as <span class="tei tei-q">“like
                unto horses prepared for war etc.”</span>, is a realistic
                touch intended to heighten the sense of terror, but not to
                identify them with any objects in human experience. Also the
                statement that <span class="tei tei-q">“their faces were as
                men's faces”</span>, implies only that they were like men in
                appearance, though some think this points to human agents.
                The star is here used in a quite different sense from that
                under the third trumpet,—for to insist that all objects must
                have a single symbolism, and that the star must mean the same
                in every case, i. e. a person, there as well as here, is to
                neglect one of the clearest lessons of Apocalyptic. Here it
                is a personification or symbol of Satan (Isa. 14:12), the
                angel of the abyss, who is named Apollyon,<a id="noteref_426"
                name="noteref_426" href="#note_426"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">426</span></span></a>
                i. e. one who causes perdition to mankind, or in Hebrew,
                Abaddon, i. e. the destroyer, a sufficient identification for
                the reader of the Old Testament. The awful woe that the world
                of evil men suffers at the hands of Satan and his legions is
                the ideal content of this trumpet; and we notice that the
                severity of the judgments seems to increase as they progress
                toward the end. The first woe is now declared to be past (v.
                12), but two others are foretold as yet to come.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc151" id="toc151"></a> <a name="pdf152" id=
                "pdf152"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                6 The Sounding of the Sixth Trumpet, Ch. 9:13-21, and
                11:14</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the sixth trumpet is followed by the loosing of
                four angels from the bed of the Euphrates (which is done at
                the bidding of a voice from the four horns<a id="noteref_427"
                name="noteref_427" href="#note_427"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">427</span></span></a>
                of the golden altar of incense that is before God, and
                underneath which are the souls of them that had been slain
                for the Word of God—evidently a divine command) who had been
                prepared for an appointed time, even <span class=
                "tei tei-q">“for the hour and day and month and year, that
                they should kill the third part of men”</span> from the
                earth, and by the coming of a vast invading army of horsemen,
                the double square of a myriad, or two hundred millions
                <span class="tei tei-pb" id="page148">[pg 148]</span><a name=
                "Pg148" id="Pg148" class="tei tei-anchor"></a> in all, the
                largest number used in the Apocalypse, the type of an
                innumerable multitude, which apparently act under direction
                of the four angels, and destroy a third part of men from the
                earth:<a id="noteref_428" name="noteref_428" href=
                "#note_428"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">428</span></span></a>
                the symbol of disaster to men through the world-forces of
                heathenism, which are under direction of the world-rulers of
                the darkness (Eph. 6:12). The unbinding of the angels is the
                symbol of evil let loose among men, for the angels are evil
                as is indicated by their being bound, by their number, and by
                the place of their imprisonment, i. e. the binding is the
                symbol of divine restraint until the appointed time; their
                number is four, the earth number, indicating that they belong
                to this world which is usually thought of as evil; and the
                Euphrates, the place where they are bound, is the old seat of
                the world-power, and the representative of heathenism with
                its multitudinous host. The evils inflicted by the heathen
                nations upon mankind, especially the evils of war with their
                concomitant results, are here indicated by this forceful
                figure; yet these, though deep and terrible, entirely fail to
                turn the rest of men, who escape death, from idol worship and
                its attendant impurities—a marvelous forecast of the path of
                history, for the heathen powers have time and again become
                the agents of woe to mankind, yet the people have not
                awakened to the true source of their sorrow in idolatry. The
                description of the horses and of their riders in the vision
                is purely an ideal one, intended to make them the objects of
                greatest terror, a true Oriental touch, appealing to the
                vivid Eastern imagination as such figures do with us to the
                minds of children. The woes of men at the hands of heathen
                nations is the evident content of this trumpet, as is clearly
                indicated in the twentieth verse of the chapter. At this
                point the second woe is declared to be past, and the third to
                be about to come quickly (ch. 11:14); but between them
                intervenes a vision of divine help, and of the value of the
                church's witness (ch. 10:1-11:13).</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">This view
                of the fifth and sixth trumpets seems to meet more fully the
                statements of the text than other views, and to conform best
                to the general character of the <span class="tei tei-pb" id=
                "page149">[pg 149]</span><a name="Pg149" id="Pg149" class=
                "tei tei-anchor"></a> whole series; for notwithstanding the
                recognized obscurity of the trumpet visions, we can surely
                discern divine judgments for wrongdoing in the first four,
                under forms of physical evil visited upon the natural
                creation, and in the remaining three, manifestations of moral
                evil visited upon men for their sin. That the pit or abyss
                points to demoniacal forces, and the Euphrates to human
                agencies, is sufficiently evident without discussion.<a id=
                "noteref_429" name="noteref_429" href=
                "#note_429"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">429</span></span></a>
                The application of the incidents of the fifth and sixth
                trumpets to Mohammedans and Turks by some of the historical
                school, who have even interpreted the tails of the horses as
                a prophetic reference to these well-known symbols of
                authority used by Turkish Pashas, is a curious example of
                capricious fancy. The fact that the events predicted under
                the sixth trumpet find a wide exemplification in the
                incursions of Turk and Mohammedan, Goth and Vandal, is only a
                clearer proof of their ideal character. And it is surely
                better to leave these highly wrought imaginative symbols of
                the trumpets, with their deep suggestiveness of appalling
                forms of coming evil, in the vague indefiniteness in which we
                find them, rather than to mar their beauty by weak and narrow
                interpretations.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">[The
                Episode IIIb, which in this work is given after the seventh
                trumpet, occurs at the present point in the vision covering
                chs. 10:1 to 11:13. The connection is resumed in ch. 11:14,
                for the second woe found in that verse belongs in order of
                thought at the close of the sixth trumpet, the intervening
                part being parenthetical—see the Scripture text as
                paragraphed in this volume].</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc153" id="toc153"></a> <a name="pdf154" id=
                "pdf154"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                7 The Sounding of the Seventh Trumpet, Ch. 11:15-19</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sounding of the seventh trumpet is followed by great voices
                in heaven, declaring that the kingdom of the world is now
                become <span class="tei tei-hi"><span style=
                "font-style: italic">the kingdom</span></span> of our Lord
                and of his Christ;<a id="noteref_430" name="noteref_430"
                href="#note_430"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">430</span></span></a>
                by the elders praising God that the time of judgment and
                reward has come (the Victory Chorus); by the ark of the
                covenant, the token of God's abiding presence, being revealed
                in the opened temple in heaven—a traditional sign in the
                later Judaism of <span class="tei tei-pb" id="page150">[pg
                150]</span><a name="Pg150" id="Pg150" class=
                "tei tei-anchor"></a> the coming of the Messiah;<a id=
                "noteref_431" name="noteref_431" href=
                "#note_431"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">431</span></span></a>
                and by lightnings, voices, thunders, and an earthquake with
                great hail, the necessary accompaniments in Jewish thought of
                the great and final day of wrath: the multiple symbol of the
                final judgment, and of the glorious triumph of God's kingdom.
                The contents of the seventh trumpet are not fully developed,
                perhaps because they are too great for description, but in it
                we reach the climax and issue of the whole process of
                judgment that is exhibited in the series, the full and final
                establishment of the kingdom. The result is viewed in its
                entirety, and the millennial period of victory is not brought
                separately into view. The unveiling of the ark of covenant
                mercy and the ushering in of the kingdom close the vision,
                and constitute an informal transition to the vision of
                conflict through which the triumph has been effected.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">If we now
                rapidly recall the whole course of the seven trumpets, we can
                see how with progressive movement they increase in severity
                as they go forward; the judgments they prefigure fall first
                upon the land, and then consecutively upon the sea, upon the
                fountains of water, and upon the heavenly bodies, as signs of
                God's judgment upon the physical universe, and thus upon men
                who in their earthly lives form part of the natural world;
                then with the fifth trumpet the judgments take a wider trend,
                and point to and include the setting free of numberless
                demonic forces of evil from the pit of the abyss to prey upon
                men, and under the sixth trumpet the loosing of the
                multitudinous world-forces of heathenism from the banks of
                the Euphrates to bring world-wide judgments upon the race,
                thus preparing the way for the blowing of the seventh trumpet
                which ushers in the day of cumulative wrath upon sin, and the
                final triumph of God's kingdom. This onward progress of the
                plan of the ages is only broken by a passing view of the
                possibility of recovery for men in the episode of the angel
                and the book, and of the two witnesses, which follows. The
                whole sweep of the judgments of the trumpets, in the view of
                Apocalyptic perspective, is toward the end of the present
                world and the triumph of righteousness in the final judgment.
                There the redeemed are left with God in his glorious kingdom;
                the after life is not attempted to be described; its
                blessings are evidently <span class="tei tei-pb" id=
                "page151">[pg 151]</span><a name="Pg151" id="Pg151" class=
                "tei tei-anchor"></a> too great for our present
                comprehension. But the triumph would not be so definite,
                without the vision of conflict which follows, for it presents
                the path to victory through prevailing trial and opposition
                as ever leading on to complete and final triumph in the end,
                that is to be realized in the glorious presence of the Lamb
                who is revealed as standing upon Mount Zion in the midst of
                the redeemed.</p>
              </div>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc155" id="toc155"></a> <a name="pdf156" id=
            "pdf156"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">IIIb The Episode of the Angel with
            the Book; and of the Two Witnesses (A Vision of Divine Help). Ch.
            10:1-11:13</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">This twofold
            vision forms a digression between the sixth and seventh trumpets,
            similar to the episode between the sixth and seventh seals,
            setting forth the opportunities which God has afforded men of
            escaping his wrath, showing the divine method of help through the
            institutions of religion, and affirming the permanent value of
            the church's witness,—a paragraph that notwithstanding its
            acknowledged difficulty, is manifestly interposed for the comfort
            of the church as well as to prepare the way for the last woe of
            the remaining trumpet.<a id="noteref_432" name="noteref_432"
            href="#note_432"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">432</span></span></a> The
            restraint of wrath indicated by the destruction of only the third
            part under the trumpets, is now further developed by showing the
            divine offer of escape; and also man's common neglect of that
            offer, which leads at length to final doom under the seventh
            trumpet. The episode, it will be seen, differs in theme from the
            one under the seals, the former setting forth the divine side of
            redemption, and the surety of its accomplishment through the act
            of sealing, the latter showing the human side of redemption as it
            is made known to men through the institutions of religion, and
            the failure of its universal operation through unbelief, leaving
            the world without excuse to bear the weight of judgment—the one
            throwing light upon God's relation to the church, and the other
            upon his relation to the world, in accordance with the general
            theme of the seals and the trumpets. Though many are unable to
            agree that John had such a comprehensive view in mind, or that it
            is to be looked for in a writing of this class, yet when we
            consider the various marks of elaborate structure in <span class=
            "tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id=
            "Pg152" class="tei tei-anchor"></a> the book, exhibited in the
            relation of its different parts, and the deep prophetic insight
            and poetic intuition manifested by the author in his idealization
            of the course of the church, we need not be surprised to find a
            broad and perspicuous view of redemption such as this, especially
            since the plan of salvation had already been so fully elaborated
            in an earlier period by the great Apostle to the Gentiles.</p>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc157" id="toc157"></a> <a name="pdf158" id=
              "pdf158"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">A
              The Angel with the Little Open Book, Ch. 10:1-11</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The first
              part of the episode exhibits the revelation of God's will and
              purpose as a source of help. The little book in the vision is
              evidently the Apocalypse, though in a broader sense it
              doubtless represents as well the general purpose and beneficent
              effects of all God's revelations to men; and the book is found
              open to indicate that its contents are made known to the world.
              Some regard the little book to be the remaining part of the
              Apocalypse, beginning with the succeeding chapter;<a id=
              "noteref_433" name="noteref_433" href="#note_433"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">433</span></span></a>
              by others its contents are considered to begin with chapter
              twelve, the first break in continuity after the episode; but it
              seems more likely that the whole book is intended. In any case
              it is clear that the prophetic form in which the writer's
              ministry is to be realized (viz. <span class="tei tei-q">“thou
              must prophesy again over many peoples and nations and tongues
              and kings”</span>, v. 11) serves to link the center of the book
              (ch. 10:11) with both the beginning (ch. 1:3) and the end (ch.
              22:19),<a id="noteref_434" name="noteref_434" href=
              "#note_434"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">434</span></span></a>
              and thereby furnishes an incidental proof of its unity of
              design.</p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc159" id="toc159"></a> <a name="pdf160" id=
                "pdf160"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                1 The Angel Foretells the End, Ch. 10:1-7</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">A mighty
                angel, the representative of Christ and bearing his
                insignia,<a id="noteref_435" name="noteref_435" href=
                "#note_435"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">435</span></span></a>
                having a book in his hand, and standing both upon sea and
                land as a sign of his world-wide mission, declares the coming
                end under the seventh trumpet, when the mystery of God's
                method and purpose in human life and redemption shall be
                fully revealed and finally manifested in the establishment of
                his universal kingdom. The manner of the angel is scenic and
                impressive, and the message is one of undoubted
                power.</p><span class="tei tei-pb" id="page153">[pg
                153]</span><a name="Pg153" id="Pg153" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc161" id="toc161"></a> <a name="pdf162" id=
                  "pdf162"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (1) The Thunder Voices, Ch. 10:3b and 4</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Seven
                  thunders utter their voices<a id="noteref_436" name=
                  "noteref_436" href="#note_436"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">436</span></span></a>
                  in token of the approaching judgment, but John is directed
                  by a voice from heaven to seal them up and is forbidden to
                  record them, probably indicating that the terrors of God's
                  voice in judgment are for the present hidden from men;
                  though some regard the voices as introduced only to
                  emphasize the element of mystery with which the Apocalyptic
                  form always delighted to clothe its thought. The voice,
                  declared to be from heaven in verse four, is apparently not
                  intended to indicate by whom the words were spoken, but
                  only the source from which they came; some, however,
                  attribute them to Christ.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc163" id="toc163"></a> <a name="pdf164" id=
                "pdf164"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                2 The Book Delivered to John, Ch. 10:8-11</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The book
                is Christ's revelation to John in the Apocalypse, a little
                open book or scroll (v. 2), evidently set in contrast with
                the great sealed book of God's purposes in chapter five; and
                it is taken by the Apostle, in obedience to a voice out of
                heaven, from the hand of the angel, who commands him to eat
                it, thereby indicating that John should digest the prophecy
                therein contained (Ezek. 3:1-3).<a id="noteref_437" name=
                "noteref_437" href="#note_437"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">437</span></span></a>
                Though it was sweet to his taste at first as a message from
                Christ, it became bitter afterward when its deeper meaning
                was understood, for it told of long continued trial and
                conflict instead of speedy triumph and victory. The prophecy
                is declared to be <span class="tei tei-q">“over [i. e.
                concerning] many peoples and nations and tongues and
                kings”</span>, a fourfold prediction, showing its world-wide
                application and indicating its ideal content.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">It was the
                common thought of the early church that the period of the
                Christian dispensation would be very brief; and it may have
                been in order to dispel in some measure this illusion, and at
                the same time to inculcate patience and hope by showing the
                ideal shortness of the Christian age in God's eternal plan,
                that we are to find one of the many purposes of the
                Apocalypse. For it should be noted that by the end of the
                first century the view-point on this subject shows a material
                <span class="tei tei-pb" id="page154">[pg 154]</span><a name=
                "Pg154" id="Pg154" class="tei tei-anchor"></a> change. The
                attitude of John's Gospel toward the second coming of Christ
                is manifestly different from that of the Synoptists;<a id=
                "noteref_438" name="noteref_438" href=
                "#note_438"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">438</span></span></a>
                the significant predictions of Christ concerning his own
                return are omitted, notably the discourse on the last things
                (Mt. 24; Mk. 13; Lk. 21); and the only references to his
                coming again are indirect (Jn. 14:3, 18, 28; 16:22; and
                22:22-3), though from these it is evident that it is subsumed
                throughout, a view that is confirmed by the Epistles (I Jn.
                2:28; and 3:2). This is far from showing, as some hold, that
                the coming predicted was only figurative, and was fulfilled
                at the destruction of Jerusalem, an event already past when
                John's Gospel was written; but seems rather to indicate that
                the earlier stage of thought, shared in by all the apostles,
                which expected the Lord's return within the first generation,
                had given way to a new and wider outlook which emphasized the
                continuous coming that is present and spiritual more than the
                personal coming that is future and outward, though without
                losing faith in the surety of that coming. And even if the
                later date of the Apocalypse be not conceded, yet coming from
                the same source as the Fourth Gospel, we might not
                unnaturally expect to find in it some anticipation of this
                view involving delay, for the coming thought of in the
                visions is undoubtedly personal and future.</p>
              </div>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc165" id="toc165"></a> <a name="pdf166" id=
              "pdf166"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">B
              The Two Witnesses, Ch. 11:1-13</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The second
              part of the episode sets forth the indestructibility and
              permanent value of the two special divine institutions for
              human help, viz. revealed religion and the church; and shows
              the triumph of enduring witness for the truth.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc167" id="toc167"></a> <a name="pdf168" id=
                "pdf168"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                1 The Measurement of the Temple, Ch. 11:1-2</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The ναὸς,
                or inner sanctuary of the temple of God, is at this point
                introduced in the vision, a term which applied to the
                apartments of the temple building proper, including the holy
                of holies, the holy place, and in this case by implication
                the inner court, as distinguished from the ἱερὸν which
                applied to the whole temple and included all the buildings
                with the outer courts. The ναὸς in classical Greek is the
                sanctuary or cell of a temple where the image of the god was
                placed. In <span class="tei tei-pb" id="page155">[pg
                155]</span><a name="Pg155" id="Pg155" class=
                "tei tei-anchor"></a> Hebrew usage, as applied to the temple
                at Jerusalem, it signifies the sacred edifice so called,
                including the holy and most holy place.<a id="noteref_439"
                name="noteref_439" href="#note_439"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">439</span></span></a>
                Thus it is the true temple with the altar and them that
                worship therein, i. e. the entire contents of the inner
                court, the combined symbol of revealed religion and of those
                who accept its truths, especially the revelation and
                worshippers according to the Old Testament, which is here
                introduced in the vision. This is directed to be measured, i.
                e. it is to be subjected to careful scrutiny, and its
                proportions are to be observed, the sign as in Zechariah (ch.
                2:1f.) of preservation and renewal, and not of destruction.
                The measurement apparently applies to the heavenly temple,
                though it may be interpreted either of the temple at
                Jerusalem or its counterpart in heaven, for to the Jewish
                mind the earthly temple was the type and shadow of the
                heavenly (Heb. 9:5).<a id="noteref_440" name="noteref_440"
                href="#note_440"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">440</span></span></a>
                In either case the meaning is the same, viz. only that which
                corresponds to the outer court of the earthly,<a id=
                "noteref_441" name="noteref_441" href=
                "#note_441"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">441</span></span></a>
                the unessential portion, is given up by the fall of Jerusalem
                to be trodden underfoot of the nations (Lk. 21:24) during
                forty-two months (v. 2), the indefinite period of the world's
                conflict with the church (see <a href="#Appendix_E" class=
                "tei tei-ref">App'x. E</a>). The true temple with its
                worshippers, the heart and center of the religious life of
                Israel, is indestructible and reappears in heaven with the
                ark of the covenant restored (v. 19). This is a symbolic
                expression of the important truth that the revealed religion
                of Israel is to endure, the best in Judaism is imperishable,
                all that is fundamental and essential is preserved though the
                outer form be destroyed;<a id="noteref_442" name=
                "noteref_442" href="#note_442"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">442</span></span></a>
                and it was designed to be <span class="tei tei-pb" id=
                "page156">[pg 156]</span><a name="Pg156" id="Pg156" class=
                "tei tei-anchor"></a> a vision of comfort for the Jewish
                Christians, who naturally regarded the ruin of the temple as
                a profound calamity. The vision has been regarded by many
                interpreters as indicating that the temple and the city of
                Jerusalem were still standing when this was written, thus
                confirming the earlier date of the Revelation (circ. A. D.
                69); but the weight of evidence to be attached to an
                Apocalyptic vision as testimony in such a case is very small,
                and is quite insufficient when compared with other evidences
                of the historical situation found in the book.<a id=
                "noteref_443" name="noteref_443" href=
                "#note_443"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">443</span></span></a>
                It is evident, also, that there is a reference in the
                symbolism here used, i. e. in the preservation not only of
                the altar, but <span class="tei tei-q">“of them that worship
                therein”</span>, to the preservation of the Jews as a people,
                and their future restoration when the times of the Gentiles
                shall be fulfilled (Lu. 21:24), though not necessarily to
                Palestine,<a id="noteref_444" name="noteref_444" href=
                "#note_444"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">444</span></span></a>
                and surely not to a rebuilded temple, which in any case would
                be mere incidents, but to the richer blessings of renewed
                fellowship with God, of which the temple and its service were
                to the Jewish mind the truest type (cf. Rom. 11:1f.). The
                late Apocalyptic-Traditional view, it may be mentioned,
                attributes verses one and two to a former Jewish apocalypse
                that has been lost, which is here quoted as an introduction
                to the prophecy of the two witnesses that follows. It may
                well be doubted, however, whether this theory of the origin
                of the passage adds anything effective to its
                interpretation.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc169" id="toc169"></a> <a name="pdf170" id=
                "pdf170"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                2 The Two Witnesses and their Martyrdom, Ch. 11:3-13</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The two
                witnesses who prophesy, i. e. bear witness for God, and whom
                God ever preserves throughout all vicissitudes, and delivers
                even out of seeming destruction, are the churches of the Old
                and New Dispensations which have been divinely called to
                witness for the truth.<a id="noteref_445" name="noteref_445"
                href="#note_445"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">445</span></span></a>
                The two olive trees represent the Old and New Testament
                revelations which supply oil, the symbol of grace, to the two
                candlesticks, i. e. to the two churches,<a id="noteref_446"
                name="noteref_446" href="#note_446"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">446</span></span></a>
                the Jewish and Christian, that have been and are God's
                special witnesses throughout the ages (cf. Zech. 4:2f.).
                <span class="tei tei-pb" id="page157">[pg 157]</span><a name=
                "Pg157" id="Pg157" class="tei tei-anchor"></a> The identity
                of the candlesticks and witnesses is shown both by the
                connection, and by the explicit statement of verse four:
                <span class="tei tei-q">“These [two witnesses] are the two
                olive trees and the two candlesticks, standing before the
                Lord of the earth,”</span> i. e. the witnesses are, in a
                sense, both the Old and New Testament revelations and the
                churches of the Old and New Dispensations, which alike
                witness for the truth of God, though the connection shows
                that the churches are specially intended.<a id="noteref_447"
                name="noteref_447" href="#note_447"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">447</span></span></a>
                Two is the number of confirmation in witness-bearing (Jn.
                8:17); hence the two witnesses may also be considered to
                symbolize the sufficiency of the testimony of the Old and New
                Testament churches, as also a sufficient number in the church
                in every age who witness for God and truth. These have power
                that is not of man but divinely given, as is indicated in
                symbolic language (v. 5-6), yet when their testimony is
                finished, the Beast out of the abyss, the world-power of
                chapter thirteen, introduced here by anticipation,
                accomplishes their apparent overthrow. Out of this deadly
                conflict with the world, and the apparent defeat and
                eventually the death of the witnesses, with the exposure of
                their dead bodies and contemptuous refusal of burial, a
                personal indignity and sign of hatred and contempt, the
                fitting type of the world's treatment of the church in all
                ages and times, which in the vision occurs in Babylon,
                <span class="tei tei-q">“the great city”</span>, the type of
                the godless world,—out of all this seeming defeat comes
                ultimate victory. After three and a half days the breath of
                life from God enters into them, and they live again, and go
                up to heaven in a cloud. This points to the experience of
                grave peril by the church preceding her triumph, including
                temporary and seeming extinction at the hands of her enemies,
                and forming the occasion for an expression of their supreme
                contempt, an experience such as has occurred at different
                periods in her history, and which may, indeed, occur again in
                the future—the church persecuted, scattered, peeled,
                seemingly destroyed, but revived and restored by the power of
                God. Three and a half days of defeat,—a broken number,
                indicating a short but indefinite period in contrast with the
                three and a half years, or forty-two months, or a thousand
                two hundred and three score days, (v. 3), the length of the
                entire world-conflict,—a time of rejoicing by <span class=
                "tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id=
                "Pg158" class="tei tei-anchor"></a> them that dwell upon the
                earth, is followed, as in the case of our Lord, by
                resurrection, ascension, and triumph, a parallel that is
                apparently suggested by the similarity and was doubtless
                intended. This is true not only of individual saints who have
                borne witness and suffered death only to rise again in the
                witness of others and in their own personal resurrection, but
                is especially true of the church in a collective sense, both
                under the Old Testament and the New, which always rises
                triumphant after every great disaster in her history, and
                shall rise again in all her members at the resurrection of
                the last day after her witness is complete.<a id=
                "noteref_448" name="noteref_448" href=
                "#note_448"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">448</span></span></a>
                God avenges his own, as is indicated in the vision by the
                fall of the tenth part of the city, which is the share of the
                tithe under the Mosaic law, and by the death of seven
                thousand men, a great and complete number, seven multiplied
                by a thousand, who bear the punishment of their sin. As the
                result of the martyrdom and avengement the rest of men, give
                glory to God, a manifest attestation of the value of the
                church's witness. The world's persecution, though bitter and
                continued, fails to accomplish its end; the church of Christ
                survives, and rises again in power, and its witness becomes
                effective. Historical interpreters, however, generally regard
                the two witnesses as persons, futurists identifying them as
                Moses (or Enoch) and Elijah, whom they regard as yet to come,
                and preterists finding in them two leading characters during
                the siege of Jerusalem by Titus, a view that restricts the
                vision to very narrow limits. Others, catching the larger
                view, interpret as <span class="tei tei-q">“The Christian
                church and the Christian state”</span>, and still others as
                <span class="tei tei-q">“The law and the prophets”</span>, or
                <span class="tei tei-q">“The prophets and the
                priesthood”</span>,—i. e. the whole spiritual authority of
                the old dispensation which, <span class="tei tei-q">“though
                perverted and destroyed by the Jews (some of the best
                representatives of each being put to death), yet rose to new
                life and enthronement in Christianity”</span>. In any case
                the obvious teaching is the triumph of faithful testimony for
                God, a principle of inestimable value for the church when in
                the throes of persecution. And now, having looked on the
                vision of the angel and the book, and of the two witnesses,
                the way is open for the sounding of the seventh
                trumpet.</p><span class="tei tei-pb" id="page159">[pg
                159]</span><a name="Pg159" id="Pg159" class=
                "tei tei-anchor"></a>

                <p class="tei tei-p" style="margin-bottom: 1.00em">It may be
                noted in closing our study of this episode that many
                commentators interpret <span class="tei tei-q">“the great
                city”</span>, in verse eight of this chapter, as referring to
                Jerusalem, because of the designation <span class=
                "tei tei-q">“where also their Lord was
                crucified”</span>—Jerusalem being regarded as a world-city.
                The decisive reason against this, however, is the uniform
                usage of the book,<a id="noteref_449" name="noteref_449"
                href="#note_449"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">449</span></span></a>
                for the interpretation is not otherwise materially affected.
                Jerusalem is everywhere else in the Revelation the type of
                that which is holy, and is nowhere else called <span class=
                "tei tei-q">“the great city”</span>, while this name is
                applied seven times elsewhere to Babylon (or Rome), the type
                of the ungodly world, in which and by which our Lord may be
                truly said to have been crucified; and there seems to be no
                adequate reason for regarding this passage as containing an
                exceptional use of the phrase. Whether, however, we interpret
                of Jerusalem or of Babylon the general sense remains the
                same. In the one case the apparent defeat and contempt for
                the church of God, or its witness and witnesses, occurs in
                Babylon, the type of the godless world, while in the other it
                happens in Jerusalem, in that case the type of unbelieving
                Judaism. Either symbolism, it will be seen, is suitable to
                the context.</p>
              </div>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc171" id="toc171"></a> <a name="pdf172" id=
            "pdf172"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">IV The Vision of Conflict (A Vision
            of Warfare). Ch. 12:1-14:20</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">A discursive
            view of moral and spiritual conflict as the key to man's
            redemptive history, the prime thought which underlies the whole
            book, and which is portrayed in this central fourfold vision as a
            pervasive church-historic world-conflict of the evil against the
            just, now forms the essential climax of the Revelation,
            disclosing a divine panorama of the world in process of
            redemption with the great opposing forces which contend against
            Christ and his kingdom; a discriminating outlook upon the
            significant world-movements of all time from the spiritual point
            of view, for it is everywhere assumed that the forces which mould
            history are spiritual, and that the master key to life is found
            in the supernatural. And, whatever the form in which these
            movements became apparent to John in his time, we may rest
            assured that the divinely inspired prophetic insight led him to
            perceive, at least in some measure, <span class="tei tei-pb" id=
            "page160">[pg 160]</span><a name="Pg160" id="Pg160" class=
            "tei tei-anchor"></a> that in their essence they were timeless
            and repeated themselves in every age. This central vision is in
            part the most difficult portion of the Revelation, containing
            seven mystic figures, viz. the Sun-Clothed Woman, the Great Red
            Dragon, the All-Ruling Man-Child, the First Beast (the Beast from
            the Sea), the Second Beast (the Beast from the Land), the Lamb on
            Mount Zion, and the Son of Man on the Cloud, each one of whom is
            invested with a special symbolism. The difficulties of
            interpretation belonging to this part of the Revelation, it will
            be seen, are scarcely lessened in any degree by referring
            different parts of the section to various Jewish apocalypses
            which are supposed to have contained the gist of the thought in
            this portion, according to the Apocalyptic-Traditional
            view;<a id="noteref_450" name="noteref_450" href=
            "#note_450"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">450</span></span></a>
            for, apart from the fact that no such apocalypses are now extant,
            these sections, even if they were originally derived from such a
            source, have an application here that is distinctively new and
            specifically Christian. The vision itself is properly divisible
            into four parts or sections, as indicated in the arrangement that
            follows.</p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc173" id="toc173"></a> <a name="pdf174" id=
              "pdf174"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">A
              The Woman and the Dragon, Ch. 12:1-6, and 13-17</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">This is a
              vision of Satan persecuting the church and the Messiah, and of
              the effective divine deliverance, which although permitting a
              continuance of the conflict yet provides help for overcoming
              and anticipates final victory. The scene opens in heaven, but
              is afterward transferred to the earth—see verse six.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc175" id="toc175"></a> <a name="pdf176" id=
                "pdf176"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                1 The Sun-Clothed Woman, Ch. 12:1-2, 5-6, and 13f.</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">A great
                sign is seen in heaven, a Woman glorious and crowned, arrayed
                with the sun, the bearer of light, and having the moon under
                her feet, i. e. triumphing over time and change, who
                evidently represents the church of God on earth which was
                first Jewish and then Christian—<span class="tei tei-q">“the
                ideal community of God's people”</span>. The moon was the
                Jewish divider of time, and the phases of it being marked by
                recurrent changes, it naturally formed a ready type of both
                these ideas; and it may here also include the thought of
                stability of existence in the midst of change of outward
                appearance.<a id="noteref_451" name="noteref_451" href=
                "#note_451"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">451</span></span></a>
                The sun and <span class="tei tei-pb" id="page161">[pg
                161]</span><a name="Pg161" id="Pg161" class=
                "tei tei-anchor"></a> moon have been thought by some to
                indicate the relative light of the New and Old Dispensations,
                though it is more probable that both have been introduced
                mainly to enhance the conception of the church's ideal glory.
                The crown of twelve stars is the sign of the covenant
                people,—the crown is στέφανος, the crown of victory, which
                God designs to give the church, and the number, twelve, is
                the number of the tribes of Israel—while the woman's travail
                anguish is the figure of Jewish affliction, and of deep
                longing for the Messiah. Some interpret the figure of the
                woman as representing the Virgin Mary;<a id="noteref_452"
                name="noteref_452" href="#note_452"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">452</span></span></a>
                but the symbol is clearly wider than a person, as is shown by
                the whole course of the persecution with its transference to
                the rest of her seed when the Man-Child has escaped, and
                evidently applies to <span class="tei tei-q">“the mystical
                mother of Christ”</span>, the church whose seed are many,
                though the source and appropriateness of the figure is
                doubtless found in the fact that Christ was born of a
                woman.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc177" id="toc177"></a> <a name="pdf178" id=
                "pdf178"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                2 The Great Red Dragon, Ch. 12:3-4, and 13f.</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                Dragon, a mythical animal of traditionary terror, the symbol
                to the Jewish world of all that which was hideous and
                harmful, and described as red in color to indicate his
                sanguinary and destructive character, is introduced in order
                to represent the Old Serpent, the Devil, and Satan (v.
                9),<a id="noteref_453" name="noteref_453" href=
                "#note_453"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">453</span></span></a>
                the lord of the present world and the adversary of Christ.
                His seven heads with diadems, and the ten horns, are symbols
                of his full dominion and absolute power over evil in the
                world during the period of conflict. The head with a crown or
                diadem is the natural symbol of dominion, which in the
                Apocalyptic literature usually signifies kings or empires
                (cf. Dan. 2:32; and 7:6), and the horn is a recognized Jewish
                emblem of power. The crown is the διάδημα, the sign of
                royalty, not the στέφανος, or garland crown of victory—a
                distinction that is carefully observed in the Revelation, as
                is indicated in the Revised Versions by the translation
                <span class="tei tei-q">“diadem”</span>.<a id="noteref_454"
                name="noteref_454" href="#note_454"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">454</span></span></a>
                This symbolism of the seven heads and ten horns was evidently
                <span class="tei tei-pb" id="page162">[pg 162]</span><a name=
                "Pg162" id="Pg162" class="tei tei-anchor"></a> chosen to
                indicate the manifestation of Satan's power in the kings and
                kingdoms of this world which are adverse to the kingdom of
                God, as is clearly shown by their use in chapter
                thirteen,—that through which Satan operates and makes his
                power felt being attributed to him as an essential part of
                his being. The use of seven and ten together implies a
                twofold completeness, i. e. completeness of kind and
                completeness of parts (see <a href="#Appendix_E" class=
                "tei tei-ref">App'x. E</a>). This combination of seven, the
                symbol of perfection of quality which is usually moral, with
                ten the symbol of completeness which is usually earthly,
                though without necessarily implying any moral element, is
                used with an evil significance throughout in the Revelation,
                and creates some difficulty of interpretation; but it is
                doubtless best explained as indicating that that which was
                originally designed for moral perfection, signified by seven,
                has been combined with and prostituted to purely earthly
                ends, as signified by ten, which ends are in this case
                notably sinful. The suitability of the seven heads and ten
                horns belonging alike to the Dragon, who represents Satan,
                and to the Beast (ch. 13:1), who represents anti-Christian
                national government, is thus quite manifest, for both are
                evil. If we compare this with the combination of seven with
                seven in the horns and eyes of the Lamb, where the idea of a
                twofold spiritual perfection is indicated, something of the
                peculiar combination and significance of numbers in the
                Revelation will become apparent. The Dragon's casting down
                the third part of the stars from heaven (v. 4), i. e. a
                considerable number but not the larger part, is another sign
                of his power (Dan. 8:10), and may allude to the angels who
                lost their first estate and fell with him. He stands waiting
                in the vision before the Woman, the church, in order to
                destroy her child, the Messiah, as soon as the child is born,
                a purpose that he does not prove able to carry out.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc179" id="toc179"></a> <a name="pdf180" id=
                "pdf180"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                3 The All-Ruling Man-Child, Ch. 12:5</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                Man-Child is Jesus Christ, who was born of a woman, and whom
                Satan endeavors to destroy, but who was brought forth to rule
                or to shepherd all the nations with a rod of iron (Ps. 2:9),
                i. e. with irresistible power, and who was caught up to
                heaven by his resurrection and ascension. In this symbolic
                action the sufferings and death of Christ are passed over in
                silence <span class="tei tei-pb" id="page163">[pg
                163]</span><a name="Pg163" id="Pg163" class=
                "tei tei-anchor"></a> in order to set forth at once the
                triumphant escape as the chief thought in mind, and the
                futility of the Dragon's effort.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc181" id="toc181"></a> <a name="pdf182" id=
                "pdf182"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                4 The Wilderness Refuge, Ch. 12:6a, and 14a</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                wilderness represents the present evil world as the place of
                trial during the period in which the church, like Israel,
                continues her pilgrimage toward the promised fulness of the
                messianic kingdom. There may also be a reference in this to
                the lands of the Gentiles, called a wilderness in contrast
                with Canaan the glorious land to the Jewish patriot, where
                the church <span class="tei tei-q">“hath a place prepared of
                God”</span>, and is now nourished like Israel of old in the
                wilderness; or, by a change of figure, like the prophet
                Elijah was fed for twelve hundred and sixty days, the
                equivalent of forty-two months, or three and a half
                years,—the time, [two] times, and half a time, i. e. three
                and a half times, of verse fourteen,—the symbol of the
                indefinite period of the church's conflict with the world, or
                of the world-triumph, which is a shortened time, a term that
                will end (see <a href="#Appendix_E" class="tei tei-ref">App'x
                E</a>). It may be mentioned here that the preterist
                interpreters usually regard the wilderness refuge as a
                reference to the flight of the Christians to Pella before
                Jerusalem was destroyed, by which they escaped the three and
                a half years of the siege<a id="noteref_455" name=
                "noteref_455" href="#note_455"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">455</span></span></a>—certainly
                a remarkable coincidence, though not serving to establish
                that interpretation—a meaning that is narrow and local
                instead of broad and universal.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc183" id="toc183"></a> <a name="pdf184" id=
                "pdf184"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                5 The Persecution of the Woman and her Seed, Ch. 12:4-6, and
                13-17</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                persecution of the Woman with her seed represents Satan's
                malign but fruitless attempts to destroy the church. The two
                wings of the great eagle, i. e. the number of added strength
                and surety, are those of divine preservation which are given
                her to escape from the destroying flood cast out of the mouth
                of the Dragon, the apt symbol of Satan's persistent effort to
                overwhelm the church. To John's mind the eagle, which was
                inscribed upon the Roman standards, may have seemed the
                symbol of the Roman Empire that at first protected
                Christianity from Jewish persecution,<a id="noteref_456"
                name="noteref_456" href="#note_456"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">456</span></span></a>
                or the <span class="tei tei-pb" id="page164">[pg
                164]</span><a name="Pg164" id="Pg164" class=
                "tei tei-anchor"></a> symbol may have been suggested by that
                fact; but it represents as well what God is ever doing
                through human and earthly means for the church's deliverance.
                By the exceptional statement that <span class=
                "tei tei-q">“the earth helped the woman”</span>, we are
                evidently to understand that natural causes helped
                Christianity, a fruitful suggestion that is remarkably
                exemplified in history. The Dragon making war upon the rest
                of the Woman's seed, i. e. all of her seed except Jesus
                Christ, who was caught up to heaven, indicates his continued
                attack upon the church and its members.</p>
              </div>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc185" id="toc185"></a> <a name="pdf186" id=
              "pdf186"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">B
              War in Heaven, Ch. 12:7-12</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">We have in
              this incident a digression in the midst of the account of the
              persecution of the Woman in order to show the origin of Satan's
              hatred, and the beginning of the conflict in the far
              past.<a id="noteref_457" name="noteref_457" href=
              "#note_457"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">457</span></span></a>
              Michael the archangel, regarded as the presiding angel of the
              Jews from the time of Daniel, together with the angels under
              him, warred with the Dragon and his angels; and Satan, being
              cast out of heaven, transferred the conflict to earth. A great
              voice is then heard in heaven declaring his downfall together
              with the triumph of the kingdom of God, and recounting the
              suffering of the saints because of him (v. 10-12). This term
              which is here introduced, <span class="tei tei-q">“the kingdom
              of our God”</span>, though used but twice in the book of the
              Revelation, is the most notable phrase in the New Testament. It
              occurs nearly a hundred times, either as <span class=
              "tei tei-q">“the kingdom of God”</span>, or <span class=
              "tei tei-q">“the kingdom of heaven”</span>, a term which
              signifies the rule of God in the earth, God becoming king among
              men. The kingdom of God, it should be seen, has a far broader
              meaning and wider sweep than the church, for it serves to
              include all that God is ever doing the ages through for the
              spiritual uplift and permanent betterment of mankind. In the
              broadest sense this beneficent kingdom may be defined as all
              that divinely directed movement and control in human life and
              history which has for its object the ultimate accomplishment of
              the mind and will of God in the hearts and lives of men—for
              this glorious kingdom on the earthly side has its ultimate seat
              within the human heart (Lu. 17:21). Jesus by his luminous
              teaching lifted that name, <span class="tei tei-q">“the kingdom
              of God”</span>, out <span class="tei tei-pb" id="page165">[pg
              165]</span><a name="Pg165" id="Pg165" class=
              "tei tei-anchor"></a> of the older and narrower phases of its
              Jewish use, and gave it a broader and more beneficent meaning
              for all succeeding time. The casting out of Satan, which is
              related in this section, is introduced as a contributive event
              to the glorious coming of the kingdom. His defeat in heaven
              foreshadows his defeat on earth, and though he still has
              <span class="tei tei-q">“great wrath”</span> which he pours out
              upon men, yet 'he hath but a short time' (v. 12), i. e. a time
              that is relatively short, until Christ shall reign in power.
              They who are our brethren overcame him, we are told (v. 11),
              <span class="tei tei-q">“because of the blood of the
              Lamb”</span>, therefore they are called upon to rejoice. In
              connection with this interpretation it should not be forgotten
              that the time-relation is, in this view, ignored in the vision,
              as commonly throughout the book, for Apocalyptic often does not
              separate the near and the far, and events widely separated in
              time are viewed as contemporaneous in the timeless sequence of
              prophetic perspective. Thus the incident before us without any
              intimation takes us back to the period anterior to creation,
              and then recurs as suddenly to the experience of persecution by
              faithful Christians.<a id="noteref_458" name="noteref_458"
              href="#note_458"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">458</span></span></a>
              In all Apocalyptic writings there is a manifest indifference to
              formal consistency that we do well to bear in mind.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">According to
              another view the account in this section is to be regarded as
              continuous with the last, verse seven following verse six in
              natural order, and the conflict described is to be placed after
              the resurrection of Christ, making the victory a shortening of
              Satan's power following upon Christ's redemptive work, and
              depriving him of such opportunity as he hitherto had in heaven
              of accusing the brethren, thereby limiting his sphere to this
              world. Notwithstanding the attractiveness of this view,
              however, and what may be said in its favor from several
              passages in the Gospels (cf. Lk. 10:18; Jn. 12:31; 14:30b; and
              16:11),<a id="noteref_459" name="noteref_459" href=
              "#note_459"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">459</span></span></a>
              the former interpretation is upon the whole to be preferred as
              agreeing best with the general sense of the chapter.<a id=
              "noteref_460" name="noteref_460" href="#note_460"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">460</span></span></a>
              Such a symbol of victory over Satan, whatever the period to
              which the victory may be attributed, was not out of accord with
              ideas <span class="tei tei-pb" id="page166">[pg
              166]</span><a name="Pg166" id="Pg166" class=
              "tei tei-anchor"></a> current at that time; for <span class=
              "tei tei-q">“this feature impossible in modern conceptions of
              heaven, shows itself from time to time in pre-Christian and
              also early Christian conceptions, viz. the belief in the
              presence of evil, or the possibility of its appearance, in the
              heavens”</span> [i. e. in the lower heavens].<a id=
              "noteref_461" name="noteref_461" href="#note_461"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">461</span></span></a>
              In any case this section places in clear perspective the great
              truth that leadership in the antagonism of evil with
              righteousness belongs to and takes its rise from the
              supernatural world, and what we constantly see here has its
              source and occasion there, in the deeper spiritual vision of
              prophecy.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">In the
              interpretation of this section a manifest parallelism has been
              pointed out between the conflict of Marduk with Tiâmat in
              Babylonian mythology, and the war between Michael and the
              Dragon in the Apocalypse.<a id="noteref_462" name="noteref_462"
              href="#note_462"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">462</span></span></a>
              Others pursuing this idea still further, though without
              sufficient ground for their conclusion, have attributed to
              Babylonian origin a body of Jewish apocalyptic traditions which
              they assume to have been one of the sources of the Revelation
              and to have furnished the incident of this section.<a id=
              "noteref_463" name="noteref_463" href="#note_463"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">463</span></span></a>
              In correction of this position it should be seen that even when
              we recognize to the fullest extent the necessary influence of
              contact with Babylon, both early and late, upon Jewish thought,
              and the introduction of ideas from that source as natural and
              inevitable, it does not follow that there was any such use made
              of Babylonian mythology in the later Jewish writings as this
              would imply, for the Jew was exceedingly wary of any religious
              ideas that did not spring from his own ancestral heritage. It
              is indeed quite probable that particular concepts, or
              thought-elements, like that of the Dragon and of the two Beasts
              in this vision, are of Babylonian origin; but <span class=
              "tei tei-q">“the hypothesis of a Jewish messianic use of an
              entire heathen sun-myth, and then the Christian adaptation of
              the Jewish form”</span>,<a id="noteref_464" name="noteref_464"
              href="#note_464"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">464</span></span></a>
              is in itself highly improbable at so late a period in Jewish
              development, and can scarcely be accepted by those who maintain
              the inspiration of the Apocalypse in any essential sense. It is
              much more likely <span class="tei tei-pb" id="page167">[pg
              167]</span><a name="Pg167" id="Pg167" class=
              "tei tei-anchor"></a> that the author, if using such material
              at all, incorporated the thought rather than the form of such
              floating Babylonian fragments as belonged to his time, in
              accordance with his usual method of employing the Hebrew
              literature, though this is wholly a matter of hypothesis.<a id=
              "noteref_465" name="noteref_465" href="#note_465"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">465</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc187" id="toc187"></a> <a name="pdf188" id=
              "pdf188"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">C
              The Two Beasts, Ch. 13:1-18</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The vision
              now sets forth two of the principal forms of the world's
              opposition to Christ and his kingdom, which are represented as
              Beasts, monsters that are terrible and revolting in appearance,
              that are placed in notable contrast with the Lamb, and that are
              inspired by Satan who stands watching in his dragon form on the
              sands of the sea—for according to the corrected reading of the
              Revised Version, it is the Dragon and not the Apocalyptist that
              stands upon the seashore.<a id="noteref_466" name="noteref_466"
              href="#note_466"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">466</span></span></a>
              This vision affords an interesting example of John's use of
              already existing material, for the idea of two wild beasts
              opposing the Messiah is found elsewhere in apocalyptic
              writings, although not in exactly the same form,<a id=
              "noteref_467" name="noteref_467" href="#note_467"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">467</span></span></a>
              and is here made the basis of an illustration of undoubted
              power. The Beasts in the Apocalypse are the natural and fitting
              embodiment of brute force operating to control men in the
              sphere of religion. Some would prefer the translation of θηρίον
              as a <span class="tei tei-q">“monster”</span> rather than a
              <span class="tei tei-q">“beast”</span>,<a id="noteref_468"
              name="noteref_468" href="#note_468"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">468</span></span></a>
              and perhaps, it is technically more accurate, but the long use
              of the term <span class="tei tei-q">“beast”</span> in this
              connection has made it familiar to our minds and also
              intelligible, for it is a beast in the bad sense that is
              intended, and to the average reader this term undoubtedly
              conveys the proper meaning.</p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc189" id="toc189"></a> <a name="pdf190" id=
                "pdf190"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                1 The First Beast—the Beast from the Sea, Ch. 13:1-10</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">A wild
                Beast fierce and bloodthirsty, and ideal composite creature,
                <span class="tei tei-q">“like unto a leopard and his feet
                were <span class="tei tei-pb" id="page168">[pg
                168]</span><a name="Pg168" id="Pg168" class=
                "tei tei-anchor"></a> as <span class=
                "tei tei-hi"><span style="font-style: italic">the
                feet</span></span> of a bear, and his mouth as the mouth of a
                lion”</span> (v. 2), evidently formed from the beasts in
                Daniel's vision (ch. 7:3f.), is seen coming up out of the
                tempestuous sea of the nations, and is manifestly the same as
                the Scarlet Beast of chapter seventeen, the one constantly
                referred to as <span class="tei tei-q">“the Beast”</span>
                without any other qualification. This is the symbol of the
                universal world-power, i. e. all the world-kingdoms are
                considered as one and personified in this Beast in open
                hostility to the church;<a id="noteref_469" name=
                "noteref_469" href="#note_469"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">469</span></span></a>
                national opposition to Christianity, exemplified by heathen
                Rome in John's day which supplied the groundwork of the
                conception, but extending far beyond that and applying
                equally to all persecuting nations during the whole forty-two
                months, or three and a half years, of world-domination, which
                represents the duration of the church-historic period of
                trial (v. 5), a period that is broken and incomplete (see
                <a href="#Appendix_E" class="tei tei-ref">App'x E</a>). The
                Beast is described as having ten horns and seven heads, the
                symbol of a twofold completeness, both that of parts (ten)
                and that of quality or kind (seven), the same number as the
                Dragon, though in inverse order, indicating that the Beast is
                the agent of the Dragon, i. e. of Satan, and is possessed of
                like dominion and power,—for <span class="tei tei-q">“the
                Dragon gave him his power, and his throne, and great
                authority”</span>. The heads seem to symbolize the
                world-power taking form, and the horns the exercise of that
                power. (For the further development of this symbolism, see
                ch. 17:9f.) And it should be noted that the ten horns and
                seven heads are common not only to the Dragon and the Beast,
                but are also the sum total of those belonging to the four
                beasts in Daniel's vision, i. e. to all the world-powers
                there designed, a symbolism which suggests that it properly
                applies to more than one nation, and which here seems
                intended to portray the persistent opposition of the Devil to
                the church of God, working through the power of the world in
                all time and in all nations. The ten crowns or diadems upon
                his horns denote the fulness of his sovereignty, and imply
                the extent of his earthly rule; the names of blasphemy upon
                his heads seem to refer to the divine titles and honors
                assumed by earthly kings, especially those of Rome, as
                Domitian who ordered that in official documents he should be
                styled <span class="tei tei-q">“Our Lord and God”</span>—a
                figure <span class="tei tei-pb" id="page169">[pg
                169]</span><a name="Pg169" id="Pg169" class=
                "tei tei-anchor"></a> that is perhaps suggested here by the
                mitre of the high priest on which was written <span class=
                "tei tei-q">“Holiness to the Lord”</span>, to which this was
                antipodal;<a id="noteref_470" name="noteref_470" href=
                "#note_470"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">470</span></span></a>
                while the wounded head that is healed refers to the death
                stroke, given to the world-power by the life, death, and
                resurrection of Jesus Christ, from which there has been
                seeming recovery,<a id="noteref_471" name="noteref_471" href=
                "#note_471"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">471</span></span></a>
                for this was a true deathblow to the world-power, even though
                it failed of immediate realization and thereby disappointed
                Jewish-Christian hopes of early victory. The Beast blasphemes
                against God, <span class="tei tei-q">“his name, and his
                tabernacle, even them that dwell in the heavens”</span>, i.
                e. the inhabitants of the tabernacle. <span class=
                "tei tei-q">“And it was given unto him to make war with the
                saints and to overcome them: and there was given to him
                authority over every tribe and people and tongue and
                nation”</span>; but it is only as it is <span class=
                "tei tei-q">“given unto him”</span> that he can exercise his
                power, i. e. he is subject to divine control. And every one,
                <span class="tei tei-q">“whose name hath not been written
                from the foundation of the world in the book of life of the
                Lamb that hath been slain”</span>, shall worship him. Thus is
                depicted not only the fierce antagonism of the Roman Empire
                to the church in that age, but the perpetual hostility and
                unceasing opposition of the universal world-power in all ages
                and nations to the growth of the kingdom of God among
                men.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The symbol
                of the Beast, notwithstanding the difficulty of its
                interpretation, has certain distinguishing features that help
                to interpret its meaning. The close resemblance to Daniel's
                vision gives a clue to the thought in mind, and serves to
                indicate the proper method of interpretation. That the
                world-power in some form is symbolized in the vision, is
                clearly indicated; on this point all interpreters are agreed,
                though the majority of modern interpreters regard the Beast
                as the Roman Empire. That John had Rome primarily in mind can
                scarcely be doubted; but, in the view accepted by the
                symbolic interpreters, the Roman Empire served only to supply
                the groundwork for an idealized conception, in which the
                ordinary and limited view of sense has become transformed
                under the influence of prophetic insight into the wider
                vision of a world-power belonging to all time and pervading
                all history that rises beastlike in strength and might to
                oppress the people of <span class="tei tei-pb" id=
                "page170">[pg 170]</span><a name="Pg170" id="Pg170" class=
                "tei tei-anchor"></a> God. The Beast, according to this
                interpretation, is the persecuting world-power in any and
                every age antagonizing the kingdom of God; the national and
                political forces of the world in their organized form
                arraying themselves against our Lord and his Christ; that
                phase of the world's life which finds expression for its
                opposition to the children of the kingdom under the forms of
                law and government, the most sovereign and irresistible of
                all kinds of persecution. This symbol naturally found a ready
                and satisfactory interpretation by the early church in the
                prevailing surveillance of the Roman authority; but it is an
                interpretation none the less true of heathen nations
                everywhere and always, who constantly persecute the church of
                God. The interpretation thus given is the one accepted by the
                symbolist school as the most natural and satisfactory of all,
                having a world-wide application and universal content; and it
                may be confidently adopted with an adequate degree of
                assurance that it conveys the meaning intended. The preterist
                interpreters, on the other hand, limit the meaning of the
                First Beast to the Roman Empire, using its power to oppose
                and oppress Christianity, and construe the wounded head as a
                reference to the death of Nero (see notes on chapter
                seventeen).</p>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc191" id="toc191"></a> <a name="pdf192" id=
                  "pdf192"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (1) An Admonition to Patience, Ch. 13:9-10</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">John
                  adds a word of warning concerning the need of patience and
                  perseverance for the saints. If any one is ordained to
                  captivity, into captivity let him go as the lot appointed
                  him; resist not, for he that taketh the sword shall perish
                  by the sword; this is the test of <span class=
                  "tei tei-q">“the patience and the faith of the
                  saints”</span>. When we compare this message contained in
                  the tenth verse, which is an exhortation to patience under
                  persecution, with that in the eighteenth verse of this same
                  chapter, where the exhortation is to wisdom against
                  deception, we get a glimpse of the different kind of danger
                  that is to be apprehended from each of the two beasts, the
                  first persecuting men, the second deceiving them.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc193" id="toc193"></a> <a name="pdf194" id=
                "pdf194"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                2 The Second Beast,—the Beast from the Land, Ch.
                13:11-18.</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Another
                wild Beast, also an ideal and composite creature, like unto
                yet different from the first, is seen <span class=
                "tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id=
                "Pg171" class="tei tei-anchor"></a> coming up out of the
                earth,<a id="noteref_472" name="noteref_472" href=
                "#note_472"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">472</span></span></a>
                i. e. out of established and well-ordered society; the
                Two-horned Beast in whom the exercise of personal power or
                force is less prominent than in the First Beast with ten
                horns to whom he is subordinate, for the power he exerciseth
                is <span class="tei tei-q">“all the power of the First
                Beast”</span>. This Beast is the symbol of the universal
                world-religion, i. e. all the world-religions are considered
                as one and personified in the Second Beast, in disguised
                hostility to the church of Christ;<a id="noteref_473" name=
                "noteref_473" href="#note_473"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">473</span></span></a>
                the False Prophet of chs. 16:13 and 19:20, assuming to be
                what he is not, and using his authority for evil ends, who
                <span class="tei tei-q">“deceiveth them that dwell on the
                earth”</span>.<a id="noteref_474" name="noteref_474" href=
                "#note_474"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">474</span></span></a>
                His two horns like a lamb, but voice like a dragon, indicate
                that he has the external characteristics of a lamb, but the
                inner nature of a dragon, and are evidently intended to
                signify that he appears to be like Christ, while he is like
                Satan; he represents the forms of religion that assume to
                save men, but in fact only bind them to evil. <span class=
                "tei tei-q">“He doeth great signs that he should even make
                fire to come down out of heaven upon the earth in the sight
                of men”</span>, i. e. not a literal bringing down of fire,
                but a power counterfeiting the power of God as shown of old
                in fire from heaven, a great sign to Israel (Num. 16:35; I K.
                18:38), and sembling that of the two witnesses (ch. 11:5).
                And he required of <span class="tei tei-q">“them that dwell
                on the earth, that they should make an image to the Beast who
                hath the stroke of the sword and lived”</span>, i. e. the
                false religions of the world, which the Second Beast
                represents, operate to make the people subservient to the
                world-power, the First Beast which had the stroke of the
                sword and lived, with which these religions always
                <span class="tei tei-pb" id="page172">[pg 172]</span><a name=
                "Pg172" id="Pg172" class="tei tei-anchor"></a> stand
                connected whether in Rome or in other nations;<a id=
                "noteref_475" name="noteref_475" href=
                "#note_475"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">475</span></span></a>
                and the people render worship as they are directed.
                <span class="tei tei-q">“And it was given <span class=
                "tei tei-hi"><span style="font-style: italic">unto
                him</span></span> to give breath to the image of the Beast
                that it should speak and cause as many as should not worship
                the image to be killed”</span>, i. e. the heathen religions
                give life and authority to national worship, give vitality to
                the world-power that it should command and compel men to join
                in its idolatrous forms or lose their lives by refusal. Thus
                the whole figure seems to indicate the spirit of the world
                operating against the church through the forms of religion,
                especially as seizing upon the natural and ethnic religions,
                permeating them with deceit, and subverting them to worldly
                ends (v. 14), the element of religion being a prominent
                feature throughout. Actuated by worldly wisdom, which is
                <span class="tei tei-q">“earthly, sensual, and
                devilish”</span> (Jas. 3:15), this Beast, we are told, bids
                all men worship the image of the First (v. 12 and 14), i. e.
                worship the deification of the world-power, thereby
                insidiously rehabilitating the world-power in another form, a
                figure likely drawn from the worship of the Emperor's image,
                a cult prevailing at the time, and showing how false
                religions rest upon and are upheld by heathen governments.
                John doubtless had primarily in mind the heathen priesthood
                of that period, especially the priesthood of Caesar-worship,
                which afforded the best example of the then existing
                world-religions, but this only formed the groundwork of the
                larger thought of the vision. Preterist interpreters, as a
                rule, would limit the meaning of the Second Beast to the
                heathen priesthood of that time, but this is too restricted a
                view. Any religion anywhere rejecting the Christ and crowning
                the world-power is represented by the Second Beast. It has
                also been suggested that the Second Beast represents the
                Asiarch, or chief priest of Asia, the director and instigator
                of Emperor-worship.<a id="noteref_476" name="noteref_476"
                href="#note_476"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">476</span></span></a>
                This may possibly have been the source of John's idea; but
                however formed we should regard it as a universal and poetic
                conception of one continuous phase of the world's opposition
                to Christ and his kingdom, and not limit it to any particular
                historic <span class="tei tei-pb" id="page173">[pg
                173]</span><a name="Pg173" id="Pg173" class=
                "tei tei-anchor"></a> manifestation of that opposition.
                Others, without sufficient grounds, have referred the title
                to the papacy, interpreting the First and Second Beasts as
                Rome pagan and papal. Another interpretation is that the
                First Beast is the secular persecuting power, pagan or
                Christian, and the Second Beast is the sacerdotal persecuting
                power, pagan and Christian; while still another and better
                interpretation is that world-force is the first, and
                world-worship, i. e. world-religion and superstition, the
                second.<a id="noteref_477" name="noteref_477" href=
                "#note_477"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">477</span></span></a>
                Symbolist interpreters always prefer the wider to a narrower
                symbolism in accordance with their general view of the book.
                According to this view, which is the one accepted in the
                present volume, all the world-religions which profess to be
                holy but are controlled by the same spirit, belong to the
                Second Beast and contribute to his power. The aspect of
                heathenism which here presented itself to John's mind is the
                most general and obvious of all its many characteristics; and
                although we now recognize more fully the elements of truth in
                the ethnic religions, and their relative value in the moral
                education of mankind when without the gospel, yet John's view
                still holds good, and is confirmed by the world-wide
                testimony of the mission field. The world-spirit which lies
                at the door of the world-religions is and always has been
                evil, and will always be degrading to the soul, that spirit
                which subordinates the moral and spiritual to purely selfish
                and worldly ends. The forms of the Two-horned Beast today are
                just as deceiving and defiling to men, and as much opposed to
                the kingdom of God, as they ever were of old. And not only
                are all the world-religions the abiding manifestation of the
                Second Beast, but even the Christian church also, whether
                Catholic or Protestant, may become subservient thereto,
                whenever or wherever it, or any part of it, may be dominated
                by the spirit of the world-religions, and thereby yields its
                God-given prestige to this Beast. The forms of human
                learning, too, as philosophy, science, literature, and art,
                when they trench upon the sphere of religion and become
                atheistic, agnostic, materialistic, or God-defying, exhibit
                the spirit of the world-religions in opposition to Christ,
                and are manifestations of the same Beast. This power is
                world-wide and age-long, and the vision seems to look
                <span class="tei tei-pb" id="page174">[pg 174]</span><a name=
                "Pg174" id="Pg174" class="tei tei-anchor"></a> through and
                beyond the forces then at work to their wider manifestation
                in history. For the Second Beast is the incarnation of the
                permanent and universal world-religion in each and all of its
                forms, and while presenting one aspect of the world-religions
                of John's time, yet goes far beyond that and portrays the
                principle of opposition to the church of Christ which
                underlies them all, and which would develop new forms in the
                period when Christianity had nominally triumphed, continuing
                the conflict upon different lines from the violent
                persecutions of the earlier ages; a period when the world's
                opposition to God would be expressed <span class=
                "tei tei-q">“by affiliation with the religion of Jesus, and
                by penetrating its life with false ideals”</span>, producing
                a faithlessness within the church even more deadly in its
                results than the fatal furor of persecution, for the world
                within the church is one of the forms of the Second Beast,
                and there is nothing so dangerous to the life of the soul as
                irreligious religion.<a id="noteref_478" name="noteref_478"
                href="#note_478"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">478</span></span></a></p>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc195" id="toc195"></a> <a name="pdf196" id=
                  "pdf196"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (1.) An Admonition to Wisdom, Ch. 13:18</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">
                  <span class="tei tei-q">“Here is wisdom”</span>, John says:
                  <span class="tei tei-q">“He that hath understanding, let
                  him count the number of the Beast; for it is the number of
                  a man”</span>,—or rather, <span class="tei tei-q">“the
                  number of man”</span>, for there is no article in the
                  Greek, implying that the reference is not to any particular
                  man—<a id="noteref_479" name="noteref_479" href=
                  "#note_479"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">479</span></span></a>
                  i. e. it is a human number. The mark of the Beast, like
                  that of an ancient devotee to his idol, is put upon both
                  the hand and brain (v. 16)<a id="noteref_480" name=
                  "noteref_480" href="#note_480"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">480</span></span></a>
                  of all the people who accept his authority, without any
                  distinction of rank, rich and poor, bond and free, small
                  and great, all alike, showing that their powers are
                  uniformly devoted to the service of this world. John
                  exhorts the church to wisdom in discerning this Beast,
                  indicating the subtleness of his hidden power. The number
                  of his name, i. e. designation, is six hundred and
                  sixty-six (some manuscripts read six hundred and sixteen,
                  but this is almost certainly an error of transcription),
                  the symbol of a threefold, composite power of evil which
                  includes the Dragon, the First Beast, and the Second, and
                  which culminates <span class="tei tei-pb" id="page175">[pg
                  175]</span><a name="Pg175" id="Pg175" class=
                  "tei tei-anchor"></a> in the last, viz:—600, a hundredfold
                  of six, a numerical designation of the Dragon, plus 60,
                  tenfold of six, a similar designation of the First Beast,
                  plus 6, onefold of six, a like designation of the Second
                  Beast, if considered alone, which together, equal 666, the
                  numerical designation of the full power which the Second
                  Beast represents. The key to the mystical designation 666,
                  according to this interpretation,<a id="noteref_481" name=
                  "noteref_481" href="#note_481"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">481</span></span></a>
                  is found in the number six, the number of evil, one short
                  of seven or perfection, Satan's number, whether multiplied
                  by ten or not, here thrice repeated, <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">six</span></span>, <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">six</span></span>, <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">six</span></span>, each repetition
                  multiplying the previous number tenfold, or six a
                  hundredfold added to six tenfold added to six a single
                  fold, producing a triple symbol of the full power of evil.
                  In this symbolism we seem to have the thought of a trinity
                  of evil striving in antagonism to the divine trinity; and
                  though we cannot be sure that John had this in mind, yet it
                  seems quite in accord with the apocalyptic method of
                  depicting truth. If the reading 616 is preferred, the First
                  Beast is then designated by 10, the symbol of earthly
                  completeness, instead of 60 as above, a much less likely
                  symbolism, but not affecting the general meaning.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The mark
                  of the Beast is one of the most disputed points in the
                  whole book, and some commentators, while suggesting a
                  probable interpretation, prefer to leave the meaning
                  unsolved. Certainly all interpretations finding in the
                  number a cryptic name, such as <span class=
                  "tei tei-hi"><span style="font-style: italic">Neron
                  Caesar</span></span>, or <span class=
                  "tei tei-hi"><span style=
                  "font-style: italic">Lateinos</span></span>,
                  notwithstanding their wide acceptance by modern
                  interpreters, should be discarded as fanciful.<a id=
                  "noteref_482" name="noteref_482" href=
                  "#note_482"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">482</span></span></a>
                  The number was evidently intended as a designation rather
                  than a name; it is a symbol like every other number in the
                  Revelation, and any attempt to solve it by reference to the
                  Jewish <span class="tei tei-hi"><span style=
                  "font-style: italic">gematria</span></span>, or numerical
                  indication of names, is foreign to the method of the book,
                  and only involves it in greater obscurity, as the different
                  answers obtained in that way will show.<a id="noteref_483"
                  name="noteref_483" href="#note_483"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">483</span></span></a>
                  <span class="tei tei-pb" id="page176">[pg
                  176]</span><a name="Pg176" id="Pg176" class=
                  "tei tei-anchor"></a> While that interpretation has been
                  the generally accepted view with preterists, a revolt
                  against its arbitrariness is manifest in late writers, and
                  cannot but be felt by the attentive student.<a id=
                  "noteref_484" name="noteref_484" href=
                  "#note_484"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">484</span></span></a>
                  That six hundred and sixty-six is a triple symbol of the
                  full power of evil, has found acceptance with a multitude
                  of readers, and is the most satisfactory interpretation to
                  those who hold the symbolic view.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">In
                  conclusion it should be said that the identification of
                  this Beast, or of the former one, with the Antichrist of
                  John's Epistles is of more than doubtful value in arriving
                  at the meaning intended; for the Apocalyptist studiously
                  avoided the use of that term though quite familiar with it
                  (I Jn. 2:18; 2:22; 4:3; and II Jn. 1:7), and we surely
                  cannot do better than to follow his example. Indeed the
                  entire interpretation of the Apocalypse will be permanently
                  advanced when all direct reference to a <em class=
                  "tei tei-emph"><span style=
                  "font-style: italic">personal</span></em> Anti-christ is
                  finally eliminated as foreign to the purpose, if not the
                  thought of the book. In the broad sense of the term the
                  Anti-christ is the Against-Christ in any and every form.
                  John tells us (I Jn. 2:18) there are <span class=
                  "tei tei-q">“Many antichrists”</span> (ἀντίχριστοι πολλοὶ),
                  a term peculiar to John in the New Testament; our Lord said
                  (Mat. 24:24) <span class="tei tei-q">“There shall arise
                  false christs”</span> (ψευδόχριστοι), a different term in
                  the Greek, and evidently referring to more than one; and it
                  may well be doubted whether the prediction is anywhere
                  intended to refer to a single person. The term may be
                  understood in a general way to include the Two Beasts, the
                  Harlot, and all other forms of anti-christianity, but no
                  more definite identification can with any probability be
                  made.</p>
                </div>
              </div>
            </div><span class="tei tei-pb" id="page177">[pg
            177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc197" id="toc197"></a> <a name="pdf198" id=
              "pdf198"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
              D. The Lamb on Mount Zion, Ch. 14:1-20</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The closing
              part of this fourfold vision, revealing the final outcome of
              the preceding conflict in the glorious triumph of the Lamb and
              his followers, is now given for the comfort of the church, and
              to relieve the sombre shadows of the earlier parts of the
              vision by a foregleam of victory.</p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc199" id="toc199"></a> <a name="pdf200" id=
                "pdf200"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                1. The Redeemed with the Lamb, Ch. 14:1-5</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">We see
                here a vast and virgin multitude, a hundred and forty-four
                thousand, a large and perfect number, the former symbol of
                the complete first-fruits from Israel (ch. 7:4), now used by
                synecdoche to represent all the redeemed who have been chosen
                from among men, the best of their race, who are called
                <span class="tei tei-q">“the first-fruits unto God and unto
                the Lamb”</span>,<a id="noteref_485" name="noteref_485" href=
                "#note_485"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">485</span></span></a>
                and who stand with the Lamb upon Mount Zion, in the city of
                the living God, the heavenly Jerusalem, having his name and
                the name of his Father written upon their foreheads,
                signifying to whom they belong and marking them as antipodal
                to those who have received the mark of the Beast (ch. 13:16),
                and who sing a new song, the song of victory (the
                Incommunicable Chorus), known only to the redeemed. Of this
                blessed company it is said that <span class="tei tei-q">“they
                are without blemish”</span>, i. e. they are sinless before
                God, which is apparently an explanation of the symbolism used
                in saying that they are <span class=
                "tei tei-q">“virgins”</span>, and <span class=
                "tei tei-q">“not defiled with women”</span>,—or <span class=
                "tei tei-q">“among women”</span>. Roman Catholic
                commentators, however, usually interpret literally, and apply
                the passage to those women who have never entered into
                wedlock for the kingdom of heaven's sake—a construction that
                it scarcely seems to bear.<a id="noteref_486" name=
                "noteref_486" href="#note_486"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">486</span></span></a>
                Futurists generally maintain that the vision refers to the
                earthly Zion, and connect the incident with the second
                advent, making the hundred and forty-four thousand to consist
                of Jews alone.</p>
              </div><span class="tei tei-pb" id="page178">[pg
              178]</span><a name="Pg178" id="Pg178" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc201" id="toc201"></a> <a name="pdf202" id=
                "pdf202"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                2. The Three Angel Messages, Ch. 14:6-11</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">These are
                distinct notes of divine warning, prelusive of the End, which
                are given by the mouth of three different angels, showing
                their separate and individual importance; they are three in
                number, the symbol of the spiritual, indicating the nature of
                their contents; and they are introduced as preparatory to the
                scenes of anticipated judgment in verses fourteen to twenty,
                and are premonitory of the End. The End is an ever-recurrent
                note that always finds place in the deeper strains of
                Apocalyptic literature. The End that victory may come, was
                the natural cry of a spirit that despaired of the present
                world, and believed that God could only be vindicated by the
                consummation of all things. This was a fundamental weakness
                of the Apocalyptic point of view, which found the proper
                design of the world in its speedy ending and not in its
                longer continuance, a mistake that unfortunately has been
                perpetuated in Christian thought as though it were
                fundamental to it, whereas the victory and the End may well
                be as far apart as the creation from the victory. The
                Apocalypse sounds the note of the End without hesitancy or
                discussion. The difficulties that embarrass us did not enter
                into the thought of that time.</p>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc203" id="toc203"></a> <a name="pdf204" id=
                  "pdf204"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (1) The Message of the Eternal Gospel, Ch. 14:6-7</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">
                  <span class="tei tei-q">“Another angel”</span> and the
                  first of the three which follow, flying in mid-heaven
                  proclaims the (or <em class="tei tei-emph"><span style=
                  "font-style: italic">an</span></em>) eternal gospel to
                  every nation and tribe and tongue and people before the
                  time of judgment, the symbol of the fulfilment of the words
                  of our Lord: <span class="tei tei-q">“This gospel of the
                  kingdom shall be preached in the whole world for a
                  testimony unto all the nations; and then shall the end
                  come”</span> (Mat. 24:14). The angel exhorts men to
                  <span class="tei tei-q">“fear God and give him glory; for
                  the hour of his judgment is come”</span>, i. e. is now at
                  hand.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc205" id="toc205"></a> <a name="pdf206" id=
                  "pdf206"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (2) The Message of Babylon's Fall, Ch. 14:8</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">A second
                  angel proclaims the fall of Babylon, the city of the world,
                  the dwelling-place and symbol of the world of sinful men,
                  and the antithesis of Jerusalem, which is the city of God,
                  the dwelling-place and symbol of the holy. The destruction
                  of Babylon is a necessary prelude to the End, for the
                  sinful worldly life which <span class="tei tei-pb" id=
                  "page179">[pg 179]</span><a name="Pg179" id="Pg179" class=
                  "tei tei-anchor"></a> finds its fitting type in this great
                  city must be broken down before Christ can triumph.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc207" id="toc207"></a> <a name="pdf208" id=
                  "pdf208"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (3) The Message of Doom for the Beast and his Followers,
                  Ch. 14:9-11</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  third angel proclaims the doom of divine wrath upon the
                  worshippers of the Beast and his image, i. e. upon those
                  who glorify the blasphemous world-power, or share in the
                  deceit of the world-religion; and the terms of the message
                  are full of terror and foreboding. Thus in a concise and
                  triple message is foreshadowed the universal proclamation
                  of the gospel, the overthrow of the world's social and
                  communal life adverse to God, and the final destruction of
                  those forces in national and religious thought that
                  withstand the full and final triumph of the Christ.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc209" id="toc209"></a> <a name="pdf210" id=
                "pdf210"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                3. The Blessedness of the Holy Dead, Ch. 14:12-13</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The author
                at this point expresses his sympathy with the church, setting
                forth the need of patience in the conflict (v. 12); and then
                he records a voice heard from heaven (v. 13), declaring that
                the dead who die in the Lord are blessed <span class=
                "tei tei-q">“henceforth”</span>, i. e. after death, for they
                have both rest and reward,<a id="noteref_487" name=
                "noteref_487" href="#note_487"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">487</span></span></a>
                and possibly including, also, the additional thought that
                they have thereby escaped from the great tribulation even
                though by martyrdom. Thus once more the redeemed are placed
                in opposition to the unredeemed, the saved are set over
                against the lost, as those who have secured the better
                part.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc211" id="toc211"></a> <a name="pdf212" id=
                "pdf212"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                4. The Harvest of the Elect, Ch. 14:14-16</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">One like
                unto the Son of Man (or <em class="tei tei-emph"><span style=
                "font-style: italic">a</span></em> son of man), i. e. one
                sharing our humanity—a designation of the Messiah after the
                time of Daniel<a id="noteref_488" name="noteref_488" href=
                "#note_488"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">488</span></span></a>—is
                seen sitting upon <span class="tei tei-pb" id="page180">[pg
                180]</span><a name="Pg180" id="Pg180" class=
                "tei tei-anchor"></a> a white cloud, the traditional covering
                of the divine majesty and a symbol of the divine presence,
                having on his head a golden crown, the token of glory and of
                victory, and in his hand a sharp sickle, the instrument for
                reaping. And on the announcement of another angel<a id=
                "noteref_489" name="noteref_489" href=
                "#note_489"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">489</span></span></a>
                from out the temple that the hour was come, he cast his
                sickle upon the earth and gathered all the faithful into his
                kingdom as a harvest that was ripe, a symbol of the
                ingathering of all the redeemed preceding the punishment of
                the wicked (cf. Mat. 25:31-46). The action set forth in this
                part of the vision is preparatory to and anticipates the
                judgment, yet the process of judgment is not described. The
                vision is occupied rather with pointing out how the path of
                history inevitably leads to the judgment bar. The incident
                serves to introduce the seventh and last of the mystic
                figures of this wonderful vision of conflict, the Son of Man
                on the Cloud, who represents Christ as the theanthropic
                Redeemer and Judge, a quite different aspect of his character
                from the Man-Child where he is set forth subject to the
                conditions of his mysterious incarnation, and therefore
                requiring an entirely different symbol.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc213" id="toc213"></a> <a name="pdf214" id=
                "pdf214"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                5. The Vintage of Wrath, Ch. 14:17-20</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Still
                another angel came out from the shrine or sanctuary of the
                temple in heaven, at the summons of the angel who had power
                over fire, i. e. the fire of the altar, which is here the
                symbol of judgment, and gathered all the ungodly as vintage
                from the earth, and cast them into the winepress, the great
                winepress, of the wrath of God, a figure of the ingathering
                and fearful punishment of the wicked at the end of the world.
                According to this view the two gatherings described in verses
                fourteen to twenty, are regarded as depicting the opposite
                fate in store for the faithful and the wicked, instead of a
                twofold account of the same event repeated in different form
                for the purpose of emphasis. This interpretation agrees best
                with the general tenor of the chapter and the common method
                of contrast throughout the book; others, however, regard the
                passage as a double figure of the judgment.<a id=
                "noteref_490" name="noteref_490" href=
                "#note_490"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">490</span></span></a>
                The scene is laid outside <span class="tei tei-pb" id=
                "page181">[pg 181]</span><a name="Pg181" id="Pg181" class=
                "tei tei-anchor"></a> the city, i. e. Jerusalem, most likely
                the New Jerusalem, the home of God's people, without the
                gates of which are the wicked who perish (ch. 22:15). The
                figure may have been drawn from the scenes of terror and
                bloodshed which attended the fall of the earthly city under
                Titus, a view quite possible if the later date of authorship
                be accepted, though possibly there may have been no definite
                city in mind. Some connect this passage with the struggle in
                chapter twenty (v. 7-10), where the nations compass the
                beloved city, and connect both with the advent, interpreting
                literally,—a view common with the futurists. And we are told
                that when the winepress was trodden <span class=
                "tei tei-q">“there came out blood, from the winepress, even
                unto the bridles of the horses,”</span><a id="noteref_491"
                name="noteref_491" href="#note_491"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">491</span></span></a>
                a symbol of the terrible destruction of life that ensued, a
                flowing stream that reached as far as a thousand and six
                hundred furlongs, i. e. almost two hundred Roman miles, or
                somewhat farther than the entire length of Palestine, a
                Jewish synonym for a great distance. Sixteen hundred is also
                the square of four, the earth number, multiplied by the
                square of ten, the number of completeness, which perhaps
                indicates that the punishment is complete throughout the
                whole created world. The passage in its essential thought is
                an echo from the rhapsody of Joel (ch. 3:13), combined with
                the vision of judgment in Isaiah's Zion redeemed (ch.
                63:3-6), and recalls his Assyrian flood, reaching even to the
                neck (Isa. 8:7-8).<a id="noteref_492" name="noteref_492"
                href="#note_492"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">492</span></span></a>
                The transition to the vision of vials is now made by a sudden
                change of theme, and a return to the world-process of
                judgment that is age-long and world-wide in its scope and
                purpose.</p>
              </div>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc215" id="toc215"></a> <a name="pdf216" id=
            "pdf216"></a>

            <h3 class="tei tei-head" style=
            "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em">
            <span style="font-size: 120%">V. The Vision of the Seven Vials
            [or Bowls] (A Vision of Judgment). Ch. 15:1-16:12, and
            16:17-21</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The vision of
            the seven vials is a revelation of God's last plagues upon the
            ungodly, a final view of the divine providential purpose
            concerning the wicked, another group of seven that are set forth
            in a form similar to the judgments under the trumpets, but of
            increased severity, and that are promptly executed. They are
            called <span class="tei tei-q">“another sign”</span>, and may be
            regarded as another <span class="tei tei-pb" id="page182">[pg
            182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a>
            line of judgments of similar character to the trumpets, or as the
            complete fulfilment of the contents of the trumpet-judgments
            presented in another way, which are given for increased emphasis
            under figures that are analogous, and that indicate their inner
            connection; and, so far as the vials have any time-relation, they
            may be regarded as belonging to the same general period as the
            trumpets, i. e. the time of man's existence on the earth,
            especially the period of conflict, though shown by their
            progressive and destructive character to culminate in the closing
            period of human history. The vials are marked by an intensity of
            form and rapidity of movement, especially as they approach the
            end, and they are not limited like the trumpets to a part of men,
            but affect all the evil. They are vivid symbolic presentations of
            deep and terrible punishments, and are called 'the last plagues'
            because in them is fulfilled or completed the wrath of God upon
            the earth—a new and final view of the divine purpose concerning
            the wicked which may be looked at quite apart from any previous
            view.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Some
            preterists, who find in the seals a prophetic description of the
            trials of the church in the first age, regard the trumpets as a
            typical presentation of the fall of Jerusalem, and the vials as a
            portrayal of the fall of Rome.<a id="noteref_493" name=
            "noteref_493" href="#note_493"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">493</span></span></a>
            This opinion, it is affirmed, accords best with the general
            method of the Apocalyptic writings, which have for the most part
            a definite and local interpretation, and avoids the difficulty of
            an apparent repetition of similar judgments upon the same objects
            under the trumpets and the vials. But, upon the other hand, the
            prophetic outlook of John appears to the majority of devout minds
            to have a far wider sweep than that of other Apocalyptic writers
            outside the Scriptures, and to embrace a world-view that is
            universal, and that is not at all met by these limited historical
            fulfilments. Still, even if the former view were correct in its
            main assumption, <span class="tei tei-q">“that does not preclude
            us,”</span> as has been well said,<a id="noteref_494" name=
            "noteref_494" href="#note_494"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">494</span></span></a>
            <span class="tei tei-q">“from interpreting the inspired words as
            referring not only to events near John's time, but also to other
            events of which they were the foretaste and figures. To us the
            meaning [in that case] is that the type of the end has been
            foretold and has come, but that <span class="tei tei-pb" id=
            "page183">[pg 183]</span><a name="Pg183" id="Pg183" class=
            "tei tei-anchor"></a> the end itself which has been equally
            foretold [the full end] must be watched for in all
            seriousness.”</span> If we have a correct view of prophecy we can
            readily assent to these words of wisdom which cannot be too
            strongly emphasized.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">It should be
            noted in passing that the revelation of these world-judgments in
            the visions of the seals, the trumpets, and the vials,
            notwithstanding their separate character, may be seen to follow a
            certain line of development, showing an inner connection; and
            also, that the divine purpose of judgment may be considered as
            being in a general way partially disclosed under the seals,—for
            judgment is one phase of the seals though a subordinate one—as
            being publicly proclaimed by the trumpets, and as being fully
            executed in the pouring out of the vials, each series presenting
            a different view, complete in itself, of God's punitive
            inflictions for sin throughout the whole history of mankind. They
            are seen, also, to reflect God's long-suffering patience with the
            sinner, first making known his wrath in an order of providences
            which affect his people as well as those of the world; then in
            threatening and manifesting his purpose to punish evil by an
            order of events which affect only a part of mankind, i. e. the
            sinful because they are sinful, and that afford abundant
            opportunity for repentance; and, finally, by the swift execution
            of a divinely just though terrible punishment upon all the
            obdurately wicked that refuse to repent. This last is the great,
            impressive, and awe-inspiring thought of the vision of the
            vials.</p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc217" id="toc217"></a> <a name="pdf218" id=
              "pdf218"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
              A. The Preparation for the Vials, Ch. 15:1-8</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The
              preparation for the vials, which is now entered upon, is a
              connecting link with the former vision, and a prelude to the
              plagues that follow. It is introduced by an inspiring view of
              the saints who have come victorious out of the conflict
              depicted in that vision, and is intended for the comfort of
              God's people in the midst of trials to which they cannot be
              indifferent, and which in affecting the world of nature and of
              men must in some degree also affect the righteous as well,
              though delivered from their destroying power. The comfort
              afforded in trial by the promise of deliverance, an element
              which has no small share in the purpose of the <span class=
              "tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id=
              "Pg184" class="tei tei-anchor"></a> Apocalypse, is clearly
              brought out in this introductory passage before the vials have
              begun to be poured out, and is not interjected between them, as
              in the episodes that occur in the seals and trumpets—the
              episode in the vision of the vials being a warning of danger.
              The vision, too, is followed immediately by the comforting
              vision of victory beginning in the seventeenth chapter.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc219" id="toc219"></a> <a name="pdf220" id=
                "pdf220"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                1. The Angels with the Plagues, Ch. 15:1-2a</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Seven
                angels appear, to whom is entrusted the execution of the
                seven plagues, which are called <span class="tei tei-q">“the
                last”</span> because they lead to the end of the world and to
                the bar of judgment;<a id="noteref_495" name="noteref_495"
                href="#note_495"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">495</span></span></a>
                and the sea of glass, formerly described as <span class=
                "tei tei-q">“like unto crystal”</span>, now becomes
                <span class="tei tei-q">“mingled with fire”</span>, the sign
                of the flushing of victory through anticipated judgment felt
                by all those who share in that great boundless life which
                exists before the throne, and whose experience is symbolized
                by the sea with its wide relation to the people of God in the
                past (cf. notes on ch. 4:6).<a id="noteref_496" name=
                "noteref_496" href="#note_496"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">496</span></span></a></p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc221" id="toc221"></a> <a name="pdf222" id=
                "pdf222"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                2. The Victors by the Sea, Ch. 15:2b</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                victors over the Beast and his image stand by rather than
                <em class="tei tei-emph"><span style=
                "font-style: italic">upon</span></em> the sea,<a id=
                "noteref_497" name="noteref_497" href=
                "#note_497"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">497</span></span></a>
                indicating their close relation to it, having harps of God
                prepared for tuneful melody. The figure seems to be drawn
                from the triumph of Israel at the Red Sea, though the
                significance of the sea cannot be quite the same, for in the
                old sense 'the sea is no more' (ch. 21:1); it has here become
                the symbol of the calm and fulness of life and joy in the
                presence of God.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc223" id="toc223"></a> <a name="pdf224" id=
                "pdf224"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                3. The Song of the Redeemed, Ch. 15:3-4</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The united
                song of all the redeemed before God, (the Adoration Chorus of
                Moses and the Lamb) who belong <span class="tei tei-pb" id=
                "page185">[pg 185]</span><a name="Pg185" id="Pg185" class=
                "tei tei-anchor"></a> alike to the Old Dispensation and the
                New, to Moses and to Christ, represents the essential unity
                of faith and life under both parts of God's redemptive plan
                which is now about to be completed. It is an outburst of
                praise and adoration addressed to the Lord God, the Almighty,
                the King of the Ages, whose wondrous works and righteous
                judgments have been and are about to be made manifest before
                all nations. The song is the counterpart of the song of
                deliverance by the shore of the Red Sea, but it has a new and
                deeper fulness that is consonant with its theme.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc225" id="toc225"></a> <a name="pdf226" id=
                "pdf226"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                4. The Judgment Made Ready, Ch. 15:5-8</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                temple, the ναὸς or inner shrine of the tabernacle of the
                testimony (i. e. of the tabernacle of the law of God), is
                seen in heaven opened, and the seven angels who are clothed
                as priests and have charge of the plagues come out of it as
                the vindicators of that law. These are <span class=
                "tei tei-q">“arrayed with <span class=
                "tei tei-hi"><span style=
                "font-style: italic">precious</span></span> stone”</span>,
                according to the variant reading adopted in the Revised
                Version, which has the weight of manuscript authority in its
                favor; but, as this reading differs from the Authorized
                Version only by a single letter in the Greek word, and only
                yields sense by the insertion of the word <span class=
                "tei tei-q">“precious”</span>, it is best to regard it as due
                to a very early mistake of a copyist, and keep the old
                reading, <span class="tei tei-q">“clothed in linen”</span>,
                (Ezek. 9:2).<a id="noteref_498" name="noteref_498" href=
                "#note_498"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">498</span></span></a>
                The thought is in either case practically the same, viz. that
                these angels are clothed like priests, for the phrase
                <span class="tei tei-q">“arrayed with precious stone”</span>,
                if we adhere to that reading, recalls the breastplate of the
                high-priest, as the phrase <span class="tei tei-q">“clothed
                in linen”</span> evidently refers to the garments of the
                priesthood. There are seven angels in the vision to symbolize
                the universal character of the punishments, and there are
                given unto them by one of the four living creatures who
                represent all created life, seven golden vials or bowls full
                of the wrath of God (cf. Jer. 25:15f) to indicate the nature
                of their mission. <span class="tei tei-q">“And the temple was
                filled with smoke”</span>, the sign of the presence and glory
                and terror of the Lord; and, as at Sinai, no one could enter
                his presence while the judgments were being manifested.</p>
              </div>
            </div><span class="tei tei-pb" id="page186">[pg
            186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc227" id="toc227"></a> <a name="pdf228" id=
              "pdf228"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
              B. The Vials Poured Out, Ch. 16:1-12, and 17-21</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The vials or
              bowls in the vision, which are apparently the same as the
              basons used in the temple service for receiving the sacrificial
              blood and the wine of the drink-offering, are made the symbolic
              receptacles of the judicial wrath of God against sin, called
              <span class="tei tei-q">“the wine of the fierceness of his
              wrath”</span> in verse nineteen, which is evidently conceived
              of as stored up through long periods to be suddenly and
              violently poured out. The golden bowls seem to indicate broad
              shallow vessels quite unlike our modern vials, probably of a
              deep saucer-like shape so that their contents could be poured
              out at once and suddenly.<a id="noteref_499" name="noteref_499"
              href="#note_499"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">499</span></span></a>
              The name <span class="tei tei-q">“vials”</span> has, however,
              been retained in these notes, notwithstanding the change to
              <span class="tei tei-q">“bowls”</span> in the Revised Version,
              because of its associations and wide use in commentaries. The
              translation of φιάλας as <span class="tei tei-q">“bowls”</span>
              is doubtless more accurate, but the term used is relatively
              indifferent if the proper meaning be attached to it. They are
              not vials in the modern sense, but in the original sense of the
              word φιάλη in the Greek, which is the source of our English
              word <span class="tei tei-q">“vial”</span>, but which meant a
              shallow cup or bowl. The pouring out of the vials or bowls is
              the symbol of the execution of divine wrath upon the world. The
              vague description given in the vision of the nature of the
              inflictions which finally fall upon men as the result of the
              pouring out of the vials, forbids our attempting any very
              definite interpretation of them beyond the most general one
              that the world of nature and of men is made to abound with
              terrors which distress the evil. In this interpretation we can
              be absolutely confident, and the general effect seems to be the
              chief matter of importance. The abiding impression of the
              judgments of the vials, despite their obscurity, is one of deep
              and pervasive solemnity.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc229" id="toc229"></a> <a name="pdf230" id=
                "pdf230"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                (1.) The Command to Pour Out the Vials, Ch. 16:1</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Preceding
                the opening of the series a great voice is heard out of the
                temple, i. e. from the inner shrine of the temple in heaven,
                apparently from God himself, though possibly from one of the
                Angels of the Presence, saying to the seven angels,
                <span class="tei tei-q">“Go ye and pour out the <span class=
                "tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id=
                "Pg187" class="tei tei-anchor"></a> seven bowls [or vials] of
                the wrath of God into the earth”</span>; and in obedience to
                this command each angel empties his vial into, or upon, an
                appointed object. The first three vials are poured <em class=
                "tei tei-emph"><span style=
                "font-style: italic">into</span></em> the objects named,
                while the last four are poured <em class=
                "tei tei-emph"><span style=
                "font-style: italic">upon</span></em> them, as indicated by
                the prepositions είς and ἐπὶ; but, so far as can be seen, no
                special purpose is served by this use.</p>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc231" id="toc231"></a> <a name="pdf232" id=
                  "pdf232"></a>

                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  1 The Pouring Out of the First Vial, Ch. 16:2</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  first angel poured out his vial into the earth; and it
                  became a noisome and grievous sore upon the men that had
                  the mark of the Beast: the symbol of wrath poured out on
                  the earth, and thus upon the men who are of it and belong
                  to it, producing suffering that is bitter and intense. The
                  form of the judgment is doubtless purposely indefinite, but
                  the object on which it falls is made plain: the men who
                  have attached themselves to the company of the Beast bear
                  their punishment to the full, and it is poured out upon
                  them by divine authority.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc233" id="toc233"></a> <a name="pdf234" id=
                  "pdf234"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  2 The Pouring Out of the Second Vial, Ch. 16:3</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  second angel poured out his vial into the sea; and it
                  became blood as of a dead man, i. e. clotted and
                  putrefying, and it caused every living thing in the sea to
                  die—a form of judgment that was very repulsive to the
                  Jewish mind: the symbol of wrath poured out on the sea, one
                  part of the fourfold division of creation noted under the
                  trumpets, and thus upon men who are made to suffer by this
                  means for their evil doing. As under the trumpets the first
                  four vials are poured out upon the earth, the sea, the
                  rivers and fountains, and the sun, a figurative form
                  indicating their world-wide character—they affect the whole
                  created world.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc235" id="toc235"></a> <a name="pdf236" id=
                  "pdf236"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  3 The Pouring Out of the Third Vial, Ch. 16:4-7</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  third angel poured out his bowl into the rivers and the
                  fountains of the waters; and they became blood: the symbol
                  of wrath poured out on the sources of water supply for the
                  people, thereby punishing men retributively for the
                  righteous blood which they had shed, and calling forth
                  voices of approval from heaven, viz. from the angel of the
                  waters,<a id="noteref_500" name="noteref_500" href=
                  "#note_500"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">500</span></span></a>
                  and from the altar, i. e. from <span class="tei tei-pb" id=
                  "page188">[pg 188]</span><a name="Pg188" id="Pg188" class=
                  "tei tei-anchor"></a> the place where the martyrs rest (ch.
                  6:9). Retribution is declared to be the judicial result of
                  divine wrath for sin; those who poured out the blood of
                  saints and of prophets are given blood to drink as their
                  just desert—a fearful punishment to the Eastern mind.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc237" id="toc237"></a> <a name="pdf238" id=
                  "pdf238"></a>

                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  4 The Pouring Out of the Fourth Vial, Ch. 16:8-9</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  fourth angel poured out his vial upon the sun; and it was
                  given unto it to scorch men with fire: the symbol of wrath
                  poured out on the heavenly bodies, especially upon the sun
                  the source of light and heat, that they may become the
                  agent of punishment to men. And men blasphemed the name of
                  God, who is recognized as having power over these plagues;
                  and they repented not to give him glory, exhibiting the
                  aspect of punishment which embitters and does not lead to
                  repentance. It is a curious coincidence that the parts of
                  creation which are made the subjects of judgment under the
                  fourth vial and the fourth trumpet are described in Genesis
                  as having been created on the fourth day.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc239" id="toc239"></a> <a name="pdf240" id=
                  "pdf240"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  5 The Pouring Out of the Fifth Vial, Ch. 16:10-11</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  fifth angel poured out his vial upon the throne of the
                  Beast; and his kingdom was darkened; and men gnawed their
                  tongues for pain, and blasphemed the God of heaven, and
                  they repented not of their works: the symbol of wrath
                  poured out on the throne of the Beast as the representative
                  of Satan's power in the world, thus afflicting the
                  worshippers of the Beast and his image. Under the fifth
                  vial it will be seen that the plagues pass from the
                  physical to the spiritual sphere of action, just as they
                  did in the seals and trumpets; and they are found to be
                  cumulative rather than successive, while, as under the
                  preceding vial, they do not lead to repentance but to wrath
                  and punishment. Also, throughout the vials, it is not the
                  third part only that is affected, as under the trumpets,
                  but the punishment falls upon the whole created world,
                  showing the universal character of the judgments.</p>
                </div><span class="tei tei-pb" id="page189">[pg
                189]</span><a name="Pg189" id="Pg189" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc241" id="toc241"></a> <a name="pdf242" id=
                  "pdf242"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  6 The Pouring Out of the Sixth Vial, Ch. 16:12</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  sixth angel poured out his vial upon the great river, the
                  Euphrates; and the water thereof was dried up,<a id=
                  "noteref_501" name="noteref_501" href=
                  "#note_501"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">501</span></span></a>
                  that the way might be made ready for the kings that come
                  from the sunrising: the symbol of wrath poured out on the
                  Euphrates, the center and seat of heathenism, or on the
                  world-forces of evil, thereby opening the way for the
                  influx of the Kings of the East to march to their ruin. The
                  Kings of the East evidently belong to the <span class=
                  "tei tei-q">“kings of the whole world”</span> (v. 14), and
                  are instruments of the Dragon and of the Beast who go up to
                  war, not against Babylon, but against believers.<a id=
                  "noteref_502" name="noteref_502" href=
                  "#note_502"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">502</span></span></a>
                  The Euphrates was the center and stronghold of heathenism
                  to the Jewish mind, and behind that lay the indefinite
                  world-power which is here represented by the Kings of the
                  East; upon these the angel poured out the vial of the
                  retributive wrath of God.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">[At this
                  point the Episode Vb, given in verses thirteen to sixteen,
                  occurs in the order of the vision,—a paragraph which though
                  of limited extent has yet a clear relation to the course of
                  the vials as an intervening vision of warning to the
                  redeemed, and preparing the way for the approaching
                  end.]</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc243" id="toc243"></a> <a name="pdf244" id=
                  "pdf244"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  7 The Pouring Out of the Seventh Vial, Ch. 16:17-21</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  seventh angel poured out his vial upon the air; and there
                  came forth a great voice out of the temple, from the
                  throne, saying, <span class="tei tei-q">“It is done:<a id=
                  "noteref_503" name="noteref_503" href=
                  "#note_503"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">503</span></span></a>
                  and there were lightnings, and voices, and thunders; and
                  there was a great earthquake, such as was not since there
                  were men upon the earth”</span>: the symbol of wrath poured
                  out on the air as the familiar abode of evil spirits,<a id=
                  "noteref_504" name="noteref_504" href=
                  "#note_504"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">504</span></span></a>
                  and also of the coming of the End, which is depicted by the
                  fall of cities, especially of Babylon the great city, the
                  type of the godless world, which is divided asunder into
                  three parts, a symbol of completeness,—also three a symbol
                  of the divine, perhaps implying God hath wrought it,—and is
                  <span class="tei tei-pb" id="page190">[pg
                  190]</span><a name="Pg190" id="Pg190" class=
                  "tei tei-anchor"></a> given to drink of the cup of the wine
                  of the fierceness of God's wrath; by the destruction of
                  islands and mountains, and by a plague of great hail,
                  exceeding great, every stone of which was about the weight
                  of a talent, i. e. from 108 to 130 pounds; <span class=
                  "tei tei-q">“and men blasphemed God because of the plague
                  of the hail”</span>.<a id="noteref_505" name="noteref_505"
                  href="#note_505"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">505</span></span></a>
                  The End itself is unrecorded; but with the infliction of
                  the seven vials it is declared that <span class=
                  "tei tei-q">“the wrath of God is spent”</span>.<a id=
                  "noteref_506" name="noteref_506" href=
                  "#note_506"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">506</span></span></a>
                  The whole course of the vials is toward the End, which
                  though not described, yet stands out in singular prominence
                  as the inevitable result of the ruin wrought by sin; and
                  here, as in the vision of the trumpets, the millennial
                  period is not brought into view as a preceding stage. The
                  transition to the scene of victory in the seventeenth
                  chapter is after this immediately made by one of the
                  vial-angels (ch. 17:1).</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">If we
                  now recall the path of the seven vials, we can see how in
                  their course they rapidly and intensively press on to the
                  end of the ages and to the final ruin of the world, and
                  also how they aptly prefigure the progressive punitive
                  inflictions of God for sin. They are both world-wide in
                  their character and relentless in their execution. They
                  fall upon the land, and upon the sea, upon the rivers and
                  fountains of waters, and upon the sun the source of
                  light,—the figurative representatives of the created
                  universe. Then, like the judgments of the seals and of the
                  trumpets, they pass from the natural world to the sphere of
                  the spiritual, and are seen to fall upon the far-reaching
                  kingdom of the Beast, i. e. upon the world-powers operating
                  under Satan's direction in open hostility to the church;
                  afterward they fall upon the Euphrates, the old center of
                  heathenism and seat of spiritual darkness in the far East,
                  the typical center of the world-forces of evil; and finally
                  under the seventh vial they lead to the end of the world,
                  the conclusion of the centuries, and the day of complete
                  recompense for sin. The distinction between the kingdom of
                  the Beast, i. e. the world-powers of all time, and the
                  forces represented by the Euphrates, the center and seat of
                  heathenism, is not so clearly drawn under the fifth and
                  sixth vials, as that between Satan <span class="tei tei-pb"
                  id="page191">[pg 191]</span><a name="Pg191" id="Pg191"
                  class="tei tei-anchor"></a> with his host, and the
                  world-forces of heathenism, under the fifth and sixth
                  trumpets. But the kingdom of the Beast, here, as elsewhere,
                  evidently represents the world-kingdoms in their organized
                  form (or if taken in a narrower sense the then kingdom of
                  Rome that foreshadowed them all), which forces are
                  spiritually opposed to the kingdom of God; whereas the
                  Euphrates, the center and seat of spiritual darkness in the
                  historic past, apparently represents heathenism in the
                  great East, which is here regarded as a far-reaching
                  spiritual force operating against Christianity—the
                  judgments under these vials falling upon the world-force
                  operating in the sphere of the spiritual, and upon the
                  world-religions opposing Christianity. And no one surely
                  can read the record of the vials without being impressed
                  with the unerring certainty and absolute terror of the
                  final punishment for sin; so that even if the vision of the
                  vials did point primarily, as most preterists insist, to
                  the destruction of Rome and its temporal power, it surely
                  points yet more decisively to the great era of judgment
                  upon the powers of evil that culminates in the closing
                  period of human history. The vision depicts God punishing
                  the evil in a progressive course to the very end, and this
                  end is only effectively reached in the day of final
                  judgment.</p>
                </div>
              </div>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc245" id="toc245"></a> <a name="pdf246" id=
            "pdf246"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">Vb The Episode of the Frog-like
            Spirits (A Vision of Warning). Ch. 16:13-16</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">This passage,
            it will be seen, is a minor digression between the sixth and
            seventh vials, corresponding to the episodes in the vision of the
            seals and of the trumpets, though not like them a vision of
            comfort, but a vision of danger to the church from the combined
            forces of evil in the world, yet not without anticipation of the
            glorious outcome which is given in the nineteenth chapter (v.
            19-21), for these forces, we are told, are gathered together unto
            <span class="tei tei-q">“the war of the great day of God, the
            Almighty”</span> (v. 14), the outcome of which in the Revelation
            is never at any time in doubt.</p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc247" id="toc247"></a> <a name="pdf248" id=
              "pdf248"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1
              The Unclean Spirits of Evil, Ch. 16:13-14, and 16</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">At this
              point three unclean spirits, as it were frogs,<a id=
              "noteref_507" name="noteref_507" href="#note_507"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">507</span></span></a>—three,
              the symbol of the spiritual, used in this <span class=
              "tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id=
              "Pg192" class="tei tei-anchor"></a> case exceptionally of the
              spirits of demons,—come out of the mouths of the Dragon, the
              Beast, and the False Prophet (or Second Beast), representing
              the malign influences by which these powers of evil incite the
              kings of the earth to the great world-conflict against
              Christianity, described here under the figure of a battle of
              the war of the great day of God, the Almighty, taking place at
              Har-Magedon, i. e. either the fortified city, or the mountain
              of Megiddo, by the edge of the plain of Esdraelon, the great
              historic battle-ground of Jewish history (cf. Joel 3:2f; also
              <span class="tei tei-hi"><span style="font-style: italic">Bk.
              of Enoch</span></span> 56.5-8),<a id="noteref_508" name=
              "noteref_508" href="#note_508"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">508</span></span></a>
              probably referred to because of the notable victory attained
              there over the kings of Canaan (Jg. 5:19). In this culminating
              scene of conflict we have what may be regarded as a symbolic
              view of the entire struggle between sin and holiness which is
              ever going on in the world the ages through, but more
              particularly of its triumphant ending in the last age when the
              Dragon and the kings of the earth shall be completely and
              finally overthrown;<a id="noteref_509" name="noteref_509" href=
              "#note_509"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">509</span></span></a>
              but beyond this partial interpretation we cannot safely go in
              any trustworthy exposition of this truly impressive figure. The
              symbol of battle and victory, it depicts the conflict of the
              centuries, and points to the assured triumph that awaits the
              people of God in the end of the world, while it incites men to
              persistent faith and hope; but like many other prophetic
              predictions, its explicit interpretation can only be definitely
              given after the events themselves have been openly
              fulfilled.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc249" id="toc249"></a> <a name="pdf250" id=
              "pdf250"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">2
              John's Word of Warning, Ch. 16:15</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">In the midst
              of the episode a word of warning is given by John to the
              reader, as from Christ himself, declaring the importance of
              watching in the presence of such trial, and announcing a
              blessing upon him that watcheth and keepeth his garments. Then
              with the closing words of the episode in the sixteenth verse,
              the vision recurs to the seventh vial which is at once poured
              out.</p>
            </div>
          </div><span class="tei tei-pb" id="page193">[pg 193]</span><a name=
          "Pg193" id="Pg193" class="tei tei-anchor"></a>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="Chapter_17_Notes" id="Chapter_17_Notes" class=
            "tei tei-anchor"></a> <a name="toc251" id="toc251"></a> <a name=
            "pdf252" id="pdf252"></a>

            <h3 class="tei tei-head" style=
            "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
            <span style="font-size: 120%">VI The Vision of Victory (A Vision
            of Vindication). Ch. 17:1-20:15</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The vision of
            victory is a revelation of complete and enduring triumph in the
            final issue of the conflict between sin and righteousness,
            showing the doom of Christ's enemies, the vindication of the
            righteous, and the consummation of the ages. The vision consists
            of three parts, viz. (1) the mystic Babylon and her fall, (2) the
            triumph of the redeemed, and (3) the last things, which are seven
            in number, implying a sevenfold completeness. This triple
            division of the contents of the section before us, into a
            description of Babylon's fall, redemption's triumph, and the
            things of the end, is one that is clearly indicated in the
            thought of the text, whatever plan of division we may adopt, and
            as these all belong to the final victory in its completeness,
            they may well be presumed to constitute parts of one vision.
            Opinions differ, however, concerning the correct division of this
            part of the book almost as much as they do in regard to the
            interpretation. The division adopted here, though not coinciding
            in all its parts with any single authority, is one of the
            simplest and most natural, and it is believed will commend itself
            to the reader.<a id="noteref_510" name="noteref_510" href=
            "#note_510"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">510</span></span></a> In
            entering upon this section it will be noted that the transition
            from the vision of vials to the vision of victory is made in the
            first verse of the seventeenth chapter by one of the seven
            vial-angels, who offers to show John the judgment of the great
            Harlot, or of Babylon, i. e. the complete and final judgment of
            the seventh vial wrought out, thus leading by a natural
            connection of thought to a fuller view of one phase of the
            judgment of the world, and through this on to victory and to the
            End.</p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc253" id="toc253"></a> <a name="pdf254" id=
              "pdf254"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">A
              The Mystic Babylon and Her Fall, Ch. 17:1-18:24</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">In these two
              chapters there is given an impressive portrayal of the sinful
              world as she lures men to evil, under the symbol of Babylon, or
              the Harlot, and of the final punishment inflicted upon her; it
              is, in fact, an elaboration of the judgment of the seventh
              vial, foreshadowing the downfall of the most insidious,
              seductive, and persistent form of the world's opposition to
              Christ and his kingdom, viz. corrupt society. This passage
              <span class="tei tei-pb" id="page194">[pg 194]</span><a name=
              "Pg194" id="Pg194" class="tei tei-anchor"></a> forms a
              subclimax of rare beauty and power, and one that is of prime
              importance in the interpretation of the book, for it contains
              one of the chief ideas of the Revelation, and necessarily
              affects our conception of the prophecy throughout. That pagan
              Rome in its social debasement and spiritual degradation was in
              the foreground of John's thought can scarcely be doubted;<a id=
              "noteref_511" name="noteref_511" href="#note_511"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">511</span></span></a>
              but in the light of prophetic vision it formed an ideal
              groundwork for the larger thought of the godless world, the
              world from the standpoint of its material and social forces
              adverse to God and his kingdom, the perpetual Rome. Some
              interpreters limit the meaning of Babylon to the coeval city of
              Rome, or to the nation that centered in the city, pagan Rome,
              others refer it to the Roman church, papal Rome, and still
              others to Jerusalem, the Jewish Rome, while a common
              interpretation makes it the apostate church in a fallen age, a
              prophetic Rome. But the figure is more correctly interpreted as
              the ideal and universal world-city, a symbol designed to
              include every city or community that exalts itself against the
              dominion of Christ, the perpetual Rome, the ever-recurring
              Babylon whose spirit never dies, the city being regarded as the
              highest expression of the world's social and communal
              life.<a id="noteref_512" name="noteref_512" href=
              "#note_512"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">512</span></span></a></p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">With the
              portrayal of Babylon is completed the cycle of great
              world-forces that we find depicted in the Revelation as arrayed
              against our Lord and his Christ. The entire opposition of the
              present evil world to Christ and his kingdom is presented in
              these visions under four separate and distinct symbols,—four
              the earth-number—viz. (1) the Dragon or Satan, the World-Lord,
              the prime antagonist and representative leader of the spiritual
              forces of evil, who incites the world to resist the rule of
              Christ, the world taking its cue and color from Satan, the
              arch-enemy of all good; (2) the First Beast, the World-Power,
              the national and political forces of the world in their
              organized form opposing and persecuting Christ and the church,
              the world acting through the elements of civic and social
              order, of law and government, making them the agents
              <span class="tei tei-pb" id="page195">[pg 195]</span><a name=
              "Pg195" id="Pg195" class="tei tei-anchor"></a> of persecution;
              (3) the Second Beast, the World-Religion, the national and
              racial false religious forces of the world, with their moral
              and intellectual thraldom over the minds of men, contending
              against Christianity and the kingdom, the world acting through
              the elements of the natural and ethnic religions, and of
              superstition and priestcraft their innate cogeners, permeating
              them with deceit and making them the agents of delusion and
              oppression; and (4) the Harlot Babylon, the World-City, society
              in its commercial, impure, and godless life resisting the
              progress of the kingdom, the world acting through the elements
              of the social, sexual, and commercial relations of men, making
              them the agents of sin. This fourfold form of world-opposition
              to Christ and the church is a fundamental conception of the
              Apocalypse, and lies at the core of any correct interpretation
              of the book.<a id="noteref_513" name="noteref_513" href=
              "#note_513"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">513</span></span></a>
              For, notwithstanding their close relation, to identify Babylon
              with the first Beast, or the second, or both, as is often done,
              is to confuse ideas that are essentially distinct, and
              measurably to miss the proper significance of the lesson
              contained. And if we fail to perceive the proper meaning of any
              part of this fourfold symbolism, we lose in some measure at
              least the complete and general effect of the whole sublime
              creation of the Apocalyptic vision.</p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc255" id="toc255"></a> <a name="pdf256" id=
                "pdf256"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                1 The Harlot and the Interpretation, Ch. 17:1-18</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The vision
                of the Harlot is a figurative and profoundly significant view
                of the world's sin as unfaithfulness to God, described under
                the analogue of unfaithfulness to the marriage relation,
                according to the familiar method of Hebrew thought. The world
                is presented as a spiritual harlot, one that has proved
                untrue to her Lord and that merits condign punishment.</p>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc257" id="toc257"></a> <a name="pdf258" id=
                  "pdf258"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (1) The Judgment of the Harlot Announced, Ch. 17:1-2</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">One of
                  the seven angels having the seven vials, calls John in
                  order to show him the judgment about to be inflicted upon
                  the great Harlot. The agency of a vial-angel in revealing
                  this vision, indicates a connection between the
                  vial-judgments and the fall of Babylon; and, as stated
                  above, it is an elaboration of those judgments, especially
                  that of the seventh vial.</p>
                </div><span class="tei tei-pb" id="page196">[pg
                196]</span><a name="Pg196" id="Pg196" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc259" id="toc259"></a> <a name="pdf260" id=
                  "pdf260"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (2) The View of the Harlot, Ch. 17:3-6</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  angel carries John in the Spirit away into a wilderness
                  where he sees in the vision an impure Woman arrayed in
                  purple, the royal color, and in scarlet, the sign of
                  bloodshed, while she is decked with gold and jewels, the
                  tokens of her wealth, and has in her hand a golden cup,
                  full of the abominations of her fornications; and she is
                  seated on a scarlet-colored Beast that is covered with
                  names full of blasphemy, i. e. she rests upon and is allied
                  with the world-power, for the scarlet Beast is the same as
                  the Beast from the sea in chapter thirteen (v. 1-10); and
                  upon her forehead her name is written,<a id="noteref_514"
                  name="noteref_514" href="#note_514"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">514</span></span></a>
                  <span class="tei tei-q">“MYSTERY, BABYLON THE GREAT, THE
                  MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE
                  EARTH”</span>, and she is <span class="tei tei-q">“drunken
                  with the blood of the saints, and with the blood of the
                  martyrs of Jesus”</span>.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc261" id="toc261"></a> <a name="pdf262" id=
                  "pdf262"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (3) The Interpretation Given, Ch. 17:7-18</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  angel declares the mystery of the Woman of Sin to John's
                  waiting ears. The Harlot whose home is in the wilderness,
                  i. e. in this world (perhaps so called from the thought of
                  the wilderness as the place of temptation of Israel, of
                  Elijah, and of Christ, and as the haunt of demons where the
                  scapegoat was sent forth to Azazel), is definitely
                  identified with Babylon (v. 5 and 18), the great
                  World-City, the dwelling-place and representative of
                  corrupt society tempting men to evil. The great Harlot is
                  the ideal personification of the great city. There is in
                  fact a double symbolism; the great Harlot symbolizes the
                  great city, as the great city symbolizes the great world,
                  for the Harlot, the city, and the world are one and the
                  same in the wider thought of the Revelation. She is the
                  combined incarnation of commercialism, lust, and
                  irreligion,<a id="noteref_515" name="noteref_515" href=
                  "#note_515"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">515</span></span></a>
                  the unbelieving world and not the apostate church, humanity
                  untrue to God, <span class="tei tei-pb" id="page197">[pg
                  197]</span><a name="Pg197" id="Pg197" class=
                  "tei tei-anchor"></a> the social life of men adverse to the
                  kingdom.<a id="noteref_516" name="noteref_516" href=
                  "#note_516"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">516</span></span></a>
                  The Harlot is the manifest impersonation of lust and sexual
                  impurity, a form of the world's sin that has always been
                  the source of ruin to a multitude of souls—her traffic, we
                  are told, is in the <span class="tei tei-q">“souls of
                  men”</span> (ch. 18:13). She represents the world tempting
                  men through the sexual appetite, though the figure does not
                  stop with that, as the story of the fall of her wealth and
                  the punishment of her irreligious life clearly shows. All
                  the social side of life that tends to sin is represented by
                  this impressive figure before which the Apocalyptist
                  <span class="tei tei-q">“wondered with a great
                  wonder”</span> (v. 6).</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  interpretation of the Harlot Babylon as the Roman Catholic
                  Church, a method so prevalent in the period that succeeded
                  the Reformation, is happily in its decadence, for it has no
                  justification in the text. But to find in this figure a
                  symbol and portent of apostasy prevailing in the church
                  universal that shall increase as the centuries go on,<a id=
                  "noteref_517" name="noteref_517" href=
                  "#note_517"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">517</span></span></a>
                  is equally unfortunate and imparts a tone of pessimism to
                  the entire prophecy which cannot be too strongly
                  deprecated. No sign of apostasy is anywhere given in the
                  account of Babylon's fall, for there is no indication that
                  the Harlot was ever holy. Her sin is worldliness, impurity,
                  idolatry, and persecution of the saints. For an apostate
                  church the fitting symbol for that age would have been not
                  Babylon but Samaria, the city of the faithless Israel. And
                  we may be confidently assured that Babylon represents here
                  what it always stood for to the Hebrew mind, the typical
                  world-city, the hereditary enemy of the church from without
                  and not from within, whose harlotry is the sign of her
                  unfaithfulness to God and truth. For even though a majority
                  of Protestant interpreters until within a late period have
                  made Babylon the apostate church, following the traditional
                  opinion, it is nevertheless a mistaken view, since it is
                  based upon the Old Testament use of harlotry as a figure of
                  apostasy and idolatry in Israel, a figure assumed to be
                  identical throughout, ignoring the manifest difference in
                  its present use in connection with a heathen city. The
                  modern view that Babylon is Rome in John's day is nearer
                  correct, but is too narrow in its application. Babylon is
                  the abiding <span class="tei tei-pb" id="page198">[pg
                  198]</span><a name="Pg198" id="Pg198" class=
                  "tei tei-anchor"></a> Rome with its worldly life striving
                  to supplant the Christ, the world-city in all ages and
                  times.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  Scarlet Beast on which the Woman is seated, the color of
                  the Dragon (ch. 12:3) and the sign of the blood which it
                  has shed, is referred to as the one that <span class=
                  "tei tei-q">“was, and is not; and is about to come up out
                  of the abyss”</span> (v. 8), a description showing it to be
                  the same as the First Beast which received the deadly wound
                  that was healed (ch. 13:3), i. e. the world-power, and
                  apparently designed to place it in marked antithesis with
                  the divine designation, <span class="tei tei-q">“who is and
                  who was and who is to come,”</span> in the first chapter of
                  the book (v. 4 and 8). The enigmatical phrase <span class=
                  "tei tei-q">“was, and is not; and is about to come up out
                  of the abyss, and to go into perdition”</span>, may also
                  refer to a lull in the persecution by the world-power,
                  subsequently to be renewed and leading to its final
                  destruction as a power, though its wider reference is
                  perhaps to the persistence and reappearance of the
                  world-power after any one of its forms has been overthrown,
                  together with the certainty of its final ruin. Most
                  preterists interpret the Beast that <span class=
                  "tei tei-q">“was, and is not; and is about to come”</span>,
                  as a reference to Nero whose return was generally expected
                  (a superstitious phantasy of a <span class=
                  "tei tei-hi"><span style="font-style: italic">Nero
                  redivivus</span></span>), by a change of figure, the
                  emperor previously referred to as the fifth head of the
                  Beast becoming the Beast itself—a questionable
                  interpretation, apparently wrought out by a keen fancy to
                  fit the words of the prophecy, but lacking efficient
                  support in the text. The Beast in the vision carries the
                  Harlot, i. e. the world-city rests upon and is upheld by
                  the world-power, an unhallowed union in striking contrast
                  with that of the Lamb and the Bride. This symbolism
                  indicates the near relation existing between the world-city
                  and the world-power exemplified in history, the world in
                  its social and irreligious form allying itself with and
                  relying upon the persecuting world-power.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">It
                  should be noted here that the symbolism used in the chapter
                  before us is shown to be very wide in its application. The
                  seven heads of the Beast have first of all their proper
                  symbolic meaning of full or universal dominion, i. e.
                  dominion over this present evil world; but they are further
                  interpreted to have other and different significance. We
                  are told in verse nine that they are <span class=
                  "tei tei-q">“seven mountains”</span>, evidently in the
                  primary meaning <span class="tei tei-pb" id="page199">[pg
                  199]</span><a name="Pg199" id="Pg199" class=
                  "tei tei-anchor"></a> those of the city of Rome, which was
                  seated on seven hills; but symbolizing besides this all
                  mountains and hills which are the seat of world-cities, in
                  accordance with the common apocalyptic usage of seven (cf.
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">II Esdr.</span></span> 2.19; and
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">Bk of Enoch</span></span> 18.6). The
                  seven heads are also in a sense identified with the
                  <span class="tei tei-q">“many waters”</span> on which the
                  Woman sitteth (v. 15), which we are told, are <span class=
                  "tei tei-q">“peoples, and multitudes, and nations, and
                  tongues”</span>, the many dwellers in world-cities—for she
                  spreads her power over all mountains and all waters.<a id=
                  "noteref_518" name="noteref_518" href=
                  "#note_518"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">518</span></span></a>
                  They are also <span class="tei tei-q">“seven kings”</span>
                  (v. 10), the king representing the throne and all it stands
                  for, i. e. seven kingdoms, a complete number, the totality
                  of kind, all the kingdoms of the world throughout history,
                  though probably, like the seven churches, conceived of as
                  individual kingdoms which are taken as representative of
                  all.<a id="noteref_519" name="noteref_519" href=
                  "#note_519"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">519</span></span></a>
                  Perhaps in John's thought they were Egypt, Assyria,
                  Babylonia, Persia, and Greece, the five known to him that
                  were already fallen and Rome, the one then existing—the
                  nations connected with Israel's past. The past was history,
                  but the future was seen only in outline, and John groups it
                  all under one great world-power, completing the number
                  seven, which was yet to appear. This last <span class=
                  "tei tei-q">“must continue a little while”</span>, i. e.
                  during the remaining time of the world's existence, the
                  usual sense of <span class="tei tei-q">“a little
                  while”</span> in the Revelation, a period short in
                  comparison with eternity. The Beast is also <span class=
                  "tei tei-q">“an eighth”</span>, we are told, i. e. when it
                  is regarded apart from the seven heads,<a id="noteref_520"
                  name="noteref_520" href="#note_520"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">520</span></span></a>
                  for the world-power may be conceived of as in itself a
                  unit, comprising all its different manifestations, and yet
                  separate from them and giving rise to them. The remark is,
                  however, parenthetic and incidental, and ought not to be
                  regarded as creating any special difficulty, for no
                  reference is anywhere else made to an eighth, and it is
                  probably introduced here simply because eight is the symbol
                  of culmination <span class="tei tei-pb" id="page200">[pg
                  200]</span><a name="Pg200" id="Pg200" class=
                  "tei tei-anchor"></a> (see <a href="#Appendix_E" class=
                  "tei tei-ref">App'x E</a>). We are further told that the
                  Beast is <span class="tei tei-q">“of the seven”</span> (v.
                  11), i. e. he is formed—Gr. ἐκ—<span class="tei tei-q">“out
                  of seven”</span>, or in other words the Beast <em class=
                  "tei tei-emph"><span style=
                  "font-style: italic">is</span></em> the seven kingdoms
                  regarded as a unit, the world-power as it exists in all
                  ages.<a id="noteref_521" name="noteref_521" href=
                  "#note_521"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">521</span></span></a>
                  Also the ten horns (v. 12) which symbolize complete earthly
                  power, ten symbolizing completeness and usually applying to
                  the earthly, are representative of various subdivisions of
                  the world-power, minor kingdoms with their kings, which are
                  added to the seven heads as an additional symbol of
                  world-wide empire. These are evidently thought of as yet to
                  rise after John's day, for they are denominated
                  <span class="tei tei-q">“kings, who have received no
                  kingdom as yet, but they receive authority as kings with
                  the Beast for one hour”</span>, i. e. each one for an hour,
                  or for a time that is relatively short,<a id="noteref_522"
                  name="noteref_522" href="#note_522"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">522</span></span></a>
                  an indefinite period, the ten kingdoms reaching in this
                  case, apparently, to the end of the world—not definitely
                  ten kingdoms or kings any more than one hour is a definite
                  time limit, but rather ten, the number of completeness of
                  all the parts, representing all kings and kingdoms yet to
                  rise throughout succeeding time. <span class=
                  "tei tei-q">“It seems probable,”</span> as has been well
                  said, <span class="tei tei-q">“that John foresees that the
                  hostile world-power will not be always preëminently wielded
                  by one nation as in his time; but will be divided into many
                  parts, here represented by the number ten which is a
                  complete number and not necessarily implying only ten in
                  all. This indeed exactly describes what has really been the
                  case since St. John's time, and what, humanly speaking,
                  seems likely to continue to the end of the
                  world.”</span><a id="noteref_523" name="noteref_523" href=
                  "#note_523"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">523</span></span></a>
                  It may, also, be pointed out that the ruin of the
                  world-city described by John has been the fate of every
                  such city known to history. Thus the ten horns would seem
                  to be identical with the seventh king or kingdom which is
                  apparently the last, the world-power divided into many
                  parts and continuing to the end of time. These divisions of
                  the world-power, <span class="tei tei-pb" id="page201">[pg
                  201]</span><a name="Pg201" id="Pg201" class=
                  "tei tei-anchor"></a> though originally hostile to Christ
                  (v. 14), shall yet under divine direction eventually
                  destroy the world-city in all lands and make her desolate
                  (v. 16 and 17), i. e. the corrupt society, centered in
                  cities, which opposes Christ and his kingdom. <span class=
                  "tei tei-q">“And the Lamb shall overcome them; for he is
                  Lord of lords and King of kings”</span>, i. e. while God is
                  seen to work through the multiple world-power, the ten
                  horns or kingdoms, and eventually to destroy the Harlot,
                  corrupt society in the world, he yet finally overcomes the
                  kingdoms of this world that war against him, and makes them
                  his own; he triumphs on the earth in the fulness of time,
                  for the kingdoms of the world, we are told, shall
                  <span class="tei tei-q">“become the kingdom of our Lord,
                  and of his Christ: and he shall reign forever and
                  ever”</span> (ch. 11:15). <span class="tei tei-q">“And they
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">also shall overcome</span></span> that
                  are with him, called and chosen and faithful”</span> (v.
                  14)—the promise of success for the believing. In the
                  preterist-historical view the overthrow of the great city,
                  or the Harlot, by the ten subordinate rulers or kings, the
                  ten horns, is commonly interpreted as a reference to the
                  current expectation that Eastern nations, especially the
                  Parthians, were likely to march against the city of Rome
                  and overthrow it, an application of the prophecy quite
                  possible in the minds of the generation which first
                  received it, but not reaching its deeper and essential
                  meaning, and failing of any actual realization. At this
                  point it may be not inapt to remark that the wide latitude
                  with which the symbolism of the seven heads is interpreted
                  by the angel in this chapter, is a valuable guide to the
                  general method of the Apocalypse, and should put us on our
                  guard against limiting the significance of the symbols
                  strictly to a single thought, where more than one may
                  properly be intended. At the same time this does not give
                  us the liberty of unlimited freedom, but prevents our being
                  too positive in many cases as to the exact limits of the
                  symbolism.</p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Other
                  interpretations make the Beast the Roman Empire, and the
                  seven heads seven different forms of Roman government known
                  to history, or seven individual kings, and the ten horns
                  the various parts, subdivisions, or subordinate rulers of
                  the Empire. The current interpretation of the preterist
                  school accepts unqualifiedly the seven heads as seven kings
                  of the Roman Empire and identifies Nero with the fifth head
                  or king <span class="tei tei-pb" id="page202">[pg
                  202]</span><a name="Pg202" id="Pg202" class=
                  "tei tei-anchor"></a> who is now <span class=
                  "tei tei-q">“fallen”</span>, i. e. is now dead, but is
                  about to be restored again, according to a wide-spread
                  expectation of that time, and to become the eighth head or
                  king. This view, though supported by many eminent
                  authorities, especially those of the later critical school,
                  involves serious difficulties. It is dependent upon the
                  earlier date of the Apocalypse, or at least this portion of
                  it, i. e. just after the death of Nero, the only time
                  fitting such a prophecy—a matter by no means assured; and
                  the prophecy, if it had this meaning, was falsified by
                  subsequent events within a generation, a contingency which
                  would necessarily have discredited the book before the
                  church, and would make its acceptance as a genuine
                  prophetic writing extremely difficult, if not impossible,
                  to account for. These considerations serve to nullify the
                  surety and positiveness with which this interpretation is
                  generally urged by its advocates, and late writers indicate
                  a healthful reaction against the view.<a id="noteref_524"
                  name="noteref_524" href="#note_524"><span class=
                  "tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">524</span></span></a></p>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Another
                  similar view makes the emperors who are intended by the
                  heads of the Beast to be (1) Augustus, (2) Tiberius, (3)
                  Caligula, (4) Claudius, (5) Nero (now <span class=
                  "tei tei-q">“fallen”</span>, or dead—Galba, Otho, and
                  Vitellius who succeeded Nero for short periods being
                  omitted as pretenders), (6) Vespasian (the one who now
                  <span class="tei tei-q">“is”</span>, i. e. now is on the
                  throne), (7) Titus (who <span class="tei tei-q">“must
                  continue a little while”</span>, i. e. have a short reign),
                  and (8) Domitian (a second Nero—<span class="tei tei-q">“an
                  eighth”</span> who <span class="tei tei-q">“is of the
                  seven”</span>). This interpretation, though quite possible
                  from one point of view, necessarily limits the vision to a
                  narrow horizon; and while, like the former view, it tends
                  to bring the teaching of the book into closer harmony with
                  Jewish Apocalyptic, yet it obscures to some extent at least
                  the wider and universal teaching which seems to the average
                  Christian mind to belong essentially to the prophetic
                  insight. It should be remembered, too, that the seven heads
                  and ten horns belong originally to the Dragon or Satan, as
                  symbols of his world-wide power, and are here transferred
                  to the Beast as Satan's representative; and therefore it is
                  more likely that they have a universal reference than that
                  they apply to a single empire, for Satan's sphere of
                  influence is confessedly world-wide (cf. ch. 13:1, note).
                  Besides it is fruitless <span class="tei tei-pb" id=
                  "page203">[pg 203]</span><a name="Pg203" id="Pg203" class=
                  "tei tei-anchor"></a> to attempt to interpret with any
                  positiveness the heads and horns as individual nations and
                  kings, as the diverse results have shown, each interpreter
                  having his own application, and no one interpretation being
                  generally accepted.<a id="noteref_525" name="noteref_525"
                  href="#note_525"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">525</span></span></a>
                  But even if we cannot be so positive as to the primary
                  meaning, we should not allow the larger and more important
                  meaning to escape us, the meaning for us and for all time.
                  This is the fundamental principle of interpretation
                  according to the symbolical school, which should be kept in
                  mind throughout; and it is remarkable how often the general
                  meaning is plain when the original reference, as in this
                  case, is obscure. For even if John had primarily in mind
                  certain phases of the Roman Empire, we must not lose sight
                  of his idealization of the symbolism. The numbers seven and
                  ten are not to be interpreted literally but symbolically as
                  elsewhere throughout the book. Whatever kings and kingdoms
                  are in the first instance intended, they are introduced as
                  the type of all kings and kingdoms of this world throughout
                  all time, in accordance with the prevalent use of numbers
                  in the Apocalypse; so that in any case the chief thought
                  established is essentially the same, viz. that the
                  anti-christian world-power attains its fulness and
                  completeness under the numbers seven and ten, and then
                  wanes and is eventually destroyed. If we interpret of Rome,
                  then the ruin of the one empire with its rulers and parts
                  foreshadows that of every other earth-power that opposes
                  the rule of Christ among men, and the overthrow of the one
                  city with its social and civic forces allied with evil,
                  prefigures that of the entire anti-christian social and
                  civic power throughout the world.</p>
                </div>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc263" id="toc263"></a> <a name="pdf264" id=
                "pdf264"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                2 The Fall of the City Proclaimed, Ch. 18:1-24</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                mystery of the Harlot and of the Beast having been revealed,
                another angel now declares the doom which awaits them. The
                downfall of the city and the destruction of her wealth is set
                forth as the type of the overthrow of corrupt society with
                all pertaining to it, in order that the fulness of Christ's
                kingdom may be ushered in among men. In the vision of the
                prophet the ruin is viewed as already complete; attention is
                centered so fully upon the result attained that the method
                <span class="tei tei-pb" id="page204">[pg 204]</span><a name=
                "Pg204" id="Pg204" class="tei tei-anchor"></a> by which it is
                accomplished is left quite out of view. But the closing
                verses of the preceding chapter serve to indicate the source
                of her destruction, viz. in the ten horns, or subdivisions of
                the world-kingdom, which rise against the Harlot and
                overthrow her (ch. 17:16-17),—the historic fate of
                world-empires and world-cities in revolution and ruin. It is
                here worthy of note how clearly we find in this chapter
                reverberating echoes from Isaiah's Doom of Babylon and of
                Tyre (Isa. ch. 13:23, 47), and from Jeremiah's Doom of
                Babylon (Jer. chs. 50 and 51), as well as from Ezekiel's Doom
                of Tyre (Ezek. chs. 26-28).<a id="noteref_526" name=
                "noteref_526" href="#note_526"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">526</span></span></a>
                Though the fall of the heathen city of Rome was doubtless
                foremost in John's mind, let us not forget that it only
                formed the basis of the wider thought of the ultimate fate
                and fall of the great godless world which it so clearly
                foreshadowed, the foresight of which was a part of the
                prophetic vision.<a id="noteref_527" name="noteref_527" href=
                "#note_527"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">527</span></span></a></p>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc265" id="toc265"></a> <a name="pdf266" id=
                  "pdf266"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  (1) The Announcement of Her Overthrow, Ch. 18:1-3</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">An
                  angel—called here <span class="tei tei-q">“another
                  angel”</span> in distinction from the one designated as
                  <span class="tei tei-q">“one of the seven angels”</span> in
                  chapter seventeen (v. 1)—is seen coming down out of heaven,
                  having great authority, and crying with a mighty voice,
                  <span class="tei tei-q">“Fallen! fallen is Babylon the
                  great!”</span> and recounting the story of her crimes as
                  the abundant cause of her ruin.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc267" id="toc267"></a> <a name="pdf268" id=
                  "pdf268"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (2) The Warning to God's People, Ch. 18:4-8</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Yet
                  another voice from heaven bids the people of God come out
                  of her before the final retribution, that they be not made
                  partakers of her sins and receive not of her plagues, for
                  her sins have reached even unto heaven; and urges the
                  executors of her judgment to reward her double, i. e. to
                  exact full legal retribution for her sins (Ex. 22:4-7). And
                  she shall be utterly destroyed, shall be <span class=
                  "tei tei-q">“burned with fire; for strong is the Lord God
                  who judged her”</span>.</p>
                </div><span class="tei tei-pb" id="page205">[pg
                205]</span><a name="Pg205" id="Pg205" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc269" id="toc269"></a> <a name="pdf270" id=
                  "pdf270"></a>

                  <h6 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  (3) The Lament of the Kings of the Earth over Her Doom, Ch.
                  18:9-10</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  rulers of the world-powers who have shared in her sin are
                  seen standing afar off for fear of her torment, witnessing
                  her fall; and their cry is heard, <span class=
                  "tei tei-q">“Woe, woe, the great city, Babylon, the strong
                  city! for in one hour [i. e. in a short time or suddenly]
                  is thy judgment come”</span>,—mourning over her ruin which
                  is sudden and complete.</p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc271" id="toc271"></a> <a name="pdf272" id=
                  "pdf272"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (4) The Lament of the Merchants, Ch. 18:11-17a</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  merchants of the earth also weep and mourn over her, for no
                  man buyeth their merchandise or cargo any more. The
                  articles of merchandise enumerated are many, indicating her
                  wealth, and seem to be arranged in a progressive order of
                  importance, and to fall naturally into six classes,
                  (Babylon's number, the symbol of evil—ch. 13:18), which may
                  be divided as follows, viz. (1) those of personal
                  adornment; (2) of furniture; (3) of sensual gratification;
                  (4) of food; (5) of animate forms; and (6) of souls (i. e.
                  persons) of men.<a id="noteref_528" name="noteref_528"
                  href="#note_528"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">528</span></span></a>
                  All have perished; and the merchants cry aloud,
                  <span class="tei tei-q">“Woe, woe, the great city! ... for
                  in one hour so great riches is made desolate.”</span></p>
                </div>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc273" id="toc273"></a> <a name="pdf274" id=
                  "pdf274"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  (5) The Lament of the Seamen, Ch. 18. 17b-19</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">All
                  those who gained their living by the sea, ship-masters,
                  mariners, and every one that saileth any whither, stood
                  afar off and cried, <span class="tei tei-q">“What
                  <span class="tei tei-hi"><span style=
                  "font-style: italic">city</span></span> is like the great
                  city?”</span> And they cast dust upon their heads, weeping
                  and mourning, the sign of their deep though worldly sorrow,
                  saying, <span class="tei tei-q">“Woe, woe, the great city,
                  wherein all that had their ships in the sea were made rich
                  by reason of her costliness! for in one hour is she made
                  desolate.”</span> In this triple mourning of the kings of
                  the earth, of the merchants, and of the seamen, is shown
                  the wide relations of Babylon, too wide in fact for any
                  single city. The darkly shadowed terms of poetic
                  description used throughout the chapter, set forth the
                  completeness of her destruction, and are an echo from the
                  Fall of Tyre in Ezekiel's prophecy (chs. 26-28).</p>
                </div><span class="tei tei-pb" id="page206">[pg
                206]</span><a name="Pg206" id="Pg206" class=
                "tei tei-anchor"></a>

                <div class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <a name="toc275" id="toc275"></a> <a name="pdf276" id=
                  "pdf276"></a>

                  <h6 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  (6) A Call to Heaven and to the Church to Rejoice, Ch.
                  18:20</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">By a
                  voice, evidently from above, the holy are bidden to
                  rejoice, i. e. heaven with its inhabitants, and the saints
                  or the church, and her two highest orders of ministers in
                  the past, the apostles and the prophets, are called upon to
                  rejoice because God hath judged Babylon with the judgment
                  which is her due for her treatment of the saints. This
                  invitation to the <span class="tei tei-q">“saints, the
                  apostles, and the prophets”</span>, to rejoice over the
                  judgment of Babylon, which to that age doubtless meant
                  Rome, is regarded by some as a possible allusion to the
                  martyrdom of the Apostles Peter and Paul who met death
                  under Nero.<a id="noteref_529" name="noteref_529" href=
                  "#note_529"><span class="tei tei-noteref"><span style=
                  "font-size: 60%; vertical-align: super">529</span></span></a></p>
                </div>

                <div class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <a name="toc277" id="toc277"></a> <a name="pdf278" id=
                  "pdf278"></a>

                  <h6 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  (7) The Symbol of Her Irretrievable Ruin, Ch. 18:21-24</h6>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">A strong
                  or mighty angel, taking up a stone like a great millstone,
                  casts it into the sea as the sign of her total extinction,
                  and rehearses the fate of the city in the ominous words of
                  ancient prophecy, which are here enlarged and made more
                  terrible (cf. Jer. 51:61-64). The symbolism used throughout
                  this chapter, it will be noted, is largely drawn from the
                  Old Testament prophecies concerning the ancient cities of
                  Babylon and Tyre. <span class="tei tei-q">“And in her was
                  found the blood of prophets and of saints, and of all that
                  have been slain upon the earth.”</span> Thus in terms that
                  are as wide as the earth and as far-reaching as history, is
                  set forth the sin of the godless and unbelieving world in
                  all ages, which concludes the pronouncement of the judgment
                  upon Babylon; and the judgment seems to belong properly in
                  seven parts as a sign of its completeness.</p>
                </div>
              </div>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc279" id="toc279"></a> <a name="pdf280" id=
              "pdf280"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">B
              The Triumph of the Redeemed, Ch. 19:1-10</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">A hymn of
              praise (the Hallelujah Chorus), such as follows each crisis in
              the Apocalypse, and forms a relief to the sombreness of the
              visions, is sung in heaven by a great voice of a great
              multitude as the sequel to the fall of the city and the lament
              of the world—the seventh and last great chorus in the
              Revelation (see <a href="#Appendix_C" class="tei tei-ref">App'x
              C</a>): and then the marriage supper of the Lamb is announced
              for the delight of the redeemed in heaven. The final triumph,
              it will be seen, is here viewed as a <span class="tei tei-pb"
              id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class=
              "tei tei-anchor"></a> whole, without distinction of parts such
              as are found in the succeeding section which treats of the last
              things.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc281" id="toc281"></a> <a name="pdf282" id=
                "pdf282"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                1 The Choral Song of Hallelujahs, Ch. 19:1-8</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">In
                response to the heavenly summons to rejoice (ch. 18:20), a
                thrice repeated note of victory, the Hebrew <span class=
                "tei tei-q">“Hallelujah”</span>, Praise ye Jehovah! is heard
                in heaven; first from the voice of a great multitude, who say
                a second time, <span class="tei tei-q">“Hallelujah”</span>,
                and then from the four and twenty elders, the representatives
                of the redeemed church, together with the four living
                creatures, the representatives of all created life, who
                reply, <span class="tei tei-q">“Amen; Hallelujah.”</span>
                After this again, in response to a message from the throne
                (v. 5), another <span class="tei tei-q">“Hallelujah”</span>
                is heard from the voice of another multitude (v. 6-8), as the
                sound of many waters, the voice of those who are praising God
                in full and joyful chorus because he has avenged the blood of
                his servants, and who are now rejoicing with exceeding
                gladness (v. 7) because <span class="tei tei-q">“the marriage
                of the Lamb is come”</span>, i. e. the complete and final
                union of Christ with the redeemed church, for his wife, the
                church, hath made herself ready. The word <span class=
                "tei tei-q">“Hallelujah”</span> occurs four times in this
                passage, and is not found elsewhere in the New Testament: it
                should be noted, too, that it is used here, as it is chiefly
                used in the Old Testament,<a id="noteref_530" name=
                "noteref_530" href="#note_530"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">530</span></span></a>
                in connection with the punishment of the wicked. The first
                voice in this chorus of hallelujahs (v. 1f) is apparently
                that of the great multitude of the angelic host in heaven,
                which is responded to by the four and twenty elders, and the
                four living creatures; while the second voice (v. 6f) is that
                of the multitude of the universal church who have been
                redeemed by the blood of the Lamb. The description of the
                pure array of the Bride (v. 8), which is the symbol of her
                righteousness and is in such marked contrast with the
                clothing of the Harlot, may be an explanation added by the
                Apostle, as indicated in the text of the Revelation given in
                the preceding part of this book by including the verse in a
                parenthesis, though it was apparently regarded by the
                American Revisers as part of the words of the redeemed
                church.</p>
              </div><span class="tei tei-pb" id="page208">[pg
              208]</span><a name="Pg208" id="Pg208" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc283" id="toc283"></a> <a name="pdf284" id=
                "pdf284"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                2 The Blessedness of the Marriage Supper, Ch. 19:9</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">John is
                directed by the angel to record a blessing upon those who are
                bidden to the marriage supper, i. e. who are invited to share
                in the nearer fellowship of the redeemed with Christ, and to
                partake of the rich and abundant spiritual food that awaits
                them in the new relations of the heavenly life—a further
                symbol of the spiritual union of the church with Christ added
                to that of the bride and the marriage, setting forth the joys
                of the heavenly life under the familiar figure of a marriage
                feast, the great social event of the East, and the popular
                type of the highest enjoyment, as well as the public
                acknowledgement of the consummation of the union. The
                marriage of the Lamb is put in vivid contrast with the
                fornication of the Harlot, in the usual method of the
                Apocalypse.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc285" id="toc285"></a> <a name="pdf286" id=
                "pdf286"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                3 Worship Refused by the Angel, Ch. 19:10</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                Apostle is so overwhelmed by the impression of the vision
                that he falls at the feet of the angel to worship
                him—probably the interpreting angel of the opening verse of
                the book, though some think identical with the vial-angel of
                chapter seventeen; but the worship is refused,<a id=
                "noteref_531" name="noteref_531" href=
                "#note_531"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">531</span></span></a>
                because, as the angel declares, he is only a fellow-servant
                with John, and shares in <span class="tei tei-q">“the
                testimony of Jesus”</span> which <span class="tei tei-q">“is
                the spirit of prophecy”</span>. This significant phrase is
                characteristic of the Revelation,<a id="noteref_532" name=
                "noteref_532" href="#note_532"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">532</span></span></a>
                and we find in it a key to the general interpretation, a
                principle to be applied throughout, viz. that the mysteries
                of the Old Dispensation find their only proper solution and
                fulfilment in the clearer teaching of the New. <span class=
                "tei tei-q">“The testimony of Jesus”</span> is the witness
                for the truth borne <em class="tei tei-emph"><span style=
                "font-style: italic">by</span></em> Christ in the world,
                which gathers up into one and gives expression to the
                essential and animating thought of all prophecy. Others
                interpret the passage as applying to the witness borne
                <em class="tei tei-emph"><span style=
                "font-style: italic">for</span></em> Christ and the truth by
                his disciples in the world; and it is possible that both
                meanings are included, for if broadly interpreted they both
                merge into one.<a id="noteref_533" name="noteref_533" href=
                "#note_533"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">533</span></span></a></p>
              </div>
            </div><span class="tei tei-pb" id="page209">[pg
            209]</span><a name="Pg209" id="Pg209" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc287" id="toc287"></a> <a name="pdf288" id=
              "pdf288"></a>

              <h4 class="tei tei-head" style=
              "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">C
              The Last Things, Ch. 19:11-20:15</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">A new phase
              of the vision of victory now opens, which presents the final
              culmination and crisis of judgment and redemption, a rapid
              preview of the closing events of human history, a forecast of
              the triumph and completion of the gospel age. These events form
              a series of climaxes that are progressive and catastrophic, and
              usher in the final consummation of God's world-plan of the
              ages, a feature that is prominent in all apocalyptic
              writings.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">It is
              important for us to note afresh at this point, what should be
              apparent to our minds in the study of the book throughout, viz.
              that the element of climax, which enters so largely into the
              thought of the Revelation, belongs essentially to the mood and
              temper of Apocalyptic; and we should avoid emphasizing too much
              that which pertains chiefly to literary form and spiritual
              mood, as though it were intended to set forth the intimate
              nature of the divine method. Upon careful reflection it must
              become more and more apparent that the emphasis here laid upon
              the climactic side of the divine way of working, was only
              intended to be in proportion to the apparent hopelessness of
              the historical outlook without such manifest and repeated
              divine interpositions for human help, and was not intended to
              indicate that the chief effects to be wrought out will be
              accomplished by other than the method displayed in history,
              viz. by long periods of quiet progress and patient waiting,
              broken now and then by short and decisive periods of crisis.
              The apocalyptic writers followed the general mode of conception
              prevalent in the Old Testament, according to which <span class=
              "tei tei-q">“the final condition of men and the world is
              regarded less as the perfect issue of a gradual ethical
              advancement ... than as the result of an interposition or chain
              of interpositions on the part of God”</span>,<a id=
              "noteref_534" name="noteref_534" href="#note_534"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">534</span></span></a>
              which is only one side of the truth—a view growing out of their
              idea of God as the immediate author of all movements in nature
              and history, and fitting in well with the increased emphasis
              laid upon climax in Apocalyptic. There is also a distinct
              foreshortening of the future which is very evident throughout
              <span class="tei tei-pb" id="page210">[pg 210]</span><a name=
              "Pg210" id="Pg210" class="tei tei-anchor"></a> this section,
              and this is a well known and characteristic feature of all
              prophecy. The extreme brevity with which are described and
              grouped together so many great events of the far future that so
              deeply affect the Christian hope, serves to indicate that the
              chief aim of the Revelation does not consist in fully
              manifesting these events which lie hidden in the hand of God,
              but in preparing the church for what precedes them, both of
              trial and of conflict. <span class="tei tei-q">“Like a flash of
              lightning in the darkness the vision lights up the whole line
              of God's purposes to the end”</span>; but how much of the
              actual form and manner of the events it was the divine purpose
              to disclose through this ideal and scenic presentation must
              continue to be, pending the manifestation of the events
              themselves, to some extent at least, a matter of diverse
              opinion.</p>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc289" id="toc289"></a> <a name="pdf290" id=
                "pdf290"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                1 The End of the Holy War, Ch. 19:11-21</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">This part
                of the vision sets forth the final victory over all the
                powers of this world which is eventually to be attained by
                the supreme power of <span class="tei tei-q">“The Word of
                God”</span>, the ever conquering Christ, who is here
                described by this transcendental name for our Lord which is a
                distinctive title with the Apostle John.<a id="noteref_535"
                name="noteref_535" href="#note_535"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">535</span></span></a>
                Beginning with a view of the triumphant Word going forth to
                conquer as under the first seal (ch. 6:2), Christ appears in
                the opened heaven riding on a white horse; he is called
                <span class="tei tei-q">“Faithful and True”</span>, and in
                righteousness he doth judge and make war. His eyes are a
                flame of fire, the type of purity and judgment; upon his head
                are many diadems, the crowns of conquered nations; he hath a
                name written which no man knoweth but himself,—evidently the
                <span class="tei tei-q">“new name”</span> of chapter three
                (v. 12) which John cannot interpret; and he is arrayed in a
                garment sprinkled with blood, the token of his redemptive
                work. The armies of heaven, which apparently include the
                redeemed, such as have already entered there, follow him
                <span class="tei tei-pb" id="page211">[pg 211]</span><a name=
                "Pg211" id="Pg211" class="tei tei-anchor"></a> on white
                horses,<a id="noteref_536" name="noteref_536" href=
                "#note_536"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">536</span></span></a>
                clothed in fine linen white and pure; out of his mouth
                proceedeth a sharp sword that with it he should smite the
                nations,<a id="noteref_537" name="noteref_537" href=
                "#note_537"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">537</span></span></a>
                for he shall rule them then with a rod of iron; and he
                treadeth the winepress of the wine of the fierceness of the
                wrath of God, the Almighty, thereby bringing punishment upon
                the evil. His divine right is clearly seen, for he hath on
                his garment and on his thigh (i. e. both on the garment and
                on the thigh, or else on the garment covering the thigh), a
                name written, <span class="tei tei-q">“<span class=
                "tei tei-hi"><span style="font-variant: small-caps">King of
                Kings, and Lord of Lords</span></span>”</span>. And the
                Beast, and the kings of the earth, and their armies, are
                gathered together to make war against him that sat upon the
                horse and against his army, i. e. against Christ and his
                kingdom to attempt to overcome them. Thus with sublime
                imagery the vision leads up and on to the close of the great
                battle with the world-forces, which was briefly described
                before in chapter sixteen as occurring at Har-Magedon; the
                war is the same, the battle between the sinful world and the
                hosts of God which is ever going on through the ages to final
                victory in the end. Now, by a further view, the Beast, and
                the False Prophet (or Second Beast) who misguides the people
                in spiritual things, are seen to be taken, and they twain are
                cast alive into the lake of fire, while all their followers
                are slain with the sword of him that sat upon the horse, even
                the sword which came forth out of his mouth (v. 15); and all
                the birds that fly in mid-heaven are called by an angel
                standing in the sun to feed upon their flesh, as in Ezekiel's
                prophecy of the Judgment of Gog (ch. 39:17-22), a judgment
                exceedingly repulsive to the Hebrew mind. The lake of fire is
                only a more fully developed form of the Jewish conception of
                Gehenna as a furnace of fire (Mat. 13:42, and 50). The
                symbolism here used may have been suggested to John's mind by
                the appearance of a sea or lake during the eruption of a
                volcano, a view not unfamiliar to those resident in
                Asia.<a id="noteref_538" name="noteref_538" href=
                "#note_538"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">538</span></span></a>
                This lake in the Revelation is the place of final punishment
                of the wicked, and is clearly distinguished from the pit of
                the abyss, the abode of Satan during the present
                world-period. Thus <span class="tei tei-pb" id="page212">[pg
                212]</span><a name="Pg212" id="Pg212" class=
                "tei tei-anchor"></a> is signified the triumphant overthrow
                of the World-Power and of the World-Religion as manifested in
                history. These together with the World-City are now broken
                and destroyed, while only the World-Lord, or Satan, remains
                to carry on the conflict, and the way is thereby prepared for
                the great millennial victory.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">This
                section is considered by many to refer to Christ's second
                coming, the Parousia, and, if that view were established, it
                would serve to support the opinion of those who hold that the
                second advent will be premillennial; but such an
                interpretation is beset with many difficulties and cannot be
                sustained by what is said in these verses. The description
                does not correspond with the account of Christ's coming again
                which is given in the Synoptic Gospels and the Epistles, nor
                with the passing foregleams of it in the preceding chapters,
                but rather with the delineation of Christ's conflict with the
                world as it is set forth in this book, which is depicted in
                its beginnings under the first seal where Christ goes forth
                conquering and to conquer, and which is now seen to pass
                through the thick of battle to the crowning of victory. For
                while the second coming is manifestly the one great objective
                event ever retained in the background of the visions,
                overshadowing and interpenetrating every part of the
                Apocalypse, yet it is at no time definitely introduced or
                particularly described; and the most accurate and impartial
                interpretation throughout is that which regards both the time
                of its occurrence and the position it occupies in relation to
                other events of the last days as nowhere revealed in the
                Apocalyptic vision. With the present author this view has
                grown through time from that of a possible solution of a much
                vexed question into a settled conviction of its
                correctness.<a id="noteref_539" name="noteref_539" href=
                "#note_539"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">539</span></span></a>
                And it should be seen, that with this section (ch. 19:11-21)
                in grave doubt, to say the least, concerning its application
                to the advent, if indeed it should not be regarded as
                entirely inapplicable, there is nothing definitely taught in
                the Revelation in regard to the time of Christ's second
                coming; for whatever opinion we may entertain concerning the
                time of that glorious event so dear to the Christian heart,
                we cannot regard this <span class="tei tei-pb" id=
                "page213">[pg 213]</span><a name="Pg213" id="Pg213" class=
                "tei tei-anchor"></a> passage as decisive in the matter
                unless we interpolate into it a meaning which it does not
                necessarily contain.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc291" id="toc291"></a> <a name="pdf292" id=
                "pdf292"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                2 Satan Bound, Ch. 20:1-3a</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                temporary destruction of Satan's power is here indicated by
                his being bound for a season; and this marks another advance
                in the triumphal march of events. An angel coming down from
                heaven with the key of the abyss, and a great chain in his
                hand, lays hold upon the Dragon, the Old Serpent, Satan, and
                binds him for a thousand years, and then shuts him up in the
                abyss, his present dwelling-place, from which he can now
                emerge at will during the period of conflict, and seals it
                over him that his power may be restrained until the end of
                that time. The binding of Satan indicates the limiting of his
                authority over the nations, with the subsequent ushering in
                of the triumph of the gospel among men, when, according to
                the announcement of the seventh trumpet, <span class=
                "tei tei-q">“The kingdom of the world is become the kingdom
                of our Lord and of his Christ”</span> (ch. 11:15), a promise
                partially fulfilled at this stage, but awaiting its complete
                fulfilment in the final consummation. The limiting of Satan's
                power is a preparatory stage to the events that follow, and
                precedes the first resurrection, as it also precedes the
                millennium.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc293" id="toc293"></a> <a name="pdf294" id=
                "pdf294"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                3 The First Resurrection, Ch. 20:4-6</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                resurrection, which is the effective redemption of the body
                from death, that is necessary for complete victory over sin
                and for the full consummation of man's life in
                eternity,<a id="noteref_540" name="noteref_540" href=
                "#note_540"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">540</span></span></a>
                is at this point begun,<a id="noteref_541" name="noteref_541"
                href="#note_541"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">541</span></span></a>
                and is marked in the Revelation by two successive stages, the
                first accompanying the triumph of the messianic kingdom, and
                the second preparatory to the final judgment. These two parts
                of the resurrection are separated in the vision by the whole
                millennial period. The first resurrection is special and
                compensative (scil. <span class="tei tei-q">“the resurrection
                out of the dead”</span>—Gr. ἐκ νεκρῶν—Phil. 3:11), consisting
                of certain <span class="tei tei-pb" id="page214">[pg
                214]</span><a name="Pg214" id="Pg214" class=
                "tei tei-anchor"></a> of the saints and martyrs who by reason
                of their enduring resistance of the forces of evil in their
                lives and deaths are adjudged worthy to attain unto this
                resurrection, viz. <span class="tei tei-q">“of them that had
                been beheaded for the testimony of Jesus, and for the word of
                God, and such as worshipped not the Beast, neither his image,
                and received not the mark upon their forehead and upon their
                hand.”</span> The first resurrection which is evidently
                limited to this particular class, and is compensative in
                character for evils endured, precedes the second or general
                resurrection by a thousand years, or the whole duration of
                the millennium, which is not a definite, numerical thousand
                years, but in accordance with the general use of numbers in
                the Apocalypse is a period of vast but indefinite length. The
                cry of the martyrs (ch. 6:9) has been heard, and they who
                have part in this resurrection shall live and reign with
                Christ throughout the whole millennial era, i. e. shall share
                in his presence and glory as a reward for their superior
                faithfulness, shall be with him where he is, evidently in
                heaven, for nothing is said of any new or different relation
                of Christ or of the saints to those who dwell upon the earth
                as now begun, or as entered upon at any time during this
                period. We are simply told that the redeemed saints shall
                live and reign with Christ, i. e. they shall enter upon the
                new and fuller life with Christ which follows the
                resurrection of the body, and they shall share in the
                triumphant rulership of Christ in heaven. The main thought in
                the phrase <span class="tei tei-q">“with Christ”</span>, it
                will be seen, is not so much that of location, as of
                association with him in messianic rule.<a id="noteref_542"
                name="noteref_542" href="#note_542"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">542</span></span></a>
                The statement here made that <span class="tei tei-q">“they
                shall be priests of God and of Christ”</span> (v. 6)
                evidently does not mean that they are to exercise the
                function of mediators for the rest of mankind during that
                intermediate period,—for no such service in heaven is
                anywhere taught in Scripture—but only that they are granted
                familiar access to and fellowship with God and Christ such as
                the priests had who drew near under the old covenant; they
                stand in his presence as the priests of old stood in the
                temple and waited and served and worshipped.</p>
              </div><span class="tei tei-pb" id="page215">[pg
              215]</span><a name="Pg215" id="Pg215" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc295" id="toc295"></a> <a name="pdf296" id=
                "pdf296"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                4 The Millennium, Ch. 20.: 2b, 3b, 4b, 5a, 6b and 7a</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                millennium is the Latin equivalent of the Greek phrase χίλια
                ἔιη or a thousand years, which has now attained a permanent
                place in Christian thought. In the prophetic view of the
                apocalyptic vision this is the crowning period of the church
                upon earth so long looked for and foretold, the triumphant
                realization of messianic prophecy, the <span class=
                "tei tei-foreign"><span style=
                "font-style: italic">dénouement</span></span> of redemptive
                history in the world, a time of rest and victory when evil
                shall be restrained though not extinguished, and
                righteousness shall rule among men. The millennial reign of
                the saints with Christ, while Satan is limited in his sphere,
                as is indicated by his being bound with a great chain, is
                evidently intended to represent the period of the church's
                triumph. The length of time implied by the millennium is a
                period of multiple completeness which is represented by a
                thousand, the cube of ten, the symbol of a duration that is
                of great but indefinite extent, covering a long period of
                time, stretching to untold generations, during which the rule
                of Christ shall be triumphantly established upon the
                earth.<a id="noteref_543" name="noteref_543" href=
                "#note_543"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">543</span></span></a>
                The chief thought in the thousand years is doubtless that of
                great and enduring victory. This period, as has been
                effectively said, <span class="tei tei-q">“may well be of
                such an indefinite length as to lead to the salvation of
                unnumbered multitudes—multitudes so vast and countless that
                all the lost of all the ages will be but an infinitesimal
                fraction in comparison.”</span><a id="noteref_544" name=
                "noteref_544" href="#note_544"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">544</span></span></a>
                Such a view serves to lighten in a measure the dark places of
                Scripture and history with a vision of blessing and hope,
                though it cannot be said to disperse to any great extent that
                impenetrable shadow which hangs over God's purpose in the
                world's long deep night of sin and death.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">No other
                passage in the New Testament has taken a deeper or more
                permanent hold upon the minds of believing men than this
                pregnant prophecy of a millennium, in which the thousand
                years is six times named in as many verses. Unfortunately
                interpreters have not been agreed concerning the meaning of
                the passage; in fact no part of the Word of God has, perhaps,
                been so much in dispute as these verses in the Revelation. It
                may <span class="tei tei-pb" id="page216">[pg
                216]</span><a name="Pg216" id="Pg216" class=
                "tei tei-anchor"></a> be worth while, therefore, to say that
                in the interpretation we should clearly recognize upon the
                one hand that the promise of a millennium was intended to
                create in the minds of men a pervasive hope of ultimate
                divine triumph in the world; while upon the other hand we
                should avoid making this glorious promise the groundwork of
                purely human fancy. The blessings of the millennial period
                here set forth evidently pertain both to the saints in glory
                and to the kingdom of God in this world. The particular
                nature of the reign of the saints with Christ during the
                thousand years is not revealed; but we know assuredly that
                Christ and his kingdom have prevailed upon the earth. The
                millennium manifestly presents a natural and complete
                antithesis to the long period in which the church suffered
                oppression under domination of the world-powers. The part
                allotted to the saints in the triumph of the kingdom in which
                they live and reign with Christ, is set forth in terms of
                long prevailing and deeply cherished Jewish ideals. To occupy
                <span class="tei tei-q">“thrones of judgment”</span> was part
                of the recognized hope of Israel (Ps. 122:5), and is clearly
                a human way of conceiving of superhuman relations. That this
                hope is to be realized in the final spiritual supremacy of
                God's children, specially promised to the twelve of the inner
                circle (Mat. 19:28; and Lu. 22:30), and evidently to be
                shared in a particular degree by all those who have part in
                the first resurrection, though ultimately in some measure
                also by all the redeemed, does not admit of serious doubt,
                but the exact form in which it will be realized is not made
                plain.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">According
                to the usual premillennial view the first resurrection is
                interpreted as consisting of all believers who have died
                previous to that time, and not of those only who share in it
                by reason of special service and testimony; and the
                millennial reign of those who rise from their graves in this
                resurrection is held to be upon the earth, and is to be
                ushered in by the second coming of Christ who will establish
                a new dispensation in which he will be personally manifest,
                and will rule in the world, either from an earthly capital as
                Jerusalem, or from heaven in close communication with the
                saints.<a id="noteref_545" name="noteref_545" href=
                "#note_545"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">545</span></span></a>
                This view, it will be seen, rests upon Jewish conceptions,
                and derives its support from a sternly literal interpretation
                <span class="tei tei-pb" id="page217">[pg 217]</span><a name=
                "Pg217" id="Pg217" class="tei tei-anchor"></a> of Old
                Testament prophecies. But, notwithstanding its natural
                attractiveness to the minds of men, it fails of adequate
                confirmation in the text. Upon the other hand most of the
                symbolical school interpret the first resurrection
                figuratively, as a resurrection to spiritual life, and regard
                the millennium as now in progress. The prevalence of this
                view seems to be largely due to the early influence of
                Augustine,<a id="noteref_546" name="noteref_546" href=
                "#note_546"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">546</span></span></a>
                who identified the millennium with the period of the
                Christian church on earth, and held that for those who belong
                to the true church the first resurrection is past already,
                making it the equivalent of the resurrection to spiritual
                life spoken of in John's Gospel (Jn. 5:25),—a passage which,
                though showing that a spiritual resurrection is a distinct
                Johannine conception, does not serve to break the natural
                force of these words in their present connection. The usual
                interpretation of the thousand years given by the symbolical
                school cannot be considered as satisfactory,<a id=
                "noteref_547" name="noteref_547" href=
                "#note_547"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">547</span></span></a>
                viz. that the phrase expresses a quality, i. e. completeness,
                and not a period of time; and that the meaning of the phrase
                <span class="tei tei-q">“bound him for a thousand
                years”</span> is that Satan was completely bound. The
                symbolical use of the number one thousand is evident, but
                that does not deprive it of all quantitative value, it only
                affects its literal significance; and the denial that the
                word <span class="tei tei-q">“years”</span> has any reference
                to time is without proper exegetical support and must be
                rejected.<a id="noteref_548" name="noteref_548" href=
                "#note_548"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">548</span></span></a>
                According to the current symbolical interpretation the entire
                passage (ch. 20:1-10) is regarded as an episode which is
                descriptive of the complete safety and spiritual deliverance
                of Christ's people throughout the whole period of the
                age-long conflict;<a id="noteref_549" name="noteref_549"
                href="#note_549"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">549</span></span></a>
                and thus the millennium as a period of triumph and
                blessedness for the saints on earth, preceding and distinct
                from the final blessedness of the world to come, fades away
                into a figure of speech, while the triumph of the gospel is
                obscured. But this view cannot be sustained except by a
                sacrifice of the <span class="tei tei-pb" id="page218">[pg
                218]</span><a name="Pg218" id="Pg218" class=
                "tei tei-anchor"></a> natural, if we may not certainly say
                the correct exegesis; for the paragraph will not fit a purely
                figurative interpretation.<a id="noteref_550" name=
                "noteref_550" href="#note_550"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">550</span></span></a>
                This view would dispose of the question of a pre- or
                post-millennial coming by denying that there is any
                millennium, in the historic sense of the term, taught in the
                Revelation. But the expedient is a fallacious one, if John
                spoke as a prophet by the inspiration of the Spirit, for his
                words incorporated the thought of his time in which the
                millennium had a definite meaning; and that he foresaw and
                described it as such is fairly evident, though he manifestly
                modified its extravagances. The idea of a triumphal period of
                the Messiah's reign is too deeply inwrought in the
                Apocalyptic literature which preceded the present Apocalypse
                to be put aside lightly as a symbol of completeness.<a id=
                "noteref_551" name="noteref_551" href=
                "#note_551"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">551</span></span></a>
                The duration of this time was a frequent and favorite subject
                of Jewish speculation;<a id="noteref_552" name="noteref_552"
                href="#note_552"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">552</span></span></a>
                and according to the general laws of language, the phrase
                used in the text, <span class="tei tei-q">“a thousand
                years”</span>, necessarily carries with it the conception of
                a period of time, but in accordance with the usage of the
                author, it loses its definite numerical significance and
                indicates a period of long but unmeasured duration; it
                becomes the symbol of a period that is complete.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">It will be
                recognized by the attentive student of the Word of God that
                this passage and its connections form the <span class=
                "tei tei-foreign"><span style="font-style: italic">crux
                interpretum</span></span> of the whole book of Revelation;
                and it is well, perhaps, not to speak with too much
                positiveness on a subject so differently understood by many
                of the most eminent scholars and interpreters. The view
                presented above seems to be the most natural meaning that can
                be given to the words of the vision, and seems also to accord
                more fully than any other with the many promises of God
                concerning the outcome of all that great and progressive
                movement among men which we call the Kingdom of Heaven in the
                earth. For without such a period of victory, the whole
                evolutionary movement in human life and history, which so
                manifestly <span class="tei tei-pb" id="page219">[pg
                219]</span><a name="Pg219" id="Pg219" class=
                "tei tei-anchor"></a> marks the purpose of God and the plan
                of redemption, would somehow seem to fail of any proper
                consummation; while in this view the millennium, marking the
                triumph of the gospel, would vindicate the present method of
                history and redemption, just as the premillennial view would
                abandon it and introduce a different order. Indeed, it may be
                well here to say, what should be clearly seen by every
                student of the Revelation, that the premillennial view
                introduces practically three dispensations into the plan of
                redemption, viz. the first, that of Moses which measurably
                failed; the second, that of Christ which is also to fail of
                complete success; and the third, that of the Holy Spirit
                which shall absolutely triumph. Whether, indeed, such a view
                is justified by what the Gospels teach and the Epistles
                indicate, is a question that each interpreter of Scripture
                must determine for himself; though it must be said that the
                large majority of Christians in all ages have not so
                understood the message of the Word. And it would certainly be
                remarkable if Christ, who was so wonderful a teacher, had
                intended to predict a premillennial coming to his own, and
                yet left it in such an indefinite form that the majority of
                earnest Christians would forever fail to apprehend it. But,
                in any case, to give up the expectation of the final
                supremacy of the gospel in the world, whether we look for it
                to be attained before or after the coming of the Lord,
                through the method of history or contrary to it, is to empty
                of its richest content the Christian hope for the world of
                men, and to contradict the deepest longing of the pious
                heart.<a id="noteref_553" name="noteref_553" href=
                "#note_553"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">553</span></span></a></p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc297" id="toc297"></a> <a name="pdf298" id=
                "pdf298"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                5 Satan Loosed Again and Overthrown, Ch. 20:3c, and 7-10</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">A renewal
                of Satan's activity is permitted by divine authority, as is
                indicated by his being loosed again out of his prison, and
                seems to be of the nature of a reaction in favor of evil, a
                sequence for which we are scarcely prepared at this juncture,
                after the millennial period of Christian ascendancy. We find
                described in these verses a recrudescence of organized
                opposition to Christ and his kingdom, indicated by Satan
                coming forth again out of the abyss, according to the
                prevailing <span class="tei tei-pb" id="page220">[pg
                220]</span><a name="Pg220" id="Pg220" class=
                "tei tei-anchor"></a> method of the Apocalypse by which evil
                comes in periodic onsets. In the elucidation of the passage
                most interpreters, who regard the millennium as representing
                the triumphal period of Christ's kingdom upon earth, consider
                this incident, together with Satan's previous binding without
                the complete destruction of his power until the end when he
                is cast into the lake of fire, as showing conclusively that
                opposition to Christ has only been subdued during the
                millennial period but not extinguished, so that like a
                smouldering fire it bursts forth into flame again before the
                end.<a id="noteref_554" name="noteref_554" href=
                "#note_554"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">554</span></span></a>
                It can scarcely be denied that such is the underlying
                assumption of the passage, as is generally conceded, though
                the usual symbolist view, relying upon this, minimizes the
                character of the millennial triumph, and regards the
                opposition to Christ as being subdued only so far as
                believers are concerned, toward whom Satan is then completely
                bound, the millennium and the conflict going on
                simultaneously—a view that is not adequately sustained by the
                text. On the other hand the futurist view magnifies the
                nature of the millennial triumph, and leaves no reasonable
                room for this final outburst of sin; for the millennium with
                Christ dwelling among his people upon earth is heaven already
                begun, and the Scriptures nowhere teach either the
                continuance of evil after Christ's second coming, or the
                existence of an interval between Christ's coming and the
                judgment. The interpretation here given is accepted by many
                modern scholars and follows a median line, regarding the
                millennium as a period of relative triumph followed by a
                fresh outbreak of sin, as seems to be indicated in this
                passage. If we compare these verses with that strange
                apocalyptic passage in Paul's Second Epistle to the
                Thessalonians (II Thess. 2:3f.), we find that he there
                predicts a falling away from the faith and the coming of the
                Man of Sin before the advent, which seems to refer in the
                figurative language of Apocalyptic to this same period of
                final struggle preceding the end. And the Man of Sin there
                foretold may perhaps be regarded as an ideal personification
                of the sin of man then prevailing, <span class=
                "tei tei-q">“whom the Lord shall consume with the spirit of
                his mouth”</span>. This last struggle is, however, only for a
                little time (v. 3), <span class="tei tei-pb" id="page221">[pg
                221]</span><a name="Pg221" id="Pg221" class=
                "tei tei-anchor"></a> i. e. for a season that is short in
                comparison with the millennial period, and is apparently
                permitted in order to bring about the triumphal termination
                of the conflict that Satan may be completely and forever
                overthrown and flung into the lake of fire (v. 10), the final
                place of punishment, together with the Beast and the False
                Prophet whose destruction has been already described.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Though the
                general idea of the paragraph is relatively plain, the
                particular meaning of the prediction is involved in much
                obscurity, viz. that of a war in which Satan deceives the
                nations of the earth, Gog and Magog,<a id="noteref_555" name=
                "noteref_555" href="#note_555"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">555</span></span></a>
                whose number is as the sand of the sea, and who go up under
                his leadership to compass the camp of the saints and the
                beloved city, but who are destroyed by divine intervention
                through fire from heaven. The description is evidently
                symbolic, and Gog and Magog were doubtless not intended to be
                identified as particular nations; nor can the fulfilment be
                literally understood. Like many of the prophecies of the past
                it is surrounded by a haze of indefiniteness that prevents
                its full interpretation until its meaning is revealed by the
                course of events. The source of the symbolism is found in the
                Old Testament invasion of Gog, a passage in Ezekiel (ch.
                38-39), a prophetic scene of war, which becomes here the
                formal type of the last struggle between the hosts of sin and
                those of righteousness, and seems to refer to some new,
                national, and world-wide form of opposition to Christ and his
                kingdom in which all the earth-forces of evil are gathered
                together for their extinction—a final stage of the conflict
                necessary for the completeness of the victory, which is to be
                postmillennial, and in which all the powers of evil shall be
                speedily and finally overthrown.<a id="noteref_556" name=
                "noteref_556" href="#note_556"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">556</span></span></a>
                It may also be that the view of battle here given is intended
                to be partly retrospective <span class="tei tei-pb" id=
                "page222">[pg 222]</span><a name="Pg222" id="Pg222" class=
                "tei tei-anchor"></a> in its purpose, and to link this
                struggle with the age-long conflict which culminates when the
                Beast and the False Prophet are taken, giving another view of
                Har-Magedon in which now, after a period of quiescence,
                Satan's overthrow forms the final part.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc299" id="toc299"></a> <a name="pdf300" id=
                "pdf300"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                6 The Second Resurrection, Ch. 20:11-12a, and 13a</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">This is
                the final and complete resurrection which occurs at the end
                of the world, and comprises all those, whether believers or
                not, who failed to participate in the first resurrection. The
                completeness of this resurrection is specially emphasized.
                Even the sea gave up the bodies of the dead that were in it;
                and death and Hades gave up the souls of the dead that were
                in them (v. 13a), in preparation for the judgment. The
                description here given of the second or general resurrection,
                it will be seen, presents the ordinary view of Scripture,
                while that of the first resurrection introduces a new and
                different conception, viz. that of a special resurrection.
                The main distinction between the two resurrections may be
                regarded as chiefly one of order rather than time, though the
                precedence of the first in point of time is also included. In
                each case a resurrection of the body is meant, but the first
                is partial in extent, consisting of a particular class, while
                the second is universal, comprising all classes.<a id=
                "noteref_557" name="noteref_557" href=
                "#note_557"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">557</span></span></a>
                The paragraph, when thus interpreted, affords a clearer view
                of the resurrection as a whole, showing its proper order or
                sequence, and separating into two main parts that which is
                mostly regarded in the New Testament in its entirety as a
                single event occurring at the last day. In fact the doctrine
                of two resurrections taught in this passage, and the
                clearness with which the resurrection of the wicked for
                judgment is set forth, together constitute the most notable
                contribution of the Apocalypse to the eschatology of the New
                Testament;<a id="noteref_558" name="noteref_558" href=
                "#note_558"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">558</span></span></a>
                for <span class="tei tei-q">“whatever may be the difficulties
                involved, and however they may be solved, we must recognize
                that John here predicts an anticipative and limited
                resurrection of the same character <span class="tei tei-pb"
                id="page223">[pg 223]</span><a name="Pg223" id="Pg223" class=
                "tei tei-anchor"></a> as the general resurrection which is to
                follow.”</span><a id="noteref_559" name="noteref_559" href=
                "#note_559"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">559</span></span></a>
                This was undoubtedly the thought presented to John's mind in
                the vision, whether we attach any didactive significance to
                it or not, and it ought not to be overlooked in our
                interpretation.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">At this
                point it may be not amiss to say, what must be apparent to
                every careful student of Scripture, that it was not the
                divine purpose in the book of Revelation to reveal the
                intimate nature or detail of the great events which lie at
                the close of man's history on the earth; but rather to give a
                general outline of the divine order, which would serve to
                invigorate our faith and stimulate our hope in the onward
                path of Christian duty. And while it is for the most part
                fruitless to inquire particularly concerning that which is
                not clearly revealed, at the same time the general bearing of
                this passage should not be allowed to escape our attention,
                for it is one of the most significant in the book of
                Revelation, and we may well pause a moment to consider its
                proper meaning. We have here, apparently,—if one may offer an
                opinion on so obscure a subject,—a hint that the resurrection
                which has just been described as occurring in two periods,
                first and second, is to be regarded as a <em class=
                "tei tei-emph"><span style=
                "font-style: italic">process</span></em> rather than as an
                <em class="tei tei-emph"><span style=
                "font-style: italic">event</span></em> that is single and
                separate in itself, one which in its entirety covers a long
                period of time, and is to be accomplished in progressive
                stages in which the righteous share first according to their
                relative worth—a process which is apparently marked by two
                principal periods that are specially in mind in the
                description before us. In the light of this view it may be
                well to recall some of the events in the Scripture record
                which seem to support it. The translation of Enoch and Elijah
                in the Old Testament, the equivalent of an immediate
                resurrection, which anticipated the victory of Christ over
                death, would otherwise be an unexplained anomaly. But
                according to this interpretation it forms a part of the
                divine order; their resurrection was not anomalous; it was
                only one step in the ever progressive plan of the ages. The
                mysterious hiding, too, of Moses' grave <span class=
                "tei tei-pb" id="page224">[pg 224]</span><a name="Pg224" id=
                "Pg224" class="tei tei-anchor"></a> in the valley of the land
                of Moab, finds an adequate explanation if he was subsequently
                translated when the divine purpose in his burial was
                accomplished—the burial vindicating the divine honor, while
                his resurrection was immediate and triumphant. The record,
                also, in the closing chapter of Daniel (Dan. 12:1-3) though
                obscure, points to a stage in the resurrection in which not
                all but many shall rise, and includes as well those who rise
                to shame and everlasting contempt, though no indication of
                the time when this will occur is given by the prophet. But
                more particularly in Matthew's account of the crucifixion of
                our Lord (Mat. 27:52-3), we find that his death was followed
                not only by the rending of the veil in the temple, indicating
                the departure of the divine glory, but that <span class=
                "tei tei-q">“the tombs were opened, and many bodies of the
                saints which had fallen asleep were raised, and coming forth
                out of the tombs after his resurrection, they entered into
                the holy city and appeared unto many.”</span> It is a weak
                exegesis that interprets their resurrection as merely
                spectral, or as only temporary and transient, even though it
                were for the purpose of witnessing to the divinity of our
                Lord. The natural meaning is that they arose as a part of the
                victory of Christ, and were ready to enter with him into the
                rest that remaineth for the people of God. These passages all
                seem to point to a progressive resurrection that is to be
                accomplished in successive stages, and they cannot well be
                otherwise interpreted except by indirection. It is true that
                the subject is only incidentally touched upon in the New
                Testament, yet it seems to be here clearly implied that
                precedence in resurrection is divinely accorded to those who
                are prepared for it, as a part of the reward of
                righteousness, and that this belongs to the divine
                order.<a id="noteref_560" name="noteref_560" href=
                "#note_560"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">560</span></span></a>
                Beyond this we cannot safely go, for it is not well to be too
                confident in maintaining any view that depends so largely
                upon the interpretation of single passages, even though the
                inference, as in this case, seems to be natural and
                conclusive.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc301" id="toc301"></a> <a name="pdf302" id=
                "pdf302"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                7 The Last Judgment, Ch. 20:11-15</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The final
                divine inquiry into the sum and fruitage of each and every
                life, which is retributive in its <span class="tei tei-pb"
                id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class=
                "tei tei-anchor"></a> purpose, is entered into at the end of
                the world when all the dead, small and great, stand before
                God to be judged, after the resurrection is complete.<a id=
                "noteref_561" name="noteref_561" href=
                "#note_561"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">561</span></span></a>
                The great judgment throne in the vision is white, the symbol
                of purity, and he that sat upon it is not named, but
                throughout the book the judge is the Father as distinguished
                from the Son. The two principles of the judgment given in
                this graphic account, which is a reflection of the Vision of
                Judgment in the prophecy of Daniel (Dan. 7 and 12), are
                <em class="tei tei-emph"><span style=
                "font-style: italic">first</span></em> <span class=
                "tei tei-q">“according to their works”</span> which are
                written in the books of record that are now open; and
                <em class="tei tei-emph"><span style=
                "font-style: italic">second</span></em> according to the
                divine purpose which is <span class="tei tei-q">“written in
                the book of life”</span>. The <span class="tei tei-q">“book
                of life”</span> was originally the name used for the roll of
                Jewish citizens kept from at least the ninth century before
                Christ (cf. Ezr. 2:62; Neh. 7:5, 64; and 12:22, 23) from
                which the names of the dead were erased, that is now applied
                to the Lamb's book of life (ch. 21:27), the roll of living
                citizens of the New Jerusalem.<a id="noteref_562" name=
                "noteref_562" href="#note_562"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">562</span></span></a>
                Those not found in the book of life are cast into the lake of
                fire together with death and Hades, both of which are now
                merged into this final and fitting retribution for sin, i. e.
                physical death as experienced by men in this world, and Hades
                the abode of the dead during the intermediate state, are both
                abolished as temporary conditions in preparation for the new
                heaven and the new earth of the righteous, and are succeeded
                by the lake of fire for the sinful. This is the last event of
                time, the issue of the earthly life, the End<a id=
                "noteref_563" name="noteref_563" href=
                "#note_563"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">563</span></span></a>
                foretold by prophecy, the crisis that marks the transition to
                eternity, the closing scene in the great drama of human
                history. The view now passes at once from this scene of
                terror and judgment to the sublime vision of joy and triumph
                in the far and fadeless glory beyond.</p>
              </div>
            </div>
          </div><span class="tei tei-pb" id="page226">[pg 226]</span><a name=
          "Pg226" id="Pg226" class="tei tei-anchor"></a>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc303" id="toc303"></a> <a name="pdf304" id=
            "pdf304"></a>

            <h3 class="tei tei-head" style=
            "margin-bottom: 2.40em; margin-top: 2.40em; text-align: left">
            <span style="font-size: 120%">VII The Vision of the New Jerusalem
            (A Vision of Triumph). Ch. 21:1-22:5</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The vision of
            the New Jerusalem is a crowning picture of redemption
            consummated, a vision of triumph and peace after the conflict is
            over and the victory won, portraying the eternal bliss of the
            redeemed in the immediate presence of God, whose glory is
            realized in the intimate fellowship and ultimate well-being of
            his creatures that have been finally recovered from sin and fully
            confirmed in righteousness. In this closing vision of the
            Revelation we reach the goal of Christian hope in the future life
            with God. Some future-historical interpreters have, however,
            regarded this section as describing the millennial glory upon
            earth, preceding the final consummation of all things; but the
            view is involved in so many difficulties that relatively few have
            accepted it. On the contrary the Christian mind of all ages has
            instinctively found in the vision a perspective view of the
            heavenly glory, an opinion that it may be confidently said is not
            a mistaken one.<a id="noteref_564" name="noteref_564" href=
            "#note_564"><span class="tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">564</span></span></a> The
            New Jerusalem presents the resultant condition of victory
            following the long struggle against sin, <span class=
            "tei tei-q">“the world to come”</span> already ushered in, which
            lies beyond the millennium and the resurrection. At this point it
            may be well to call attention to the fact that the millennium in
            Hebrew thought is the culmination of <span class="tei tei-q">“the
            <span class="tei tei-hi"><span style=
            "font-style: italic">age</span></span> to come”</span>, i. e. the
            age which is the triumphing period of the Messiah upon earth;
            whereas the New Jerusalem is the realization of <span class=
            "tei tei-q">“the <span class="tei tei-hi"><span style=
            "font-style: italic">world</span></span> to come”</span>, i. e.
            of the world that is future and eternal. These ideas were quite
            distinct in Jewish thought, and they ought also to be distinct
            with us. The wonderful account of the new heaven and the new
            earth speaks of other conditions than those of the present time;
            and the view of the glorious city in this closing vision (ch.
            21:2-22:5) is aptly divisible into eight parts, the symbol of
            culmination, or of a new life or period begun, the division
            indicated in the comments that follow.</p>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc305" id="toc305"></a> <a name="pdf306" id=
              "pdf306"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">1
              The New Heaven and the New Earth, Ch. 21:1</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">In this
              verse we are presented with a view of the <span class=
              "tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id=
              "Pg227" class="tei tei-anchor"></a> new creation which environs
              the New Jerusalem, the sign of the changed and exalted
              conditions of future existence which await those that are
              Christ's, the creation redeemed as well as the creature,
              <span class="tei tei-q">“for the first heaven and the first
              earth are passed away”</span>, and all things have become
              new.<a id="noteref_565" name="noteref_565" href=
              "#note_565"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">565</span></span></a>
              This idea, which coincides with that of Paul in the Epistle to
              the Romans (ch. 8:19-23), is not, however, further developed,
              but the view turns at once to the heavenly city, for the vision
              has its proper center in the city, and is designed to present a
              view of redeemed humanity in the presence of God to which that
              of the redeemed creation is merely incidental.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc307" id="toc307"></a> <a name="pdf308" id=
              "pdf308"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">2
              The Holy City, Ch. 21:2-22:5</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Heaven, its
              joys and its inhabitants, is described under the type of a
              city, the New Jerusalem, the counterpart of the Old whose
              warfare has been accomplished, a civic and social
              dwelling-place that is new, holy, and glorious, an ideally
              perfect city in the midst of an ideally perfect world;<a id=
              "noteref_566" name="noteref_566" href="#note_566"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">566</span></span></a>
              the symbol of the glorious conditions of the redeemed and
              purified church in the midst of the new life of eternity, and
              the antithesis of Babylon, the type of the old sinful and
              polluted world. The description is full of echoes from the
              Isaian rhapsody of Zion Redeemed (Isa. 54, 60, and 65), and
              Ezekiel's vision of Jerusalem Restored (Ezek. 40 and 48).<a id=
              "noteref_567" name="noteref_567" href="#note_567"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">567</span></span></a></p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc309" id="toc309"></a> <a name="pdf310" id=
                "pdf310"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                (1) The Tabernacle of God with Men, Ch. 21:3-4</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The city
                in its entirety becomes the antitype of the tabernacle of
                Israel, especially of the inner sanctuary or holy of holies,
                where God forever dwells with men, and they shall be his
                peoples,<a id="noteref_568" name="noteref_568" href=
                "#note_568"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">568</span></span></a>
                and sorrow, pain, and death shall be no more, for the former
                things are passed away. <span class="tei tei-pb" id=
                "page228">[pg 228]</span><a name="Pg228" id="Pg228" class=
                "tei tei-anchor"></a> This is authoritatively declared by a
                voice out of the throne, a divine message, possibly given by
                one of the Angels of the Presence, as a comforting and
                assuring promise of the divine nearness and guardianship in
                the future life of God's people.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc311" id="toc311"></a> <a name="pdf312" id=
                "pdf312"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                (2) The Bride, the Lamb's Wife, Ch. 21:2, 9-10</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The city,
                the dwelling-place of the redeemed, and the symbol of the new
                conditions of the glorified church in the midst of eternity,
                becomes now by metonymy the symbol of the redeemed church
                herself, the Bride of Christ, the inhabitants being thought
                of to the exclusion of all else. The great city, the holy
                Jerusalem, is seen coming down out of heaven from God,<a id=
                "noteref_569" name="noteref_569" href=
                "#note_569"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">569</span></span></a>
                as a bride adorned for her husband on her marriage day,—a
                figure of the intimate and tender relation of Christ with his
                people in the final state of the blessed. The city in these
                verses (9-10) is manifestly the symbol of the church that
                dwells within it; but the view that makes the New Jerusalem
                the symbol solely of the redeemed church, not only here but
                throughout the entire passage,<a id="noteref_570" name=
                "noteref_570" href="#note_570"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">570</span></span></a>
                fails to realize the flexibility of prophetic usage. The idea
                of place and local surroundings in the general description of
                the city undoubtedly stands first in the Apocalyptist's
                thought, and would seldom be questioned by the ordinary
                reader, though it includes also the inhabitants as well, and
                may be used for the inhabitants alone, as is done in this
                part of the passage, without invalidating the general
                meaning. In the ninth verse, with the announcement of the
                angel, <span class="tei tei-q">“Come hither, I will show thee
                the bride, the wife of the Lamb”</span>, the account in verse
                second is resumed, and is wrought out in detail. One of the
                vial-angels carries John away in the Spirit into a mountain
                great and high that he may see the vision more fully, an
                indication of its importance.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc313" id="toc313"></a> <a name="pdf314" id=
                "pdf314"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                (3) The City of New Things, Ch. 21:5-8</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">All things
                are declared new and changed, and to be the inheritance of
                those that shall overcome,<a id="noteref_571" name=
                "noteref_571" href="#note_571"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">571</span></span></a>
                to whom <span class="tei tei-pb" id="page229">[pg
                229]</span><a name="Pg229" id="Pg229" class=
                "tei tei-anchor"></a> also the fulness of divine sonship is
                awarded; but the craven and unbelieving, the sinful and
                impure, shall be cast into the lake of fire which is the
                second death. These words of authority, promise, and
                threatening, are spoken by him who sitteth on the throne, the
                Alpha and the Omega, the Beginning and the End, who now
                himself, when all is fulfilled, speaks openly instead of
                through those mysterious voices that have hitherto issued
                from out the throne and temple, another token of the nearer
                communion of the saints with God in the new heaven and the
                new earth.<a id="noteref_572" name="noteref_572" href=
                "#note_572"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">572</span></span></a>
                And John is again commanded to write, for the words spoken
                are <span class="tei tei-q">“faithful and true”</span>, and
                <span class="tei tei-q">“they are come to pass”</span>, i. e.
                all God's promises and threatenings have been fulfilled, even
                the things of the new creation have already come into being,
                and the mystery of God is ended, according to the prediction
                of the angel with the book (ch. 10:7), i. e. the mystery of
                the divine purpose in the great work of creation and
                redemption has now been fully made known.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc315" id="toc315"></a> <a name="pdf316" id=
                "pdf316"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                (4) The City of Glory<a id="noteref_573" name="noteref_573"
                href="#note_573"><span class="tei tei-noteref" style=
                "text-align: left"><span style=
                "font-size: 60%; vertical-align: super">573</span></span></a>,
                Ch. 21:11-21</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">
                <span class="tei tei-q">“Having the glory of God”</span>, i.
                e. the glory of his abiding presence, which is reflected in
                the glory of gate and wall and street, yet the city is
                described for our better understanding in terms of the
                earthly creation. Its light is like unto a stone most
                precious, and the materials of its structure are most costly;
                the building of the wall is of jasper, the city and the
                street of pure gold, and the foundations of the wall adorned
                with all manner of precious stones,<a id="noteref_574" name=
                "noteref_574" href="#note_574"><span class=
                "tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">574</span></span></a>
                while the several gates are each of a single pearl,—the
                mingled symbols of brilliancy, glory, costliness, and beauty.
                The city lies foursquare, a perfect figure, the distinctive
                number of the earthly creation still, though new, with twelve
                foundations, gates, and angels, the church number, reflecting
                the number of the tribes of Israel and of the apostles of the
                <span class="tei tei-pb" id="page230">[pg 230]</span><a name=
                "Pg230" id="Pg230" class="tei tei-anchor"></a> Lamb, and with
                walls one hundred and forty-four cubits high, the square of
                the church number, and twelve thousand furlongs in length on
                each of the four sides,<a id="noteref_575" name="noteref_575"
                href="#note_575"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">575</span></span></a>
                the church number multiplied by a thousand, and the number of
                the sealed in each tribe (ch. 7:5f.),—pertinent symbols, all
                of these, of the perfect home of the redeemed, as well as of
                the symmetry of the perfect church. The city is further
                described as a perfect cube like the holy of holies in the
                sanctuary, the length and breadth and the height of it being
                equal (v. 16) which perhaps means that in the height is
                included the eminence on which it stands, though others think
                that there is an intentional absence of all
                verisimilitude.<a id="noteref_576" name="noteref_576" href=
                "#note_576"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">576</span></span></a>
                The symbolical meaning of the cubical dimensions is evidently
                that of a symmetrical and ideal perfection which is
                proportional in all its parts, and like to the holy of holies
                in the earthly temple.<a id="noteref_577" name="noteref_577"
                href="#note_577"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">577</span></span></a>
                The circuit of the walls is forty-eight thousand stadia, i.
                e. four times twelve thousand furlongs or stadia, and seems
                to be a designed reference to the city of Babylon, the
                greatest city of the ancient world, the circuit of which was
                four hundred and eighty stadia, i. e. four times one hundred
                and twenty furlongs or stadia, while that of the New
                Jerusalem is greater a hundredfold, which is evidently the
                language of symbolism.<a id="noteref_578" name="noteref_578"
                href="#note_578"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">578</span></span></a>
                The city which is first seen from afar, coming down out of
                heaven (v. 11-14), is afterward measured, and its glories
                pointed out by the angel (see the divisions indicated by
                paragraphs in the text of the Revelation given in the first
                part of the volume).</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc317" id="toc317"></a> <a name="pdf318" id=
                "pdf318"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                (5) The City of Many Nations, Ch. 21:24, and 26</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                nations walk amidst the light thereof, and the kings of the
                earth bring their glory into it, a description which seems to
                reflect the thought of a new earth that will be peopled as
                well as the holy city, as implied in the first verse of the
                chapter, and perhaps designed to show the cosmopolitan
                character of the New Jerusalem.</p>
              </div><span class="tei tei-pb" id="page231">[pg
              231]</span><a name="Pg231" id="Pg231" class=
              "tei tei-anchor"></a>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc319" id="toc319"></a> <a name="pdf320" id=
                "pdf320"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                (6) The City of Exclusions, Ch. 21:1, 4, 22, 23, 25, 27; and
                22:3, 5</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The city
                has no more sea, i. e. the old, earthly, turbulent sea of
                conflict and unrest (v. 1); no more death, neither mourning,
                crying, nor pain any more (v. 4); no separate temple or inner
                sanctuary of partial access to God, for the city is all
                temple, and God forever dwells among his people (v. 22); no
                sun, nor moon, nor night, for the Lamb is the light thereof,
                his spiritual light superseding the physical (v. 23, 25, and
                ch. 22:5); no shut gates of defence or hindrance, for there
                is no longer either night or enemy abroad (v. 25); and no
                more curse, nor any unholy to renew the conflict, nor
                anything unclean or that maketh an abomination and a lie, for
                Christ is throned as victor (v. 27, and ch. 22:3). In this
                final view of heaven not only has the temple disappeared, but
                also the elders, and the four living creatures, and all that
                accessory symbolism of the earlier visions which was
                appropriate to the church-historic period. These are no
                longer needed, for the conditions which they served to
                symbolize have passed away. Even the angels are no longer
                seen within, for this is a vision of redeemed men who look
                upon the face of their Redeemer.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc321" id="toc321"></a> <a name="pdf322" id=
                "pdf322"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                (7) The City of Life, Ch. 22:1-2</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">As the
                antidote of death the eternal city is seen to possess a
                <span class="tei tei-q">“river of water of life”</span> that
                flows out from the throne of God and of the Lamb in the midst
                of the street thereof, the source of enduring life to all the
                holy (Ps. 46:4-5). The city is, also, seen to have the
                <span class="tei tei-q">“tree of life”</span>,<a id=
                "noteref_579" name="noteref_579" href=
                "#note_579"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">579</span></span></a>
                the seal of God's first covenant in Eden (Gen. 2:9; 3:22),
                bearing twelve crops of fruit, yielding its fruit every
                month, and with leaves for the healing of the nations, which
                has at last wrought its beneficent results and forever
                removed the curse. The word tree is in the singular, but the
                context shows that it is to be understood generically, i. e.
                a tree of life which is found on this side of the river and
                on that, or trees of life growing by the river-side.<a id=
                "noteref_580" name="noteref_580" href=
                "#note_580"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">580</span></span></a>
                We notice, also, that the river, <span class="tei tei-pb" id=
                "page232">[pg 232]</span><a name="Pg232" id="Pg232" class=
                "tei tei-anchor"></a> which in the earthly Paradise was
                parted and became four heads when traced to its source, is
                now replaced by a single river of water of life in the
                heavenly; and the Scripture story of man, viewed from its
                beginning to its close, is seen to finally lead up from the
                lost Paradise of creation to the Paradise regained by
                redemption. And in that city forever dwell only those
                <span class="tei tei-q">“that are written in the Lamb's book
                of life”</span>.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc323" id="toc323"></a> <a name="pdf324" id=
                "pdf324"></a>

                <h5 class="tei tei-head" style=
                "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                (8) The City of God, Ch. 22:3-5</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                crowning glory of the holy city is the abiding presence of
                Jehovah, for the throne of God and of the Lamb shall be
                therein, and the redeemed shall see his face<a id=
                "noteref_581" name="noteref_581" href=
                "#note_581"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">581</span></span></a>
                in the beatific vision, and his name shall be upon their
                foreheads, and they shall reign for ever and ever. Then and
                there man redeemed, who has so long been separated from the
                face of God by the ruinous results of sin, shall be at last
                restored to the fulness of the divine presence to abide
                throughout eternity.<a id="noteref_582" name="noteref_582"
                href="#note_582"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">582</span></span></a>
                Whether, indeed, God in his essential being can ever be
                directly apprehended by the finite spirit, is a question that
                with our present light we cannot definitely determine. It may
                well be in eternity as in time, there as well as here, that
                for us to see the Son is to see the Father, and that the
                beatific vision for which men have so often longed and hoped
                and prayed in the past, is to be realized in a way quite
                different from the common thought, by the blessed vision of
                the glorified and exalted Christ in the fadeless life of the
                perfected kingdom of God in heaven. The name which shall be
                upon the foreheads of the redeemed is evidently the
                <span class="tei tei-q">“new name”</span> of chapter three
                (v. 12) which sums up in itself all the fulness of the future
                revelation of God to the glorified, the transcendental and
                ineffable name to men upon earth <span class=
                "tei tei-q">“which no one knoweth but he that receiveth
                it”</span>, i. e. in the future life of the heavenly
                kingdom.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">It is
                surely worthy of our attention here to note in closing, how
                all God's revelations of himself have not only tended to grow
                in intensity and clearness, but also to center in the name by
                which he is made known. Beginning with the announcement of
                his sacred name <span class="tei tei-pb" id="page233">[pg
                233]</span><a name="Pg233" id="Pg233" class=
                "tei tei-anchor"></a> Jehovah, as distinct from his former
                name Elohim, in connection with the great events of Israel's
                redemptive history, there is a manifest movement in the
                historical self-revelation of God to men that is marked by
                progressive steps which lead on through all the promise and
                mystery of the incarnate Christ to this final revelation of
                himself, lying beyond history, that shall be made to the
                redeemed under the <span class="tei tei-q">“new name”</span>
                when redemption is complete. He who was first promised to
                men, to be born <span class="tei tei-q">“of the seed of the
                woman”</span>, and <span class="tei tei-q">“of the seed of
                Abraham”</span>, and was afterward more clearly revealed to
                Israel as <span class="tei tei-q">“the son of David”</span>,
                <span class="tei tei-q">“the servant of Jehovah”</span>,
                <span class="tei tei-q">“Immanuel”</span>, <span class=
                "tei tei-q">“the Son of Man”</span>, and <span class=
                "tei tei-q">“the Messiah”</span>, and who was made known to
                men in his incarnation as <span class=
                "tei tei-q">“Jesus”</span>, <span class="tei tei-q">“the
                Christ”</span>, and <span class="tei tei-q">“our
                Lord”</span>, was finally recognized by the church under his
                full redemptive title as <span class="tei tei-q">“the Lord
                Jesus Christ”</span>, by which name he shall be known
                throughout all the centuries to the end of time. But the
                vision of the city of God reaches far beyond this, and tells
                of his name to be then written upon the foreheads of the
                redeemed, manifestly his <span class="tei tei-q">“own new
                name”</span> (ch. 3:12) that is to be revealed to the
                glorified when redemption is complete, which stands for the
                full, final, and complete revelation of God in Christ in the
                new relations of the great future life in heaven.</p>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Thus, with
                the redeemed enthroned in power, and dwelling in the unveiled
                presence of God revealed, there is completely fulfilled the
                ultimate divine purpose of man's creation and redemption.
                This, in John's view, is the consummation of all things,
                that</p>

                <div class="block tei tei-quote" style=
                "margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em">
                <div class="tei tei-lg" style=
                "margin-top: 0.90em; margin-bottom: 0.90em">
                    <div class="tei tei-l" style="text-align: left">
                      <span class="tei tei-q" style=
                      "text-align: left"><span style=
                      "font-size: 90%">“</span><span style=
                      "font-size: 90%">One far-off divine
                      event,</span></span>
                    </div>

                    <div class="tei tei-l" style="text-align: left">
                      <span class="tei tei-q" style=
                      "text-align: left"><span style="font-size: 90%">To
                      which the whole creation moves.</span><span style=
                      "font-size: 90%">”</span></span>
                    </div>
                  </div>
                </div>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                transition to the closing part of the book is now made, but
                it is not very definitely marked, and in the division into
                chapters it was overlooked entirely, for the twenty-second
                chapter should begin at this point. Some would make the break
                at the close of verse seven, but it more properly belongs at
                the close of verse five, where the description of the New
                Jerusalem ends.</p>
              </div>
            </div>
          </div>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <a name="toc325" id="toc325"></a> <a name="pdf326" id="pdf326"></a>

          <h2 class="tei tei-head" style=
          "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
          <span style="font-size: 144%">III THE EPILOGUE, Ch.
          22:6-21</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The epilogue
          consists of a recapitulation of the authority and contents of the
          book, instructions for its use, and an enforcement of its lessons.
          It is a brief but <span class="tei tei-pb" id="page234">[pg
          234]</span><a name="Pg234" id="Pg234" class="tei tei-anchor"></a>
          impressive conclusion, giving the final words of the angel, with
          the promise of Christ to the victors, and the closing testimony of
          John.</p>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc327" id="toc327"></a> <a name="pdf328" id=
            "pdf328"></a>

            <h3 class="tei tei-head" style=
            "margin-bottom: 2.40em; margin-top: 2.40em; text-align: left">
            <span style="font-size: 120%">A The Final Words of the Angel,
            with the Promise of Christ, Ch. 22:6-16</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These words
            should be regarded as spoken for Christ, and the promise to the
            victors as made in his name, by the angel that he sent to testify
            these things unto John, the interpreting angel of chapter one (v.
            1), who now looks back over the entire revelation that has been
            given, returning from the series of visions revealing the future
            to the standpoint of the introductory vision.<a id="noteref_583"
            name="noteref_583" href="#note_583"><span class=
            "tei tei-noteref"><span style=
            "font-size: 60%; vertical-align: super">583</span></span></a></p>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc329" id="toc329"></a> <a name="pdf330" id=
              "pdf330"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1
              The Message Reaffirmed, Ch. 22:6-9</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The
              importance of the message is recognized and its trustworthiness
              emphasized by repeated affirmation. An effort is thereby made
              to impress indelibly its lessons upon the heart of the
              church.</p>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc331" id="toc331"></a> <a name="pdf332" id=
                "pdf332"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                (1) The Witness of the Angel, Ch. 22:6-7</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                sayings of the book are declared to be true and faithful, and
                of divine authority; the speedy coming of Christ is
                announced,<a id="noteref_584" name="noteref_584" href=
                "#note_584"><span class="tei tei-noteref"><span style=
                "font-size: 60%; vertical-align: super">584</span></span></a>
                i. e. <span class="tei tei-q">“quickly”</span> in the divine
                view which covers all eternity, but not to be understood as
                at once or soon from the ordinary or human point of view; and
                a blessing is pronounced upon those who keep the words of the
                prophecy of this book in anticipation of their complete
                fulfilment.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <a name="toc333" id="toc333"></a> <a name="pdf334" id=
                "pdf334"></a>

                <h5 class="tei tei-head" style=
                "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                (2) The Witness Confirmed by John, Ch. 22:8a</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">To the
                declaration of the angel is added the direct testimony of
                John that he saw and heard these things, a parenthetical
                remark, strengthening the statement of the angel and
                confirming the words of the book.</p>
              </div>

              <div class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <a name="toc335" id="toc335"></a> <a name="pdf336" id=
                "pdf336"></a>

                <h5 class="tei tei-head" style=
                "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                (3) Worship from John again Refused, Ch. 22:8b-9</h5>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The form
                and presence and message of the angel overwhelm John with
                awe, and he tenders his worship; <span class="tei tei-pb" id=
                "page235">[pg 235]</span><a name="Pg235" id="Pg235" class=
                "tei tei-anchor"></a> but the angel, as before (ch. 19:10),
                acknowledges himself a fellow-servant with John, and bids the
                Apostle worship God—probably a protest against angel worship
                which may already have begun.</p>
              </div>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc337" id="toc337"></a> <a name="pdf338" id=
              "pdf338"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">2
              The Book Not to be Sealed, Ch. 22:10-11</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The words of
              the prophecy are not to be sealed, i. e. they are not to be
              kept secret, evidently not even their deeper meaning, so far as
              it was known, was to be veiled in secrecy, but was to be openly
              communicated to the churches, for the time of inevitable reward
              is declared to be at hand (v. 10-11) both for the righteous and
              the wicked, when the present opportunity shall be ended.<a id=
              "noteref_585" name="noteref_585" href="#note_585"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">585</span></span></a>
              The opposite direction, it will be noticed, was given
              concerning the Book of Daniel (ch. 12:4, 9), which was
              commanded to be <span class="tei tei-q">“shut up and sealed
              till the time of the end”</span>, because as had been
              previously explained, <span class="tei tei-q">“it belongeth to
              many days to come”</span> (Dan. 8:26). But this book is to be
              given at once to men, an evident indication that its contents
              were not regarded as secret or veiled, but were intended to be
              read and understood by all.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc339" id="toc339"></a> <a name="pdf340" id=
              "pdf340"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">3
              The Promise of Christ to the Victors, Ch. 22:12-16</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
              "tei tei-q">“Behold, I come quickly;<a id="noteref_586" name=
              "noteref_586" href="#note_586"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">586</span></span></a>
              and my reward is with me,”</span> is the gracious promise of
              recompense to be given to the faithful, for he will
              <span class="tei tei-q">“render to each man according as his
              work is”</span>—a fundamental principle of the final judgment
              that is everywhere emphasized throughout the book. <span class=
              "tei tei-q">“I am the Alpha and the Omega, the First and the
              Last, the Beginning and the End”</span>, is a recapitulation of
              these three comprehensive titles descriptive of Christ which
              have hitherto been used separately (chs. 1:8, 17; 2:8; 21:6),
              but are now massed together in impressive solemnity. It is the
              equivalent of saying, <span class="tei tei-q">“I am the Source,
              and through me will be the Consummation, of all that which is
              and was and shall be the ages through”</span>—an affirmation of
              absolute supremacy in the universe.<a id="noteref_587" name=
              "noteref_587" href="#note_587"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">587</span></span></a>
              The declaration of the next verse (v. 14), <span class=
              "tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id=
              "Pg236" class="tei tei-anchor"></a> <span class=
              "tei tei-q">“Blessed are they that wash their robes, that they
              may have the right <span class="tei tei-hi"><span style=
              "font-style: italic">to come</span></span> to the tree of life,
              and may enter in by the gates into the city”</span>, is the
              seventh and last of the wonderful Benedictions of the book (see
              <a href="#Appendix_C" class="tei tei-ref">App'x C</a>). In
              contrast with these that are blessed, are all the wicked of
              every class who are left without, including <span class=
              "tei tei-q">“every one that loveth and maketh a lie”</span>. He
              who sent his angel to testify to these things is Jesus (v. 16),
              once born of the family of David, the bright and morning star,
              the glorious harbinger of the day of redemption.<a id=
              "noteref_588" name="noteref_588" href="#note_588"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">588</span></span></a>
              The words are in the form of direct address, and are
              undoubtedly from Christ himself, though as there is no apparent
              indication of a change of speaker from verse six, where the
              voice is clearly that of the angel, we may regard them either
              as given by the angel who repeats what Christ has said, or as
              personally spoken by Christ himself.<a id="noteref_589" name=
              "noteref_589" href="#note_589"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">589</span></span></a>
              It is well for us at this point to remember the interesting
              fact, generally known by students of the Greek Testament, that
              in verse sixteen, <span class="tei tei-q">“at the word
              <span class="tei tei-q">‘David’</span>, the manuscript 1, from
              which Erasmus compiled the Textus Receptus, ends. In order to
              supply the remainder, which is deficient, Erasmus retranslated
              the Vulgate Version into Greek. The Greek, therefore, of the
              Textus Receptus from this point onwards is the Greek of
              Erasmus”</span>,<a id="noteref_590" name="noteref_590" href=
              "#note_590"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">590</span></span></a>
              and hence lacks the authority of the original text.</p>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="toc341" id="toc341"></a> <a name="pdf342" id=
            "pdf342"></a>

            <h3 class="tei tei-head" style=
            "margin-bottom: 2.40em; margin-top: 2.40em; text-align: left">
            <span style="font-size: 120%">B The Closing Testimony of John,
            Ch. 22:17-20</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">These verses
            contain the final witness, warning, and exhortation of the
            Apostle, which is given to the churches before the book is
            closed, concerning all the things which are written
            therein.</p><span class="tei tei-pb" id="page237">[pg
            237]</span><a name="Pg237" id="Pg237" class="tei tei-anchor"></a>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc343" id="toc343"></a> <a name="pdf344" id=
              "pdf344"></a>

              <h4 class="tei tei-head" style=
              "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">1
              A Last Universal Invitation of Grace, Ch. 22:17</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
              "tei tei-q">“Come!”</span> <span class=
              "tei tei-q">“Come!”</span> <span class=
              "tei tei-q">“Come!”</span> A thrice repeated call to all men to
              come to Christ for the free gift of life eternal, is fervently
              uttered before the book is closed forever. The beloved disciple
              with ardent zeal sends out this final call to the unsaved, and
              thus the message of judgment throughout the book reaches a
              fitting close in a full, free, and urgent invitation to all men
              of every class to accept the offer of salvation. This certainly
              appears to be the natural meaning of the passage, as is made
              clear by the appeal in the latter part of the verse, which
              would otherwise lack coherence, viz. <span class=
              "tei tei-q">“And he that is athirst let him come: he that will,
              let him take of the water of life freely.”</span> The verse is,
              however, regarded by many as belonging to the words of Christ
              just preceding (v. 12-16), though it is more likely, but we
              cannot say certainly, spoken by John. Either connection is
              possible, and does not materially affect the sense. Another,
              perhaps the more common though less likely interpretation,
              makes the word <span class="tei tei-q">“Come”</span>, repeated
              in the first half of the verse, a call to Christ to come again,
              referring to his promise in the twelfth verse; and regards the
              passage either as the words of Christ affirming the witness of
              the Spirit and the Bride who entreat him to come, or as an
              answering cry from John on behalf of the church.<a id=
              "noteref_591" name="noteref_591" href="#note_591"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">591</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc345" id="toc345"></a> <a name="pdf346" id=
              "pdf346"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">2
              A Last Impressive Warning of Exhortation, Ch. 22:18-19</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
              "tei tei-q">“If any man shall add unto these things, God shall
              add unto him the plagues which are written in this book: and if
              any man shall take away ... God shall take away his part from
              the tree of life, and out of the holy city.”</span> These are
              the authoritative words of a messenger conscious of divine
              authority, and are intended to preserve the integrity of his
              message.<a id="noteref_592" name="noteref_592" href=
              "#note_592"><span class="tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">592</span></span></a>
              They are similar in form to the warning given in Deuteronomy
              (Deut. 4:2; <span class="tei tei-pb" id="page238">[pg
              238]</span><a name="Pg238" id="Pg238" class=
              "tei tei-anchor"></a> 12:32), guarding against the deliberate
              falsification, or misinterpretation, of a divine message.</p>
            </div>

            <div class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <a name="toc347" id="toc347"></a> <a name="pdf348" id=
              "pdf348"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">3
              A Last Assuring Promise of Hope, Ch. 22:20a</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
              "tei tei-q">“Yea: I come quickly”</span> is the final and
              repeated assurance of Christ to the church of his personal
              coming. The promise of the Lord Jesus that he will come again
              quickly, which was introduced almost at the beginning of the
              book, and which recurs at intervals throughout, is thus
              solemnly emphasized and repeated once more at the close, a
              clear indication of the place which it occupied in the mind of
              the Apostle. As before it is not <span class=
              "tei tei-q">“quickly”</span> in the earthly sense, else Christ
              would have come long since, but from the divine point of view,
              for God's plan is never slow in its accomplishment.<a id=
              "noteref_593" name="noteref_593" href="#note_593"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">593</span></span></a></p>
            </div>

            <div class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <a name="toc349" id="toc349"></a> <a name="pdf350" id=
              "pdf350"></a>

              <h4 class="tei tei-head" style=
              "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">4
              A last Ecstatic Prayer of Yearning, Ch. 22:20b</h4>

              <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
              "tei tei-q">“Amen: come, Lord Jesus”</span>, is the Apostle's
              closing rejoinder of rapturous faith and hope. <span class=
              "tei tei-q">“In this final assurance of the Lord, <span class=
              "tei tei-q">‘I come quickly’</span>, the Book of Revelation
              finds its keynote again, and so sinks to rest with the
              acquiescent [and triumphant] reply of faith, <span class=
              "tei tei-q">‘Amen: come, Lord Jesus.’</span> ”</span><a id=
              "noteref_594" name="noteref_594" href="#note_594"><span class=
              "tei tei-noteref"><span style=
              "font-size: 60%; vertical-align: super">594</span></span></a></p>
            </div>
          </div>

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="toc351" id="toc351"></a> <a name="pdf352" id=
            "pdf352"></a>

            <h3 class="tei tei-head" style=
            "text-align: left; margin-top: 2.40em; margin-bottom: 2.40em">
            <span style="font-size: 120%">C The Author's Benediction, Ch.
            22:21</span></h3>

            <p class="tei tei-p" style="margin-bottom: 1.00em">The apostolic
            blessing of the human author of the Apocalypse is added as a
            final word to the message of the book, invoking the grace or
            favor of the Lord Jesus, the divine Saviour, upon all the saints,
            the usual closing words of the New Testament Epistles. The
            benediction, though unusual in apocalypses, is here no doubt
            added because the book was intended to be read in the churches.
            And thus in words familiar to every believer is brought to a
            close the great Apocalyptic writing of the Christian church, the
            last message of the glorified Christ to his faithful disciples
            upon earth, a deep and soul-inspiring view of the past, the
            present, and the future, beheld in the light of Apocalyptic
            vision. Moved by its manifold lessons of faith and hope, we
            surely cannot but join with fervent accord and repetition in its
            last word of appeal and blessing,</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">AMEN AND
            AMEN.</p>
          </div>
        </div>
      </div><span class="tei tei-pb" id="page240">[pg 240]</span><a name=
      "Pg240" id="Pg240" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="Appendix_A" id="Appendix_A" class="tei tei-anchor"></a>
        <a name="toc353" id="toc353"></a> <a name="pdf354" id="pdf354"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-top: 3.46em; margin-bottom: 3.46em">
        <span style="font-size: 173%">Appendix A: Some Fundamental
        Conceptions of the Apocalypse</span></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">(The Conditions of
        the Present Age)</p>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <h2 class="tei tei-head" style=
          "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left">
          <span style="font-size: 144%">I A Duality of Forces in the Moral
          World</span></h2>

          <div class="tei tei-lg" style=
          "margin-top: 1.00em; margin-bottom: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              The Good ... vs... The Evil;
            </div>

            <div class="tei tei-l" style="text-align: left">
              ... or ...
            </div>

            <div class="tei tei-l" style="text-align: left">
              The Kingdom of God ... vs... The Counter-Kingdom of Satan.
            </div>
          </div>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">II A Triple Antagonism of Moral
          Life</span></h2>

          <div class="tei tei-lg" style=
          "margin-top: 1.00em; margin-bottom: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              1 Between God and Satan, the Evil Angels, and The Men of the
              Earth.
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 Between Good Angels and Satan, Evil Angels, and The Men of
              the Earth.
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 Between The Saints and Satan, Evil Angels, and The Men of the
              Earth.
            </div>
          </div>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">III A Trinal Antithesis of Moral
          Character</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">1 Of the Lamb
          and the Dragon, i. e. of Christ and Satan, or in the Greek Ἀρνίον
          and δρακων. The same antithesis is implied between the Lamb and the
          two Beasts to whom the Dragon gives his power, as shown by the
          Greek names Ἀρνίον and θηρίον.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">2 Of the Bride
          and the Harlot, i. e. of the True Church and the Faithless World,
          or in the Greek Νύμφη and Πόρνη.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">A like
          antithesis also exists between the Woman (cf. ch. 12) and the
          Harlot, Γυνὴ and Πόρνη.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">3 Of Jerusalem
          and Babylon, i. e. of the Holy City and the Unholy or the Great
          City, Ἱερουσαλὴμ and Βαβυλὼν.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The full
          antithesis is found in the final contrast between the New Jerusalem
          and the Old Babylon, the City of God and the City of Sin, or the
          Redeemed Church and the Godless World.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <h2 class="tei tei-head" style=
          "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
          <span style="font-size: 144%">IV A Threefold Theocratic Method in
          Man's Redemptive History</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">1 By Moral
          Conflict—the Evil against the Good;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">2 Through Divine
          Preservation—God Caring for his Own;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">3 Unto Christian
          Triumph—the Victory of the Redeemed.</p>
        </div>
      </div><span class="tei tei-pb" id="page242">[pg 242]</span><a name=
      "Pg242" id="Pg242" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="Appendix_B" id="Appendix_B" class="tei tei-anchor"></a>
        <a name="toc355" id="toc355"></a> <a name="pdf356" id="pdf356"></a>

        <h1 class="tei tei-head" style=
        "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left">
        <span style="font-size: 173%">Appendix B: Current Questions of
        Divided Opinion</span></h1>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">I The Four Schools of
          Interpretation</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">1 The Preterist,
          or Contemporaneous-Historical School;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">2 The
          Progressivist, or Continuous-Historical School;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">3 The Futurist,
          or Future-Historical School;</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">4 The Symbolist,
          or Spiritual School.</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">The wide
          diversity of prevailing opinion is well indicated by the existence
          of four separate schools of interpreters, who represent as many
          different viewpoints that are currently attributed to the prophecy,
          and that are based upon two fundamentally different methods of
          regarding its purpose, viz. the Historical which <em class=
          "tei tei-emph"><span style=
          "font-style: italic">specializes</span></em>, and the Symbolical
          which <em class="tei tei-emph"><span style=
          "font-style: italic">idealizes</span></em> the message of the book,
          conveniently referred to as the Historical and Symbolical
          Schools.</p>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <h2 class="tei tei-head" style=
          "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
          <span style="font-size: 144%">II The Seven Shibboleths of
          Interpreters</span></h2>

          <div class="tei tei-lg" style=
          "margin-bottom: 1.00em; margin-top: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              1 The Personal Anti-Christ;
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 The Emperor Nero;
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 The Roman Church;
            </div>

            <div class="tei tei-l" style="text-align: left">
              4 The Mohammedan Power;
            </div>

            <div class="tei tei-l" style="text-align: left">
              5 The Restoration of the Jews to Palestine;
            </div>

            <div class="tei tei-l" style="text-align: left">
              6 The Time, Purpose, and Circumstances of Christ's Second
              Coming;
            </div>

            <div class="tei tei-l" style="text-align: left">
              7 The Personal Millennial Reign of Christ on the Earth.
            </div>
          </div>

          <p class="tei tei-p" style="margin-bottom: 1.00em">These are the
          main subjects of disagreement among interpreters, and mark the
          dividing lines of opinion. The Historical School, in its various
          forms, usually makes one or more of these central to the thought of
          the book; while the Symbolical School, for the most part, does not
          regard any of them as either distinctly indicated, or certainly
          implied. It is fortunate, however, that the main teaching is not
          materially affected by the view we may take concerning these
          subjects of disagreement.</p>
        </div>
      </div><span class="tei tei-pb" id="page243">[pg 243]</span><a name=
      "Pg243" id="Pg243" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="Appendix_C" id="Appendix_C" class="tei tei-anchor"></a>
        <a name="toc357" id="toc357"></a> <a name="pdf358" id="pdf358"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-top: 3.46em; margin-bottom: 3.46em">
        <span style="font-size: 173%">Appendix C: Heptachords of Song and
        Blessing</span></h1>

        <div class="tei tei-div" style=
        "margin-top: 4.00em; margin-bottom: 4.00em">
          <h2 class="tei tei-head" style=
          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
          <span style="font-size: 144%">I The Seven Choral Symphonies of the
          Revelation</span></h2>

          <div class="tei tei-lg" style=
          "margin-top: 1.00em; margin-bottom: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              1 The Creation Chorus Ch. 4:8b-11
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 The Redemption Chorus Ch. 5:9-14
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 The Salvation Chorus Ch. 7:10-12
            </div>

            <div class="tei tei-l" style="text-align: left">
              4 The Victory Chorus Ch. 11:17-18
            </div>

            <div class="tei tei-l" style="text-align: left">
              5 The New and Incommunicable Chorus Ch. 14:2-3
            </div>

            <div class="tei tei-l" style="text-align: left">
              6 The Adoration Chorus (of Moses and the Lamb) Ch. 15:3-4
            </div>

            <div class="tei tei-l" style="text-align: left">
              7 The Hallelujah Chorus Ch. 19:1-7
            </div>
          </div>
        </div>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <h2 class="tei tei-head" style=
          "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left">
          <span style="font-size: 144%">II The Seven Benedictions of the
          Revelation</span></h2>

          <div class="tei tei-lg" style=
          "margin-bottom: 1.00em; margin-top: 1.00em">
            <div class="tei tei-l" style="text-align: left">
              1 The Benediction upon the Receivers of the Book Ch. 1:3
            </div>

            <div class="tei tei-l" style="text-align: left">
              2 The Benediction upon the Holy Dead Ch. 14:13
            </div>

            <div class="tei tei-l" style="text-align: left">
              3 The Benediction upon the Watchers for their Lord Ch. 16:15
            </div>

            <div class="tei tei-l" style="text-align: left">
              4 The Benediction upon the Guests at the Marriage Supper Ch.
              19:9
            </div>

            <div class="tei tei-l" style="text-align: left">
              5 The Benediction upon the Sharers in the First Resurrection
              Ch. 20:6
            </div>

            <div class="tei tei-l" style="text-align: left">
              6 The Benediction upon the Keepers of the Prophecy Ch. 22:7
            </div>

            <div class="tei tei-l" style="text-align: left">
              7 The Benediction upon the Purified Ch. 22:14
            </div>
          </div>
        </div>
      </div><span class="tei tei-pb" id="page244">[pg 244]</span><a name=
      "Pg244" id="Pg244" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="Appendix_D" id="Appendix_D" class="tei tei-anchor"></a>
        <a name="toc359" id="toc359"></a> <a name="pdf360" id="pdf360"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
        <span style="font-size: 173%">Appendix D: The Formal Series of
        Sevens</span></h1>

        <div class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <h2 class="tei tei-head" style=
          "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
          <span style="font-size: 144%">I The Initial Series of
          Seven</span></h2>

          <p class="tei tei-p" style="margin-bottom: 1.00em">(Messages of
          Christ to the Church Universal)</p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">1 A Message to
          the Church when Declining, as in Ephesus:—<span class=
          "tei tei-q">“Remember ... and Repent.”</span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">2 A Message to
          the Church when Suffering, as in Smyrna:—<span class=
          "tei tei-q">“Fear not ... Be Faithful.”</span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">3 A Message to
          the Church when Impure, as in Pergamus:—<span class=
          "tei tei-q">“Repent, or I Come with the Sword.”</span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">4 A Message to
          the Church when Struggling, as in Thyatira:—<span class=
          "tei tei-q">“Hold Fast till I Come.”</span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">5 A Message to
          the Church when Dying, as in Sardis:—<span class=
          "tei tei-q">“Stablish the Things that Remain.”</span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">6 A Message to
          the Church when Steadfast, as in Philadelphia:—<span class=
          "tei tei-q">“Hold Fast ... That No One Take thy Crown.”</span></p>

          <p class="tei tei-p" style="margin-bottom: 1.00em">7 A Message to
          the Church when Self-Deceived, as in Laodicea:—<span class=
          "tei tei-q">“Be Zealous ... and Repent.”</span></p>
        </div>
      </div><span class="tei tei-pb" id="page246">[pg 246]</span><a name=
      "Pg246" id="Pg246" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="Appendix_E" id="Appendix_E" class="tei tei-anchor"></a>
        <a name="toc361" id="toc361"></a> <a name="pdf362" id="pdf362"></a>

        <h1 class="tei tei-head" style=
        "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left">
        <span style="font-size: 173%">Appendix E: The Symbolism of
        Numbers</span></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">(A Key to
        Scripture Interpretation)</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The value of the
        symbolism of numbers in the general interpretation of Scripture is
        variously estimated, but its importance in interpreting the
        Revelation is almost universally conceded, for without it we cannot
        understand aright the symbolic teaching of the book. The attentive
        student will not fail to notice the wide use of numbers throughout,
        and the effect of addition, subtraction, multiplication, and
        division, upon the symbolism of the simpler numbers. The author
        believes that a cautious use can often be made of numbers in the
        interpretation not only of the Revelation where their use is so
        manifest, but of many other parts of Scripture, if not too much
        stress be laid on the symbolic meaning, for the Hebrew mind delighted
        itself in symbols. The value of this knowledge lies in the fact that
        an additional thought may often be caught in this way that would
        otherwise escape our attention, though it is usually subordinate and
        does not occupy so prominent a place as in the Revelation. The
        symbolism of the numbers used in the book is concisely stated in this
        appendix for the convenience of the reader.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">One</span></span>
        (a unit), the Primary Number. The symbol of that which is single,
        alone, or representative. One hour, and one day, in the Revelation
        stand for a relatively short time, and a half-hour for a clearly
        limited period, even though these may not be actually short from the
        human point of view. The fractions one-half, one-third, and
        one-fourth do not represent definite parts, but in a general way
        portions less than the whole, that which is of limited extent in
        relation to the whole.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Two</span></span>
        (a pair), the Lowest Plural Number. The symbol of confirmation, of
        added strength and surety, especially the number of confirmation in
        witness-bearing. The Two Witnesses in chapter eleven, and the Two
        Beasts in chapter thirteen, it will be seen, serve to strengthen each
        other.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Three</span></span> (a triad), the Divine
        Number. The symbol of the Trinity; of the spiritual as contrasted
        with the <span class="tei tei-pb" id="page247">[pg
        247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a>
        material; of blessing in the Old Testament. A small total that is
        deemed sufficient; a limited plurality; spiritual completeness. The
        smallest number with a beginning, a middle, and an end—a fact that
        impressed the Jewish mind.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Three and
        one-half</span></span> (one-half of seven), a Broken Number, the half
        of the Perfect Number. The symbol of the finite or undetermined; a
        broken and uncertain period without a fixed limit; a shortened period
        of time when applied to duration, and usually one of tribulation; a
        period of trial and judgment. Three and a half years is the period of
        the church's conflict in the Revelation, the age of the church
        militant, the church-eon; and three and a half days is the short and
        indefinite period of world-triumph in which the church suffers
        oppression—the equivalent of the half-week in Daniel. Three and a
        half years, the period of drought in Elijah's time, of the little
        horn in Daniel, and of Christ's public ministry, is introduced four
        times in the Revelation, viz. it is the period of the Two Witnesses
        (ch. 11:3), of the Woman in the wilderness (ch. 12:6, 14), of the
        Dragon's rage (ch. 12:14), and of the power of the Beast (ch. 13:5),
        each of which is a time of tribulation.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Four</span></span> (the four corners or
        sides of a square), the Earth Number. The symbol of the physical
        creation, having relation to this present world which is usually
        thought of as evil; also used of world-wideness, universality of
        extent, as all parts of the earth without any moral significance.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Five</span></span> (one-half of ten), an
        Incomplete Number. The symbol of the indefinite, the uncertain, with
        the suggestion of smallness; as a measure of time an incomplete
        period.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Six</span></span>
        (one less than seven; and one-half of twelve), an Imperfect Number.
        The symbol of evil, of incompleteness of quality, or of imperfection;
        Satan's number, the signature of non-perfection; the representative
        of that which is earthly as opposed to that which is heavenly;
        falling short of the fulness of seven, the perfect number, and but
        the half of twelve, the church number.</p><span class="tei tei-pb"
        id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class=
        "tei tei-anchor"></a>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Seven</span></span> (the number of days in
        a week; also four plus three), the Perfect Number. The symbol of
        perfection, or completeness of quality; of totality of kind, fulness,
        or universality. A sacred number with the Jews; the number of the
        covenant in the Old Testament; the ethical number, for it often has a
        moral significance, and, as will be seen, is composed of the earth
        number (four) added to the divine number (three). The number seven
        occurs <span class="tei tei-hi"><span style=
        "font-style: italic">fifty-four</span></span> times in the
        Revelation, indicating that it occupied an important place in the
        mind of the writer, and should receive special attention.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Eight</span></span> (seven plus one), a
        Reinforced Number. The symbol of culmination, of resurrection, or of
        a new life or period begun.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Ten</span></span>
        (the ten digits; the ten commandments), the Complete Number. The
        symbol of completeness of all the parts, of totality of portions,
        entirety, and absoluteness; a finite number as contrasted with
        infinity; in its larger multiples implying indefiniteness and
        magnitude. Ordinarily used of things that are earthly, though not
        necessarily implying any moral significance. It is a relevant fact,
        however, that nothing which is described in heaven is ten in number,
        though its multiples are constantly introduced. The combination of
        seven with ten in the seven heads and ten horns of the Dragon and the
        Beast, is unusual and has an evil significance throughout, which is
        probably intended to indicate that that which was originally designed
        for moral perfection (seven) has been prostituted for earthly ends
        (ten), as is signified by joining one to the other.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Twelve</span></span> (the twelve sons of
        Jacob; four multiplied by three), the National Number of Israel. The
        symbol of the covenant nation, the church number—the number of the
        earth (four) multiplied by the number of the divine (three) becoming
        the sign of God's people divinely chosen out of the earth. By some it
        is interpreted as the number of world-witness for divine truth, as
        the twelve tribes and the twelve apostles, putting the purpose of the
        church first.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Twenty-four</span></span> (twelve
        multiplied by two), the National Number Doubled. The symbol in the
        Revelation of the church of both Dispensations united, the Jewish and
        Christian, the church of all the ages. The glorified <span class=
        "tei tei-pb" id="page249">[pg 249]</span><a name="Pg249" id="Pg249"
        class="tei tei-anchor"></a> church in heaven is ideally represented
        by the four and twenty elders that are before the throne, i. e. the
        elders represent one phase of that life.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Forty</span></span> (ten multiplied by
        four), the Probational Number. The symbol of temptation, or of the
        power of the earthly; often connected with the divine test of
        character, the earth number (four) multiplied by the complete number
        (ten) signifying the complete power of the earthly which is ever
        testing men. Also, as forty years was regarded as the period of
        intellectual maturity in man, it sometimes stood for a full period, a
        complete epoch, especially a complete period of stress or trial.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Forty-two</span></span> (twelve multiplied
        by three and a half; or seven multiplied by six), a Broken Number.
        The symbol of the church-historic period of trial, the world-age, the
        duration of the rule of wickedness. Three and a half years in
        months,—the source from which this number is derived in the
        Revelation,—serves to indicate the incomplete period of the church
        (twelve multiplied by three and a half), and also the full or
        complete period of evil (six multiplied by seven).</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style=
        "font-variant: small-caps">Seventy</span></span> (ten multiplied by
        seven), the Cosmopolitan Number. The symbol of world-wideness; of a
        two-fold completeness that is all embracing and comprehensive,
        comprising both seven and ten; the number of the nations. [The
        numbers forty and seventy, strange to say, do not occur in the
        Revelation, though forty is common in the Old Testament, and occurs
        also in the New, and the square of forty (1600) is found in chapter
        fourteen (v. 20); seventy also had a well-known meaning to the Hebrew
        mind, especially from the period of the Captivity which lasted
        seventy years, and was also the number of disciples sent forth by our
        Lord for wider service during his Perean ministry. It is quite
        probable, however, that these numbers are not used in the Revelation,
        where so much stress is laid on the symbolism of numbers, simply
        because their symbolism was not needed, just as one hundred is not
        used except in combination with other numbers].</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">One
        Hundred</span></span> (ten multiplied by ten), the Complete Number
        Squared; ten multiplied by itself. The symbol <span class=
        "tei tei-pb" id="page250">[pg 250]</span><a name="Pg250" id="Pg250"
        class="tei tei-anchor"></a> of a multiple completeness that is
        usually applied to the earthly.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">One Hundred and
        Forty-four</span></span> (twelve multiplied by twelve), the National
        Number of Israel Squared. The symbol of the completeness of the
        redeemed church—the multiplying of a number by itself conveying the
        idea of a multiple fulness or completeness; Israel, God's people,
        made complete.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">Six Hundred and
        Sixty-six (six hundred, plus sixty, plus six), the Number of the
        Beast. The symbol of the threefold form of the world's evil which
        culminates in the Second Beast. Six, the number of imperfection (one
        short of the mystic seven), thrice repeated, six, six, six, (666),
        represents the combined force of the Dragon, the First Beast, and the
        Second; or, differently stated, six hundred may be taken as the
        symbol of the Dragon, sixty as the symbol of the First Beast, and six
        as the symbol of the second, which gives a total of six hundred, and
        sixty, and six, representing the combined power of evil incarnated in
        the Second Beast. In this symbolism there may also be included the
        thought of a triune power in antagonism to the divine Trinity—a
        trinity of sin.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">One
        Thousand</span></span> (ten multiplied by ten multiplied by ten), the
        Cube of Ten. The symbol of multi-completeness; a number that is great
        but indefinite in its symbolism, and often used of the heavenly. The
        thousand years of chapter twenty is a great period of time of unknown
        length, stretching out to untold generations, the millennium of the
        church's history, the period of the church's triumph and victory.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Twelve Hundred
        and Sixty</span></span> (forty-two multiplied by thirty; or twelve
        multiplied by three and a half and this again by thirty), the Time
        Number. The symbol of the indefinite period of present-world
        duration; the age of persecution. Twelve hundred and sixty days are
        equivalent to forty-two months of thirty days each, or three and a
        half years of three hundred and sixty days each, the symbol of the
        incomplete period of trial during which the church suffers
        oppression. To this may perhaps be added the combination of twelve
        multiplied by five, representing the incompleteness of the church as
        one factor, and seven multiplied by three, representing <span class=
        "tei tei-pb" id="page251">[pg 251]</span><a name="Pg251" id="Pg251"
        class="tei tei-anchor"></a> the completeness of the divine as the
        other factor, these multiplied together equalling twelve hundred and
        sixty and symbolizing God working out perfect results through the
        incomplete period of the church.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Sixteen
        Hundred</span></span> (forty multiplied by forty; or one hundred
        multiplied by sixteen), the Square of Forty; or the Square of Ten
        multiplied by the Square of Four. The symbol of that which is
        coextensive with the created world. Forty is composed of four, the
        earth number, multiplied by ten, the number of completeness; and
        sixteen hundred, the square of forty, is the sign of completeness so
        far as this world is concerned. The square of four multiplied by the
        square of ten gives the same result, and conveys the same idea of
        world-completeness.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Seven
        Thousand</span></span> (one thousand multiplied by seven), the Number
        of Multi-Completeness, one thousand, multiplied by seven, the Number
        of Fulness or Perfection. The symbol of a great number that is fully
        complete; the number of those put to death in the fall of the great
        city (ch. 11:13).</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Ten
        Thousand</span></span> (one thousand multiplied by ten; the square of
        one hundred), the Superlative Number. The symbol of innumerability,
        or of an innumerable multitude. This is the highest <em class=
        "tei tei-emph"><span style="font-style: italic">single</span></em>
        number in the system of notation used in the New Testament; ten
        raised to the fourth power, a myriad (μυριὰς).</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Twelve
        Thousand</span></span> (one thousand multiplied by twelve), the
        Number of Multi-Completeness (one thousand) multiplied by the Number
        of the Tribes of Israel (twelve). The symbol of the complete number
        saved out of Israel from each tribe; or, as others interpret it, the
        complete number saved out of all the nations, included here under the
        twelve tribes, twelve thousand from each tribe; also the measure of
        one side of the wall of the New Jerusalem which is multi-complete and
        encircles the redeemed of Israel.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">One Hundred and
        Forty-four Thousand</span></span> (one thousand multiplied by one
        hundred and forty-four; or twelve thousand multiplied by twelve; or
        the cube of ten multiplied by the square of twelve), the Number of
        Redemption. The symbol of the multiple completeness of the redeemed
        church, whether applied to the redeemed <span class="tei tei-pb" id=
        "page252">[pg 252]</span><a name="Pg252" id="Pg252" class=
        "tei tei-anchor"></a> from the Old Dispensation, or by synecdoche to
        those from all ages and nations.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Ten Thousand
        Times Ten Thousand</span></span> (ten thousand multiplied by ten
        thousand), the Number of Multi-Completeness (one thousand) multiplied
        by the Number of Completeness of Parts (ten), and this again
        multiplied by itself; the Square of a Myriad, one hundred millions in
        number. The symbol of an innumerable multitude which is made more
        intense by squaring it; the multiple and innumerable number of the
        angels in heaven.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
        "tei tei-hi"><span style="font-variant: small-caps">Twice Ten
        Thousand Times Ten Thousand</span></span> (ten thousand multiplied by
        ten thousand, and this again doubled), the Double Square of a Myriad,
        two hundred millions in number—the largest multiple number in the
        book of Revelation, and the largest number mentioned in the Bible.
        The symbol of an innumerable multitude made more intense by
        multiplication, becoming thereby an <span class=
        "tei tei-hi"><span style=
        "font-style: italic">innumerably</span></span> innumerable multitude,
        and this again doubled. The countless number of the vast invading
        army of horsemen under the sixth trumpet which destroy a third part
        of men from the earth; the world-forces which under direction of the
        world-rulers of the darkness work world-ruin among men—a significant
        figure of the mighty power and destructive agency of the heathen
        world as it appeared to John's mind in the great Apocalyptic
        vision.</p>
      </div><span class="tei tei-pb" id="page253">[pg 253]</span><a name=
      "Pg253" id="Pg253" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="Appendix_F" id="Appendix_F" class="tei tei-anchor"></a>
        <a name="toc363" id="toc363"></a> <a name="pdf364" id="pdf364"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
        <span style="font-size: 173%">Appendix F: The Literary Structure of
        the Apocalypse</span></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">A Diagram showing
        the relation of its several parts.</p>

        <p class="tei tei-p" style=
        "margin-bottom: 1.00em; text-align: center"></p>

        <div class="tei tei-figure" style="width: 80%; text-align: center">
          <a href="images/i_253.png"><img src="images/i_253.png" alt=
          "Illustration" /></a>

          <div class="tei tei-head" style=
          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
            The Literary Structure of the Apocalypse
          </div>
        </div>
      </div><span class="tei tei-pb" id="page254">[pg 254]</span><a name=
      "Pg254" id="Pg254" class="tei tei-anchor"></a>
      <hr class="page" />

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <a name="Appendix_G" id="Appendix_G" class="tei tei-anchor"></a>
        <a name="toc365" id="toc365"></a> <a name="pdf366" id="pdf366"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-top: 3.46em; margin-bottom: 3.46em">
        <span style="font-size: 173%">Appendix G: The Apocalyptic
        Literature</span><a id="noteref_595" name="noteref_595" href=
        "#note_595"><span class="tei tei-noteref" style=
        "text-align: left"><span style=
        "font-size: 60%; vertical-align: super">595</span></span></a></h1>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The Apocalyptic
        Literature is a characteristic product of Jewish national and
        religious thought. It was a favorite literary method of a particular
        age, and was born of a travail of soul which strove to find
        expression for those new currents of thought and feeling that came to
        the surface in later Judaism. Following the decadence of prophecy it
        belonged to the period of Jewish oppression, and voiced the heart-cry
        of a people true to God in the midst of national distress. Though
        anticipated in fragmentary parts of earlier prophecies, as in Ezekiel
        and Zechariah, the style of Apocalyptic first found definite form in
        the book of Daniel, which became the type of all subsequent Writings
        of this class that flourished so abundantly in the two centuries
        preceding and the century following the beginning of the Christian
        era. Couched in language that is characteristically figurative and
        symbolical the literary form is at once marked and significant, and
        reached its highest development in the canonical Apocalypse which has
        given name to the whole class. The essential limitations of this
        class of literature are clearly recognizable; its ideas move within a
        narrow range, its point of view is sombre and unequal, and its center
        of interest is mainly eschatological. It occupies a sphere peculiarly
        its own, a world of pious and often fantastic dreams—<span class=
        "tei tei-q">“for prophecy as it lost its footing on the solid earth
        took refuge in the clouds”</span>;<a id="noteref_596" name=
        "noteref_596" href="#note_596"><span class=
        "tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">596</span></span></a> it
        wrote the word mystery large across its page, and revelled in the
        weird and shadowy; but beneath its peculiar phantasy lay a profound
        religious motive—it sought to stay the troubled souls of men in time
        of storm, and in its deeper purpose strove to reconcile the
        righteousness of God with the sufferings of his people. In the form
        of strange and sometimes even grotesque symbolic visions—thought
        couched in symbols burning and vivid, which no other figure of speech
        could so well convey—and under the name of some hero of the past, it
        sketched in <span class="tei tei-pb" id="page255">[pg
        255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a>
        outline a history of the world, the origin of evil, the future
        victory of righteousness, and the final consummation of all things
        through which alone, according to the Apocalyptic view, the
        providential rule of God could be vindicated.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">There still exists
        a not inconsiderable remnant of this very interesting literature,
        though the greater portion has perished in the wreckage of time. The
        principal books still extant are the <span class=
        "tei tei-hi"><span style="font-style: italic">Apocalypse of
        Baruch</span></span>; the <span class="tei tei-hi"><span style=
        "font-style: italic">Ethiopic</span></span> and <span class=
        "tei tei-hi"><span style="font-style: italic">Slavonic Books of
        Enoch</span></span>; the <span class="tei tei-hi"><span style=
        "font-style: italic">Ascension of Isaiah</span></span>; the
        <span class="tei tei-hi"><span style="font-style: italic">Book of
        Jubilees</span></span>; the <span class="tei tei-hi"><span style=
        "font-style: italic">Assumption of Moses</span></span>; the
        <span class="tei tei-hi"><span style="font-style: italic">Testaments
        of the XII Patriarchs</span></span>; <span class=
        "tei tei-hi"><span style="font-style: italic">Second
        Esdras</span></span> (known also as <span class=
        "tei tei-hi"><span style="font-style: italic">Fourth
        Ezra</span></span>); the <span class="tei tei-hi"><span style=
        "font-style: italic">Psalms of Solomon</span></span>; and the
        <span class="tei tei-hi"><span style="font-style: italic">Sibylline
        Oracles</span></span>. The late recovery of some of these from
        apparent oblivion is a matter of history, and their recension and
        translation by European and American scholars is not without interest
        to the general student. The study of this literature as a distinct
        class is one of the notable contributions to knowledge by the modern
        critical school. These Jewish Apocalypses were widely read in their
        day, and they both partook of and leavened the thought of their time,
        for they incorporated and expressed the current mysterious hopes and
        beliefs of the people. Their influence is distinctly traceable in the
        diction of the New Testament, and the <span class=
        "tei tei-hi"><span style="font-style: italic">Book of
        Enoch</span></span> is obviously quoted in the Epistle of Jude. These
        works ranked very high with the primitive Christians, and this led to
        their being reedited by early Christian writers, and, it is generally
        thought, to the interpolation of later ideas. There is, however, a
        very wide variation of opinion concerning the extent to which changes
        have been introduced, and this is one of the puzzling questions that
        confronts the textual critic. Then, also, beside these changes in the
        older books, a new series of Christian Apocalypses sprang up,
        influenced no doubt by the <span class="tei tei-hi"><span style=
        "font-style: italic">Apocalypse of John</span></span>. A considerable
        number of these have survived, such as the <span class=
        "tei tei-hi"><span style="font-style: italic">Apocalypse of
        Peter</span></span>, <span class="tei tei-hi"><span style=
        "font-style: italic">of Paul</span></span>, <span class=
        "tei tei-hi"><span style="font-style: italic">Thomas</span></span>,
        <span class="tei tei-hi"><span style=
        "font-style: italic">Stephen</span></span>, <span class=
        "tei tei-hi"><span style="font-style: italic">Cerinthus</span></span>
        and others, but the greater portion have been lost, and those we have
        are decidedly inferior both in style and conception to the earlier
        Jewish works of which they are a feeble imitation.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">It is difficult
        for us to conceive the conditions of mind and thought that gave rise
        to such a literature. <span class="tei tei-pb" id="page256">[pg
        256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a> In
        itself it affords an interesting psychological study. The Oriental is
        a mystic by nature, and many of his ways of thinking can never be
        quite clear to the Western mind. The Jew in times past was the great
        figure of the Orient, as he has also been well named <span class=
        "tei tei-q">“the most commanding figure in history”</span>; for
        whatever he may now be, the Hebrew which we find in his literature is
        enveloped in the atmosphere of the East. The Hebrew writers as a
        class are unique. Although devoid in a large measure of the
        humanistic idea of literature for its own sake, they yet subserved
        the truest aim in that they brought to the surface and made verbal
        those deeper tides of thought and feeling which move and flow in the
        universal heart, those wide-spread and enduring currents which they
        instinctively felt were shared by the men of their own generation.
        Writing only for a religious purpose, and because they had a message
        for life, the development of their thought-forms was more or less
        incidental, and was the product alike of the man, his religion, and
        his environment. So that while we especially emphasize the national
        conditions which contributed so largely to the birth of this literary
        form, we should not forget that behind all that which was temporary
        and passing lay the Semitic mind and the Mosaic cult.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The rise of
        Apocalyptic marks a transition stage in the development of Hebrew
        thought that is of momentous significance, for it led to clearer
        views of immortality, and truer conceptions of God's relation to the
        world of men, as well as to a distinct clarifying of the Messianic
        hope. Its deeper roots are found in the failure of prophecy. No
        living voice was heard among the people speaking for God as in former
        days. Prophecy had grown senile and was in decay; it had become a
        thing of the past, and in its place had followed the scholastic work
        of the scribes, mechanically interpreting the messages of old. But,
        as is pointed out by Charles, <span class="tei tei-q">“Scribism could
        not satisfy the aspirations of the nation: it represented an
        unproductive age of criticism, following a productive age of
        prophetic genius.”</span> And Apocalyptic was the spontaneous outcry
        of a heart-hunger which refused to be fed on the barren husks of
        labored interpretation served up by the scribes. It was in the true
        line of succession to prophecy, <span class="tei tei-pb" id=
        "page257">[pg 257]</span><a name="Pg257" id="Pg257" class=
        "tei tei-anchor"></a> and though it fell far behind the prophetic
        message both in its form and content, and was even feeble in
        comparison, yet, as Charles has said, <span class="tei tei-q">“It
        attested beyond doubt the reappearance of spiritual genius in the
        field of thought and action.”</span> There is assuredly something
        that is profoundly pathetic in this deep heart-cry of the Jewish
        people which rings mournfully out of the far past; for even at this
        remote distance of time and space we cannot read without emotion
        their enduring record of sorrow and suffering, of longing and hope,
        if we share at all in the wider world of religious experience.<a id=
        "noteref_597" name="noteref_597" href="#note_597"><span class=
        "tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">597</span></span></a></p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The apocalyptists
        were evidently conscious that they had no new message for their
        generation, and this conviction led to certain well-defined results.
        First of all they fell back upon the old message for most of their
        ideas; but with singular skill they contrived to present them in new
        form. The essential elements of their thought were taken from the Old
        Testament prophecies, while the material framework was drawn from
        without. They attempted in their own way to develop an esoteric
        meaning in the prophecies of the past, and for this purpose called to
        their aid the bold and striking imagery of the Eastern mind. They
        laid under contribution the luxuriant symbols of Babylon, Persia, and
        the surrounding nations; they gathered the rarest figures from the
        accumulated stores of poetry, art, and religion; and then with a
        fertile fancy they interwove these all in the fantastic fabric of
        their dreams. Then, again, they hid their own personality, and masked
        under the name of some great religious hero of the past. Enoch and
        Moses, Isaiah and Baruch, served as a thin disguise for the real
        authors who remained unknown,—for the Apocalyptic writings are all
        pseudonymous so far as known, with the apparent exception of the
        <span class="tei tei-hi"><span style="font-style: italic">Apocalypse
        of John</span></span>, and the <span class="tei tei-hi"><span style=
        "font-style: italic">Shepherd of Hermas</span></span>,—and yet we
        cannot say that there was any real motive of deception in this, if we
        take into account the views of authorship which then prevailed, for
        <span class="tei tei-q">“the ethical notion of literary property is a
        plant of modern growth”</span>.<a id="noteref_598" name="noteref_598"
        href="#note_598"><span class="tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">598</span></span></a></p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The fashioning of
        Apocalyptic was influenced by many different causes, but the most
        marked and significant <span class="tei tei-pb" id="page258">[pg
        258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a> of
        them all is to be found in the existing national conditions of the
        time. By the captivity in Babylon Judah had been brought within the
        sweep of the great tide of history; the world became vaster; prophecy
        had a new and broader outlook, and its thought was forever after
        interpenetrated by an element of Apocalyptic. The strange figures of
        Babylonian imagery were absorbed by the Hebrew mind, and enshrined in
        their subsequent literature. On the other hand the nation itself was
        in decay; the power of the past had been broken and destroyed; and
        <span class="tei tei-q">“it was terror and oppression”</span>, in
        good part at least, as Stevens has well said, <span class=
        "tei tei-q">“that gave this new trend to their thought”</span>. They
        had drunk deeply of the bitter cup of national distress; the
        encroachment of the world-empires had envenomed the past, embittered
        the present, and overshadowed the future; the glorious promises of
        God had thus far failed of any substantial realization, and the
        contrast between promise and fulfilment was too wide to be
        overlooked. But the Hebrew with sublime courage did not lose faith in
        God because of the delay. Apocalyptic voiced his answer to the
        problems of the time, and it, like Prophecy and the Wisdom
        Literature, was rooted in certain ethical conceptions which are
        fundamental to its thought, such as that God is holy, that the world
        in which we live is a moral world, and that righteousness must
        win.<a id="noteref_599" name="noteref_599" href=
        "#note_599"><span class="tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">599</span></span></a> And
        this gave to the apocalyptist his theme:—the Fortunes of the Kingdom
        of God, and how they are to be reconciled with all that God has said;
        for God must be vindicated, he is forever true, and his word cannot
        fail. This thesis was maintained in two ways. <span class=
        "tei tei-hi"><span style="font-style: italic">First</span></span>, by
        attempting a wider view of the problem of sin and righteousness. That
        became the question no longer of a single nation, but of the whole
        race—for under the stimulus of new and wider conditions, a great
        enlargement of the Hebrew spirit took place. There must be a
        providential and moral order in the universe which if sought out will
        give the true meaning of history. The divine purpose must be
        interpreted through the broader sphere of the world's life. This
        standpoint had now become possible through the wider world-view
        produced in later Judaism by contact and intercourse with other
        nations. And thus Apocalyptic came to express <span class=
        "tei tei-pb" id="page259">[pg 259]</span><a name="Pg259" id="Pg259"
        class="tei tei-anchor"></a> both a deeply wrought theodicy and a
        Semitic philosophy of history. <span class="tei tei-hi"><span style=
        "font-style: italic">Second</span></span>, the apocalyptist completed
        his vindication of God by shifting the center of attention from the
        present to the future. The more certain it became that no present
        realization of his hopes was possible, the more surely he turned to a
        future age that would abundantly recompense all the pain and
        disappointment of the past. It was this that made the outlook of
        Apocalyptic essentially eschatological. Beginning with the history of
        the past veiled under the form of prophecy, the apocalyptist rushes
        on to predict the future, for there he finds the victory. The End!
        The End! is his cry,—the End that victory may come—for God is to be
        vindicated only by the consummation of all things, and history can
        only be read aright in the light of its finality. The answer of the
        End is the key that Apocalyptic offers to the mystery of all that
        <span class="tei tei-q">“which was and is and is to come”</span>; and
        it is this persistent effort to read the mind of God concerning the
        future that gives to Apocalyptic an element of peculiar interest. For
        though it is often like the voice of <span class="tei tei-q">“an
        infant crying in the night * * * * and with no language but a
        cry”</span>, it has yet a deep significance all its own; it was a
        form of thought by which God led his people into clearer views of
        truth, and to new and larger vision.<a id="noteref_600" name=
        "noteref_600" href="#note_600"><span class=
        "tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">600</span></span></a> Upon
        the other hand the shifting-point in every apocalypse from history to
        prediction can usually be made out without essential effort; for
        beneath the form of symbols and symbolic actions can ordinarily be
        discovered the chief actors and principal events of the past and
        present which correspond to history; while the things of the future
        which are predicted, reach out at once to extravagant proportions.
        Thus each Jewish apocalypse by its content and movement, serves to
        mark out its own horizon and reveal its own environment.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The general
        prevalence of the Apocalyptic form in the period in which it was used
        may be accounted for <span class="tei tei-pb" id="page260">[pg
        260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a>
        partly by its suitability to the theme which it treated, and partly
        by the prevailing conditions of national surveillance. Its visions
        and symbols and dream-movement were peculiarly adapted to meet the
        conditions of a writing which did not dare to make plain its bitter
        reproaches of the foes of Israel. Its hidden meaning, also, answered
        well to hint darkly what lay in the future; and its fantastic imagery
        appealed to the imagination.<a id="noteref_601" name="noteref_601"
        href="#note_601"><span class="tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">601</span></span></a> The
        pervasive element of mystery served to invest these writings with a
        subtle charm that all the intervening lapse of centuries and even the
        present temper of a scientific age have wholly failed to dissipate.
        The effort of most modern Jewish scholars to attribute the
        Apocalyptic Literature to Essenism cannot be sustained; neither can
        we accept the gratuitous assertion of Montefiore, that <span class=
        "tei tei-q">“the Apocalyptic writings lie for the most part outside
        the line of the purest Jewish development”</span>. Schürer and
        Charles reflect the opinion of the majority of Christian scholars in
        maintaining its nearer relation to Phariseeism, though admitting it
        to be <span class="tei tei-q">“a product of free religious thought
        following older models”</span>, and showing distinctive marks of
        Phariseeism in some of its parts and of Sadduceeism in others. At the
        same time most authorities are willing to grant the probability of
        Wellhausen's suggestion, that <span class="tei tei-q">“the secret
        literature of the Essenes was perhaps in no small degree made use of
        in the Pseudepigrapha, and has through them been indirectly handed
        down to us”</span>.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The value of
        Apocalyptic is increasingly recognized as a storehouse of Jewish and
        Jewish-Christian thought in the age preceding and in the early part
        of the Christian era. It forms the necessary connecting link between
        the Old Testament and the New, and is especially rich in messianic
        and eschatological conceptions. It is the chief source of information
        through which we can trace the changes that occurred in Jewish
        belief, and the later development of Jewish thought, in the period
        immediately preceding the time of Christ. It carries us back, in
        effect, to the thought-world of the first century, and enables us, as
        Schürer aptly says, <span class="tei tei-q">“to reconstruct the
        thought, the aspiration, and the hopes of pious Jews <span class=
        "tei tei-pb" id="page261">[pg 261]</span><a name="Pg261" id="Pg261"
        class="tei tei-anchor"></a> in the generation that first heard the
        gospel, and even of the Apostles themselves; for however Christ's
        thought transcended the thought of his time, that of the Apostles did
        not, except so far as the Holy Spirit illumined them for special
        ends.”</span> And, as Charles remarks, <span class="tei tei-q">“If
        the Apocalypses were edited later they only reflect more fully the
        thought of that age, and they exhibit what is subsumed throughout in
        Christ's teachings.”</span> We can see in these writings not only a
        transition stage in Judaism preparatory to the gospel, but how this
        modified Jewish thought fits in with the gospel teaching. They show,
        for example, how the Old Testament idea of the future life grew in
        depth and compass in those centuries which precede the Christian era;
        and how this advance was retained and enlarged, modified and exalted,
        by Christ himself and by the Apostles; and how, also, the expansive
        growth of the messianic hope, which was sometimes almost wholly
        submerged, but which always contrived to reappear with increasing
        clearness, contributed to that popular expectancy, though in some
        degree also to that general misapprehension, of the Messiah's mission
        which the New Testament everywhere reveals. And they enable us to
        appreciate how the divine method of gradual advance in spiritual
        knowledge was operating during those prevening centuries which have
        so often been regarded as barren and fruitless; and how this advance
        contributed its due proportion to the marvellous results attained in
        the life of our blessed Lord and in the period of the apostolic
        church. The force of this conclusion is, of course, partially
        annulled if we assume, as has been done by some, that many of the
        clearer messianic references in the Apocalyptic writings are
        Christian interpolations. But the present tendency of critics is
        toward a less destructive view than formerly prevailed. Charles, for
        example, maintains that the possibilities of Jewish thought should be
        given full scope, and nothing attributed to Christian interpolation,
        or to Persian or other external origin, except that which cannot be
        reasonably accounted for from Jewish sources. The general
        independence of Israel's religious development has certainly come out
        more clearly from the investigation. As has been pointed out by
        Fairweather, <span class="tei tei-q">“With the exception of certain
        modes of thought and expression, <span class="tei tei-pb" id=
        "page262">[pg 262]</span><a name="Pg262" id="Pg262" class=
        "tei tei-anchor"></a> including the visionary style so much employed
        by Ezekiel, the patriotic Jew apparently brought back with him from
        Babylon no new literary possession.... Many scholars explain the
        eschatological development of the Apocryphal period on the theory of
        the contact of Judaism with foreign systems of thought.... But, as
        Nicolas has said, <span class="tei tei-q">‘Ideas do not pass ready
        made and complete from one nation to another like the fruits of
        industry which are transported in caravans.’</span>... There may be,
        however, stimulus without transference, and this appears to be what
        really happened in the case before us.”</span><a id="noteref_602"
        name="noteref_602" href="#note_602"><span class=
        "tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">602</span></span></a></p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The Apocalyptic
        Literature undoubtedly served a splendid purpose, for its effects
        were both wide-spread and in many respects beneficial. It served to
        rebuke sin, to maintain righteousness without any present prospect of
        reward, to keep alive the rich hopes of the future, to comfort God's
        children in the midst of distress, and to cultivate a patriotic
        spirit that cherished the nobler ideals of the past; while at the
        same time it formed a secure depository for those new concepts of
        truth that sprang up during the long era of preparation for the
        Messiah, and it thereby contributed a rich quota of thought and
        phrase to that greater future which was then drawing near to its
        birth. <span class="tei tei-q">“In general Apocalyptic furnishes the
        atmosphere of the New Testament. Its form, its language, and its
        material are extensively used.... The simplest way to describe the
        relation is to say that Jesus and the writers of the New Testament
        found the forms of thought made use of in Apocalyptic Literature
        convenient vehicles, and have cast the gospel of God's redemptive
        love into these as into moulds. The Messianism of the apocalyptists
        has thus become unfolded into the Christology of the New
        Testament.”</span><a id="noteref_603" name="noteref_603" href=
        "#note_603"><span class="tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">603</span></span></a> But
        upon the other hand Apocalyptic reveals a type of thought that can
        scarcely be regarded as healthful. It had no deep or abiding sympathy
        with the great overshadowing world-sorrow which it measurably
        apprehended, and it proposed no present remedy for the unhappy
        fortunes of Judaism. It dealt too largely with the future hopes of
        the nation, and did not like prophecy address itself to the immediate
        possibilities of the present; <span class="tei tei-pb" id=
        "page263">[pg 263]</span><a name="Pg263" id="Pg263" class=
        "tei tei-anchor"></a> and it thereby robbed life of one of its chief
        incentives to action, viz. the hope of present success. For it gave
        up hope of the world as it was, and thereby produced a world-despair
        that could not be counteracted by the prospective world-joy which
        glowed in the messianic promise. According to Apocalyptic
        perspective, <span class="tei tei-q">“the present served mainly as a
        back-ground of shadow for developing the richer light of the coming
        age;”</span> and, <span class="tei tei-q">“the proper design of the
        world was to be found in its ending and not in its longer
        continuance.”</span> Even with the wider world-view which the
        apocalyptists possessed, history lost its value; for they at least
        partially misread the providential order of the world. As Stevens has
        forcibly said, they <span class="tei tei-q">“viewed the method of God
        as ictic and sudden, and not detailed and patient”</span>,—the very
        opposite of the divine method in history. And such an interpretation
        of life produced its inevitable results in dreams of an hallucinary
        but impossible future. It developed and cultured a form of mysticism
        that has left a permanent impression upon the Christian church—a
        mysticism that takes refuge from present evils, and from worse that
        are deemed impending, in the hope of an ultimate and protracted
        future of blessing wrought by cataclysmic revolutions, and leading up
        to a new manifestation of the divine Person upon earth, and to new
        conditions of life in the world of nature.<a id="noteref_604" name=
        "noteref_604" href="#note_604"><span class=
        "tei tei-noteref"><span style=
        "font-size: 60%; vertical-align: super">604</span></span></a> For it
        is in Apocalyptic rather than in Scripture that we find the source of
        that pessimistic view which has prevailed in various circles of the
        church in all ages, that looks for the world to grow continually
        worse as the centuries go on, until by a great climax of the future a
        new order of things shall be introduced that is essentially different
        in its divine manifestations and in its spiritual ordering from all
        the past. But notwithstanding the many defects of this class of
        writings, and their manifest extravagancies, they were yet divinely
        used, and evidently filled an exceptionally large place in the
        far-reaching providential plan of God for the education of the Jewish
        nation, and through them of the world, just as God is ever using
        human and imperfect means for wise and beneficent
        ends.</p><span class="tei tei-pb" id="page264">[pg
        264]</span><a name="Pg264" id="Pg264" class="tei tei-anchor"></a>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The importance of
        some knowledge of Apocalyptic to the student of John's Revelation
        cannot well be overestimated, for it is only in the light of
        Apocalyptic Literature that it can be rightly interpreted. It
        reproduces the author's native horizon, and reveals the sources of
        his mode of thought; it provides the key to the method of vision and
        symbol and dream-movement; and it makes clear the inevitable
        limitations as well as the recognized possibilities of this unique
        style when it becomes the vehicle of a true instead of an assumed
        revelation. For although the source of much of the imagery of the
        Apocalypse is to be found in the Old Testament, yet it is often
        materially changed by passing through the medium of later Jewish
        thought as reflected in the Pseudepigrapha; and although New
        Testament ideas everywhere prevail in, through, and above, those of
        the Old, yet the whole spirit and movement of the Apocalypse is
        moulded by certain underlying pre-Christian conceptions that belong
        to Jewish Apocalyptic. We find, for example, that the divine method
        in history is uniformly viewed as in the Apocalyptic Literature, and
        contrary to general experience, as chiefly one of crisis and
        catastrophe rather than of gradual development—the sudden and
        striking hiding from view the continued and ordinary. And we cannot
        but inquire how far this conception is with John the result of
        literary form and spiritual mood, rather than intended to set forth
        the intimate nature of the divine method; and how far it is designed
        to portray vividly the effects to be accomplished, rather than to
        signify the manner of their accomplishment. We find, too, that John,
        in common with the apocalyptists, dwells more upon the future hopes
        of the kingdom than upon its present possibilities, keeping his eye
        ever fixed above the conflict upon the far future of promise. And we
        cannot but inquire how far this aspect of his world-view was divinely
        designed as a message of comfort to a people in distress, rather than
        as a comprehensive presentation of the progressive world-plan of the
        ages; and how far it is given only as one point of view, rather than
        as designed to express the fulness of the divine purpose. To these
        inquiries there can properly be but one answer, the view-point is
        characteristic of and peculiar to Apocalyptic. It does not present
        the normal aspect of <span class="tei tei-pb" id="page265">[pg
        265]</span><a name="Pg265" id="Pg265" class="tei tei-anchor"></a>
        life; it is the product of adverse conditions and breathes the spirit
        of pain; its vision is forever saddened by the overwhelming
        world-sorrow that darkens the horizon of thought. And while all
        Hebrew literature is essentially grave, and devoid of the element of
        humor, yet Apocalyptic is abidingly overshadowed by a weight of
        world-woe from which men seek to escape into another sphere and into
        new and better conditions of life.</p>

        <p class="tei tei-p" style="margin-bottom: 1.00em">The larger study
        of Apocalyptic Literature must continue to have its effect upon the
        interpretation of the Apocalypse which is indisputably its greatest
        masterpiece. For by attentive consideration of the peculiarities of
        this form of composition we are gradually led to perceive that only
        in so far as we invest ourselves with the atmosphere which produced
        so strange a coloring of thought, can we hope to interpret aright
        that peculiar view of the world, growing out of the conditions of
        Jewish depression, which regards it as the arena of an all-pervasive
        conflict, and involved in prevailing sin and suffering, in order that
        through these seemingly adverse experiences it may by sovereign
        control be divinely made ready for the future glory of the Messiah's
        kingdom. And we are thus amply assured that a correct apprehension of
        the form and fashion of Apocalyptic thought will undoubtedly guide us
        in all that pertains to the material framework of the Apocalypse,
        though certainly we should not forget that we must always go to the
        Old Testament and to the New when we would reach its inner heart. The
        present general consensus of opinion among modern scholars,
        therefore, seems to be, that having measurably exhausted inquiry
        concerning the Old Testament references, whatever progress we are to
        make in the immediate future in unfolding the thought of the
        Revelation must be through a further study of the thought-forms of
        the century that gave it birth, which so richly abound in the
        Apocalyptic writings, but which so long escaped the scholarly and
        attentive consideration of Christian thought.</p>
      </div>

      <div class="tei tei-div" style=
      "margin-bottom: 5.00em; margin-top: 5.00em">
        <p class="tei tei-p" style="margin-bottom: 1.00em">[Transcriber's
        Note: Obvious printer's errors have been corrected.]</p>
      </div>
    </div>
    <hr class="doublepage" />

    <div class="tei tei-back" style=
    "margin-bottom: 2.00em; margin-top: 6.00em">
      <div id="footnotes" class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <a name="toc367" id="toc367"></a> <a name="pdf368" id="pdf368"></a>

        <h1 class="tei tei-head" style=
        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
        <span style="font-size: 173%">Footnotes</span></h1>

        <dl class="tei tei-list-footnotes">
          <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href=
          "#noteref_1">1.</a></dt>

          <dd class="tei tei-notetext">The principal thought in each
          quotation has been <span class="tei tei-hi"><span style=
          "font-style: italic">italicized</span></span> for the sake of
          emphasis.</dd>

          <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href=
          "#noteref_2">2.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“To pretend to
          have found an answer to every question raised by the Apocalypse is
          the opposite of science.”</span> Jülicher, <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, p. 291; also cf. Warfield, art. <span class=
          "tei tei-q">“Revelation,”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Schaff-Herzog
          Enc.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href=
          "#noteref_3">3.</a></dt>

          <dd class="tei tei-notetext">That meaning for the most part, as
          Farrar has forcibly said concerning the portion of the book which
          relates to the earthly and historic future, <span class=
          "tei tei-q">“is irrevocably lost for us, and in point of fact has
          never been known to any age of the church—not even to the earliest,
          not even, so far as our records go, to Irenæus the hearer of
          Polycarp, or to Polycarp the hearer of St. John.”</span>
          <span class="tei tei-hi"><span style="font-style: italic">Early
          Days of Christianity</span></span>, p. 528.</dd>

          <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href=
          "#noteref_4">4.</a></dt>

          <dd class="tei tei-notetext">Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, vol. Rev., notes, p. 192; also cf. Rev. ch. 19.
          10, <span class="tei tei-q">“The testimony of Jesus is the spirit
          of prophecy.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href=
          "#noteref_5">5.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“In
          interpreting symbolism, as in all the higher forms of allegory, the
          first critical requirement is restraint. Even with such a poet as
          Spenser it is only a rude exegesis which identifies a particular
          personage with a definite idea: in the more mystic symbolism of the
          present poem (Revelation) it is a violation of true literary taste
          to seek a meaning for every detail of complex presentation.”</span>
          Moulton, <span class="tei tei-hi"><span style=
          "font-style: italic">Mod. Read. Bib.</span></span> Rev., p. 192,
          notes.</dd>

          <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href=
          "#noteref_6">6.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 2.</dd>

          <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href=
          "#noteref_7">7.</a></dt>

          <dd class="tei tei-notetext">Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., Intr. p. xx.</dd>

          <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href=
          "#noteref_8">8.</a></dt>

          <dd class="tei tei-notetext">Cf. Davidson, art. <span class=
          "tei tei-q">“Prophecy”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; also see Scott, on the distinction between
          <span class="tei tei-q">“Prophecy”</span> and <span class=
          "tei tei-q">“Apocalyptic,”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Intr. to Rev., p. 26.</dd>

          <dt class="tei tei-notelabel"><a id="note_9" name="note_9" href=
          "#noteref_9">9.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The term
          apocalypse signifies in the first place the act of uncovering, and
          thus bringing into sight that which was before unseen, hence a
          revelation.... An apocalypse is thus primarily the act of
          revelation: in the second place it is the subject-matter revealed;
          and in the third place a book or literary production which gives an
          account of revelation whether real or alleged.... The term
          apocalypse is sometimes used, with an effort at greater precision,
          to designate the pictorial portraiture of the future as
          foreshadowed by the seer. (In this sense it denotes the literary
          style in which the writing is couched).... Thus an apocalypse
          becomes a form of literature precisely in the same manner as an
          epistle.”</span> Zenos, art. <span class="tei tei-q">“Apoc.
          Lit.,”</span> Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Chr. and Gosp.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_10" name="note_10" href=
          "#noteref_10">10.</a></dt>

          <dd class="tei tei-notetext">Chs. 1.4; 4.8; and 22.8. We may omit
          ch. 21.2 (following the Revisers) as without sufficient
          authority.</dd>

          <dt class="tei tei-notelabel"><a id="note_11" name="note_11" href=
          "#noteref_11">11.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          Divine”</span> as a title for St. John ... is certainly as old as
          Eusebius: (<span class="tei tei-hi"><span style=
          "font-style: italic">Praep. Evan.</span></span> xi 18), Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 1.</dd>

          <dt class="tei tei-notelabel"><a id="note_12" name="note_12" href=
          "#noteref_12">12.</a></dt>

          <dd class="tei tei-notetext">So Lücke, Bleek, Düsterdieck,
          Jülicher, and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_13" name="note_13" href=
          "#noteref_13">13.</a></dt>

          <dd class="tei tei-notetext">Dods' <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, pp. 244-47: Salmon's <span class=
          "tei tei-hi"><span style="font-style: italic">Intr.</span></span>,
          p. 2O3f; Bacon's <span class="tei tei-hi"><span style=
          "font-style: italic">Intr. to New Test.</span></span>, p. 23Of;
          Swete, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. St. John</span></span>, Intr., p. clxxf;
          and Milligan's <span class="tei tei-hi"><span style=
          "font-style: italic">Discuss. on Apoc.</span></span>, ch's. II and
          IV. Also, see Simcox on Rev., <span class="tei tei-hi"><span style=
          "font-style: italic">Cambr. Gr. Test.</span></span>, <span class=
          "tei tei-q">“Excur. III,”</span> for a brief analysis of the
          theories of composite authorship advanced by Vischer and Volter;
          Warfield, <span class="tei tei-hi"><span style=
          "font-style: italic">Presb. Review</span></span>, Ap. '84, p. 228,
          in reply to Volter; Moffatt, <span class="tei tei-hi"><span style=
          "font-style: italic">Expositor</span></span>, Mar. '09,
          <span class="tei tei-q">“Wellhausen and Others on Apoc”</span>; and
          same author, <span class="tei tei-q">“Intr. to Rev.”</span>,
          <span class="tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, vol. V. pp. 292-94:.</dd>

          <dt class="tei tei-notelabel"><a id="note_14" name="note_14" href=
          "#noteref_14">14.</a></dt>

          <dd class="tei tei-notetext">The theory current among modern
          critics of two Johns in Asia, or else of identifying the
          traditional John of Ephesus with the hypothetical John the
          Presbyter, has a very slender foundation. <span class=
          "tei tei-q">“The existence of this second John, the Presbyter, if
          he really did exist, rests upon a single line of an extract from
          Papias, a writer of the second century.”</span> Sanday's
          <span class="tei tei-hi"><span style="font-style: italic">Criticism
          of the Fourth Gospel</span></span>, p. 16. <span class=
          "tei tei-q">“Either John (the Apostle) wrote it (the Revelation),
          or John was never at Ephesus.”</span> Holtzman, quoted in
          <span class="tei tei-q">“Intr. to Rev.”</span>, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, p. 36. For an interesting discussion of
          <span class="tei tei-q">“the two Johns,”</span> see <span class=
          "tei tei-q">“Excur. XIV”</span> in Farrar's <span class=
          "tei tei-hi"><span style="font-style: italic">Early Days of
          Christianity</span></span>; also Smith, <span class=
          "tei tei-q">“Intr. to Ep's of John”</span>, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, vol. V, pp. 158-62; and Strong, art.
          <span class="tei tei-q">“John, Apostle,”</span> Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_15" name="note_15" href=
          "#noteref_15">15.</a></dt>

          <dd class="tei tei-notetext">This view that the Apocalypse is
          pseudonymous is now, however, for the most part being given up.
          With the revival of prophecy under the influence of the life and
          teachings of Christ, <span class="tei tei-q">“it is only what we
          would expect when the primitive Christian prophet, a John, or a
          Hermas, disdains the pseudonymity of his Jewish rivals.”</span>
          Bacon's <span class="tei tei-hi"><span style=
          "font-style: italic">Intr. to New Test.</span></span>, p. 234; also
          see <span class="tei tei-hi"><span style="font-style: italic">New
          Cent. Bib.</span></span>, Rev., Intr., p. 32.</dd>

          <dt class="tei tei-notelabel"><a id="note_16" name="note_16" href=
          "#noteref_16">16.</a></dt>

          <dd class="tei tei-notetext">Charles points out the many Hebraisms
          of the Apocalypse, and says of the author, <span class=
          "tei tei-q">“While he writes in Greek he thinks in Hebrew, and the
          thought has naturally affected the vehicle of expression.... He
          never mastered Greek idiomatically ... to him many of its particles
          were apparently unknown.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Studies in
          Apoc.</span></span>, p. 82.</dd>

          <dt class="tei tei-notelabel"><a id="note_17" name="note_17" href=
          "#noteref_17">17.</a></dt>

          <dd class="tei tei-notetext">Bp. Wescott, <span class=
          "tei tei-q">“Intr. to John's Gospel”</span>, <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, pp. lxxxiv-vii; cf. Swete's discussion of this
          view, <span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. St.
          John</span></span>”</span>, <span class=
          "tei tei-q">“Authorship”</span>, pp. clxxviii-i.</dd>

          <dt class="tei tei-notelabel"><a id="note_18" name="note_18" href=
          "#noteref_18">18.</a></dt>

          <dd class="tei tei-notetext">Prof. M. B. Riddle, unpublished
          <span class="tei tei-hi"><span style=
          "font-style: italic">Class-room Lects. on Rev.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_19" name="note_19" href=
          "#noteref_19">19.</a></dt>

          <dd class="tei tei-notetext">Reynolds, <span class=
          "tei tei-q">“Intr. to Gosp. of John,”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, p. lxvii.</dd>

          <dt class="tei tei-notelabel"><a id="note_20" name="note_20" href=
          "#noteref_20">20.</a></dt>

          <dd class="tei tei-notetext">See Bacon's <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, pp. 136-38; Briggs' <span class=
          "tei tei-hi"><span style="font-style: italic">Messiah of the
          Apostles</span></span>, p. 301; and tentatively, Swete,
          <span class="tei tei-hi"><span style="font-style: italic">Apoc. St.
          John</span></span>, <span class="tei tei-q">“Authorship,”</span>
          pp. clxxx-xxxi.</dd>

          <dt class="tei tei-notelabel"><a id="note_21" name="note_21" href=
          "#noteref_21">21.</a></dt>

          <dd class="tei tei-notetext">Cf. Jülicher's <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, chapter on the <span class=
          "tei tei-q">“Johannine Problem.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_22" name="note_22" href=
          "#noteref_22">22.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“More than any
          other class of writings they show signs of having been edited and
          modified.”</span> Zenos, art. <span class="tei tei-q">“Apoc.
          Lit.,”</span> Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Chr. and Gosp.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_23" name="note_23" href=
          "#noteref_23">23.</a></dt>

          <dd class="tei tei-notetext">Holtzmann, quoted in <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>; <span class="tei tei-q">“Substantially it bears
          the marks of composition by a single pen; the blend of original
          writing and editorial re-setting does not impair the impression of
          a literary unity.”</span> Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., Intr., p. 288.</dd>

          <dt class="tei tei-notelabel"><a id="note_24" name="note_24" href=
          "#noteref_24">24.</a></dt>

          <dd class="tei tei-notetext">As by Vischer, Harnack, and
          others.</dd>

          <dt class="tei tei-notelabel"><a id="note_25" name="note_25" href=
          "#noteref_25">25.</a></dt>

          <dd class="tei tei-notetext">As by Volter, Spitta, Pfleiderer,
          Briggs, and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_26" name="note_26" href=
          "#noteref_26">26.</a></dt>

          <dd class="tei tei-notetext">As by Weizsäcker, Jülicher, Bousset,
          Moffatt, and others. For a short consensus of modern theories see
          <span class="tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., Intr., pp. 292-94, which affords a good
          illustration of wide and extravagant guessing.</dd>

          <dt class="tei tei-notelabel"><a id="note_27" name="note_27" href=
          "#noteref_27">27.</a></dt>

          <dd class="tei tei-notetext">This objection to the modern critical
          view is one of evident force, and deserves thoughtful
          consideration, Cf. Swete's <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, Intr., pp.
          xlix and cliii, which maintains the literary unity of the
          book.</dd>

          <dt class="tei tei-notelabel"><a id="note_28" name="note_28" href=
          "#noteref_28">28.</a></dt>

          <dd class="tei tei-notetext">As Porter, Scott, and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_29" name="note_29" href=
          "#noteref_29">29.</a></dt>

          <dd class="tei tei-notetext">See Porter's article <span class=
          "tei tei-q">“Revelation,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and Scott's Intr. to Rev., <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_30" name="note_30" href=
          "#noteref_30">30.</a></dt>

          <dd class="tei tei-notetext">Cf. Reynolds, Intr. to John's Gosp.,
          <span class="tei tei-hi"><span style="font-style: italic">Pulpit
          Com.</span></span>, p. lxvii; Riddle, <span class=
          "tei tei-hi"><span style="font-style: italic">S. S.
          Times</span></span>, Jun. 1, 1901; and Burton, in <span class=
          "tei tei-hi"><span style="font-style: italic">Records and Letters
          of the Apost. Age</span></span>, notes, p. 229.</dd>

          <dt class="tei tei-notelabel"><a id="note_31" name="note_31" href=
          "#noteref_31">31.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The common
          opinion has returned to the traditional date, the closing years of
          Domitian's reign (81-96).”</span> Votaw, <span class=
          "tei tei-q">“Apoc. of John,”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Biblical
          World</span></span>, Nov. 1908.</dd>

          <dt class="tei tei-notelabel"><a id="note_32" name="note_32" href=
          "#noteref_32">32.</a></dt>

          <dd class="tei tei-notetext">See Weizsäcker's <span class=
          "tei tei-hi"><span style="font-style: italic">Apostolic
          Age</span></span>, vol. ii. pp. 173-205; also <span class=
          "tei tei-hi"><span style="font-style: italic">Moffatt's Hist. New
          Test.</span></span>, p. 45f.</dd>

          <dt class="tei tei-notelabel"><a id="note_33" name="note_33" href=
          "#noteref_33">33.</a></dt>

          <dd class="tei tei-notetext">Cf. Farrar, <span class=
          "tei tei-hi"><span style="font-style: italic">Early Days of
          Christianity</span></span>, pp. 510-13f.</dd>

          <dt class="tei tei-notelabel"><a id="note_34" name="note_34" href=
          "#noteref_34">34.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Nero's
          massacre was a freak of personal violence,”</span> and <span class=
          "tei tei-q">“had nothing whatever to do with the imperial
          cultus.”</span> Moffatt, <span class="tei tei-hi"><span style=
          "font-style: italic">Exp. Gr. Test.</span></span>, Rev., Intr., p.
          310. Mommsen's view (<span class="tei tei-hi"><span style=
          "font-style: italic">Prov. Rom. Emp.</span></span>, vol. ii, pp.
          214-17 note) is that the historical situation reflected in the
          Apocalypse indicates that it was written after Nero's fall, and the
          destruction of Jerusalem; and that the references to persecution
          imply a regular judicial procedure on account of refusal to worship
          the emperor's image, a feature quite different from the Neronian
          period in which the executions on the ground of alleged
          incendiarism &amp;c., do not formally belong to the class of
          religious processes at all. He would not, however, date it so late
          as Domitian, preferring a date somewhere between A. D. 69 and 79,
          toward the end of the reign of Vespasian. Bartlett puts the
          probable date about A. D. 75-80 (see his <span class=
          "tei tei-hi"><span style="font-style: italic">Apost.
          Age</span></span>, p. 404). Such views of the date are interesting
          but exceptional.</dd>

          <dt class="tei tei-notelabel"><a id="note_35" name="note_35" href=
          "#noteref_35">35.</a></dt>

          <dd class="tei tei-notetext">The book seems to mark a transition in
          the Roman Empire from tolerance to hostility, when it began to
          insist upon idolatrous worship, and that more properly belongs to a
          period later than the time of Nero. Cf. Mommsen's view in the
          preceding note.</dd>

          <dt class="tei tei-notelabel"><a id="note_36" name="note_36" href=
          "#noteref_36">36.</a></dt>

          <dd class="tei tei-notetext">See <span class="tei tei-q">“Rev. and
          Johan. Epist.,”</span> by A. Ramsay, <span class=
          "tei tei-hi"><span style="font-style: italic">Westmin. New
          Test.</span></span>, p. 8.</dd>

          <dt class="tei tei-notelabel"><a id="note_37" name="note_37" href=
          "#noteref_37">37.</a></dt>

          <dd class="tei tei-notetext">See map at the beginning of this
          volume.</dd>

          <dt class="tei tei-notelabel"><a id="note_38" name="note_38" href=
          "#noteref_38">38.</a></dt>

          <dd class="tei tei-notetext">Cf. Dean Stanley's <span class=
          "tei tei-q">“Sermons in the East,”</span> p. 230, quoted in
          <span class="tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Intr., sec. 4.</dd>

          <dt class="tei tei-notelabel"><a id="note_39" name="note_39" href=
          "#noteref_39">39.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The extreme
          skepticism which denies even the presence of the Apostle in Ephesus
          (as Keim and others), is purely modern. The tradition of the
          survival of <span class="tei tei-q">‘the beloved disciple’</span>
          in Ephesus <span class="tei tei-q">‘down to the times of
          Trajan’</span> is widespread, uncontradicted, circumstantial ...
          the counter evidence is trivial”</span> (Bacon's <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, p. 231). <span class="tei tei-q">“The proof
          given by Irenæus from Polycarp ... is more than tradition, it is
          direct documentary evidence”</span> (Weizsäcker, <span class=
          "tei tei-hi"><span style="font-style: italic">Apost.
          Age</span></span>, vol. ii, p. 168).</dd>

          <dt class="tei tei-notelabel"><a id="note_40" name="note_40" href=
          "#noteref_40">40.</a></dt>

          <dd class="tei tei-notetext">Cf. Reynolds, art. <span class=
          "tei tei-q">“John, the Gospel of”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; also Lee Intr. to Rev., <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_41" name="note_41" href=
          "#noteref_41">41.</a></dt>

          <dd class="tei tei-notetext">For a discussion of this literature
          see <a href="#Appendix_G" class="tei tei-ref">App'x G</a>, also
          art. <span class="tei tei-q">“Apoc. Lit.”</span> by Charles,
          Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span>; Drummond,
          <span class="tei tei-hi"><span style="font-style: italic">The
          Jewish Messiah</span></span>, pp. 3-132; Schürer, <span class=
          "tei tei-hi"><span style="font-style: italic">The Jewish People in
          Time of Christ</span></span>, Div. II, vol. iii, p. 44 sqq; Stuart
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, Intr. pp. 20-98; Driver, <span class=
          "tei tei-q">“Bk. of Daniel”</span>, in <span class=
          "tei tei-hi"><span style="font-style: italic">Camb.
          Bib.</span></span>, Intr., pp. lxxvi-lxxxv; Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., Intr., pp. 13-34; also art. <span class=
          "tei tei-q">“Apocalypse”</span> in <span class=
          "tei tei-hi"><span style="font-style: italic">Jewish
          Encyc.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_42" name="note_42" href=
          "#noteref_42">42.</a></dt>

          <dd class="tei tei-notetext">For a good statement of the present
          use of the term, see art. <span class=
          "tei tei-q">“Apocalyptic,”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Jewish
          Encyc.</span></span>, vol. I; also art. <span class=
          "tei tei-q">“Apoc. Lit.”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of Chr. and
          Gosp.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_43" name="note_43" href=
          "#noteref_43">43.</a></dt>

          <dd class="tei tei-notetext">See König, art. <span class=
          "tei tei-q">“Symbol”</span> in Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, vol. v, p. 169f., who says, <span class=
          "tei tei-q">“What the metaphor is in the sphere of speech, the
          symbol is in the sphere of things.”</span> Also see remarks by
          Milligan in <span class="tei tei-hi"><span style=
          "font-style: italic">Lect's. on Apoc.</span></span>, ch. I, under
          the head of <span class="tei tei-q">“Visions and Symbols,”</span>
          p. 13f. For a fine discriminative view of the place of symbols in
          Oriental poetry, see Moulton's <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, <span class="tei tei-q">“Bib. Idyls,”</span>
          Intr., pp. xx-xxif.</dd>

          <dt class="tei tei-notelabel"><a id="note_44" name="note_44" href=
          "#noteref_44">44.</a></dt>

          <dd class="tei tei-notetext">It is not meant by this to imply that
          symbols as a class can ordinarily be presented to the eye, or
          effectively depicted upon canvas. In fact no symbol in the
          Apocalypse can be reproduced in scenic form without doing manifest
          injustice to the thought and purpose of the writer.</dd>

          <dt class="tei tei-notelabel"><a id="note_45" name="note_45" href=
          "#noteref_45">45.</a></dt>

          <dd class="tei tei-notetext">Milligan identifies the Apocalypse of
          John too closely with that discourse, making it mainly a
          development of its principal ideas. See his <span class=
          "tei tei-hi"><span style="font-style: italic">Lect's. on
          Apoc.</span></span>, p. 42f.</dd>

          <dt class="tei tei-notelabel"><a id="note_46" name="note_46" href=
          "#noteref_46">46.</a></dt>

          <dd class="tei tei-notetext">Moulton uses the term <span class=
          "tei tei-q">“rhapsody”</span> in a technical sense to describe the
          literary form of Hebrew dramatic prophecy, which affords a helpful
          and convenient nomenclature. See <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, vol. John, notes, p. 191, also vol. Isa.,
          Intr., pp. vii-xii.</dd>

          <dt class="tei tei-notelabel"><a id="note_47" name="note_47" href=
          "#noteref_47">47.</a></dt>

          <dd class="tei tei-notetext">The Greek words μυστήριον and
          ἀποκάλυψις are commonly used in the New Testament as correlative
          terms, signifying the once secret or hidden in contrast with the
          now discovered or partially revealed. See art. <span class=
          "tei tei-q">“Mystery,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_48" name="note_48" href=
          "#noteref_48">48.</a></dt>

          <dd class="tei tei-notetext">Moulton's <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to Litr. of
          Bib.</span></span>, p. 326.</dd>

          <dt class="tei tei-notelabel"><a id="note_49" name="note_49" href=
          "#noteref_49">49.</a></dt>

          <dd class="tei tei-notetext">See <a href="#Appendix_G" class=
          "tei tei-ref">Append. G</a>, on Apocalyptic Literature.</dd>

          <dt class="tei tei-notelabel"><a id="note_50" name="note_50" href=
          "#noteref_50">50.</a></dt>

          <dd class="tei tei-notetext">It belongs to the innermost purpose of
          Jewish Apocalyptic <span class="tei tei-q">“to attempt to answer
          the question how and when the dominion of the world possessed so
          long by heathen nations, will finally be delivered to the people of
          God.”</span>, Hilgenfeld, quoted by Düsterdieck, Meyer's
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 34.</dd>

          <dt class="tei tei-notelabel"><a id="note_51" name="note_51" href=
          "#noteref_51">51.</a></dt>

          <dd class="tei tei-notetext">As Renan, and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_52" name="note_52" href=
          "#noteref_52">52.</a></dt>

          <dd class="tei tei-notetext">Purves, art. <span class=
          "tei tei-q">“Rev.”</span>, Davis' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; Milligan, <span class="tei tei-hi"><span style=
          "font-style: italic">Lect. on Apoc.</span></span>, p. 153f.; and
          Lee, <span class="tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Intr. to Rev., pp. 491-2.</dd>

          <dt class="tei tei-notelabel"><a id="note_53" name="note_53" href=
          "#noteref_53">53.</a></dt>

          <dd class="tei tei-notetext">With correct insight, it has been well
          said, that <span class="tei tei-q">“the ancient commentators beheld
          in the visions of the Apocalypse not a prophetic history of the
          Christian church, so much as a figurative representation of the
          contest going on in the world between the evil and the good. And
          the moral of the book, the end for which it was given, (according
          to the spirit of these interpretations), was to assure the
          righteous of their ultimate triumph, notwithstanding the apparent
          or temporary success of the powers of darkness.”</span> Todd's
          <span class="tei tei-q">“Discourses on Prophecy”</span>, quoted in
          T. L. Scott's <span class="tei tei-hi"><span style=
          "font-style: italic">Paragraph Version of Revelation</span></span>,
          opening page.</dd>

          <dt class="tei tei-notelabel"><a id="note_54" name="note_54" href=
          "#noteref_54">54.</a></dt>

          <dd class="tei tei-notetext">As Milligan, Plummer, Lee, Riddle,
          Purves, Warfield, and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_55" name="note_55" href=
          "#noteref_55">55.</a></dt>

          <dd class="tei tei-notetext">Dods' <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, p. 244.</dd>

          <dt class="tei tei-notelabel"><a id="note_56" name="note_56" href=
          "#noteref_56">56.</a></dt>

          <dd class="tei tei-notetext">Harnack, art. <span class=
          "tei tei-q">“Rev.”</span>, <span class="tei tei-hi"><span style=
          "font-style: italic">Encyc. Brit.</span></span>; also McGiffert,
          <span class="tei tei-hi"><span style="font-style: italic">Apos.
          Age</span></span>, p. 624; and Porter, art. <span class=
          "tei tei-q">“Rev.”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_57" name="note_57" href=
          "#noteref_57">57.</a></dt>

          <dd class="tei tei-notetext">See <span class=
          "tei tei-q">“Analytical Conspectus”</span> by Randell on p. xxvii
          of vol. on Rev. in <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_58" name="note_58" href=
          "#noteref_58">58.</a></dt>

          <dd class="tei tei-notetext">Moulton, vol. St. John, notes, p. 195,
          <span class="tei tei-hi"><span style="font-style: italic">Mod.
          Read. Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_59" name="note_59" href=
          "#noteref_59">59.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Most of the
          prophetic books (in the Old Testament) lend themselves to a
          seven-fold arrangement.... All that is implied in such a feature of
          style is an extreme sense of orderly arrangement; and to the Hebrew
          mind order suggests the number seven”</span> (the number of fulness
          or completeness of quality), <span class="tei tei-hi"><span style=
          "font-style: italic">Mod. Read. Bib.</span></span>, Mat., Intr. p.
          xi.</dd>

          <dt class="tei tei-notelabel"><a id="note_60" name="note_60" href=
          "#noteref_60">60.</a></dt>

          <dd class="tei tei-notetext">See also <a href="#Appendix_F" class=
          "tei tei-ref">App'x F.</a>, diagram.</dd>

          <dt class="tei tei-notelabel"><a id="note_61" name="note_61" href=
          "#noteref_61">61.</a></dt>

          <dd class="tei tei-notetext">See Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, vol. St. John, Intr. p. xxii.</dd>

          <dt class="tei tei-notelabel"><a id="note_62" name="note_62" href=
          "#noteref_62">62.</a></dt>

          <dd class="tei tei-notetext">See Foreword, p. <a href="#Pg009"
          class="tei tei-ref">9</a>.</dd>

          <dt class="tei tei-notelabel"><a id="note_63" name="note_63" href=
          "#noteref_63">63.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The influence
          of the <span class="tei tei-hi"><span style=
          "font-style: italic">Bk. of Enoch</span></span> on the New
          Testament has been greater than that of all the other apocryphal
          and pseudepigraphical books taken together.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Book of
          Enoch</span></span> (Charles). Gen. Intr., p. 41.</dd>

          <dt class="tei tei-notelabel"><a id="note_64" name="note_64" href=
          "#noteref_64">64.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">gave unto him, to
          show unto his servants the things</span></span> &amp;c.</dd>

          <dt class="tei tei-notelabel"><a id="note_65" name="note_65" href=
          "#noteref_65">65.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_66" name="note_66" href=
          "#noteref_66">66.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">them</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_67" name="note_67" href=
          "#noteref_67">67.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">who
          cometh</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_68" name="note_68" href=
          "#noteref_68">68.</a></dt>

          <dd class="tei tei-notetext">Many authorities, some ancient, read
          <span class="tei tei-hi"><span style=
          "font-style: italic">washed</span></span>. Heb. 9.14; comp. ch.
          7.14.</dd>

          <dt class="tei tei-notelabel"><a id="note_69" name="note_69" href=
          "#noteref_69">69.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">in</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_70" name="note_70" href=
          "#noteref_70">70.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">God and his
          Father</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_71" name="note_71" href=
          "#noteref_71">71.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>. Many ancient authorities omit <span class=
          "tei tei-hi"><span style="font-style: italic">of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_72" name="note_72" href=
          "#noteref_72">72.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">he
          who</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_73" name="note_73" href=
          "#noteref_73">73.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_74" name="note_74" href=
          "#noteref_74">74.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstands</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_75" name="note_75" href=
          "#noteref_75">75.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstands</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_76" name="note_76" href=
          "#noteref_76">76.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">became</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_77" name="note_77" href=
          "#noteref_77">77.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_78" name="note_78" href=
          "#noteref_78">78.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">upon</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_79" name="note_79" href=
          "#noteref_79">79.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstands</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_80" name="note_80" href=
          "#noteref_80">80.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstands</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_81" name="note_81" href=
          "#noteref_81">81.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstands</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_82" name="note_82" href=
          "#noteref_82">82.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_83" name="note_83" href=
          "#noteref_83">83.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_84" name="note_84" href=
          "#noteref_84">84.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstand</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_85" name="note_85" href=
          "#noteref_85">85.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">garden</span></span>:
          as in Gen. 2.8.</dd>

          <dt class="tei tei-notelabel"><a id="note_86" name="note_86" href=
          "#noteref_86">86.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">became</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_87" name="note_87" href=
          "#noteref_87">87.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">reviling</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_88" name="note_88" href=
          "#noteref_88">88.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">and may
          have</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_89" name="note_89" href=
          "#noteref_89">89.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">a tribulation of ten
          days</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_90" name="note_90" href=
          "#noteref_90">90.</a></dt>

          <dd class="tei tei-notetext">The Greek text here is somewhat
          uncertain.</dd>

          <dt class="tei tei-notelabel"><a id="note_91" name="note_91" href=
          "#noteref_91">91.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_92" name="note_92" href=
          "#noteref_92">92.</a></dt>

          <dd class="tei tei-notetext">Many authorities, some ancient, read
          <span class="tei tei-hi"><span style="font-style: italic">thy
          wife</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_93" name="note_93" href=
          "#noteref_93">93.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_94" name="note_94" href=
          "#noteref_94">94.</a></dt>

          <dd class="tei tei-notetext">Many ancient authorities read
          <span class="tei tei-hi"><span style=
          "font-style: italic">their</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_95" name="note_95" href=
          "#noteref_95">95.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">pestilence</span></span>. Sept., Ex. 5.3,
          &amp;c.</dd>

          <dt class="tei tei-notelabel"><a id="note_96" name="note_96" href=
          "#noteref_96">96.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Gentiles</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_97" name="note_97" href=
          "#noteref_97">97.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">iron; as vessels of
          the potter, are they broken</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_98" name="note_98" href=
          "#noteref_98">98.</a></dt>

          <dd class="tei tei-notetext">Many ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">not found
          thy works</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_99" name="note_99" href=
          "#noteref_99">99.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">given</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_100" name="note_100"
          href="#noteref_100">100.</a></dt>

          <dd class="tei tei-notetext">The Greek word denotes an act of
          reverence, whether paid to a creature or to the Creator.</dd>

          <dt class="tei tei-notelabel"><a id="note_101" name="note_101"
          href="#noteref_101">101.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_102" name="note_102"
          href="#noteref_102">102.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">temptation</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_103" name="note_103"
          href="#noteref_103">103.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">inhabited
          earth</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_104" name="note_104"
          href="#noteref_104">104.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">tempt</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_105" name="note_105"
          href="#noteref_105">105.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_106" name="note_106"
          href="#noteref_106">106.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">come to pass. After
          these things straightway</span></span>, &amp;c.</dd>

          <dt class="tei tei-notelabel"><a id="note_107" name="note_107"
          href="#noteref_107">107.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">glassy
          sea</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_108" name="note_108"
          href="#noteref_108">108.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">before</span></span>.
          See ch. 7.17. comp. 5.6.</dd>

          <dt class="tei tei-notelabel"><a id="note_109" name="note_109"
          href="#noteref_109">109.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">who
          cometh</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_110" name="note_110"
          href="#noteref_110">110.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_111" name="note_111"
          href="#noteref_111">111.</a></dt>

          <dd class="tei tei-notetext">The Greek word denotes an act of
          reverence, whether paid to a creature or to the Creator.</dd>

          <dt class="tei tei-notelabel"><a id="note_112" name="note_112"
          href="#noteref_112">112.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_113" name="note_113"
          href="#noteref_113">113.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">on</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_114" name="note_114"
          href="#noteref_114">114.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">between the throne
          with the four living creatures, and the elders</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_115" name="note_115"
          href="#noteref_115">115.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style=
          "font-style: italic">seven</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_116" name="note_116"
          href="#noteref_116">116.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">hath
          taken</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_117" name="note_117"
          href="#noteref_117">117.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_118" name="note_118"
          href="#noteref_118">118.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_119" name="note_119"
          href="#noteref_119">119.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities add
          <span class="tei tei-hi"><span style="font-style: italic">and
          see</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_120" name="note_120"
          href="#noteref_120">120.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">the peace
          of the earth</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_121" name="note_121"
          href="#noteref_121">121.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">A
          choenix</span></span> (<span class="tei tei-hi"><span style=
          "font-style: italic">i. e.</span></span> about a quart,)
          <span class="tei tei-hi"><span style="font-style: italic">of wheat
          for a shilling</span></span>—implying great scarcity. Comp. Ezek.
          4.16 f.; 5.16.</dd>

          <dt class="tei tei-notelabel"><a id="note_122" name="note_122"
          href="#noteref_122">122.</a></dt>

          <dd class="tei tei-notetext">See marginal note on Mt. 18.28.</dd>

          <dt class="tei tei-notelabel"><a id="note_123" name="note_123"
          href="#noteref_123">123.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">pestilence</span></span>. Comp. ch. 2.23
          marg.</dd>

          <dt class="tei tei-notelabel"><a id="note_124" name="note_124"
          href="#noteref_124">124.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">be
          fulfilled</span></span> in number. <span class=
          "tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 4.36.</dd>

          <dt class="tei tei-notelabel"><a id="note_125" name="note_125"
          href="#noteref_125">125.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">military
          tribunes</span></span>. Gr. <span class="tei tei-hi"><span style=
          "font-style: italic">chiliarchs</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_126" name="note_126"
          href="#noteref_126">126.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_127" name="note_127"
          href="#noteref_127">127.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_128" name="note_128"
          href="#noteref_128">128.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">The blessing, and the
          glory</span></span>, &amp;c.</dd>

          <dt class="tei tei-notelabel"><a id="note_129" name="note_129"
          href="#noteref_129">129.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_130" name="note_130"
          href="#noteref_130">130.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">have
          said</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_131" name="note_131"
          href="#noteref_131">131.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_132" name="note_132"
          href="#noteref_132">132.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">before</span></span>.
          See ch. 4.6; comp. 5.6.</dd>

          <dt class="tei tei-notelabel"><a id="note_133" name="note_133"
          href="#noteref_133">133.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">at</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_134" name="note_134"
          href="#noteref_134">134.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">give</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_135" name="note_135"
          href="#noteref_135">135.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">for</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_136" name="note_136"
          href="#noteref_136">136.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">hath
          taken</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_137" name="note_137"
          href="#noteref_137">137.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">into</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_138" name="note_138"
          href="#noteref_138">138.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">one
          eagle</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_139" name="note_139"
          href="#noteref_139">139.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">likenesses</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_140" name="note_140"
          href="#noteref_140">140.</a></dt>

          <dd class="tei tei-notetext">That is, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Destroyer</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_141" name="note_141"
          href="#noteref_141">141.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">one
          voice</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_142" name="note_142"
          href="#noteref_142">142.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_143" name="note_143"
          href="#noteref_143">143.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_144" name="note_144"
          href="#noteref_144">144.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style="font-style: italic">and the
          sea and the things that are therein</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_145" name="note_145"
          href="#noteref_145">145.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">time</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_146" name="note_146"
          href="#noteref_146">146.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_147" name="note_147"
          href="#noteref_147">147.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">concerning</span></span>. Comp. Jn.
          12.16.</dd>

          <dt class="tei tei-notelabel"><a id="note_148" name="note_148"
          href="#noteref_148">148.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">saying</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_149" name="note_149"
          href="#noteref_149">149.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_150" name="note_150"
          href="#noteref_150">150.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_151" name="note_151"
          href="#noteref_151">151.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_152" name="note_152"
          href="#noteref_152">152.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">cast
          without</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_153" name="note_153"
          href="#noteref_153">153.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Gentiles</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_154" name="note_154"
          href="#noteref_154">154.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lampstands</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_155" name="note_155"
          href="#noteref_155">155.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">carcase</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_156" name="note_156"
          href="#noteref_156">156.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">names of men, seven
          thousand</span></span>. Comp. ch. 3-4.</dd>

          <dt class="tei tei-notelabel"><a id="note_157" name="note_157"
          href="#noteref_157">157.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_158" name="note_158"
          href="#noteref_158">158.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_159" name="note_159"
          href="#noteref_159">159.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_160" name="note_160"
          href="#noteref_160">160.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_161" name="note_161"
          href="#noteref_161">161.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_162" name="note_162"
          href="#noteref_162">162.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Gentiles</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_163" name="note_163"
          href="#noteref_163">163.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">inhabited
          earth</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_164" name="note_164"
          href="#noteref_164">164.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">Now is the salvation,
          and the power, and the kingdom, become our God's, and the authority
          is become his Christ's</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_165" name="note_165"
          href="#noteref_165">165.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">tabernacle</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_166" name="note_166"
          href="#noteref_166">166.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">I
          stood</span></span>, &amp;c. connecting the clause with what
          follows.</dd>

          <dt class="tei tei-notelabel"><a id="note_167" name="note_167"
          href="#noteref_167">167.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">slain</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_168" name="note_168"
          href="#noteref_168">168.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_169" name="note_169"
          href="#noteref_169">169.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_170" name="note_170"
          href="#noteref_170">170.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">to do</span></span>
          his works <span class="tei tei-hi"><span style=
          "font-style: italic">during</span></span>. See Dan. 11.28.</dd>

          <dt class="tei tei-notelabel"><a id="note_171" name="note_171"
          href="#noteref_171">171.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">tabernacle</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_172" name="note_172"
          href="#noteref_172">172.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style="font-style: italic">And it
          was given ... overcome them</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_173" name="note_173"
          href="#noteref_173">173.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_174" name="note_174"
          href="#noteref_174">174.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">written in the book
          ... slain from the foundation of the world</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_175" name="note_175"
          href="#noteref_175">175.</a></dt>

          <dd class="tei tei-notetext">The Greek text in this verse is
          somewhat uncertain.</dd>

          <dt class="tei tei-notelabel"><a id="note_176" name="note_176"
          href="#noteref_176">176.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">leadethinto
          captivity</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_177" name="note_177"
          href="#noteref_177">177.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_178" name="note_178"
          href="#noteref_178">178.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_179" name="note_179"
          href="#noteref_179">179.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">that even
          the image of the beast should speak; and he shall
          cause</span></span> &amp;c.</dd>

          <dt class="tei tei-notelabel"><a id="note_180" name="note_180"
          href="#noteref_180">180.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_181" name="note_181"
          href="#noteref_181">181.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">Six
          hundred and sixteen</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_182" name="note_182"
          href="#noteref_182">182.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">an eternal
          gospel</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_183" name="note_183"
          href="#noteref_183">183.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sit</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_184" name="note_184"
          href="#noteref_184">184.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_185" name="note_185"
          href="#noteref_185">185.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_186" name="note_186"
          href="#noteref_186">186.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">mingled</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_187" name="note_187"
          href="#noteref_187">187.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto ages of
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_188" name="note_188"
          href="#noteref_188">188.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_189" name="note_189"
          href="#noteref_189">189.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">stedfastness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_190" name="note_190"
          href="#noteref_190">190.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">in the Lord. From
          henceforth, yea saith the Spirit</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_191" name="note_191"
          href="#noteref_191">191.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_192" name="note_192"
          href="#noteref_192">192.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">become
          dry</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_193" name="note_193"
          href="#noteref_193">193.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_194" name="note_194"
          href="#noteref_194">194.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">vine</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_195" name="note_195"
          href="#noteref_195">195.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">glassy
          sea</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_196" name="note_196"
          href="#noteref_196">196.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">upon</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_197" name="note_197"
          href="#noteref_197">197.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">glassy
          sea</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_198" name="note_198"
          href="#noteref_198">198.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservant</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_199" name="note_199"
          href="#noteref_199">199.</a></dt>

          <dd class="tei tei-notetext">Many ancient authorities read
          <span class="tei tei-hi"><span style=
          "font-style: italic">nations</span></span>. Jer. 10.7.</dd>

          <dt class="tei tei-notelabel"><a id="note_200" name="note_200"
          href="#noteref_200">200.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_201" name="note_201"
          href="#noteref_201">201.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_202" name="note_202"
          href="#noteref_202">202.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_203" name="note_203"
          href="#noteref_203">203.</a></dt>

          <dd class="tei tei-notetext">Many ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">in
          linen</span></span>, ch. 19.8.</dd>

          <dt class="tei tei-notelabel"><a id="note_204" name="note_204"
          href="#noteref_204">204.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_205" name="note_205"
          href="#noteref_205">205.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_206" name="note_206"
          href="#noteref_206">206.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_207" name="note_207"
          href="#noteref_207">207.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_208" name="note_208"
          href="#noteref_208">208.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">there
          came</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_209" name="note_209"
          href="#noteref_209">209.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_210" name="note_210"
          href="#noteref_210">210.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">soul of
          life</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_211" name="note_211"
          href="#noteref_211">211.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">and they
          became</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_212" name="note_212"
          href="#noteref_212">212.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">judge. Because they
          ... prophets, thou hast given them blood also to
          drink</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_213" name="note_213"
          href="#noteref_213">213.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">him</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_214" name="note_214"
          href="#noteref_214">214.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">upon</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_215" name="note_215"
          href="#noteref_215">215.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">inhabited
          earth</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_216" name="note_216"
          href="#noteref_216">216.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Ar-Magedon</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_217" name="note_217"
          href="#noteref_217">217.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_218" name="note_218"
          href="#noteref_218">218.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">there was
          a man</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_219" name="note_219"
          href="#noteref_219">219.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Gentiles</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_220" name="note_220"
          href="#noteref_220">220.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">names full of
          blasphemy</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_221" name="note_221"
          href="#noteref_221">221.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">gilded</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_222" name="note_222"
          href="#noteref_222">222.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">and of the unclean
          things</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_223" name="note_223"
          href="#noteref_223">223.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">a mystery, Babylon
          the Great</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_224" name="note_224"
          href="#noteref_224">224.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">witnesses</span></span>. See ch. 2.13.</dd>

          <dt class="tei tei-notelabel"><a id="note_225" name="note_225"
          href="#noteref_225">225.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">and he
          goeth</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_226" name="note_226"
          href="#noteref_226">226.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">on</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_227" name="note_227"
          href="#noteref_227">227.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">shall be
          present</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_228" name="note_228"
          href="#noteref_228">228.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">meaning</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_229" name="note_229"
          href="#noteref_229">229.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">there
          are</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_230" name="note_230"
          href="#noteref_230">230.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">hath a
          kingdom</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_231" name="note_231"
          href="#noteref_231">231.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">prison</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_232" name="note_232"
          href="#noteref_232">232.</a></dt>

          <dd class="tei tei-notetext">Some authorities read <span class=
          "tei tei-hi"><span style="font-style: italic">of the
          wine</span></span> ... <span class="tei tei-hi"><span style=
          "font-style: italic">have drunk</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_233" name="note_233"
          href="#noteref_233">233.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style="font-style: italic">the wine
          of</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_234" name="note_234"
          href="#noteref_234">234.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">luxury</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_235" name="note_235"
          href="#noteref_235">235.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">clave
          together</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_236" name="note_236"
          href="#noteref_236">236.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">luxurious</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_237" name="note_237"
          href="#noteref_237">237.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style="font-style: italic">the
          Lord</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_238" name="note_238"
          href="#noteref_238">238.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">luxuriously</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_239" name="note_239"
          href="#noteref_239">239.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">cargo</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_240" name="note_240"
          href="#noteref_240">240.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">amomum</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_241" name="note_241"
          href="#noteref_241">241.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">bodies</span></span>.
          Gen. 36.6 (Sept.).</dd>

          <dt class="tei tei-notelabel"><a id="note_242" name="note_242"
          href="#noteref_242">242.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">lives</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_243" name="note_243"
          href="#noteref_243">243.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">gilded</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_244" name="note_244"
          href="#noteref_244">244.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">work the
          sea</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_245" name="note_245"
          href="#noteref_245">245.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">one</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_246" name="note_246"
          href="#noteref_246">246.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style="font-style: italic">of
          whatsoever craft</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_247" name="note_247"
          href="#noteref_247">247.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_248" name="note_248"
          href="#noteref_248">248.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">have
          said</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_249" name="note_249"
          href="#noteref_249">249.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_250" name="note_250"
          href="#noteref_250">250.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_251" name="note_251"
          href="#noteref_251">251.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_252" name="note_252"
          href="#noteref_252">252.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_253" name="note_253"
          href="#noteref_253">253.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit
          <span class="tei tei-hi"><span style=
          "font-style: italic">called</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_254" name="note_254"
          href="#noteref_254">254.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">dipped
          in</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_255" name="note_255"
          href="#noteref_255">255.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">winepress of the wine
          of the fierceness</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_256" name="note_256"
          href="#noteref_256">256.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">one</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_257" name="note_257"
          href="#noteref_257">257.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">military
          tribunes</span></span> Gr. <span class="tei tei-hi"><span style=
          "font-style: italic">chiliarchs</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_258" name="note_258"
          href="#noteref_258">258.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_259" name="note_259"
          href="#noteref_259">259.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">upon</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_260" name="note_260"
          href="#noteref_260">260.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_261" name="note_261"
          href="#noteref_261">261.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">authority</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_262" name="note_262"
          href="#noteref_262">262.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities read
          <span class="tei tei-hi"><span style=
          "font-style: italic">the</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_263" name="note_263"
          href="#noteref_263">263.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities insert
          <span class="tei tei-hi"><span style="font-style: italic">from
          God</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_264" name="note_264"
          href="#noteref_264">264.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_265" name="note_265"
          href="#noteref_265">265.</a></dt>

          <dd class="tei tei-notetext">Or, the <span class=
          "tei tei-hi"><span style="font-style: italic">holy city Jerusalem
          coming down new out of heaven</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_266" name="note_266"
          href="#noteref_266">266.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">tabernacle</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_267" name="note_267"
          href="#noteref_267">267.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities omit, and be
          <span class="tei tei-hi"><span style="font-style: italic">their
          God</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_268" name="note_268"
          href="#noteref_268">268.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">Write, These words
          are faithful and true</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_269" name="note_269"
          href="#noteref_269">269.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">luminary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_270" name="note_270"
          href="#noteref_270">270.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">portals</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_271" name="note_271"
          href="#noteref_271">271.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">portals</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_272" name="note_272"
          href="#noteref_272">272.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">lapis
          lazuli</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_273" name="note_273"
          href="#noteref_273">273.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sapphire</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_274" name="note_274"
          href="#noteref_274">274.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">transparent as
          glass</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_275" name="note_275"
          href="#noteref_275">275.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_276" name="note_276"
          href="#noteref_276">276.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">sanctuary</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_277" name="note_277"
          href="#noteref_277">277.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">and the Lamb, the
          lamp thereof</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_278" name="note_278"
          href="#noteref_278">278.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">by</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_279" name="note_279"
          href="#noteref_279">279.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">common</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_280" name="note_280"
          href="#noteref_280">280.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">doeth</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_281" name="note_281"
          href="#noteref_281">281.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">the Lamb. In the
          midst of the street thereof, and on either side of the river, was
          the tree of life</span></span>, &amp;c.</dd>

          <dt class="tei tei-notelabel"><a id="note_282" name="note_282"
          href="#noteref_282">282.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">a
          tree</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_283" name="note_283"
          href="#noteref_283">283.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">crops of
          fruit</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_284" name="note_284"
          href="#noteref_284">284.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">no more anything
          accursed</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_285" name="note_285"
          href="#noteref_285">285.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">bondservants</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_286" name="note_286"
          href="#noteref_286">286.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style="font-style: italic">unto the ages of the
          ages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_287" name="note_287"
          href="#noteref_287">287.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_288" name="note_288"
          href="#noteref_288">288.</a></dt>

          <dd class="tei tei-notetext">See marginal note on ch. 3.9.</dd>

          <dt class="tei tei-notelabel"><a id="note_289" name="note_289"
          href="#noteref_289">289.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">yet
          more</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_290" name="note_290"
          href="#noteref_290">290.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">wages</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_291" name="note_291"
          href="#noteref_291">291.</a></dt>

          <dd class="tei tei-notetext">Or, the <span class=
          "tei tei-hi"><span style="font-style: italic">authority
          over</span></span> Comp. ch. 6.8.</dd>

          <dt class="tei tei-notelabel"><a id="note_292" name="note_292"
          href="#noteref_292">292.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">portals</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_293" name="note_293"
          href="#noteref_293">293.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style="font-style: italic">doeth</span></span>
          Comp. ch. 21.27.</dd>

          <dt class="tei tei-notelabel"><a id="note_294" name="note_294"
          href="#noteref_294">294.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">over</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_295" name="note_295"
          href="#noteref_295">295.</a></dt>

          <dd class="tei tei-notetext">Or, <span class=
          "tei tei-hi"><span style=
          "font-style: italic">Both</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_296" name="note_296"
          href="#noteref_296">296.</a></dt>

          <dd class="tei tei-notetext">Gr. <span class=
          "tei tei-hi"><span style=
          "font-style: italic">upon</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_297" name="note_297"
          href="#noteref_297">297.</a></dt>

          <dd class="tei tei-notetext">Or, even from <span class=
          "tei tei-hi"><span style="font-style: italic">the things which are
          written</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_298" name="note_298"
          href="#noteref_298">298.</a></dt>

          <dd class="tei tei-notetext">Some ancient authorities add
          <span class="tei tei-hi"><span style=
          "font-style: italic">Christ</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_299" name="note_299"
          href="#noteref_299">299.</a></dt>

          <dd class="tei tei-notetext">Two ancient authorities read
          <span class="tei tei-hi"><span style="font-style: italic">with
          all</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_300" name="note_300"
          href="#noteref_300">300.</a></dt>

          <dd class="tei tei-notetext">Bacon, <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, p. 235; and <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 160.</dd>

          <dt class="tei tei-notelabel"><a id="note_301" name="note_301"
          href="#noteref_301">301.</a></dt>

          <dd class="tei tei-notetext">As held by Seiss and others, following
          Heinrich, who make the topic of the Revelation Christ in his Second
          Advent, contrary to the generally accepted exegesis.</dd>

          <dt class="tei tei-notelabel"><a id="note_302" name="note_302"
          href="#noteref_302">302.</a></dt>

          <dd class="tei tei-notetext">Alford, Plummer, Lee, Milligan, and
          others, as against Düsterdieck, Stuart, and the preterists
          generally.</dd>

          <dt class="tei tei-notelabel"><a id="note_303" name="note_303"
          href="#noteref_303">303.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“It means the
          revelation which Jesus makes, not that which reveals him....
          Revelation ἀποκάλυψις is a word reserved for the Gospel; no Old
          Testament prophecy is called a revelation.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 1; also cf. Düsterdieck, Meyer's
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, pp. 94-95.</dd>

          <dt class="tei tei-notelabel"><a id="note_304" name="note_304"
          href="#noteref_304">304.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The testimony
          of Jesus Christ, like the revelation of Jesus Christ, means that
          which he gave, not that which tells about him.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 2.</dd>

          <dt class="tei tei-notelabel"><a id="note_305" name="note_305"
          href="#noteref_305">305.</a></dt>

          <dd class="tei tei-notetext">Simcox, <span class=
          "tei tei-hi"><span style="font-style: italic">Camb. Gr.
          Test.</span></span>, Rev., p. 41; Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 2; also cf. Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to Litr. of
          Bib.</span></span>, p. 312, who says, <span class="tei tei-q">“A
          careful reading will show that these words are to be understood,
          not as a part of the revelation, but as the writer's (or editor's)
          comment upon the book.”</span> This view, it will be seen, does not
          affect the sense of the verses, but only their origin.</dd>

          <dt class="tei tei-notelabel"><a id="note_306" name="note_306"
          href="#noteref_306">306.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Understanding
          can only know what is, has been, or will be. It is impossible for
          anything to exist for understanding otherwise than as a matter of
          fact it does exist in those three relations of time.”</span> (Kant,
          <span class="tei tei-hi"><span style="font-style: italic">Critique
          of Pure Reason</span></span>, Watson's <span class=
          "tei tei-q">“Selections,”</span> p. 186; or, in a slightly
          different translation, Edition of Meiklejohn, p. 307). It is
          important for us to note that God is thus presented as
          comprehending in himself all the possibilities of existence in
          human understanding.</dd>

          <dt class="tei tei-notelabel"><a id="note_307" name="note_307"
          href="#noteref_307">307.</a></dt>

          <dd class="tei tei-notetext">For the view that the origin of this
          conception is to be found in the later Jewish literature rather
          than in the Old Testament, see Scott in <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 126. Swete interprets, <span class=
          "tei tei-q">“Here the spirits are seven, because the churches in
          which they operate are seven.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 6.</dd>

          <dt class="tei tei-notelabel"><a id="note_308" name="note_308"
          href="#noteref_308">308.</a></dt>

          <dd class="tei tei-notetext">R. V. <span class="tei tei-q">“loosed
          us from our sins by his blood.”</span> <span class="tei tei-q">“The
          insertion or omission of a single letter (in the Greek word) makes
          the difference between the A. V. <span class=
          "tei tei-q">‘washed’</span> and the R. V. <span class=
          "tei tei-q">‘loosed.’</span> The manuscript evidence for each is
          very evenly balanced; the other evidence likewise. On the whole,
          the old reading, <span class="tei tei-q">‘washed,’</span> seems
          more in harmony with the thought of the book and with Johannine
          diction in general.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          127.</dd>

          <dt class="tei tei-notelabel"><a id="note_309" name="note_309"
          href="#noteref_309">309.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          continuous return (the coming of the Lord in the power of the
          Spirit) prefacing, heralding the full manifestation of his might
          and glory, is the grand theme of the Apocalypse.”</span> Reynolds,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, John's Gospel, Intr., p. lxxxvi.</dd>

          <dt class="tei tei-notelabel"><a id="note_310" name="note_310"
          href="#noteref_310">310.</a></dt>

          <dd class="tei tei-notetext">This title, Παντοκράτωρ <span class=
          "tei tei-q">“the Almighty,”</span> is used nine times in
          Revelation, and only once elsewhere in the New Testament (II Cor.
          6:18).</dd>

          <dt class="tei tei-notelabel"><a id="note_311" name="note_311"
          href="#noteref_311">311.</a></dt>

          <dd class="tei tei-notetext">Tribulation is the pervading undertone
          of the whole book. <span class="tei tei-q">“The moving spirit of
          the vision in the Apocalypse is the sufferings of the
          church”</span> (Ramsay, <span class="tei tei-hi"><span style=
          "font-style: italic">The Church in the Roman Empire</span></span>,
          p. 295). <span class="tei tei-q">“The ethical keynote is
          patience”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          129).</dd>

          <dt class="tei tei-notelabel"><a id="note_312" name="note_312"
          href="#noteref_312">312.</a></dt>

          <dd class="tei tei-notetext">See notes on <span class=
          "tei tei-q">“The Place”</span> in the Introduction to this
          volume.</dd>

          <dt class="tei tei-notelabel"><a id="note_313" name="note_313"
          href="#noteref_313">313.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The earliest
          use of the name (the Lord's day) is in this passage,”</span> Scott,
          <span class="tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 130; Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 5.</dd>

          <dt class="tei tei-notelabel"><a id="note_314" name="note_314"
          href="#noteref_314">314.</a></dt>

          <dd class="tei tei-notetext">See Scott, art. <span class=
          "tei tei-q">“Rev.,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of Chr. and
          Gosp.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_315" name="note_315"
          href="#noteref_315">315.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The vision of
          the Divine Christ in Rev. 1 dominates every subsequent paragraph in
          the Apocalypse.”</span> Reynolds, art. <span class=
          "tei tei-q">“Gosp. of John,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_316" name="note_316"
          href="#noteref_316">316.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 7; also see Thayer's <span class=
          "tei tei-hi"><span style="font-style: italic">Gr. Lex. of New
          Test.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_317" name="note_317"
          href="#noteref_317">317.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          association of angels with stars was a common Semitic idea.”</span>
          (Moulton). Each star was conceived of by the Jews as having its
          angel, as also every force and phenomenon of nature had its
          separate angel. It is not strange, therefore, that John grouped
          them in his thought.</dd>

          <dt class="tei tei-notelabel"><a id="note_318" name="note_318"
          href="#noteref_318">318.</a></dt>

          <dd class="tei tei-notetext">Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Internat.
          Com.</span></span>, vol. iv, Rev., p. 36; also Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev. p. 8. For the other view see Faussett, J.
          F. &amp; B. <span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Rev.</span></span>, p. 589; Stuart,
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, pp. 460-1; and Trench, <span class=
          "tei tei-hi"><span style="font-style: italic">Ep's to Seven
          Ch's</span></span>, p. 75f.</dd>

          <dt class="tei tei-notelabel"><a id="note_319" name="note_319"
          href="#noteref_319">319.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“This last
          image is not so strange as it appears at first sight, for the short
          Roman sword was tongue-like in shape.”</span> Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, art. <span class=
          "tei tei-q">“Sword.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_320" name="note_320"
          href="#noteref_320">320.</a></dt>

          <dd class="tei tei-notetext">An indication of divine power as well
          as victory; for <span class="tei tei-q">“it was part of the
          teaching of the Rabbinic schools that the key of death was one of
          four (the keys of life, the grave, food, and rain) which were in
          the hand of God alone.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 133.</dd>

          <dt class="tei tei-notelabel"><a id="note_321" name="note_321"
          href="#noteref_321">321.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The word
          mystery is not used in the Bible in the modern sense of
          <span class="tei tei-q">‘something that cannot be fathomed or
          understood,’</span> but on the contrary it indicates either
          something which is waiting to be revealed or that which when
          explained conveys understanding. In the latter sense it comes near
          to our word <span class="tei tei-q">‘Symbol.’</span> And this is
          the sense in which it is to be taken here and in ch. xxii.
          7.”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., pp.
          133-4). In the general and broader sense, however, <span class=
          "tei tei-q">“The term μυστήριον in the New Testament means truths
          once hidden now revealed, made generally known, and in their own
          nature perfectly intelligible.”</span> Bruce, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, vol. I, p. 196.</dd>

          <dt class="tei tei-notelabel"><a id="note_322" name="note_322"
          href="#noteref_322">322.</a></dt>

          <dd class="tei tei-notetext">See art. <span class=
          "tei tei-q">“Rev.”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; also <span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">New Test. Doctr. of
          Rev.</span></span>”</span> in the same work, vol. V. p. 334e.</dd>

          <dt class="tei tei-notelabel"><a id="note_323" name="note_323"
          href="#noteref_323">323.</a></dt>

          <dd class="tei tei-notetext">Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 16.</dd>

          <dt class="tei tei-notelabel"><a id="note_324" name="note_324"
          href="#noteref_324">324.</a></dt>

          <dd class="tei tei-notetext">Asia in the New Testament (with the
          possible exception of Acts 2:9) always means the Roman province of
          that name, which embraced only the western part of what we now call
          Asia Minor, and consisted of Mysia, Lydia, Caria, and part of
          Phrygia, with the islands of the coast,—see the map in the
          beginning of this volume. <span class="tei tei-q">“Asia was one of
          the most wealthy and populous and intellectually active of the
          Roman provinces,”</span> Ramsay, art. <span class=
          "tei tei-q">“Asia.”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_325" name="note_325"
          href="#noteref_325">325.</a></dt>

          <dd class="tei tei-notetext">Ramsay, <span class=
          "tei tei-hi"><span style="font-style: italic">Letters to Seven
          Ch's.</span></span>, p. 35.</dd>

          <dt class="tei tei-notelabel"><a id="note_326" name="note_326"
          href="#noteref_326">326.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 3; Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, Intr., p. liv, and p. 4.</dd>

          <dt class="tei tei-notelabel"><a id="note_327" name="note_327"
          href="#noteref_327">327.</a></dt>

          <dd class="tei tei-notetext">Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 38; <span class="tei tei-hi"><span style=
          "font-style: italic">Stuart</span></span>, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, pp. 101-16, and Excur. II, p. 747 in same
          volume; also see <a href="#Appendix_E" class="tei tei-ref">App'x
          E</a> in this volume on the <span class="tei tei-q">“Symbolism of
          Numbers.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_328" name="note_328"
          href="#noteref_328">328.</a></dt>

          <dd class="tei tei-notetext">Sayce, Hibbert Lect's on <span class=
          "tei tei-hi"><span style="font-style: italic">Origin and Growth of
          Religion</span></span>, p. 82.</dd>

          <dt class="tei tei-notelabel"><a id="note_329" name="note_329"
          href="#noteref_329">329.</a></dt>

          <dd class="tei tei-notetext">So Milligan, Plummer, and others—see
          notes in Ch. 20:2f.</dd>

          <dt class="tei tei-notelabel"><a id="note_330" name="note_330"
          href="#noteref_330">330.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Probably the
          most striking feature of the Seven Letters is the tone of
          unhesitating and unlimited authority which inspires them from
          beginning to end.”</span> Ramsay, <span class=
          "tei tei-hi"><span style="font-style: italic">Letters to Seven
          Churches</span></span>, p. 75.</dd>

          <dt class="tei tei-notelabel"><a id="note_331" name="note_331"
          href="#noteref_331">331.</a></dt>

          <dd class="tei tei-notetext">See Ramsay's <span class=
          "tei tei-hi"><span style="font-style: italic">Letters to the Seven
          Churches</span></span>, where there will be found much accurate
          information concerning the seven cities that is based upon an
          extended residence in those cities, and careful personal
          investigation. A more concise account by the same author is given
          in Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span>, in the separate
          articles upon each city.</dd>

          <dt class="tei tei-notelabel"><a id="note_332" name="note_332"
          href="#noteref_332">332.</a></dt>

          <dd class="tei tei-notetext">Moulton's <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 196.</dd>

          <dt class="tei tei-notelabel"><a id="note_333" name="note_333"
          href="#noteref_333">333.</a></dt>

          <dd class="tei tei-notetext">The exhortation to <span class=
          "tei tei-q">“hear what the Spirit saith to the churches”</span>
          applies not only to what is contained in the seven epistles, but to
          the entire Apocalypse which follows. See Ramsay's <span class=
          "tei tei-hi"><span style="font-style: italic">Letters to Seven
          Ch's</span></span>, p. 38.</dd>

          <dt class="tei tei-notelabel"><a id="note_334" name="note_334"
          href="#noteref_334">334.</a></dt>

          <dd class="tei tei-notetext">Paradise is the word used in the
          Septuagint for Eden. It occurs but three times in the New
          Testament. It originally signified a park or garden such as was
          used by Oriental monarchs for a pleasure-ground, but in Christian
          usage it becomes a name for the scene of rest and recompense for
          the righteous after death. See art. <span class=
          "tei tei-q">“Paradise”</span> by Salmond, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_335" name="note_335"
          href="#noteref_335">335.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 59-60.</dd>

          <dt class="tei tei-notelabel"><a id="note_336" name="note_336"
          href="#noteref_336">336.</a></dt>

          <dd class="tei tei-notetext">Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 30.</dd>

          <dt class="tei tei-notelabel"><a id="note_337" name="note_337"
          href="#noteref_337">337.</a></dt>

          <dd class="tei tei-notetext">Pergamus, though a rarer form, is
          preferable to Pergamos (A. V.), or Pergamum (R. V.) as the
          designation of the city, owing to its softer sound for the English
          ear, though the form is otherwise indifferent. See Ramsay's art.
          <span class="tei tei-q">“Pergamus,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span> <span class="tei tei-q">“Ἡ Πέργαμος is found in
          Xenophon, Pausanius, and Dion Cassius, but τὸ Πέργαμον in Strabo,
          and Polybius, and most other writers, and in the inscriptions; the
          termination is left uncertain in Apoc. i.11 and ii.12.”</span>
          Swete, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 33.</dd>

          <dt class="tei tei-notelabel"><a id="note_338" name="note_338"
          href="#noteref_338">338.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Pergamum was
          the first place in Asia where as early as the reign of Augustus was
          erected a temple to Rome and the Emperor,”</span> Salmon,
          <span class="tei tei-hi"><span style="font-style: italic">Hist.
          Intr. to New Test.</span></span>, p. 239. <span class=
          "tei tei-q">“An allusion to the rampant paganism of Pergamum ...
          but chiefly perhaps to the new Caesar worship in which Pergamum was
          preeminent and which above all other pagan rites menaced the
          existence of the Church,”</span> Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 34.</dd>

          <dt class="tei tei-notelabel"><a id="note_339" name="note_339"
          href="#noteref_339">339.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The name
          Balaam does not indicate a sect, but a set of principles.”</span>
          Briggs, <span class="tei tei-hi"><span style=
          "font-style: italic">Mess. of Gospels</span></span>, p. 451; also
          see <span class="tei tei-hi"><span style="font-style: italic">New
          Cent. Bib.</span></span>, Rev., p. 143.</dd>

          <dt class="tei tei-notelabel"><a id="note_340" name="note_340"
          href="#noteref_340">340.</a></dt>

          <dd class="tei tei-notetext">This identification is suggested by
          the present author as a probable one, for jade is the most notable
          white stone that was in use in ancient times, and it is still
          highly prized for seals, charms, and kindred purposes in China and
          the Far East. Dr. Schlieman found implements made from the coarser
          kinds of it in the immediate region of Pergamus among the relics of
          the oldest of the cities in the excavations at Hissarlik, the mound
          of ancient Ilium, near Troas; and a jade celt engraved with Gnostic
          formulæ in Greek characters is preserved in the Christy collection.
          See art. <span class="tei tei-q">“Jade,”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Encyc.
          Brit.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_341" name="note_341"
          href="#noteref_341">341.</a></dt>

          <dd class="tei tei-notetext">Trench, <span class=
          "tei tei-hi"><span style="font-style: italic">Ep's to Seven
          Churches</span></span>, pp. 178-80. Trench's view, however, that
          the Urim and Thummim consisted of a single stone is not correct,
          though his interpretation of this passage is as usual very
          suggestive. See art. <span class="tei tei-q">“Urim and
          Thummim”</span> in Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_342" name="note_342"
          href="#noteref_342">342.</a></dt>

          <dd class="tei tei-notetext">See Trench, Stuart, Plummer, Lee,
          Scott, and others. Lange says concisely, <span class=
          "tei tei-q">“Two meanings attached to the white stone among the
          Greeks, viz. acquittal in judgment, and the award of some rank or
          dignity.”</span> Lange's (<span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Rev.</span></span>, p. 121). Swete
          says <span class="tei tei-q">“The white stone is the pledge of the
          divine favor which carries with it such intimate knowledge of God
          and Christ as only the possessor can comprehend.”</span>
          (<span class="tei tei-hi"><span style="font-style: italic">Apoc. of
          St. John</span></span>, p. 40).</dd>

          <dt class="tei tei-notelabel"><a id="note_343" name="note_343"
          href="#noteref_343">343.</a></dt>

          <dd class="tei tei-notetext">See art. <span class=
          "tei tei-q">“Signet,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_344" name="note_344"
          href="#noteref_344">344.</a></dt>

          <dd class="tei tei-notetext">Hilprecht, <span class=
          "tei tei-hi"><span style="font-style: italic">S. S.
          Times</span></span>, Sept. 10, 1904, art. <span class=
          "tei tei-q">“Babylonian Life in the Time of Ezra and
          Nehemiah.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_345" name="note_345"
          href="#noteref_345">345.</a></dt>

          <dd class="tei tei-notetext">Weizsäcker thinks the new name is
          <span class="tei tei-q">“the λόγος of John's Gospel”</span>
          (<span class="tei tei-hi"><span style="font-style: italic">Apost.
          Age</span></span>, vol. II p. 171); but by <span class=
          "tei tei-q">“new”</span> is more likely meant a hitherto unknown
          name. Stevens interprets it as <span class="tei tei-q">“a symbol
          for the Messiah,”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Theol. of New Test.</span></span>, p. 540). On
          the other hand Scott says, <span class="tei tei-q">“A new name
          stands for a new character.”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 143); and Ramsay regards it as
          <span class="tei tei-q">“perhaps an allusion to the custom of
          taking new and secret baptismal names,”</span> (art. <span class=
          "tei tei-q">“Pergamus,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>); also Düsterdieck thinks that the name applies
          to the Christian (<span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Rev.</span></span>, p. 148); and Swete
          holds the same view (<span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 40).
          <span class="tei tei-q">“White”</span> and <span class=
          "tei tei-q">“new”</span> as Trench points out, are <span class=
          "tei tei-q">“key-words”</span> in the Apocalypse (<span class=
          "tei tei-hi"><span style="font-style: italic">Ep's to Seven
          Ch's</span></span>, p. 172).</dd>

          <dt class="tei tei-notelabel"><a id="note_346" name="note_346"
          href="#noteref_346">346.</a></dt>

          <dd class="tei tei-notetext">Ramsay explains, <span class=
          "tei tei-q">“There had been a Jewish colony planted in Thyatira,
          and a hybrid sort of worship had been developed, half Jewish, half
          pagan, which is called in Revelation the woman Jezebel,”</span>
          (<span class="tei tei-hi"><span style="font-style: italic">Paul the
          Trav. and Rom. Cit.</span></span>, p. 215). Scott thinks it
          <span class="tei tei-q">“most probable that the reference is to
          some well-known and influential woman within the church at
          Thyatira, whose influence on the Christian community was parallel
          to that of Jezebel upon Ahab—a self-styled prophetess, whose
          teaching and example were alike destructive of Christian
          morality,”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p. 147).
          Schürer also holds that Jezebel denoted a definite woman,
          (Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span>, art. <span class=
          "tei tei-q">“Thyatira”</span>). Plummer finds in the name a unity
          of symbolism with other parts of the book, thus, <span class=
          "tei tei-q">“Jezebel anticipates the harlot of ch. 17, as Balaam
          anticipates the false prophet of ch. 13”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 66).</dd>

          <dt class="tei tei-notelabel"><a id="note_347" name="note_347"
          href="#noteref_347">347.</a></dt>

          <dd class="tei tei-notetext">Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 42.</dd>

          <dt class="tei tei-notelabel"><a id="note_348" name="note_348"
          href="#noteref_348">348.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“To become
          acquainted with <span class="tei tei-q">‘the depths,’</span> (i. e.
          the deep things of divinity, as they would say—called here
          <span class="tei tei-q">‘the deep things of Satan’</span> in irony)
          was an essential pretense of the Gnostics.”</span> Düsterdieck,
          Meyer's <span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Rev.</span></span>, p. 152.</dd>

          <dt class="tei tei-notelabel"><a id="note_349" name="note_349"
          href="#noteref_349">349.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“I will grant
          him to see the Morning-star”</span>. Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">New Trans. of New
          Test.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_350" name="note_350"
          href="#noteref_350">350.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The word used
          is κλέπτης a <span class="tei tei-q">‘thief,’</span> and not ληστὴς
          a <span class="tei tei-q">‘robber,’</span> showing that secrecy,
          not violence, is the point of the similitude.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 108.</dd>

          <dt class="tei tei-notelabel"><a id="note_351" name="note_351"
          href="#noteref_351">351.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The word
          <span class="tei tei-q">‘white’</span> (λευκὸς), excepting in Mat.
          5.36 and Jn. 4.35, is in the New Testament always used of
          <em class="tei tei-emph"><span style=
          "font-style: italic">heavenly</span></em> purity and
          brightness,”</span> Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 109.</dd>

          <dt class="tei tei-notelabel"><a id="note_352" name="note_352"
          href="#noteref_352">352.</a></dt>

          <dd class="tei tei-notetext">The <span class="tei tei-q">“book of
          life”</span> is mentioned seven times in the Revelation, an
          indication of the place it occupied in the writer's thought.</dd>

          <dt class="tei tei-notelabel"><a id="note_353" name="note_353"
          href="#noteref_353">353.</a></dt>

          <dd class="tei tei-notetext">Ramsay, <span class=
          "tei tei-hi"><span style="font-style: italic">Letters to Seven
          Ch's</span></span>, pp. 377-78.</dd>

          <dt class="tei tei-notelabel"><a id="note_354" name="note_354"
          href="#noteref_354">354.</a></dt>

          <dd class="tei tei-notetext">Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Internat.
          Com.</span></span>, Rev., p. 48.</dd>

          <dt class="tei tei-notelabel"><a id="note_355" name="note_355"
          href="#noteref_355">355.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 136.</dd>

          <dt class="tei tei-notelabel"><a id="note_356" name="note_356"
          href="#noteref_356">356.</a></dt>

          <dd class="tei tei-notetext">Ramsay, art. <span class=
          "tei tei-q">“Sardis,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_357" name="note_357"
          href="#noteref_357">357.</a></dt>

          <dd class="tei tei-notetext">Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 53; and Ramsay, art. <span class=
          "tei tei-q">“Philadelphia,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_358" name="note_358"
          href="#noteref_358">358.</a></dt>

          <dd class="tei tei-notetext">Bousset's inference is scarcely
          justifiable:—<span class="tei tei-q">“It is the tone of immediate
          expectation of the end; the last great struggle throughout the
          whole inhabited world is at hand; the storm is drawing near;
          already the seer beholds the lightning flash”</span>. (<span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., pp. 153-4). Swete also interprets
          similarly, as referring to <span class="tei tei-q">“the troublous
          times which precede the Parousia,”</span> and adds, <span class=
          "tei tei-q">“This final sifting of mankind was near at
          hand.”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 55).</dd>

          <dt class="tei tei-notelabel"><a id="note_359" name="note_359"
          href="#noteref_359">359.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 113; Wordsworth, quoted in
          <span class="tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Rev., p. 547.</dd>

          <dt class="tei tei-notelabel"><a id="note_360" name="note_360"
          href="#noteref_360">360.</a></dt>

          <dd class="tei tei-notetext">Ramsay, art. <span class=
          "tei tei-q">“Philadelphia,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and his <span class="tei tei-hi"><span style=
          "font-style: italic">Letters to Seven Ch's.</span></span>, p.
          400.</dd>

          <dt class="tei tei-notelabel"><a id="note_361" name="note_361"
          href="#noteref_361">361.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The word
          <span class="tei tei-q">‘Amen’</span> is here used as a proper name
          of our Lord; and this is the only instance of such an
          application.... The <span class="tei tei-q">‘faithful and true
          witness’</span> is an amplification of the Amen”</span>. Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 114-15.</dd>

          <dt class="tei tei-notelabel"><a id="note_362" name="note_362"
          href="#noteref_362">362.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The origin of
          God's creation.”</span> Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">New Translation of
          New Testament</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_363" name="note_363"
          href="#noteref_363">363.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Laodicea was
          the one famous medical centre in Phrygia.... The description of the
          medicine here mentioned is obscured by a mistranslation. It was not
          an ointment but a kollyrium, which had the form of small cylinders
          compounded of various ingredients, and was used either by simple
          application or by reduction to a powder to be smeared on the
          part.”</span> Ramsay, <span class="tei tei-hi"><span style=
          "font-style: italic">Letters to Seven Ch's.</span></span>, p.
          429.</dd>

          <dt class="tei tei-notelabel"><a id="note_364" name="note_364"
          href="#noteref_364">364.</a></dt>

          <dd class="tei tei-notetext">See art. <span class=
          "tei tei-q">“Laodicea”</span> by Ramsay, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, pp. 61-2.</dd>

          <dt class="tei tei-notelabel"><a id="note_365" name="note_365"
          href="#noteref_365">365.</a></dt>

          <dd class="tei tei-notetext">See <a href="#Appendix_F" class=
          "tei tei-ref">App'x F</a>, <span class="tei tei-q">“The Literary
          Structure of the Apocalypse.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_366" name="note_366"
          href="#noteref_366">366.</a></dt>

          <dd class="tei tei-notetext">See Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, art. <span class="tei tei-q">“Stones,
          Precious;”</span> also the separate arts. in the same work on the
          names of precious stones which we find in the Revelation. Plummer
          regards the jasper, which is further described in ch. 21:11 as
          being <span class="tei tei-q">“clear as crystal,”</span> to be the
          modern diamond, while Cheyne thinks it the opal, and Scott
          identifies the sardius with our carnelian.</dd>

          <dt class="tei tei-notelabel"><a id="note_367" name="note_367"
          href="#noteref_367">367.</a></dt>

          <dd class="tei tei-notetext">The A. V. reads, <span class=
          "tei tei-q">“<span class="tei tei-hi"><span style=
          "font-style: italic">there was</span></span> a sea of
          glass”</span>; the R. V. renders, <span class="tei tei-q">“as it
          were a glassy sea”</span>; and the Am. R. V. gives, <span class=
          "tei tei-q">“as it were a sea of glass.”</span> The Revisers
          evidently regarded the phrase as a figurative way of describing the
          quiet of the sea. Alford, however, and Swete interpret literally as
          <span class="tei tei-q">“a sea of glass.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_368" name="note_368"
          href="#noteref_368">368.</a></dt>

          <dd class="tei tei-notetext">Cf. Faussett, J. F. &amp; B.
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 625.</dd>

          <dt class="tei tei-notelabel"><a id="note_369" name="note_369"
          href="#noteref_369">369.</a></dt>

          <dd class="tei tei-notetext">See <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 164.</dd>

          <dt class="tei tei-notelabel"><a id="note_370" name="note_370"
          href="#noteref_370">370.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 145; Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 68.</dd>

          <dt class="tei tei-notelabel"><a id="note_371" name="note_371"
          href="#noteref_371">371.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Throughout
          the vision no past tense is used. The vision represents the worship
          of heaven (so far as it can be presented to human understanding) as
          it continues eternally.”</span> Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 145.</dd>

          <dt class="tei tei-notelabel"><a id="note_372" name="note_372"
          href="#noteref_372">372.</a></dt>

          <dd class="tei tei-notetext">Bleek, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 199; Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 145.</dd>

          <dt class="tei tei-notelabel"><a id="note_373" name="note_373"
          href="#noteref_373">373.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          163.</dd>

          <dt class="tei tei-notelabel"><a id="note_374" name="note_374"
          href="#noteref_374">374.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          163.</dd>

          <dt class="tei tei-notelabel"><a id="note_375" name="note_375"
          href="#noteref_375">375.</a></dt>

          <dd class="tei tei-notetext">For Bleek's view of the arrangement
          see notes on <span class="tei tei-q">“The Lamb in the Midst of the
          Throne,”</span> under ch. 5:6-8a.</dd>

          <dt class="tei tei-notelabel"><a id="note_376" name="note_376"
          href="#noteref_376">376.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“No one can
          authoritatively affirm that created beings of a lower order than
          man will not in some sense share in the future life.”</span> A. A.
          Hodge, unpublished <span class="tei tei-hi"><span style=
          "font-style: italic">Classroom Lectures</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_377" name="note_377"
          href="#noteref_377">377.</a></dt>

          <dd class="tei tei-notetext">See in Am. R. V., I Sam. 4:4; II Sam.
          6:2; II Ki. 1:9-15; I Chr. 13:6; Ps. 80:1, 99:1; Isa. 37:16; Ezek.
          10:1-20.</dd>

          <dt class="tei tei-notelabel"><a id="note_378" name="note_378"
          href="#noteref_378">378.</a></dt>

          <dd class="tei tei-notetext">Fairbairn regards the cherubim as
          typifying <span class="tei tei-q">“Earth's living creaturehood,
          especially man, its rational and immortal head”</span>. See his
          <span class="tei tei-hi"><span style=
          "font-style: italic">Typology</span></span>, vol. 1, pp. 125-208.
          Plummer similarly interprets the living beings as symbolical of all
          animal life, and suggests that the human face of the cherubim
          represents <span class="tei tei-q">“humanity as distinct from the
          church (which is represented by the four and twenty elders), and
          appears to indicate the power of God to use for his purposes and
          his glory that part of mankind which has not been received into the
          church.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 146. Also
          see art. <span class="tei tei-q">“Cherubim,”</span> Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and for an apocalyptic description of the
          cherubim, <span class="tei tei-hi"><span style=
          "font-style: italic">Bk. of Enoch</span></span> (ed. Charles),
          14:11, 18; 20:7; 61:10; 76:7.</dd>

          <dt class="tei tei-notelabel"><a id="note_379" name="note_379"
          href="#noteref_379">379.</a></dt>

          <dd class="tei tei-notetext">Stuart, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, p. 515; also cf. Düsterdieck, and Plummer.
          Other definitions, though differing in statement, have a general
          similarity. For example, <span class="tei tei-q">“The Book of
          Destiny”</span> (Bacon, <span class="tei tei-hi"><span style=
          "font-style: italic">Intr. to New Test.</span></span>, p. 284);
          <span class="tei tei-q">“The Book of Doom”</span> (Moffatt,
          <span class="tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev. p. 382); <span class="tei tei-q">“The
          Book of History”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Temple Bib.</span></span>, Intr. to Rev., p.
          xxxvii); or, better still, <span class="tei tei-q">“The Book of
          God's Counsels”</span> (Lee, <span class="tei tei-hi"><span style=
          "font-style: italic">Bib. Com.</span></span>, Rev., p. 563).
          Faussett, following De Burgh, makes the book <span class=
          "tei tei-q">“The Title-deed of Man's Inheritance Redeemed by
          Christ”</span> (J. F. &amp; B. <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 602). Seiss accepts this interpretation and
          explains further by reference to Jewish customs of land tenure
          (<span class="tei tei-hi"><span style="font-style: italic">Lects.
          on Apoc.</span></span>, vol. i, p. 266f.). The definition preferred
          in the present volume is <span class="tei tei-q">“The Book of God's
          Plan for the Ages.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_380" name="note_380"
          href="#noteref_380">380.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“A Roman will,
          when written, had to be sealed seven times in order to authenticate
          it, and some have argued that this explains the symbolism
          here”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Exp. Gr. Test.</span></span>, Rev. p. 383);
          but this suggestion is of doubtful value when the Hebrew use of
          seven was so well established.</dd>

          <dt class="tei tei-notelabel"><a id="note_381" name="note_381"
          href="#noteref_381">381.</a></dt>

          <dd class="tei tei-notetext">See Düsterdieck, Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 207.</dd>

          <dt class="tei tei-notelabel"><a id="note_382" name="note_382"
          href="#noteref_382">382.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The ability
          to open was a consequence of a former act of victory, viz. the
          redemption.”</span> Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 164.</dd>

          <dt class="tei tei-notelabel"><a id="note_383" name="note_383"
          href="#noteref_383">383.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The kingship
          of Christ is more clearly set forth in the Revelation than in any
          other part of the New Testament, though not in any single text, but
          by the representations of the book throughout,”</span> Riddle,
          unpublished <span class="tei tei-hi"><span style=
          "font-style: italic">Classroom Lectures on
          Revelation</span></span>. Also see Pfleiderer, <span class=
          "tei tei-hi"><span style="font-style: italic">Influence of Paul on
          Christianity</span></span> (Hibbert Lect., 1885), p. 130.</dd>

          <dt class="tei tei-notelabel"><a id="note_384" name="note_384"
          href="#noteref_384">384.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“John looked
          to see a lion and beheld a Lamb,”</span> the change of symbol
          seeming to indicate that <span class="tei tei-q">“the might of
          Christ is the power of love.”</span> See Stevens, <span class=
          "tei tei-hi"><span style="font-style: italic">New Test.
          Theol.</span></span>, p. 542. <span class="tei tei-q">“The name
          which most expresses what Christ is to the Christian is the
          <span class="tei tei-q">‘Lamb.’</span> ”</span> <span class=
          "tei tei-q">“This is used twenty-nine times in the book.”</span>
          Porter, art. Rev., Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span> <span class=
          "tei tei-q">“This is a dramatic way of expressing the truth that
          the efficient factor of history is gentleness.”</span> Dean,
          <span class="tei tei-hi"><span style="font-style: italic">Book of
          Revelation</span></span>, p. 103.</dd>

          <dt class="tei tei-notelabel"><a id="note_385" name="note_385"
          href="#noteref_385">385.</a></dt>

          <dd class="tei tei-notetext">See Bleek's <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 200f.</dd>

          <dt class="tei tei-notelabel"><a id="note_386" name="note_386"
          href="#noteref_386">386.</a></dt>

          <dd class="tei tei-notetext">Cf. Bisping, quoted by Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 167.</dd>

          <dt class="tei tei-notelabel"><a id="note_387" name="note_387"
          href="#noteref_387">387.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“This
          description of the glorified Lord, sublime as a purely mental
          conception, becomes intolerable if we give it outward form and
          expression.”</span> (Trench, <span class="tei tei-hi"><span style=
          "font-style: italic">Ep's to Seven Ch's</span></span>, p. 64). In
          fact, <span class="tei tei-q">“No scene in the great Christian
          Apocalypse can be successfully reproduced upon canvas; the imagery
          ... is symbolic and not pictorial,”</span> (Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, Intr., p. cxxxiv.) <span class=
          "tei tei-q">“Symbolism does not appeal to the pictorial sense at
          all, but rather to some analytic faculty, or conventional
          association of ideas.”</span> (Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Idyls</span></span>, Intr. p. xx). The incongruity of many of their
          symbols from the aesthetic point of view does not seem to have
          occurred to the Hebrew mind, for with them the religious idea was
          predominant. Many of the events recorded in the Revelation are
          manifestly impossible except in a vision.</dd>

          <dt class="tei tei-notelabel"><a id="note_388" name="note_388"
          href="#noteref_388">388.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Here we have
          the ideas of ch. 1. 5 repeated (i. e. of the love and redemption of
          Christ) with the further thought that love like that displayed in
          Christ's death for man's redemption is worthy not only of all
          praise, but of having all the future committed to its care. It is
          really a pictorial way of saying that redeeming love is the last
          reality in the universe which all praise must exalt and to which
          everything else must be subordinate.”</span> Denney, <span class=
          "tei tei-hi"><span style="font-style: italic">Death of
          Christ</span></span>, p. 246.</dd>

          <dt class="tei tei-notelabel"><a id="note_389" name="note_389"
          href="#noteref_389">389.</a></dt>

          <dd class="tei tei-notetext">Moulton's <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Psa. vol. i, Intr., p. xxxiif.</dd>

          <dt class="tei tei-notelabel"><a id="note_390" name="note_390"
          href="#noteref_390">390.</a></dt>

          <dd class="tei tei-notetext">The call is most naturally understood
          as a call for the vision to appear. Simcox so interprets:
          <span class="tei tei-q">“Each of the living creatures by turns
          summons one of the horsemen.”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">Cambr. Gr.
          Test.</span></span>, Rev., p. 85); Scott, also, holds the same view
          (<span class="tei tei-hi"><span style="font-style: italic">New
          Cent. Bib.</span></span>, Rev., p. 176); and Moffatt, prefers it
          (<span class="tei tei-hi"><span style="font-style: italic">New
          Trans. New Test.</span></span>, footnote). Plummer, however, says
          the call is addressed to John,—perhaps a more common view; on the
          other hand Alford, Milligan, and Swete, say the call is to Christ
          to come. The view that the call is addressed to the rider is more
          likely correct, though the interpretation of the seals is not
          materially affected by the view we may take of this part of the
          symbolism. In any case, <span class="tei tei-q">“Each living being
          invites attention to the revelation of the future of that creation
          of which they are all representatives.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 185.</dd>

          <dt class="tei tei-notelabel"><a id="note_391" name="note_391"
          href="#noteref_391">391.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">Conquering, and that
          he may conquer.</span></span> This is the key to the whole vision.
          Only of Christ and his kingdom can it be said that it is to conquer
          ... only of Christ's kingdom shall there be no end.”</span>
          Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 184.</dd>

          <dt class="tei tei-notelabel"><a id="note_392" name="note_392"
          href="#noteref_392">392.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p. 179;
          also see Mommsen's <span class="tei tei-hi"><span style=
          "font-style: italic">Provinces of Rom. Emp.</span></span>, vol. ii,
          p. 1 (note), Swete regards the first seal as <span class=
          "tei tei-q">“a picture of triumphant militarism.”</span>
          <span class="tei tei-hi"><span style="font-style: italic">Apoc. St.
          John</span></span>, p. 84.</dd>

          <dt class="tei tei-notelabel"><a id="note_393" name="note_393"
          href="#noteref_393">393.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“White is
          always typical in the Revelation of heavenly things,”</span>
          Plummer, (<span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 183).
          <span class="tei tei-q">“If any other than our Lord is he that goes
          forth conquering and to conquer, then, though the subsequent
          interpretation may have occasional points of contact with truth ...
          the true key of the book is lost.”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">Alford, Gr.
          Test.</span></span>, vol. iv, p. 249).</dd>

          <dt class="tei tei-notelabel"><a id="note_394" name="note_394"
          href="#noteref_394">394.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 185. For a different interpretation
          see Milligan, <span class="tei tei-hi"><span style=
          "font-style: italic">Expos. Bib.</span></span>, Rev., p. 91.</dd>

          <dt class="tei tei-notelabel"><a id="note_395" name="note_395"
          href="#noteref_395">395.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">A choenix of wheat
          for a denarius</span></span> &amp;c. The choenix appears to have
          been the food allotted to one man for a day; while the denarius was
          the pay of a soldier or of a common laborer for one day.”</span>
          Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 185.</dd>

          <dt class="tei tei-notelabel"><a id="note_396" name="note_396"
          href="#noteref_396">396.</a></dt>

          <dd class="tei tei-notetext">The oil and the wine are interpreted
          by some (as Wordsworth, and Milligan) to mean spiritual food which
          will not be lacking in time of famine; but this opinion is not
          sustained by anything in the text. Swete understands the vision to
          forbid famine prices, and to refer only to relative hardships—an
          unusual view.</dd>

          <dt class="tei tei-notelabel"><a id="note_397" name="note_397"
          href="#noteref_397">397.</a></dt>

          <dd class="tei tei-notetext">It is doubtless true, as pointed out
          by Ramsay, that according to the usual custom in celebrating a
          triumph <span class="tei tei-q">“the Roman generals were borne in a
          four-horse car”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Letters to Seven Churches</span></span>, p.
          58). This, however, does not seem to have been necessarily or
          always the case, and even when so, the horses were white. Cf.
          Swete, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 84; and
          Scott, <span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          177.</dd>

          <dt class="tei tei-notelabel"><a id="note_398" name="note_398"
          href="#noteref_398">398.</a></dt>

          <dd class="tei tei-notetext">It is interesting to note that God is
          here described (v. 10) as ὁ δεσπότης an absolute ruler, a word
          implying the divine might and authority, which occurs but once in
          the Apocalypse, and which is translated <span class=
          "tei tei-q">“Lord”</span> in the A. V., and <span class=
          "tei tei-q">“Master”</span> in the R. V. This term, it should be
          understood, is <span class="tei tei-q">“strictly the correlative of
          slave, δοῦλος, and hence denotes absolute ownership and
          uncontrolled power.”</span> (Thayer's <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.-Eng. Lex. New
          Test.</span></span>) In its present use <span class="tei tei-q">“it
          would seem to convey the idea of personal relationship, as Paul
          speaks of himself as the <span class="tei tei-hi"><span style=
          "font-style: italic">slave</span></span> of Christ
          (δοῦλος).”</span> (Strong, art. <span class="tei tei-q">“John,
          Apostle,”</span> Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span>)</dd>

          <dt class="tei tei-notelabel"><a id="note_399" name="note_399"
          href="#noteref_399">399.</a></dt>

          <dd class="tei tei-notetext">For an interesting parallel passage in
          Apocalyptic literature see <span class="tei tei-hi"><span style=
          "font-style: italic">Ascension of Isaiah</span></span>, 9.7-18,
          where the saints, as here, receive a preliminary reward; also,
          <span class="tei tei-hi"><span style="font-style: italic">Bk of
          Enoch</span></span>, 22:5f, where the voice of the spirits of the
          children of men who were dead <span class="tei tei-q">“penetrated
          to heaven and complained.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_400" name="note_400"
          href="#noteref_400">400.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The day of
          the Lord”</span> is a notable phrase in the New Testament, and
          should receive our careful attention, though it only occurs twice
          in the Apocalypse (ch. 6:14; 16:14). As Davidson interprets it,
          <span class="tei tei-q">“The day of the Lord is an eschatological
          idea; the phrase therefore cannot be rendered <span class=
          "tei tei-q">‘a day of the Lord,’</span> as if any great calamity or
          judgment felt to be impending might be so named: the day is that of
          final and universal judgment.”</span> (See art. <span class=
          "tei tei-q">“Eschatol. of Old Test.”</span>; Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>). This view, however, must not be applied too
          strictly; for while it is clear that the final day is usually the
          thought in mind, yet through long and continuous use the phrase
          <span class="tei tei-q">“the day of the Lord”</span> seems to have
          acquired a wider application, and to have been applied to any
          striking crisis in the history of the world, each day of the Lord
          being, however, a type of the final and great day. (See Rawlinson,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Isa., p. 228).</dd>

          <dt class="tei tei-notelabel"><a id="note_401" name="note_401"
          href="#noteref_401">401.</a></dt>

          <dd class="tei tei-notetext">Cf. <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 124.</dd>

          <dt class="tei tei-notelabel"><a id="note_402" name="note_402"
          href="#noteref_402">402.</a></dt>

          <dd class="tei tei-notetext">See <a href="#Appendix_G" class=
          "tei tei-ref">App'x G</a>, <span class="tei tei-q">“Apoc.
          Lit.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_403" name="note_403"
          href="#noteref_403">403.</a></dt>

          <dd class="tei tei-notetext">The view here given, limiting the
          contents of the seventh seal to the first verse of the eighth
          chapter, is upon the whole the preferable one (Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 229; Wordsworth, <span class=
          "tei tei-hi"><span style="font-style: italic">The
          Apoc.</span></span>, p. 155; and Vaughan, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Rev.</span></span>, pp. 204-5), though it is disputed on exegetical
          grounds by Düsterdieck and others (Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span> p. 261f.). It will be found, however, that it is
          amply sustained by a broad view of the context. This verse (ch.
          8:1) might well have been included in chapter seven, at the close
          of the episode of the sealed ones where it properly belongs.</dd>

          <dt class="tei tei-notelabel"><a id="note_404" name="note_404"
          href="#noteref_404">404.</a></dt>

          <dd class="tei tei-notetext">Lee, <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Rev., p. 595.</dd>

          <dt class="tei tei-notelabel"><a id="note_405" name="note_405"
          href="#noteref_405">405.</a></dt>

          <dd class="tei tei-notetext">Riddle, unpublished <span class=
          "tei tei-hi"><span style="font-style: italic">Classroom Lect. on
          Rev.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_406" name="note_406"
          href="#noteref_406">406.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Three kinds
          of significance appear to be attached to sealing in the Scriptures,
          viz. (1) to authenticate; (2) to assert ownership; and (3) to
          assure safety. The significance of sealing in Revelation seems to
          combine both the latter ideas.”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 191). Possibly all senses of the term
          may be here included, which gives a very forcible meaning. In
          Charles' view the sealing in Revelation is to secure the servants
          of God against the attacks of demonic powers, or against the
          Antichrist. See his <span class="tei tei-hi"><span style=
          "font-style: italic">Studies in Apoc.</span></span>, p. 130.</dd>

          <dt class="tei tei-notelabel"><a id="note_407" name="note_407"
          href="#noteref_407">407.</a></dt>

          <dd class="tei tei-notetext">The omission of the tribe of Dan in
          the enumeration of the twelve tribes of Israel has been accounted
          for in various ways; but most likely it occurred as suggested by
          Ewald by an error of transcription, MAN, (the abbreviated form of
          Manasses) being substituted for ΔΑΝ, the correct reading. In favor
          of this suggestion is the fact that the correct order of birth of
          the sons of Jacob would thereby be followed, except that Joseph is
          placed before Reuben because of the prominent place he occupies as
          the ancestor of our Lord. See Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 207-8.</dd>

          <dt class="tei tei-notelabel"><a id="note_408" name="note_408"
          href="#noteref_408">408.</a></dt>

          <dd class="tei tei-notetext">Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, vol. V, pp. 394-6; Jülicher, <span class=
          "tei tei-hi"><span style="font-style: italic">New
          Test.</span></span>, <span class="tei tei-hi"><span style=
          "font-style: italic">Intr.</span></span>, pp. 287-8; and Scott,
          <span class="tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 192.</dd>

          <dt class="tei tei-notelabel"><a id="note_409" name="note_409"
          href="#noteref_409">409.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Perhaps no
          passage in the Apocalypse has had so wide an influence on popular
          eschatology.”</span> Swete, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 98.</dd>

          <dt class="tei tei-notelabel"><a id="note_410" name="note_410"
          href="#noteref_410">410.</a></dt>

          <dd class="tei tei-notetext">For a like passage where the sealed
          wear white garments, see <span class="tei tei-hi"><span style=
          "font-style: italic">II Esdr.</span></span> 2.34-42.</dd>

          <dt class="tei tei-notelabel"><a id="note_411" name="note_411"
          href="#noteref_411">411.</a></dt>

          <dd class="tei tei-notetext">As Trench, followed by Milligan.</dd>

          <dt class="tei tei-notelabel"><a id="note_412" name="note_412"
          href="#noteref_412">412.</a></dt>

          <dd class="tei tei-notetext">Faussett, J. F. &amp; B. <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 605; also Düsterdieck, Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, pp. 242-50, who aptly says, <span class=
          "tei tei-q">“The number 144,000 there (v. 1-8) although not literal
          but schematic, furnishes the idea of <em class=
          "tei tei-emph"><span style=
          "font-style: italic">numerability</span></em>, while here (v. 9)
          the <em class="tei tei-emph"><span style=
          "font-style: italic">innumerability</span></em> of the great
          multitude is especially emphasized.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_413" name="note_413"
          href="#noteref_413">413.</a></dt>

          <dd class="tei tei-notetext">As Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev. p. 207, who says, <span class=
          "tei tei-q">“Here, as elsewhere, it is the spiritual Israel which
          is signified.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_414" name="note_414"
          href="#noteref_414">414.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Saved by our
          God, who is seated on the throne, and by the Lamb!”</span> Moffatt,
          <span class="tei tei-hi"><span style="font-style: italic">New
          Trans. of New Test.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_415" name="note_415"
          href="#noteref_415">415.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Where an
          explanation is made of visions which refer to the church, the
          active part is taken by the elders, while angels introduce visions
          of which the signification is unexplained.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 209.</dd>

          <dt class="tei tei-notelabel"><a id="note_416" name="note_416"
          href="#noteref_416">416.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“These verses
          (v. 16, 17) are full of reminiscences of the O. T. Perhaps there is
          no passage in the whole of literature that so combines simplicity
          of language and sublimity of thought as these two verses.”</span>
          Dean, <span class="tei tei-hi"><span style=
          "font-style: italic">Book of Revelation</span></span>, p. 119.</dd>

          <dt class="tei tei-notelabel"><a id="note_417" name="note_417"
          href="#noteref_417">417.</a></dt>

          <dd class="tei tei-notetext">Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 100; Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 195.</dd>

          <dt class="tei tei-notelabel"><a id="note_418" name="note_418"
          href="#noteref_418">418.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 230.</dd>

          <dt class="tei tei-notelabel"><a id="note_419" name="note_419"
          href="#noteref_419">419.</a></dt>

          <dd class="tei tei-notetext">For the first view see Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 238; for the second view see
          Düsterdieck, Meyer's <span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Rev.</span></span>, pp. 264-5; also
          Lange, <span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Rev.</span></span>, p. 204.</dd>

          <dt class="tei tei-notelabel"><a id="note_420" name="note_420"
          href="#noteref_420">420.</a></dt>

          <dd class="tei tei-notetext">Vaughan, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Rev.</span></span>, p. 207; and Stuart, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 564, where they are described as
          <span class="tei tei-q">“presence-angels;”</span> also cf.
          <span class="tei tei-hi"><span style=
          "font-style: italic">Tobit</span></span>, 12:15, <span class=
          "tei tei-q">“I am Raphael, one of the seven holy angels who present
          the prayers of the saints, and who go in and out before the glory
          of the Holy One”</span>; and <span class="tei tei-hi"><span style=
          "font-style: italic">Bk of Enoch</span></span>, 91:21, <span class=
          "tei tei-q">“And the Lord called those seven first white ones,
          etc.”</span> These instances serve to show how the Apocalypse of
          John reflects the current usage of Apocalyptic literature in his
          time.</dd>

          <dt class="tei tei-notelabel"><a id="note_421" name="note_421"
          href="#noteref_421">421.</a></dt>

          <dd class="tei tei-notetext">Cf. I Thess. 4:16; I Cor. 15:52; and
          <span class="tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 6.20, 25.</dd>

          <dt class="tei tei-notelabel"><a id="note_422" name="note_422"
          href="#noteref_422">422.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 398; also compare with ch. 14:7, where
          these terms are apparently used as the sum of creation.</dd>

          <dt class="tei tei-notelabel"><a id="note_423" name="note_423"
          href="#noteref_423">423.</a></dt>

          <dd class="tei tei-notetext">Cf. Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. 4, Rev., p. 638.</dd>

          <dt class="tei tei-notelabel"><a id="note_424" name="note_424"
          href="#noteref_424">424.</a></dt>

          <dd class="tei tei-notetext">Cf. Hos. 8:1; Hab. 1:8; and
          <span class="tei tei-hi"><span style="font-style: italic">Apoc. of
          Bar.</span></span> 77.19-22.</dd>

          <dt class="tei tei-notelabel"><a id="note_425" name="note_425"
          href="#noteref_425">425.</a></dt>

          <dd class="tei tei-notetext">Cf. ch. 20:1-2; also see arts.
          <span class="tei tei-q">“Abyss”</span>, and <span class=
          "tei tei-q">“Pit”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and <span class="tei tei-hi"><span style=
          "font-style: italic">Bk of Enoch</span></span>, 21:10; and
          18:11.</dd>

          <dt class="tei tei-notelabel"><a id="note_426" name="note_426"
          href="#noteref_426">426.</a></dt>

          <dd class="tei tei-notetext">Some find in this name a reference to
          Apollo, the pagan deity, and point out that the locust was one of
          the symbols of his cult, certainly a curious coincidence, but
          apparently not anything more than a coincidence. See <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 208.</dd>

          <dt class="tei tei-notelabel"><a id="note_427" name="note_427"
          href="#noteref_427">427.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The balance
          of authority seems in favor of retaining τεσσάρων <span class=
          "tei tei-q">‘four,’</span> although the Revisers omit it. The altar
          of incense had four horns projecting at the corners.”</span>
          Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 265.</dd>

          <dt class="tei tei-notelabel"><a id="note_428" name="note_428"
          href="#noteref_428">428.</a></dt>

          <dd class="tei tei-notetext">Light is thrown upon these perplexing
          figures by a passage in the <span class="tei tei-hi"><span style=
          "font-style: italic">Apocalypse of Ezra</span></span> quoted by
          Bousset: <span class="tei tei-q">“And a voice was heard: let these
          four kings be loosed which are bound beside the great river
          Euphrates, which shall destroy a third part of mankind. And they
          were loosed, and there was a great commotion.”</span> Also in the
          <span class="tei tei-hi"><span style="font-style: italic">Bk of
          Enoch</span></span> (56:5), <span class="tei tei-q">“The angels
          gather themselves together, and turn eastward to the Parthians and
          Medes, and stir up their kings,”</span> as the four angels do here.
          John's conception is thus seen to be a reflection of existing
          apocalyptic material. See <span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          208.</dd>

          <dt class="tei tei-notelabel"><a id="note_429" name="note_429"
          href="#noteref_429">429.</a></dt>

          <dd class="tei tei-notetext">See <span class=
          "tei tei-hi"><span style="font-style: italic">Bible
          Com.</span></span>, Rev., p. 617.</dd>

          <dt class="tei tei-notelabel"><a id="note_430" name="note_430"
          href="#noteref_430">430.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The master
          thought of the whole Revelation.”</span> Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., Intr. p. xxvi. <span class=
          "tei tei-q">“The realization of the kingdom of God ... is the end
          in the light of which God's purpose in Christ is to be
          read.”</span> Orr, art. <span class="tei tei-q">“Kingdom of
          God”</span>. Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_431" name="note_431"
          href="#noteref_431">431.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 226; also cf. <span class=
          "tei tei-hi"><span style="font-style: italic">II
          Macc.</span></span>, 2.1-8; and <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc.
          Bar.</span></span>, 6.7-10.</dd>

          <dt class="tei tei-notelabel"><a id="note_432" name="note_432"
          href="#noteref_432">432.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The episodes
          are interposed to give us an insight into the inner aspects of the
          life of the church in the midst of persecution and
          distress.”</span> Ballentine, <span class="tei tei-hi"><span style=
          "font-style: italic">Mod. Am. Bib.</span></span>, Rev., p.
          275.</dd>

          <dt class="tei tei-notelabel"><a id="note_433" name="note_433"
          href="#noteref_433">433.</a></dt>

          <dd class="tei tei-notetext">Cf. Plummer and Alford.</dd>

          <dt class="tei tei-notelabel"><a id="note_434" name="note_434"
          href="#noteref_434">434.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          216.</dd>

          <dt class="tei tei-notelabel"><a id="note_435" name="note_435"
          href="#noteref_435">435.</a></dt>

          <dd class="tei tei-notetext">Some, as Milligan, take this angel for
          Christ himself; but <span class="tei tei-q">“throughout the book
          angels are everywhere distinct from the divine persons”</span>,
          (Alford, <span class="tei tei-hi"><span style=
          "font-style: italic">Gr. Test.</span></span>, vol. iv, p. 649)—a
          general rule that is never deviated from and should not be
          forgotten. <span class="tei tei-q">“In no passage of the book is
          our Lord represented under the form of an angel”</span>, (Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 231).</dd>

          <dt class="tei tei-notelabel"><a id="note_436" name="note_436"
          href="#noteref_436">436.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The Jews were
          accustomed to call thunder the seven voices, and to regard it as
          the voice of the Lord.”</span> Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 274; also cf. Ps. 29:3f; 77:18; and
          104:7.</dd>

          <dt class="tei tei-notelabel"><a id="note_437" name="note_437"
          href="#noteref_437">437.</a></dt>

          <dd class="tei tei-notetext">Humphries, accepting the modern
          composite view, says, <span class="tei tei-q">“The eating of the
          little book recounted in ch x. 10 suggests that borrowing from a
          previous source is to be looked for in what immediately
          follows.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">St John and Other New Test.
          Teachers</span></span>, p. 96.</dd>

          <dt class="tei tei-notelabel"><a id="note_438" name="note_438"
          href="#noteref_438">438.</a></dt>

          <dd class="tei tei-notetext">See commentaries of Westcott,
          Reynolds, and others on the Gospel of John.</dd>

          <dt class="tei tei-notelabel"><a id="note_439" name="note_439"
          href="#noteref_439">439.</a></dt>

          <dd class="tei tei-notetext">See Thayer's <span class=
          "tei tei-hi"><span style="font-style: italic">Lex. New Test.
          Greek</span></span> for the distinction between the use of ναὸς and
          ἱερὸν; also art. <span class="tei tei-q">“Temple”</span>, Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, at the beginning. The word ἱερὸν, it will be
          noticed, is never used in the Apocalypse.</dd>

          <dt class="tei tei-notelabel"><a id="note_440" name="note_440"
          href="#noteref_440">440.</a></dt>

          <dd class="tei tei-notetext">Plummer thinks that the heavenly
          temple is indicated, because <span class="tei tei-q">“nowhere else
          in the book do Jerusalem and the temple signify the earthly
          places”</span>,—a view that deserves weighty consideration.</dd>

          <dt class="tei tei-notelabel"><a id="note_441" name="note_441"
          href="#noteref_441">441.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The outer
          court of the temple was the addition of Herod.... The Gentiles
          might come there, though they might not pass into what was
          especially the temple, and which was sacred to Israelites only. And
          so it represents here all those outer-court worshippers, those
          mixed multitudes which are found associated with God's true people
          everywhere—of them, but not truly belonging to them.”</span>
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 300-01.</dd>

          <dt class="tei tei-notelabel"><a id="note_442" name="note_442"
          href="#noteref_442">442.</a></dt>

          <dd class="tei tei-notetext">Stuart, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, p. 590; and Lange, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 223, who somewhat differently regards this
          as a picture of <span class="tei tei-q">“the inner and outer
          church”</span>, a thought that may perhaps be included; also see
          Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 288, who
          says, <span class="tei tei-q">“The temple is here used figuratively
          of the faithful portion of the church of Christ ... placed in
          antithesis to the outer court, the faithless portion of the visible
          church, which is given over to the Gentiles—the type of all that is
          worldly.”</span> Scott, <span class="tei tei-hi"><span style=
          "font-style: italic">Par. Ver. of Rev.</span></span>, p. 33 says,
          <span class="tei tei-q">“The inner shrine alone of the house of God
          is truly his, and abides forever”</span>; and Ballentine,
          <span class="tei tei-hi"><span style="font-style: italic">Mod. Am.
          Bib.</span></span>, following Bp. Carpenter, says, <span class=
          "tei tei-q">“As Jerusalem and Babylon ... so here the Temple and
          the court of the Temple are symbols. The gospel has elevated the
          history and places of the past into a grand allegory. It has
          breathed into their dead names the life of an ever-present
          symbolism.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_443" name="note_443"
          href="#noteref_443">443.</a></dt>

          <dd class="tei tei-notetext">See Mommsen's <span class=
          "tei tei-hi"><span style="font-style: italic">Prov. of Rom.
          Emp.</span></span>, vol. ii, pp. 214-17, note.</dd>

          <dt class="tei tei-notelabel"><a id="note_444" name="note_444"
          href="#noteref_444">444.</a></dt>

          <dd class="tei tei-notetext">On the return of the Jews to
          Palestine, expected by many as a fulfilment of prophecy, see the
          very satisfactory remarks of Davidson, art. <span class=
          "tei tei-q">“Eschatology”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, vol. i, pp. 737-8.</dd>

          <dt class="tei tei-notelabel"><a id="note_445" name="note_445"
          href="#noteref_445">445.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 289; Faussett, J. F. &amp; B.,
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 613; Wordsworth, <span class=
          "tei tei-hi"><span style="font-style: italic">The
          Apoc.</span></span>, lect. viii; and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_446" name="note_446"
          href="#noteref_446">446.</a></dt>

          <dd class="tei tei-notetext">Cf. ch. 1:12f, where the seven
          candlesticks are the seven churches.</dd>

          <dt class="tei tei-notelabel"><a id="note_447" name="note_447"
          href="#noteref_447">447.</a></dt>

          <dd class="tei tei-notetext">See Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 289f, who is remarkably clear on this
          passage.</dd>

          <dt class="tei tei-notelabel"><a id="note_448" name="note_448"
          href="#noteref_448">448.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The two
          martyrs represent the martyr church as sharing the royal priesthood
          of the Messiah, and as endowed with the gifts of prophecy and
          miracle-working like the prophets of old,”</span> Briggs,
          <span class="tei tei-hi"><span style="font-style: italic">Mess. of
          Apost.</span></span>, p. 318.</dd>

          <dt class="tei tei-notelabel"><a id="note_449" name="note_449"
          href="#noteref_449">449.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 291;
          <span class="tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Rev., p. 639; Vincent, <span class=
          "tei tei-hi"><span style="font-style: italic">Word Stud. in New
          Test.</span></span>, 1 c.; also Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 661.</dd>

          <dt class="tei tei-notelabel"><a id="note_450" name="note_450"
          href="#noteref_450">450.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 234.</dd>

          <dt class="tei tei-notelabel"><a id="note_451" name="note_451"
          href="#noteref_451">451.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 310.</dd>

          <dt class="tei tei-notelabel"><a id="note_452" name="note_452"
          href="#noteref_452">452.</a></dt>

          <dd class="tei tei-notetext">In a footnote of the Revised Douay
          Version, however, the interpretation there given is, <span class=
          "tei tei-q">“The church of God. It may also, by allusion, be
          applied to our blessed Lady”</span>—an interpretation to which no
          objection can properly be made.</dd>

          <dt class="tei tei-notelabel"><a id="note_453" name="note_453"
          href="#noteref_453">453.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“This
          threefold description (i. e. <span class="tei tei-q">‘the Old
          Serpent, he that is called the Devil, and Satan’</span>) gathers up
          the primitive, the prophetic, and the New Testament conception of
          the supreme Power of Evil.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 230.</dd>

          <dt class="tei tei-notelabel"><a id="note_454" name="note_454"
          href="#noteref_454">454.</a></dt>

          <dd class="tei tei-notetext">See Thayer's <span class=
          "tei tei-hi"><span style="font-style: italic">Gr. Lex. of New
          Test.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_455" name="note_455"
          href="#noteref_455">455.</a></dt>

          <dd class="tei tei-notetext">See Farrar, <span class=
          "tei tei-hi"><span style="font-style: italic">Early Days of
          Christianity</span></span>, p. 527; and Stuart, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, pp. 627-8.</dd>

          <dt class="tei tei-notelabel"><a id="note_456" name="note_456"
          href="#noteref_456">456.</a></dt>

          <dd class="tei tei-notetext">Faussett, J. F. &amp; B. <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 619; and Maurice, <span class=
          "tei tei-hi"><span style="font-style: italic">The
          Apoc.</span></span>, p. 181.</dd>

          <dt class="tei tei-notelabel"><a id="note_457" name="note_457"
          href="#noteref_457">457.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 312; Wordsworth, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 200, <span class="tei tei-q">“St John now
          reverts to an earlier period.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_458" name="note_458"
          href="#noteref_458">458.</a></dt>

          <dd class="tei tei-notetext">Lee says, <span class=
          "tei tei-q">“Verses ten and eleven commemorate by anticipation the
          victory of believers.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">Bib. Com.</span></span>, Rev., p. 662;
          Plummer, favoring a similar view, suggests that, <span class=
          "tei tei-q">“The song of the heavenly voices may be intended to end
          with the word <span class="tei tei-q">‘Christ’</span> (v. 10), and
          the following passages may be the words of the writer of the
          Apocalypse, and may refer to the earthly martyrs.”</span>
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 312.</dd>

          <dt class="tei tei-notelabel"><a id="note_459" name="note_459"
          href="#noteref_459">459.</a></dt>

          <dd class="tei tei-notetext">Bleek, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 268; Stuart, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, p. 623.</dd>

          <dt class="tei tei-notelabel"><a id="note_460" name="note_460"
          href="#noteref_460">460.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 312.</dd>

          <dt class="tei tei-notelabel"><a id="note_461" name="note_461"
          href="#noteref_461">461.</a></dt>

          <dd class="tei tei-notetext">Charles, art. <span class=
          "tei tei-q">“Bk of Secrets of Enoch”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span> <span class="tei tei-q">“The underlying
          conception here probably is that the Dragon and his angels
          attempted to storm the highest heaven, and in the end were cast out
          of heaven altogether.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          230.</dd>

          <dt class="tei tei-notelabel"><a id="note_462" name="note_462"
          href="#noteref_462">462.</a></dt>

          <dd class="tei tei-notetext">Sayce, <span class=
          "tei tei-hi"><span style="font-style: italic">Hibbert
          Lect's.</span></span>, (1887), p. 102.</dd>

          <dt class="tei tei-notelabel"><a id="note_463" name="note_463"
          href="#noteref_463">463.</a></dt>

          <dd class="tei tei-notetext">Gunkel, <span class=
          "tei tei-hi"><span style="font-style: italic">Schopfung und
          Chaos</span></span>, 1895.</dd>

          <dt class="tei tei-notelabel"><a id="note_464" name="note_464"
          href="#noteref_464">464.</a></dt>

          <dd class="tei tei-notetext">Porter, art. <span class=
          "tei tei-q">“Rev., Book of”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_465" name="note_465"
          href="#noteref_465">465.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“To read the
          ideas of Rev. xii into the scattered Babylonian allusions, in order
          to get the Marduk myth, is too fragmentary to be relied upon as a
          basis for such a theory;”</span> Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">The
          Expositor</span></span>, Mar., '09, art. <span class=
          "tei tei-q">“Wellhausen and Others on the Apoc.”</span> For a
          statement of Gunkel's tradition-historical view see art.
          <span class="tei tei-q">“Rev.”</span> in Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; also art. <span class="tei tei-q">“Apoc. and
          Recent Criticism”</span>, Barton, <span class=
          "tei tei-hi"><span style="font-style: italic">Am. Journ. of
          Theol.</span></span>, Oct. '98. Delitzsch in his first lecture on
          <span class="tei tei-hi"><span style="font-style: italic">Babel and
          the Bible</span></span> (1902) regards all references to the Dragon
          in Scriptures as echoes of Babylonian mythology. Davidson in art.
          <span class="tei tei-q">“Angel”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, regards such passages containing accounts of
          conflicts between God and other powerful beings as <span class=
          "tei tei-q">“reminiscences of Cosmic or Creation
          myths.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_466" name="note_466"
          href="#noteref_466">466.</a></dt>

          <dd class="tei tei-notetext">Moffatt supports the reading,
          <span class="tei tei-q">“I stood”</span> (A. V.), and in this view
          he is supported by Ramsay.</dd>

          <dt class="tei tei-notelabel"><a id="note_467" name="note_467"
          href="#noteref_467">467.</a></dt>

          <dd class="tei tei-notetext">See <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of
          Baruch</span></span>, 29.4 and <span class=
          "tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 6.49.</dd>

          <dt class="tei tei-notelabel"><a id="note_468" name="note_468"
          href="#noteref_468">468.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 221.</dd>

          <dt class="tei tei-notelabel"><a id="note_469" name="note_469"
          href="#noteref_469">469.</a></dt>

          <dd class="tei tei-notetext">Düsterdieck, Plummer, Faussett, and
          many others. Milligan is especially clear in his exposition of this
          passage, <span class="tei tei-hi"><span style=
          "font-style: italic">Internat. Com.</span></span>, vol. iv, p.
          105.</dd>

          <dt class="tei tei-notelabel"><a id="note_470" name="note_470"
          href="#noteref_470">470.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 331.</dd>

          <dt class="tei tei-notelabel"><a id="note_471" name="note_471"
          href="#noteref_471">471.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 331-2.</dd>

          <dt class="tei tei-notelabel"><a id="note_472" name="note_472"
          href="#noteref_472">472.</a></dt>

          <dd class="tei tei-notetext">Scott makes the sea out of which the
          first Beast emerges to be <span class="tei tei-q">“the
          Mediterranean, from beyond which the empire of Rome rose before the
          eyes of the Jews”</span>; and the earth to be the domain of
          <span class="tei tei-q">“the Roman empire, from which came the
          priests of Caesar-worship—a priesthood native born”</span>, which
          constituted the second Beast. (<span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., pp. 235 and 239). Plummer says,
          <span class="tei tei-q">“The sea is the type of instability,
          confusion, and commotion, frequently signifying the ungovernable
          nations of the world in opposition to the church of God.... The
          other beast pertains to the earth, thus dividing the whole world
          between them.”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., pp. 330 and
          334).</dd>

          <dt class="tei tei-notelabel"><a id="note_473" name="note_473"
          href="#noteref_473">473.</a></dt>

          <dd class="tei tei-notetext">Cf. <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 341-43; Faussett, J. F. &amp; B.
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, pp. 621; and Vaughan, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Rev.</span></span>, p. 342; also Bp. of Ripon's <span class=
          "tei tei-q">“Excur. on Rev.”</span>, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., pp. 582-85.</dd>

          <dt class="tei tei-notelabel"><a id="note_474" name="note_474"
          href="#noteref_474">474.</a></dt>

          <dd class="tei tei-notetext">The identity of the Second Beast with
          the False Prophet of chs. 16:13, and 19:20, can scarcely be doubted
          when both contexts are considered, though some historical
          interpreters have identified the False Prophet with Mohammed, the
          false prophet of Islam, apparently without any special reason
          except that Mohammed is the most noted of all the false prophets of
          history, whereas the False Prophet in Revelation is the
          representative of all false religions in all time, an admirable
          symbol.</dd>

          <dt class="tei tei-notelabel"><a id="note_475" name="note_475"
          href="#noteref_475">475.</a></dt>

          <dd class="tei tei-notetext">We should not forget the great lesson
          of history here emphasized, that the natural religions of men are
          always intertwined with the civil power in heathen lands; and,
          also, how often in the past, even in Christian nations, the
          professed faith in Christ has been inwrought to its great undoing
          with the authority of the nation.</dd>

          <dt class="tei tei-notelabel"><a id="note_476" name="note_476"
          href="#noteref_476">476.</a></dt>

          <dd class="tei tei-notetext">Salmond, <span class=
          "tei tei-hi"><span style="font-style: italic">Hist. Intr. to New
          Test.</span></span>, p. 245; Bousset, <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Encyc.</span></span>, art. <span class="tei tei-q">“Apoc”</span>.;
          also Scott, <span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          239.</dd>

          <dt class="tei tei-notelabel"><a id="note_477" name="note_477"
          href="#noteref_477">477.</a></dt>

          <dd class="tei tei-notetext">The first is Alford's view,
          <span class="tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, pp. 675-79; the second is Moulton's
          <span class="tei tei-hi"><span style="font-style: italic">Mod.
          Read. Bib.</span></span>, Rev., pp. 207-09.</dd>

          <dt class="tei tei-notelabel"><a id="note_478" name="note_478"
          href="#noteref_478">478.</a></dt>

          <dd class="tei tei-notetext">For a further discussion of the
          symbolism of the Second Beast see notes on <a href=
          "#Chapter_17_Notes" class="tei tei-ref">ch 17</a>.</dd>

          <dt class="tei tei-notelabel"><a id="note_479" name="note_479"
          href="#noteref_479">479.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 336.</dd>

          <dt class="tei tei-notelabel"><a id="note_480" name="note_480"
          href="#noteref_480">480.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Philo
          reproached Jewish apostates for allowing themselves to be branded
          with the signs of idols”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 191), an allusion evidently to the
          same practice as that referred to here in Revelation, and showing
          that the language used is something more than merely a figure of
          speech.</dd>

          <dt class="tei tei-notelabel"><a id="note_481" name="note_481"
          href="#noteref_481">481.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“In
          apocalyptic writings the interpretation, if added, is only a less
          obscure form of the enigma, and not a solution of it”</span>.
          Schürer, <span class="tei tei-hi"><span style=
          "font-style: italic">Hist. Jewish Peop.</span></span>, part II,
          vol. iii, p. 47.</dd>

          <dt class="tei tei-notelabel"><a id="note_482" name="note_482"
          href="#noteref_482">482.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“It is
          difficult to understand why all this mystery should be about the
          name of a dead emperor who was no favorite with Jew or Roman, or
          why the name should be written in Hebrew for the Christians of
          Asia, or how so prominent a name should so soon be forgotten,
          especially in view of the expectation of his return, which obtained
          so long.”</span> (Dean, <span class="tei tei-hi"><span style=
          "font-style: italic">Book of Revelation</span></span>, p.
          151.).</dd>

          <dt class="tei tei-notelabel"><a id="note_483" name="note_483"
          href="#noteref_483">483.</a></dt>

          <dd class="tei tei-notetext">
            <p class="tei tei-p" style="margin-bottom: 1.00em">See Salmon,
            <span class="tei tei-hi"><span style="font-style: italic">Hist.
            Intr. to New Test.</span></span>, p. 23Of.; also Milligan,
            <span class="tei tei-hi"><span style="font-style: italic">Expos.
            Bib.</span></span>, Rev., p. 235; and Plummer, <span class=
            "tei tei-hi"><span style="font-style: italic">Pulp.
            Com.</span></span>, Rev., p. 337. Farrar's interpretation
            (following Reuss, Hitzig, and others) is <span class=
            "tei tei-hi"><span style="font-style: italic">Neron
            Kesar</span></span>, using Hebrew letters in the spelling and
            omitting most of the vowels, as follows (see <span class=
            "tei tei-hi"><span style="font-style: italic">Early Days of
            Christianity</span></span>, p. 540), viz:—</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">N=50<br />
            R=200<br />
            O=6<br />
            N=50<br />
            <br />
            N(E)RON=306<br />
            K=100<br />
            S=60<br />
            R=200<br />
            <br />
            K(E)S(A)R=360</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">This
            interpretation is the one now generally accepted by the advanced
            school of commentators in the present day. On the other hand if
            the last letter of the name (N) be dropped we have the value of
            616, which is the alternate reading in some manuscripts. Moulton,
            however, says the number contains <span class=
            "tei tei-q">“probably a temporary allusion of which the point is
            now lost”</span> that gave a clue to the general significance,
            viz. <span class="tei tei-q">“world-religion and superstition in
            contradistinction to world-force.”</span> (<span class=
            "tei tei-hi"><span style="font-style: italic">Mod. Read.
            Bib.</span></span>, Rev., p. 209). <span class="tei tei-q">“The
            non-identification of Nero with the 666 by any early writer is
            significant.”</span> (Cowan, art. <span class=
            "tei tei-q">“Nero”</span>, Hastings' <span class=
            "tei tei-hi"><span style="font-style: italic">Dict. of
            Bib.</span></span>). <span class="tei tei-q">“Surely not
            <span class="tei tei-q">‘Nero Kaisar,’</span> but <span class=
            "tei tei-q">‘Ashhur-Ramman’</span>!”</span> Cheyne, <span class=
            "tei tei-hi"><span style="font-style: italic">Fresh Voyages on
            Unfrequented Waters</span></span>, p. 171—1914).</p>
          </dd>

          <dt class="tei tei-notelabel"><a id="note_484" name="note_484"
          href="#noteref_484">484.</a></dt>

          <dd class="tei tei-notetext">Porter, art. <span class=
          "tei tei-q">“Rev., Bk. of,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_485" name="note_485"
          href="#noteref_485">485.</a></dt>

          <dd class="tei tei-notetext">Following the Hebrew custom of
          offering the first fruits to God, the term is probably used in this
          figure as the symbol of that which is given to God, though it may
          possibly refer to those who share in the first resurrection.</dd>

          <dt class="tei tei-notelabel"><a id="note_486" name="note_486"
          href="#noteref_486">486.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Παρθένοι
          <span class="tei tei-q">‘virgins,’</span> is a word equally
          applicable to men or women,”</span> Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp. Com.,
          Rev.</span></span>, p. 347; also Swete regards the word
          <span class="tei tei-q">“virgins”</span> as a metaphor for purity,
          as most interpreters; cf. Thayer's <span class=
          "tei tei-hi"><span style="font-style: italic">Gr. Lex. of New
          Test.</span></span>, for the secondary use of the term. It is
          evident that the phrase <span class="tei tei-q">“These are they
          that were not defiled with women”</span>—or <span class=
          "tei tei-q">“among women”</span>—may properly be interpreted as
          applying to men who were not so defiled, though it here apparently
          represents a class, whether men or women, who are declared to be
          free from impurity, a phrase that in such a book as the Apocalypse
          is more likely to refer to that which is spiritual than to that
          which is physical. Alford, however, (<span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 685), and Moffatt, also,
          (<span class="tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, vol. v, p. 436), both interpret literally as
          <span class="tei tei-q">“virgins.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_487" name="note_487"
          href="#noteref_487">487.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The writer is
          controverting a fear that at the advent of the Messiah those who
          survived on earth would have some advantage over those who had
          already died.... John, however, does not share the current
          pessimistic belief that death was preferable to life ... but
          affirms that if death came in the line of religious duty it
          involved no deprivation.”</span> Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., pp. 439-40.</dd>

          <dt class="tei tei-notelabel"><a id="note_488" name="note_488"
          href="#noteref_488">488.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“In Jewish
          Apocalyptic writings ever since Daniel, a Son of Man had been
          spoken of who would come to judge the world in the clouds of
          heaven,”</span> (Pfleiderer, <span class="tei tei-hi"><span style=
          "font-style: italic">Hibbert Lect.</span></span> (1885), p. 34. An
          early messianic interpretation was given to the term, apparently
          because of its fitness, though in Daniel's vision <span class=
          "tei tei-q">“the son of man,”</span> a figure in human form, is
          understood by most late interpreters to be used as a symbol of
          Israel, whose higher qualities are set in contrast with the four
          beasts, and its messianic use is believed to have arisen later,
          though, perhaps, soon after that period. For an instructive
          discussion of this familiar title, <span class="tei tei-q">“the Son
          of Man”</span>, so difficult to adequately interpret, see Charles'
          edition of the <span class="tei tei-hi"><span style=
          "font-style: italic">Bk. of Enoch</span></span>, app'x B; also art.
          <span class="tei tei-q">“Son of Man”</span> in Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and Sanday's art. <span class=
          "tei tei-q">“Jesus Christ”</span> in the same; together with art.
          <span class="tei tei-q">“Son of Man”</span> in Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Chr. and Gosp.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_489" name="note_489"
          href="#noteref_489">489.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">Another
          angel</span></span>; i. e. in addition to those already mentioned,
          and not implying that he who sat on the cloud was an angel”</span>,
          Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 350.</dd>

          <dt class="tei tei-notelabel"><a id="note_490" name="note_490"
          href="#noteref_490">490.</a></dt>

          <dd class="tei tei-notetext">For the first view see Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 350; Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 691f; and Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 187. For the second view see Scott,
          <span class="tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 250; and Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., pp. 441-42.</dd>

          <dt class="tei tei-notelabel"><a id="note_491" name="note_491"
          href="#noteref_491">491.</a></dt>

          <dd class="tei tei-notetext">Cf. <span class=
          "tei tei-hi"><span style="font-style: italic">Bk. of
          Enoch</span></span>, 100.3.</dd>

          <dt class="tei tei-notelabel"><a id="note_492" name="note_492"
          href="#noteref_492">492.</a></dt>

          <dd class="tei tei-notetext">Moulton's <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 210.</dd>

          <dt class="tei tei-notelabel"><a id="note_493" name="note_493"
          href="#noteref_493">493.</a></dt>

          <dd class="tei tei-notetext">See Intr. to Johan. B'ks.,
          <span class="tei tei-hi"><span style="font-style: italic">Temple
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_494" name="note_494"
          href="#noteref_494">494.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 3.</dd>

          <dt class="tei tei-notelabel"><a id="note_495" name="note_495"
          href="#noteref_495">495.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The whole of
          God's wrath in final judgment is not exhausted by these vials, but
          only the whole of his wrath in sending plagues on the earth
          previous to the judgment.”</span> Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 693.</dd>

          <dt class="tei tei-notelabel"><a id="note_496" name="note_496"
          href="#noteref_496">496.</a></dt>

          <dd class="tei tei-notetext">Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 198. Lange suggests that <span class=
          "tei tei-q">“the crystal sea may appear as though illuminated and
          reddened by the fiery glare of the Anger Vials.”</span>
          (<span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 290); Alford thinks the fire in the sea is
          significant of judgment, (<span class="tei tei-hi"><span style=
          "font-style: italic">Gr. Test.</span></span>, vol iv, p. 693); and
          Swete says, <span class="tei tei-q">“The red glow of the sea spoke
          of the fire through which the martyrs had passed, and yet more of
          the wrath about to fall on the world which had condemned
          them.”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St John</span></span>, p. 191).</dd>

          <dt class="tei tei-notelabel"><a id="note_497" name="note_497"
          href="#noteref_497">497.</a></dt>

          <dd class="tei tei-notetext">So Düsterdieck, Faussett, Plummer,
          Alford, and others; for the Greek preposition ἐπὶ with the
          accusative, see Thayer's <span class="tei tei-hi"><span style=
          "font-style: italic">Gr. Lex. of New Test.</span></span> Swete,
          however, regarding the sea to be of glass, interprets <span class=
          "tei tei-q">“on the sea itself, which forms the solid pavement of
          the final approach to the throne,”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St
          John</span></span>, p. 192), a view which scarcely accords with our
          idea of a sea.</dd>

          <dt class="tei tei-notelabel"><a id="note_498" name="note_498"
          href="#noteref_498">498.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., pp. 253-4. Also see Westcott and Hort in
          <span class="tei tei-hi"><span style="font-style: italic">App'x to
          Gr. Test.</span></span>, <span class="tei tei-q">“Notes on Select
          Readings,”</span> p. 139, who favor the Revisers' view (λίθον); and
          Swete, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 195, who
          supports the former reading (λίνον).</dd>

          <dt class="tei tei-notelabel"><a id="note_499" name="note_499"
          href="#noteref_499">499.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 254; Plummer says, <span class=
          "tei tei-q">“The reason of the employment of the term <span class=
          "tei tei-q">‘vial,’</span> or <span class=
          "tei tei-q">‘bowl,’</span> is most likely to be found in the
          expression <span class="tei tei-q">‘cup of God's anger,’</span> in
          ch. 14.10.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 392.</dd>

          <dt class="tei tei-notelabel"><a id="note_500" name="note_500"
          href="#noteref_500">500.</a></dt>

          <dd class="tei tei-notetext">The term <span class="tei tei-q">“the
          angel of the waters”</span> reflects the apocalyptic style of
          thought, for it is not unusual in apocalyptic writings to assign a
          presiding spirit to natural phenomena. Cf. <span class=
          "tei tei-hi"><span style="font-style: italic">Bk. of
          Enoch</span></span> (ed. Charles), 60.16-21; also Intr. to same, p.
          34. In the Apocalypse of John, just as in other writings of the
          same class, we find that <span class="tei tei-q">“angels are
          associated with cosmic or elemental forces as fire and water which
          they direct.”</span> Davidson, art. <span class=
          "tei tei-q">“Angel,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span> Also cf. chs. 7:1; 9:11; and 14:18; in
          connection with 16:5.</dd>

          <dt class="tei tei-notelabel"><a id="note_501" name="note_501"
          href="#noteref_501">501.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“A figure
          possibly drawn from the action of Cyrus in diverting the waters of
          the river when he took the city of Babylon.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Rev., p. 721.</dd>

          <dt class="tei tei-notelabel"><a id="note_502" name="note_502"
          href="#noteref_502">502.</a></dt>

          <dd class="tei tei-notetext">Düsterdieck, Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 419; also Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 700. For a different view see
          Milligan, <span class="tei tei-hi"><span style=
          "font-style: italic">Internat. Com.</span></span>, Rev., p. 122;
          and Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, p. 395.</dd>

          <dt class="tei tei-notelabel"><a id="note_503" name="note_503"
          href="#noteref_503">503.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“All is
          over”</span>. Moffatt, <span class="tei tei-hi"><span style=
          "font-style: italic">New Trans. of New Test.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_504" name="note_504"
          href="#noteref_504">504.</a></dt>

          <dd class="tei tei-notetext">See <span class=
          "tei tei-hi"><span style="font-style: italic">Ascension of
          Isaiah</span></span>, ch. 7, where the firmament is the abode of
          evil spirits; also cf. Eph. 2:2, in which Satan is called
          <span class="tei tei-q">“the prince of the power of the
          air,”</span> apparently reflecting the thought of the time, which
          regarded the air as the abiding place of evil spirits.</dd>

          <dt class="tei tei-notelabel"><a id="note_505" name="note_505"
          href="#noteref_505">505.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Every
          Apocalyptic writer painted the final catastrophe after the model of
          the catastrophes of his day, only on a vaster scale and with
          deepened shadows.”</span> Harnack, art. <span class=
          "tei tei-q">“Rev.,”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">Encyc. Brit.</span></span>; also see
          <span class="tei tei-hi"><span style=
          "font-style: italic">Assumption of Moses</span></span>, 10.8.</dd>

          <dt class="tei tei-notelabel"><a id="note_506" name="note_506"
          href="#noteref_506">506.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">Twentieth Cent. New Test. in Modern
          English</span></span>, ch. 15.1; the Am. R. V. reads, <span class=
          "tei tei-q">“In them is finished the wrath of God”</span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_507" name="note_507"
          href="#noteref_507">507.</a></dt>

          <dd class="tei tei-notetext">Frogs which were unclean to the
          Hebrews become here a fitting type of unclean spirits.</dd>

          <dt class="tei tei-notelabel"><a id="note_508" name="note_508"
          href="#noteref_508">508.</a></dt>

          <dd class="tei tei-notetext">See art. <span class=
          "tei tei-q">“Har-Magedon,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_509" name="note_509"
          href="#noteref_509">509.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 396. <span class="tei tei-q">“The
          final world-combat.”</span> Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 212. See note on ch. 19:11-21, where
          this same event is again referred to.</dd>

          <dt class="tei tei-notelabel"><a id="note_510" name="note_510"
          href="#noteref_510">510.</a></dt>

          <dd class="tei tei-notetext">See division made by Purvis in art.
          <span class="tei tei-q">“Rev.”</span>, Davis' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; also the analysis given in the introductory
          part of <span class="tei tei-hi"><span style=
          "font-style: italic">Twent. Cent. New Test.</span></span>, vol.
          iii, Rev., <span class="tei tei-q">“Table of Contents.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_511" name="note_511"
          href="#noteref_511">511.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          comparison of Rome to Babylon underlies much of Jewish apocalyptic
          literature.”</span> Chase, art. <span class="tei tei-q">“Babylon,
          in New Test.”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_512" name="note_512"
          href="#noteref_512">512.</a></dt>

          <dd class="tei tei-notetext">Plummer gives a different idea of
          Babylon, interpreting it as <span class="tei tei-q">“The degenerate
          portion of the church of God ... all the faithless of God's church
          in all time”</span>, an interpretation that is not accepted by most
          commentators. <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 413.</dd>

          <dt class="tei tei-notelabel"><a id="note_513" name="note_513"
          href="#noteref_513">513.</a></dt>

          <dd class="tei tei-notetext">See <a href="#Appendix_A" class=
          "tei tei-ref">App'x A</a>, Division V; also <span class=
          "tei tei-q">“Excur. on Rev.”</span> by Bp. of Ripon, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 582.</dd>

          <dt class="tei tei-notelabel"><a id="note_514" name="note_514"
          href="#noteref_514">514.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“This practice
          was customary with harlots”</span> (Juv., <span class=
          "tei tei-q">“Sat.”</span>, vi. 123; Seneca, <span class=
          "tei tei-q">“Controv.”</span>, 1, 2). <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 415.</dd>

          <dt class="tei tei-notelabel"><a id="note_515" name="note_515"
          href="#noteref_515">515.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The City of
          the World, the ideal concentration of all this world's splendor and
          wealth and might.... The Evil-World-Metropolis.”</span> Scott,
          <span class="tei tei-hi"><span style=
          "font-style: italic">Paragraph. Ver. of Rev.</span></span>, pp.
          1-2. For a convincing presentation of this view, see Lee,
          <span class="tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Rev., pp. 734-45. <span class="tei tei-q">“The
          Anti-Church”</span>,—i. e. the world in antithesis to the church,
          Seiss, <span class="tei tei-hi"><span style=
          "font-style: italic">Lect. on Apoc.</span></span>, vol. iii, p.
          112. <span class="tei tei-q">“By Babylon the whole ungodly,
          anti-christianized world is intended ... an ideal city, embracing
          all of anti-christianity.”</span> Lange, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, pp. 278-303. <span class="tei tei-q">“Under
          this one name (Babylon) ... the whole adverse force is
          concentrated.”</span> Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 212. In this view of the
          interpretation which is adopted in the present volume, the Harlot
          is the anti-christian world, the perpetual Babylon.</dd>

          <dt class="tei tei-notelabel"><a id="note_516" name="note_516"
          href="#noteref_516">516.</a></dt>

          <dd class="tei tei-notetext">For other views see <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, J. F. &amp; B., <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, and <span class="tei tei-hi"><span style=
          "font-style: italic">Internat. Com. in loco</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_517" name="note_517"
          href="#noteref_517">517.</a></dt>

          <dd class="tei tei-notetext">As with Milligan and others.</dd>

          <dt class="tei tei-notelabel"><a id="note_518" name="note_518"
          href="#noteref_518">518.</a></dt>

          <dd class="tei tei-notetext">This description of the Woman as
          <span class="tei tei-q">“the great Harlot that sitteth upon many
          waters”</span> is evidently taken from the Prophecy of Jeremiah
          (Jer. 51:13), where the many waters refer to the many canals of
          Babylon. Here the phrase is used figuratively, referring to the
          <span class="tei tei-q">“many peoples”</span> (v. 15) that are
          subject to Babylon in the Apocalypse, and affords a good example of
          the Apocalyptic use of Old Testament symbols in a sense that is
          somewhat different from their original meaning.</dd>

          <dt class="tei tei-notelabel"><a id="note_519" name="note_519"
          href="#noteref_519">519.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 417; Faussett, J. F. &amp; B.,
          <span class="tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 630; and many others. This is the common
          view with the symbolist interpreters. It should be remembered that
          the identification of the particular kings or kingdoms that were
          first in mind in this symbolism,—for there probably were such,—is
          not important; the special thought is that of <span class=
          "tei tei-hi"><span style="font-style: italic">all kingdoms in all
          time</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_520" name="note_520"
          href="#noteref_520">520.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The absence
          of the article before ὃγδοος <span class=
          "tei tei-q">‘eighth,’</span> shows that this is not the eighth in a
          successive series, in which the kings already mentioned form the
          first seven.”</span> Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 417.</dd>

          <dt class="tei tei-notelabel"><a id="note_521" name="note_521"
          href="#noteref_521">521.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The Beast is
          the sum total of what has been described under the form of five
          kings, then one king, and then one king again.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 416f. <span class="tei tei-q">“This
          eighth is the Beast himself in actual embodiment. He is ἐκ τῶν
          ἑπτᾶ—not <span class="tei tei-q">‘one of the seven’</span>, but the
          successor and result of the seven, following and springing out of
          them.”</span> Alford, <span class="tei tei-hi"><span style=
          "font-style: italic">Gr. Test.</span></span>, vol. iv. p. 711.
          Also, see Milligan, <span class="tei tei-hi"><span style=
          "font-style: italic">Internat. Com.</span></span>, Rev., pp. 127-8.
          To regard the Beast that is <span class="tei tei-q">“an
          eighth,”</span> and, of the seven, as a reference to Nero is an
          anomalous interpretation that is without parallel in the book, and
          cannot, therefore, be sustained.</dd>

          <dt class="tei tei-notelabel"><a id="note_522" name="note_522"
          href="#noteref_522">522.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">One
          hour</span></span> denotes <span class="tei tei-q">‘a short
          time’</span> (i. e. a time that is relatively short in the measure
          of eternity). The Bible in this way constantly describes the period
          of the world's existence, especially that period which intervenes
          between the time of the writer and the judgment-day (cf. Rom.
          16:20; I Cor. 7:29; and Rev. 6:11; 12:12; 22:20, etc.).”</span>
          Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 417.</dd>

          <dt class="tei tei-notelabel"><a id="note_523" name="note_523"
          href="#noteref_523">523.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 417.</dd>

          <dt class="tei tei-notelabel"><a id="note_524" name="note_524"
          href="#noteref_524">524.</a></dt>

          <dd class="tei tei-notetext">See art. <span class=
          "tei tei-q">“Rev.”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span> vol. iv. pp. 257-8.</dd>

          <dt class="tei tei-notelabel"><a id="note_525" name="note_525"
          href="#noteref_525">525.</a></dt>

          <dd class="tei tei-notetext">Cf. Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 333.</dd>

          <dt class="tei tei-notelabel"><a id="note_526" name="note_526"
          href="#noteref_526">526.</a></dt>

          <dd class="tei tei-notetext">Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 212.</dd>

          <dt class="tei tei-notelabel"><a id="note_527" name="note_527"
          href="#noteref_527">527.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Rome never
          has been, and from its very position never could be a great
          commercial city.”</span> Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 718. By the universal nature of
          the figures employed it is evident to most readers, that
          <span class="tei tei-q">“the whole passage points not to any single
          city, at any one single period, but to the World-City throughout
          all time.”</span> Lee, <span class="tei tei-hi"><span style=
          "font-style: italic">Bib. Com.</span></span>, Rev., p. 770.</dd>

          <dt class="tei tei-notelabel"><a id="note_528" name="note_528"
          href="#noteref_528">528.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 432.</dd>

          <dt class="tei tei-notelabel"><a id="note_529" name="note_529"
          href="#noteref_529">529.</a></dt>

          <dd class="tei tei-notetext">See Chase, art. <span class=
          "tei tei-q">“Peter (Simon)”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_530" name="note_530"
          href="#noteref_530">530.</a></dt>

          <dd class="tei tei-notetext">It is to be regretted that the Hebrew
          word <span class="tei tei-q">“Hallelujah”</span> is not used in our
          Revised Version of the Old Testament as it is used in the New,
          instead of the translation <span class="tei tei-q">“Praise ye
          Jehovah,”</span> especially as it occurs in the Book of Psalms
          where its use is so fitting. It is now a well-known English word,
          and is entitled to a place in our Scriptures, like the Hebrew word
          <span class="tei tei-q">“Jehovah”</span> which is recognized by
          all.</dd>

          <dt class="tei tei-notelabel"><a id="note_531" name="note_531"
          href="#noteref_531">531.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“It has been
          supposed by some that we have in this incident (which is repeated
          in ch. 22.8) a protest against the incipient worship of angels
          which was creeping into the church.”</span> Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 275.</dd>

          <dt class="tei tei-notelabel"><a id="note_532" name="note_532"
          href="#noteref_532">532.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The book is
          filled with echoes of prophecy—mystic words through which break
          memories of the past—that only attain their full significance
          through the more perfect teachings of Christ.”</span> Moulton,
          <span class="tei tei-hi"><span style="font-style: italic">Mod.
          Read. Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_533" name="note_533"
          href="#noteref_533">533.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The testimony
          of Jesus is the sum of the revelation made by him, the holding of
          which is so often in this book the sign-manual of the saints....
          That deposit of truth rather than deny which Christians were
          prepared to die.... The testimony of Jesus thus becomes in turn the
          burden of his servants' testimony.”</span> Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 275f.</dd>

          <dt class="tei tei-notelabel"><a id="note_534" name="note_534"
          href="#noteref_534">534.</a></dt>

          <dd class="tei tei-notetext">Davidson, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, art. <span class=
          "tei tei-q">“Eschatology.”</span></dd>

          <dt class="tei tei-notelabel"><a id="note_535" name="note_535"
          href="#noteref_535">535.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          Word”</span> as a name for Jesus here introduced, though it occurs
          but once in the book, is used elsewhere in the New Testament only
          by John (Jn. 1:1 and 1:14; I Jn. 1:1), and seems to point to the
          Johannine authorship of the Apocalypse. The Jews in the time of
          Christ used the Greek term λόγος <span class="tei tei-q">“The
          Word”</span>, as a name for a class of phantasmal beings whom they
          regarded as existing between God and man, and through whom God was
          supposed to speak; for to their thought, God was so exalted and
          transcendent that he could not speak directly to men. But John uses
          <span class="tei tei-q">“The Word”</span> as a personal name for
          Jesus who is both God and man, and through whom God has indeed
          spoken, thus bringing God near to men and revealing his truth and
          love. John took their own term and gave it a new application and a
          real meaning, and thereby furnished a new thought of Christ as the
          revealer of God. Cf. Thayer's <span class="tei tei-hi"><span style=
          "font-style: italic">Gr. Lex. of New Test.</span></span>; and
          Burton and Mathews' <span class="tei tei-hi"><span style=
          "font-style: italic">Life of Christ</span></span>, pp. 17-18.</dd>

          <dt class="tei tei-notelabel"><a id="note_536" name="note_536"
          href="#noteref_536">536.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“John takes us
          to the unseen and heavenly side of things, and we see the hosts of
          God marshalling themselves in defence of His weak and persecuted
          people, God Himself standing within the shadow, <span class=
          "tei tei-q">‘Keeping watch above His own’</span>.”</span>
          Humphries, <span class="tei tei-hi"><span style=
          "font-style: italic">St. John and Other Teachers</span></span>, p.
          105.</dd>

          <dt class="tei tei-notelabel"><a id="note_537" name="note_537"
          href="#noteref_537">537.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The word of
          Messiah's mouth is the sole weapon of his victory.”</span> Moffatt,
          <span class="tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., p. 468.</dd>

          <dt class="tei tei-notelabel"><a id="note_538" name="note_538"
          href="#noteref_538">538.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">Bib. Com.</span></span>, p. 607.</dd>

          <dt class="tei tei-notelabel"><a id="note_539" name="note_539"
          href="#noteref_539">539.</a></dt>

          <dd class="tei tei-notetext">For a strong confirmation of this
          opinion see Stevens, <span class="tei tei-hi"><span style=
          "font-style: italic">New Test. Theol.</span></span>, p. 555; also,
          supporting the same view, R. D. Wilson in unpublished <span class=
          "tei tei-hi"><span style="font-style: italic">Princeton Classroom
          Lectures</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_540" name="note_540"
          href="#noteref_540">540.</a></dt>

          <dd class="tei tei-notetext">The fact of the resurrection is
          constantly emphasized in the New Testament, but it is entirely
          unnecessary for us to inquire into the manner of the resurrection
          for that is nowhere revealed. It is quite enough for us to know
          that there will be a resurrection, and that the new body will be a
          spiritual body.</dd>

          <dt class="tei tei-notelabel"><a id="note_541" name="note_541"
          href="#noteref_541">541.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Those who
          reject the idea of a physical resurrection are obliged therefore to
          think of a resurrection from hades to heaven, taking place at the
          close of the martyr age, and introducing those who are thus
          specially honored into a state of heavenly blessedness, which
          continues till the close of human history.”</span> Brown, art.
          <span class="tei tei-q">“Millennium”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, referring to Briggs' view in <span class=
          "tei tei-hi"><span style="font-style: italic">Mess. of
          Apost.</span></span>, p. 357.</dd>

          <dt class="tei tei-notelabel"><a id="note_542" name="note_542"
          href="#noteref_542">542.</a></dt>

          <dd class="tei tei-notetext">For the use of μετᾶ with the genitive,
          see Thayer's <span class="tei tei-hi"><span style=
          "font-style: italic">Greek-English Lex. of New
          Test.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_543" name="note_543"
          href="#noteref_543">543.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“If the twelve
          hundred and sixty days symbolize the duration of the triumph of
          heathenism, the thousand years as clearly symbolize the duration of
          the triumph of Christianity”</span>, Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 263.</dd>

          <dt class="tei tei-notelabel"><a id="note_544" name="note_544"
          href="#noteref_544">544.</a></dt>

          <dd class="tei tei-notetext">A. A. Hodge in unpublished
          <span class="tei tei-hi"><span style="font-style: italic">Classroom
          Lectures</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_545" name="note_545"
          href="#noteref_545">545.</a></dt>

          <dd class="tei tei-notetext">For a more complete statement of the
          premillennial view see Faussett, J. F. &amp; B. <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>; Seiss, <span class="tei tei-hi"><span style=
          "font-style: italic">Lect. on Apoc.</span></span>; and Alford's
          <span class="tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, <span class="tei tei-hi"><span style=
          "font-style: italic">in loco</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_546" name="note_546"
          href="#noteref_546">546.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">De Civ. Dei</span></span>, xx, 7-9. For the
          prevalent symbolist view see Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Expos.
          Bib.</span></span>, and <span class="tei tei-hi"><span style=
          "font-style: italic">Internat. Com.</span></span>; Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>; and Lee, <span class="tei tei-hi"><span style=
          "font-style: italic">Bib. Com.</span></span> Against this view it
          is ably contended that <span class="tei tei-q">“the interpretation
          of a symbolic resurrection (as that of Israel in Ezekiel), or of a
          spiritual resurrection (as in regeneration), is rendered untenable
          by the explicit reference to the martyrs (cf. ch. 6.9-11, and
          19.9).”</span> Brown art. <span class=
          "tei tei-q">“Millennium,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_547" name="note_547"
          href="#noteref_547">547.</a></dt>

          <dd class="tei tei-notetext">A careful study of this view, even
          when presented by so eminent a commentator as Plummer, will
          convince most readers that it fails to properly satisfy the
          statements of the text.</dd>

          <dt class="tei tei-notelabel"><a id="note_548" name="note_548"
          href="#noteref_548">548.</a></dt>

          <dd class="tei tei-notetext">See Düsterdieck, Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, pp. 463-4; and Brown art. <span class=
          "tei tei-q">“Millennium”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; also, most late authorities.</dd>

          <dt class="tei tei-notelabel"><a id="note_549" name="note_549"
          href="#noteref_549">549.</a></dt>

          <dd class="tei tei-notetext">Purves, art. <span class=
          "tei tei-q">“Rev.”</span>, Davis' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_550" name="note_550"
          href="#noteref_550">550.</a></dt>

          <dd class="tei tei-notetext">Salmond, art. <span class=
          "tei tei-q">“Eschatol. of New Test.”</span>, Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_551" name="note_551"
          href="#noteref_551">551.</a></dt>

          <dd class="tei tei-notetext">Cf. <span class=
          "tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 7.28-32; and <span class=
          "tei tei-hi"><span style="font-style: italic">Bk. of
          Enoch</span></span>, 91-104; also the <span class=
          "tei tei-hi"><span style="font-style: italic">Slavonic
          Enoch</span></span>, <span class="tei tei-q">“in which occurs the
          first mention of the millennium”</span>, (Charles).</dd>

          <dt class="tei tei-notelabel"><a id="note_552" name="note_552"
          href="#noteref_552">552.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The Talmud
          has no fixed doctrine on this point, but the view most frequently
          expressed there is that the messianic kingdom will last for a
          thousand years: e. g. <span class="tei tei-q">‘In six days God
          created the world, on the seventh he rested. But the day of God is
          equal to a thousand years (Ps. 90:4). Hence the world will last for
          six thousand years of toil and labor; then will come a thousand
          years of Sabbath rest for the people of God in the kingdom of the
          Messiah.’</span> This idea must have already been very common in
          the first century before Christ.”</span> Harnack, art. <span class=
          "tei tei-q">“Millennium”</span>, <span class=
          "tei tei-hi"><span style="font-style: italic">Encyc.
          Britan.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_553" name="note_553"
          href="#noteref_553">553.</a></dt>

          <dd class="tei tei-notetext">Fairbairn <span class=
          "tei tei-hi"><span style="font-style: italic">On
          Prophecy</span></span>, p. 45Of.; also Gloag's <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to Johan.
          Writings</span></span>, ch. on <span class=
          "tei tei-q">“Millennium”</span>; Stuart, <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Apoc.</span></span>, pp. 702-03; and many other authorities.</dd>

          <dt class="tei tei-notelabel"><a id="note_554" name="note_554"
          href="#noteref_554">554.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“That the
          world's history will terminate in the culmination of evil, becomes
          from the time of Daniel a permanent factor in Jewish
          Apocalyptic.”</span> Charles, <span class="tei tei-hi"><span style=
          "font-style: italic">Eschatology</span></span>, p. 121.</dd>

          <dt class="tei tei-notelabel"><a id="note_555" name="note_555"
          href="#noteref_555">555.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Jewish
          tradition makes use of these names to indicate those nations which
          are expected to war against Jerusalem in the last days and to be
          overthrown by the Messiah.”</span> Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, p. 473. <span class="tei tei-q">“In later
          Apocalyptic literature these are conventional symbols for the world
          hostile to Israel, or to the people of God.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 284.</dd>

          <dt class="tei tei-notelabel"><a id="note_556" name="note_556"
          href="#noteref_556">556.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The whole
          delineation is symbolic, and embodies spiritual truths under
          material emblems.”</span> Plumptre, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Ezek., vol. ii, p. 306. <span class=
          "tei tei-q">“The Invasion of Gog, a discourse of Ezekiel which
          stands by itself, is not to be interpreted as a specific prediction
          of an historical event, nor on the other hand as merely a parable;
          but under the typical names of Gog, Meshech, and Tubal,—suggestive
          of the dimly known confines of the earth—are suggested hostile
          forces however distinct, which after the many days of a future
          however prolonged, may be massed in opposition to a purified people
          only to fall in the holy soil by a destruction from on high, and to
          trouble Israel with no more than a notable burying.”</span>
          Moulton, <span class="tei tei-hi"><span style=
          "font-style: italic">Mod. Read. Bib.</span></span>, Ezek., Intr.,
          p. xiii. Also cf. Plumptre, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Ezek., chs. 38-39;
          and Fairbairn, <span class="tei tei-hi"><span style=
          "font-style: italic">Ezek. and Book of his
          Prophecy</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_557" name="note_557"
          href="#noteref_557">557.</a></dt>

          <dd class="tei tei-notetext">See Bleek, <span class=
          "tei tei-hi"><span style="font-style: italic">Lect. on
          Apoc.</span></span>, p. 339: also Alford, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, Rev., p. 732, who is very clear and
          convincing as to the literal nature of both resurrections; and
          Stuart, <span class="tei tei-hi"><span style=
          "font-style: italic">Com. on Apoc.</span></span>, pp. 704-10, with
          Excur. vi in same volume.</dd>

          <dt class="tei tei-notelabel"><a id="note_558" name="note_558"
          href="#noteref_558">558.</a></dt>

          <dd class="tei tei-notetext">See Salmond, art. <span class=
          "tei tei-q">“Eschatology of New Test.”</span>; Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>; and Bernard, art. <span class=
          "tei tei-q">“Resurrection”</span> in same work.</dd>

          <dt class="tei tei-notelabel"><a id="note_559" name="note_559"
          href="#noteref_559">559.</a></dt>

          <dd class="tei tei-notetext">Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 282. In fact this view, in some form,
          finds a place with many modern interpreters who do not accept the
          usual symbolic interpretation of the book. Alford with his
          accustomed vigor has well said, <span class="tei tei-q">“If in such
          a passage the first resurrection may be understood to mean
          <em class="tei tei-emph"><span style=
          "font-style: italic">spiritual</span></em> rising with Christ,
          while the second means <em class="tei tei-emph"><span style=
          "font-style: italic">literal</span></em> rising from the grave,
          then there is an end to all significance in language, and Scripture
          is wiped out as a definite testimony to anything.”</span>
          <span class="tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv. p. 732.</dd>

          <dt class="tei tei-notelabel"><a id="note_560" name="note_560"
          href="#noteref_560">560.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“No part of
          the doctrine of the New Testament has been so inadequately
          developed by the church as that pertaining to Eschatology.”</span>
          A. A. Hodge in unpublished <span class="tei tei-hi"><span style=
          "font-style: italic">Classroom Lectures</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_561" name="note_561"
          href="#noteref_561">561.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“There is a
          stern simplicity about the whole description, and just enough
          pictorial detail is given to make the passage morally
          suggestive.”</span> Moffatt, <span class="tei tei-hi"><span style=
          "font-style: italic">Exp. Gr. Test.</span></span>, Rev., p. 477.
          For Apocalyptic conceptions of the judgment, see <span class=
          "tei tei-hi"><span style="font-style: italic">Bk. of
          Enoch</span></span>, 51.1f.; 91.15f.; <span class=
          "tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 7.32f.; and <span class=
          "tei tei-hi"><span style="font-style: italic">Test. of XII
          Patriarchs</span></span>, Judah 25, Benjamin 10.</dd>

          <dt class="tei tei-notelabel"><a id="note_562" name="note_562"
          href="#noteref_562">562.</a></dt>

          <dd class="tei tei-notetext">See Düsterdieck, Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 165; also Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 151, who says, <span class=
          "tei tei-q">“This idea of a book kept in heaven plays a great part
          in Jewish Apocalyptic literature, in which it is developed to
          include the deeds as well as the names of God's people in the
          heavenly record.”</span> The passage before us, however, evidently
          keeps the two separate, for the book of life is distinguished from
          the books of record, and is mentioned seven times in the
          Revelation, indicating that it held an important place in the
          Apocalyptist's thought.</dd>

          <dt class="tei tei-notelabel"><a id="note_563" name="note_563"
          href="#noteref_563">563.</a></dt>

          <dd class="tei tei-notetext">The time of the End is God's secret,
          but the fact of the End is clearly revealed as the point toward
          which all history tends.</dd>

          <dt class="tei tei-notelabel"><a id="note_564" name="note_564"
          href="#noteref_564">564.</a></dt>

          <dd class="tei tei-notetext">Alford places ch. 21:1-22:5 subsequent
          to the millennium and the final judgment, <span class=
          "tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 736; and Faussett, who also holds
          the premillennial view, aptly says, <span class="tei tei-q">“Now is
          the church: in the millennium will be the kingdom; and after that
          the new world wherein God shall be all in all”</span>. J. F. &amp;
          B. <span class="tei tei-hi"><span style="font-style: italic">Com.
          on Rev.</span></span>, p. 640.</dd>

          <dt class="tei tei-notelabel"><a id="note_565" name="note_565"
          href="#noteref_565">565.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The biblical
          doctrine of salvation reaches its climax in the conception of the
          redemption of the universe.”</span> Brown, art. <span class=
          "tei tei-q">“Salvation,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span> <span class="tei tei-q">“The fact that the
          heavens and the earth here spoken of are new, does not imply that
          they are now first brought into being. They may be the old heavens
          and the old earth; but they have a new aspect and a new character
          adapted to a new end.”</span> Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Expos.
          Bib.</span></span>, Rev., p. 362; also <span class=
          "tei tei-hi"><span style="font-style: italic">Internat.
          Com.</span></span>, Rev., p. 151.</dd>

          <dt class="tei tei-notelabel"><a id="note_566" name="note_566"
          href="#noteref_566">566.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          description of the heavenly city is probably the most magnificent
          passage in all Apocalyptic literature.... It is an ideal
          pictorially described, a symbolic picture of the better day seen in
          prophetic vision, and cherished with persistent hope and
          trust.”</span> Stevens, <span class="tei tei-hi"><span style=
          "font-style: italic">New Test. Theol.</span></span>, p. 562.
          <span class="tei tei-q">“The Revelator used a redeemed city to
          symbolize heaven—the Kingdom fully come.”</span> Strong,
          <span class="tei tei-hi"><span style="font-style: italic">Challenge
          of the City</span></span>, p. 199. That heaven as an actual city
          is, of course, only a dream of the baldest realism.</dd>

          <dt class="tei tei-notelabel"><a id="note_567" name="note_567"
          href="#noteref_567">567.</a></dt>

          <dd class="tei tei-notetext">Moulton, <span class=
          "tei tei-hi"><span style="font-style: italic">Mod. Read.
          Bib.</span></span>, Rev., p. 215.</dd>

          <dt class="tei tei-notelabel"><a id="note_568" name="note_568"
          href="#noteref_568">568.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The plural
          <span class="tei tei-q">‘peoples’</span> seems to point to the
          catholic nature of the New Jerusalem, which embraces many nations
          (cf. v. 24).”</span> Plummer, <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 510.</dd>

          <dt class="tei tei-notelabel"><a id="note_569" name="note_569"
          href="#noteref_569">569.</a></dt>

          <dd class="tei tei-notetext">The idea of a New Jerusalem coming
          down from heaven is a familiar one in Jewish Apocalypses. Cf.
          <span class="tei tei-hi"><span style="font-style: italic">Bk. of
          Enoch</span></span>, 90.28, and 29, note by Charles; also
          <span class="tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 7.26; and <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of Bar.</span></span> 32.2.</dd>

          <dt class="tei tei-notelabel"><a id="note_570" name="note_570"
          href="#noteref_570">570.</a></dt>

          <dd class="tei tei-notetext">As Milligan, <span class=
          "tei tei-hi"><span style="font-style: italic">Expos.
          Bib.</span></span>, Rev., p. 368; Scott, however, says,
          <span class="tei tei-q">“Though described as a city, it is really
          the figure of a people, and the <span class="tei tei-q">‘condition
          localized’</span> in which they dwell.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 287.</dd>

          <dt class="tei tei-notelabel"><a id="note_571" name="note_571"
          href="#noteref_571">571.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“<span class=
          "tei tei-hi"><span style="font-style: italic">He that overcometh
          shall inherit these things</span></span> (v. 6), i. e. the promises
          just enumerated. These words show the reason for the words of ver.
          6; and may be called the text on which the Apocalypse is based; for
          though the words themselves do not often recur, yet the spirit of
          them is constantly appearing.”</span> Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 511.</dd>

          <dt class="tei tei-notelabel"><a id="note_572" name="note_572"
          href="#noteref_572">572.</a></dt>

          <dd class="tei tei-notetext">See Reynolds, art. <span class=
          "tei tei-q">“John the Apost.,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, who says, <span class="tei tei-q">“The speaker
          is now, probably for the first time in the book, God
          himself;”</span> also see Swete, <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John</span></span>, p. 275.</dd>

          <dt class="tei tei-notelabel"><a id="note_573" name="note_573"
          href="#noteref_573">573.</a></dt>

          <dd class="tei tei-notetext">Verses 11-21 describe the <em class=
          "tei tei-emph"><span style=
          "font-style: italic">exterior</span></em>, and verses 22-27
          describe the <em class="tei tei-emph"><span style=
          "font-style: italic">interior</span></em> of the city, while verse
          22f.-ch. 22:5 further describe the <em class=
          "tei tei-emph"><span style="font-style: italic">life</span></em> of
          the city.</dd>

          <dt class="tei tei-notelabel"><a id="note_574" name="note_574"
          href="#noteref_574">574.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“These stones
          are not arranged in the same order as in the breastplate of the
          highpriest. Instead of this St. John has most ingeniously disposed
          them according to the various shades of the same color ... showing
          a technical knowledge and a minute acquaintance with the nicest
          shades of color of precious stones only possessed by persons with a
          practical knowledge of their nature.”</span> King's <span class=
          "tei tei-hi"><span style="font-style: italic">Nat. Hist. of Prec.
          Stones</span></span>, quoted in <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span>, Rev., p. 832.</dd>

          <dt class="tei tei-notelabel"><a id="note_575" name="note_575"
          href="#noteref_575">575.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“12,000
          furlongs or stadia amounting to 1378 English miles”</span>. Dean,
          <span class="tei tei-hi"><span style="font-style: italic">Book of
          Rev.</span></span>, p. 185.</dd>

          <dt class="tei tei-notelabel"><a id="note_576" name="note_576"
          href="#noteref_576">576.</a></dt>

          <dd class="tei tei-notetext">For the first view see Alford,
          <span class="tei tei-hi"><span style="font-style: italic">Gr.
          Test.</span></span>, vol. iv, p. 741, for the second view Milligan,
          <span class="tei tei-hi"><span style="font-style: italic">Internat.
          Com.</span></span>, Rev., p. 154.</dd>

          <dt class="tei tei-notelabel"><a id="note_577" name="note_577"
          href="#noteref_577">577.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“A cube was
          symbolical of perfection to a Jew as a circle is to
          ourselves.”</span> Moffatt, <span class="tei tei-hi"><span style=
          "font-style: italic">Expos. Gr. Test.</span></span>, Rev., p.
          483.</dd>

          <dt class="tei tei-notelabel"><a id="note_578" name="note_578"
          href="#noteref_578">578.</a></dt>

          <dd class="tei tei-notetext">See Smith's <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span>, art. <span class="tei tei-q">“Babylon”</span>;
          and Swete, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 285.</dd>

          <dt class="tei tei-notelabel"><a id="note_579" name="note_579"
          href="#noteref_579">579.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“Life in each
          case is ζωή, the vital principle which man shares with God. not
          Βίος, the life which he shares with his fellowmen.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 52.</dd>

          <dt class="tei tei-notelabel"><a id="note_580" name="note_580"
          href="#noteref_580">580.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“In the old
          Paradise there was but one such tree, in the new one there are
          many.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p. 297.
          For a similar idea, not of twelve crops of fruit but of twelve
          trees with divers fruits for Israel, see <span class=
          "tei tei-hi"><span style="font-style: italic">II
          Esdr.</span></span> 2.18.</dd>

          <dt class="tei tei-notelabel"><a id="note_581" name="note_581"
          href="#noteref_581">581.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“By oriental
          usage, no condemned or criminal person was allowed to look on the
          king's face”</span> (Esth. 7:8). Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., p. 488.</dd>

          <dt class="tei tei-notelabel"><a id="note_582" name="note_582"
          href="#noteref_582">582.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The whole
          meaning and value of the New Jerusalem lies in the presence of God
          with men which it guarantees.”</span> Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., p. 480.</dd>

          <dt class="tei tei-notelabel"><a id="note_583" name="note_583"
          href="#noteref_583">583.</a></dt>

          <dd class="tei tei-notetext">Düsterdieck, Meyer's <span class=
          "tei tei-hi"><span style="font-style: italic">Com. on
          Rev.</span></span>, p. 490; and Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 546. <span class="tei tei-q">“The
          Revelation is begun (ch. 1.17-20) and ended (ch. 22.16) by Christ
          himself; but the main portion is conducted by means of his
          angel.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 2.</dd>

          <dt class="tei tei-notelabel"><a id="note_584" name="note_584"
          href="#noteref_584">584.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“In the
          seventh verse, with the affirmation <span class=
          "tei tei-hi"><span style="font-style: italic">Behold, I come
          quickly</span></span>, the narration passes into the words of
          Christ himself, just as in ver. 12 and ch. xi. 3.”</span> Plummer,
          <span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 546.</dd>

          <dt class="tei tei-notelabel"><a id="note_585" name="note_585"
          href="#noteref_585">585.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The present
          era, which is <span class="tei tei-q">‘a day of salvation’</span>,
          is so nearly at an end that there is hardly room for change.... The
          principle which underlies the whole verse (v. 11) applies only to
          the moment before the Judgment breaks, the point when the
          Bridegroom comes and the door is shut, when choice is sealed and
          opportunity ends,”</span> Scott, <span class=
          "tei tei-hi"><span style="font-style: italic">New Cent.
          Bib.</span></span>, Rev., p. 300f.</dd>

          <dt class="tei tei-notelabel"><a id="note_586" name="note_586"
          href="#noteref_586">586.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“All history
          from the redemptive point of view is summed up in the three
          sentences, He is coming, He has come, He will come again.”</span>
          Ottley, art. <span class="tei tei-q">“Incarnation.”</span>
          Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_587" name="note_587"
          href="#noteref_587">587.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“When Christ
          claims this title for himself, it is plainly announced that the
          revelation of God in Christ, in what he was and what he did, is the
          key to the issues of human life. Christianity is final.”</span>
          Ross, art. <span class="tei tei-q">“First and Last.”</span>
          Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Chr. and Gosp.</span></span>
          <span class="tei tei-q">“The first title is symbolical; the second
          is borrowed from the Old Testament; the third is philosophical. The
          sense is, <span class="tei tei-q">‘I am He from whom all Being has
          proceeded, and to whom it will return;—the primal Cause and final
          Aim of all history;—Who have created the world, and Who will
          perfect it.’</span> ”</span> Lee, <span class=
          "tei tei-hi"><span style="font-style: italic">Bib.
          Com.</span></span> Rev., p. 840. Also cf. the view of Bacon, art.
          <span class="tei tei-q">“Alpha and Omega,”</span> Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Chr. and Gosp.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_588" name="note_588"
          href="#noteref_588">588.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          Apocalypse thus closes, as it began (ch. 1.5-6), with a note of
          ringing emphasis upon the eternal significance of Christ in the
          divine plan and purpose.”</span> Moffatt, <span class=
          "tei tei-hi"><span style="font-style: italic">Exp. Gr.
          Test.</span></span>, Rev., p. 491.</dd>

          <dt class="tei tei-notelabel"><a id="note_589" name="note_589"
          href="#noteref_589">589.</a></dt>

          <dd class="tei tei-notetext">Alford says, <span class=
          "tei tei-q">“The speech passes into the words of Christ reported by
          the angel.”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Gr. Test.</span></span>, vol. iv, p. 746).
          Scott however, may be right in his comment on verse sixteen
          (<span class="tei tei-hi"><span style="font-style: italic">New
          Cent. Bib.</span></span>, Rev., p. 302), when he says, <span class=
          "tei tei-q">“The figure which has been behind the angel from the
          beginning of the visions (ch. 1.13-17) ... now steps forth, as it
          were, to authenticate the angel's testimony.”</span> Swete says,
          <span class="tei tei-q">“Now at length Christ speaks in his human
          personal name”</span> (<span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 305).
          Plummer's comment is made with apparent reserve, <span class=
          "tei tei-q">“The words are spoken as by Christ himself”</span>
          (<span class="tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 547), though elsewhere he says more
          definitely, <span class="tei tei-q">“The Revelation is begun and
          ended by Christ himself”</span> (<span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 2).</dd>

          <dt class="tei tei-notelabel"><a id="note_590" name="note_590"
          href="#noteref_590">590.</a></dt>

          <dd class="tei tei-notetext">Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 547.</dd>

          <dt class="tei tei-notelabel"><a id="note_591" name="note_591"
          href="#noteref_591">591.</a></dt>

          <dd class="tei tei-notetext">Plummer says, <span class=
          "tei tei-q">“These words are best understood as uttered by the
          writer.”</span> <span class="tei tei-hi"><span style=
          "font-style: italic">Pulp. Com.</span></span>, Rev., p. 547; in
          Swete's opinion <span class="tei tei-q">“It is the answer of the
          church to the voice of John in verse twelve.”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Apoc. of St.
          John.</span></span>, p. 306; Milligan suggests that the first
          clause is the answer of the church moved by the Spirit, the second
          is the words of John, and the latter half is Christ himself
          speaking—<span class="tei tei-q">“an interchange of thought and
          feeling between Jesus and his church”</span> <span class=
          "tei tei-hi"><span style="font-style: italic">Internat.
          Com.</span></span>, Rev., pp. 160-161. There is, however, nothing
          in the context that implies a change of speaker.</dd>

          <dt class="tei tei-notelabel"><a id="note_592" name="note_592"
          href="#noteref_592">592.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“This is the
          fulfilment of the duty laid upon St. John in ch. 1.1, not an
          announcement of our Lord himself”</span>, Plummer, <span class=
          "tei tei-hi"><span style="font-style: italic">Pulp.
          Com.</span></span>, Rev., p. 548. Swete, however, regards these as
          the words of Jesus himself, <span class="tei tei-hi"><span style=
          "font-style: italic">Apoc. of St. John</span></span>, p. 307.</dd>

          <dt class="tei tei-notelabel"><a id="note_593" name="note_593"
          href="#noteref_593">593.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“It becomes a
          serious evil when the magnificent confidence and certainty of St
          John as to the speedy accomplishment of all these things is
          distorted into a declaration of the immediate coming of the Lord
          and the end of the world. Time was not an element in his
          anticipation. He was gazing upon the eternal, in which time has no
          existence.”</span> Ramsay, <span class="tei tei-hi"><span style=
          "font-style: italic">Letters to Seven Ch's</span></span>, p.
          113.</dd>

          <dt class="tei tei-notelabel"><a id="note_594" name="note_594"
          href="#noteref_594">594.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-hi"><span style=
          "font-style: italic">New Cent. Bib.</span></span>, Rev., p.
          304.</dd>

          <dt class="tei tei-notelabel"><a id="note_595" name="note_595"
          href="#noteref_595">595.</a></dt>

          <dd class="tei tei-notetext">For a list of authorities on
          Apocalyptic see note under heading of <span class="tei tei-q">“The
          Form,”</span> in the Introduction to this volume. At this point the
          author feels constrained to say that the account of Apocalyptic
          Literature here given reflects so largely the opinions of others
          that it must be regarded, like much else in the book, as an effort
          to present concisely and in his own way the best that has been said
          upon the subject by many others who are more qualified to
          speak.</dd>

          <dt class="tei tei-notelabel"><a id="note_596" name="note_596"
          href="#noteref_596">596.</a></dt>

          <dd class="tei tei-notetext">Bacon, <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, p. 232.</dd>

          <dt class="tei tei-notelabel"><a id="note_597" name="note_597"
          href="#noteref_597">597.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“It has been
          too readily assumed that these books are wholly without
          <span class="tei tei-q">‘evidences of the Divine Spirit leading on
          to Christ.’</span> ”</span> Fairweather, art. <span class=
          "tei tei-q">“Development of Doctr. in Apoc. Period.,”</span>
          Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span>, vol. 5.</dd>

          <dt class="tei tei-notelabel"><a id="note_598" name="note_598"
          href="#noteref_598">598.</a></dt>

          <dd class="tei tei-notetext">Jülicher, <span class=
          "tei tei-hi"><span style="font-style: italic">Intr. to New
          Test.</span></span>, p. 52.</dd>

          <dt class="tei tei-notelabel"><a id="note_599" name="note_599"
          href="#noteref_599">599.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          fundamental idea is the moral one ... the basis of the religious is
          ethical.”</span> See art. <span class=
          "tei tei-q">“Eschatol.”</span> by Davidson. Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_600" name="note_600"
          href="#noteref_600">600.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“If we could
          grasp the underlying faiths that have clothed themselves in these
          strange forms, faith in the kingship of God, and the sure triumph
          of good over evil, and the heavenly blessedness of those who hold
          to God's side amid whatever shame and abuse and in the face of
          death; if through the peculiar imagery and obscure symbolism of the
          books we could feel the power of the unseen world and gain a fresh
          sense of its reality, then this use, call it literary, or call it
          devotional, would be the best use to which the books could be put,
          and even most in accordance with the highest mood and real purpose
          of their writers.”</span> Porter, <span class=
          "tei tei-hi"><span style="font-style: italic">Mess. of Apoc.
          Writers</span></span>, Pref., p. xiii.</dd>

          <dt class="tei tei-notelabel"><a id="note_601" name="note_601"
          href="#noteref_601">601.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“In this weird
          world of fantasy, peopled by a rich Oriental imagination with
          spectral shapes and uncouth figures, where angels flit, eagles and
          altars speak, and monsters rise from sea and land—in a world of
          this kind many Asiatic Christians of that age evidently were at
          home, and there the prophet's message had to find them.”</span>
          Moffatt, <span class="tei tei-hi"><span style=
          "font-style: italic">Exp. Gr. Test.</span></span>, Rev., Intr., p.
          301.</dd>

          <dt class="tei tei-notelabel"><a id="note_602" name="note_602"
          href="#noteref_602">602.</a></dt>

          <dd class="tei tei-notetext">See art. <span class=
          "tei tei-q">“Development of Doctrine in the Apocryphal
          Period,”</span> Hastings' <span class="tei tei-hi"><span style=
          "font-style: italic">Dict. of Bib.</span></span>, vol. 5; also art.
          <span class="tei tei-q">“Zoroasterism”</span> by Moulton, Hastings'
          <span class="tei tei-hi"><span style="font-style: italic">Dict. of
          Bib.</span></span></dd>

          <dt class="tei tei-notelabel"><a id="note_603" name="note_603"
          href="#noteref_603">603.</a></dt>

          <dd class="tei tei-notetext">Zenos, art. <span class=
          "tei tei-q">“Apoc. Lit.,”</span> Hastings' <span class=
          "tei tei-hi"><span style="font-style: italic">Dict. of Christ and
          the Gospels</span></span>.</dd>

          <dt class="tei tei-notelabel"><a id="note_604" name="note_604"
          href="#noteref_604">604.</a></dt>

          <dd class="tei tei-notetext"><span class="tei tei-q">“The
          <span class="tei tei-foreign"><span style="font-style: italic">deus
          ex machina</span></span>, an abnormal and effectual interposition
          of God, is an essential feature of an apocalypse.”</span>
          Humphries, <span class="tei tei-hi"><span style=
          "font-style: italic">St John and Other Teachers</span></span>, p.
          92.</dd>
        </dl>
      </div>
      <hr class="doublepage" />

      <div class="tei tei-div" style=
      "margin-top: 5.00em; margin-bottom: 5.00em">
        <div id="pgfooter" class="tei tei-div" style=
        "margin-bottom: 4.00em; margin-top: 4.00em">
          <pre class="pre tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
***END OF THE PROJECT GUTENBERG EBOOK STUDIES IN THE BOOK OF REVELATION***
</pre>
          <hr class="doublepage" />

          <div class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="rightpageheader369" id="rightpageheader369"></a><a name=
            "pgtoc370" id="pgtoc370"></a><a name="pdf371" id="pdf371"></a>

            <h1 class="tei tei-head" style=
            "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
            <span style="font-size: 173%">Credits</span></h1>

            <table summary="This is a list." class="tei tei-list" style=
            "margin-bottom: 1.00em; margin-top: 1.00em">
              <tbody>
                <tr>
                  <th class="tei tei-label tei-label-gloss">December 20,
                  2016&nbsp;&nbsp;</th>
                </tr>

                <tr>
                  <td class="tei tei-item tei-item-gloss">
                    <table summary="This is a list." class="tei tei-list"
                    style="margin-top: 1.00em; margin-bottom: 1.00em">
                      <tbody>
                        <tr class="tei tei-labelitem">
                          <th class="tei tei-label"></th>

                          <td class="tei tei-item">Project Gutenberg TEI
                          edition 1</td>
                        </tr>

                        <tr class="tei tei-labelitem">
                          <th class="tei tei-label"></th>

                          <td class="tei tei-item"><span class=
                          "tei tei-respStmt"><span class=
                          "tei tei-name">Produced by Richard Hulse, David
                          King, and the Online Distributed Proofreading Team
                          at &lt;http://www.pgdp.net/&gt;. (This file was
                          produced from images generously made available by
                          The Internet Archive.)</span></span></td>
                        </tr>
                      </tbody>
                    </table>
                  </td>
                </tr>
              </tbody>
            </table>
          </div>
          <hr class="doublepage" />

          <div class="tei tei-div" style=
          "margin-top: 3.00em; margin-bottom: 3.00em">
            <a name="rightpageheader372" id="rightpageheader372"></a><a name=
            "pgtoc373" id="pgtoc373"></a><a name="pdf374" id="pdf374"></a>

            <h1 class="tei tei-head" style=
            "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
            <span style="font-size: 173%">A Word from Project
            Gutenberg</span></h1>

            <p class="tei tei-p" style="margin-bottom: 1.00em">This file
            should be named 53775-h.html or 53775-h.zip.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">This and all
            associated files of various formats will be found in: <a href=
            "http://www.gutenberg.org/dirs/5/3/7/7/53775/" class=
            "block tei tei-xref" style=
            "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em">
            <span style=
            "font-size: 90%">http://www.gutenberg.org</span><span style=
            "font-size: 90%">/dirs/5/3/7/7/53775/</span></a></p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Updated
            editions will replace the previous one — the old editions will be
            renamed.</p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">Creating the
            works from print editions not protected by U.S. copyright law
            means that no one owns a United States copyright in these works,
            so the Foundation (and you!) can copy and distribute it in the
            United States without permission and without paying copyright
            royalties. Special rules, set forth in the General Terms of Use
            part of this license, apply to copying and distributing Project
            Gutenberg™ electronic works to protect the Project Gutenberg™
            concept and trademark. Project Gutenberg is a registered
            trademark, and may not be used if you charge for the ebooks,
            unless you receive specific permission. If you do not charge
            anything for copies of this ebook, complying with the rules is
            very easy. You may use this ebook for nearly any purpose such as
            creation of derivative works, reports, performances and research.
            They may be modified and printed and given away — you may do
            practically <em class="tei tei-emph"><span style=
            "font-style: italic">anything</span></em> in the United States
            with ebooks not protected by U.S. copyright law. Redistribution
            is subject to the trademark license, especially commercial
            redistribution.</p>
          </div>
          <hr class="page" />

          <div id="pglicense" class="tei tei-div" style=
          "margin-bottom: 3.00em; margin-top: 3.00em">
            <a name="rightpageheader375" id="rightpageheader375"></a><a name=
            "pgtoc376" id="pgtoc376"></a><a name="pdf377" id="pdf377"></a>

            <h1 class="tei tei-head" style=
            "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
            <span style="font-size: 173%">The Full Project Gutenberg
            License</span></h1>

            <p class="tei tei-p" style="margin-bottom: 1.00em"><em class=
            "tei tei-emph"><span style="font-style: italic">Please read this
            before you distribute or use this work.</span></em></p>

            <p class="tei tei-p" style="margin-bottom: 1.00em">To protect the
            Project Gutenberg™ mission of promoting the free distribution of
            electronic works, by using or distributing this work (or any
            other work associated in any way with the phrase <span class=
            "tei tei-q">“Project Gutenberg”</span>), you agree to comply with
            all the terms of the Full Project Gutenberg™ License (<a href=
            "#pglicense" class="tei tei-ref">available with this file</a> or
            online at <a href="http://www.gutenberg.org/license" class=
            "tei tei-xref">http://www.gutenberg.org/license</a>).</p>

            <div id="pglicense1" class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h2 class="tei tei-head" style=
              "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left">
              <span style="font-size: 144%">Section 1.</span></h2>

              <h2 class="tei tei-head" style=
              "text-align: center; margin-top: 2.40em; margin-bottom: 2.40em">
              <span style="font-size: 120%">General Terms of Use &amp;
              Redistributing Project Gutenberg™ electronic works</span></h2>

              <div id="pglicense1A" class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h3 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em">
                <span style="font-size: 120%">1.A.</span></h3>

                <p class="tei tei-p" style="margin-bottom: 1.00em">By reading
                or using any part of this Project Gutenberg™ electronic work,
                you indicate that you have read, understand, agree to and
                accept all the terms of this license and intellectual
                property (trademark/copyright) agreement. If you do not agree
                to abide by all the terms of this agreement, you must cease
                using and return or destroy all copies of Project Gutenberg™
                electronic works in your possession. If you paid a fee for
                obtaining a copy of or access to a Project Gutenberg™
                electronic work and you do not agree to be bound by the terms
                of this agreement, you may obtain a refund from the person or
                entity to whom you paid the fee as set forth in paragraph
                <a href="#pglicense1E8" class="tei tei-ref">1.E.8.</a></p>
              </div>

              <div id="pglicense1B" class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <h3 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em">
                <span style="font-size: 120%">1.B.</span></h3>

                <p class="tei tei-p" style="margin-bottom: 1.00em">
                <span class="tei tei-q">“Project Gutenberg”</span> is a
                registered trademark. It may only be used on or associated in
                any way with an electronic work by people who agree to be
                bound by the terms of this agreement. There are a few things
                that you can do with most Project Gutenberg™ electronic works
                even without complying with the full terms of this agreement.
                See paragraph <a href="#pglicense1C" class=
                "tei tei-ref">1.C</a> below. There are a lot of things you
                can do with Project Gutenberg™ electronic works if you follow
                the terms of this agreement and help preserve free future
                access to Project Gutenberg™ electronic works. See paragraph
                <a href="#pglicense1E" class="tei tei-ref">1.E</a> below.</p>
              </div>

              <div id="pglicense1C" class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h3 class="tei tei-head" style=
                "margin-bottom: 2.40em; margin-top: 2.40em; text-align: left">
                <span style="font-size: 120%">1.C.</span></h3>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                Project Gutenberg Literary Archive Foundation (<span class=
                "tei tei-q">“the Foundation”</span> or PGLAF), owns a
                compilation copyright in the collection of Project Gutenberg™
                electronic works. Nearly all the individual works in the
                collection are in the public domain in the United States. If
                an individual work is unprotected by copyright law in the
                United States and you are located in the United States, we do
                not claim a right to prevent you from copying, distributing,
                performing, displaying or creating derivative works based on
                the work as long as all references to Project Gutenberg are
                removed. Of course, we hope that you will support the Project
                Gutenberg™ mission of promoting free access to electronic
                works by freely sharing Project Gutenberg™ works in
                compliance with the terms of this agreement for keeping the
                Project Gutenberg™ name associated with the work. You can
                easily comply with the terms of this agreement by keeping
                this work in the same format with its attached full Project
                Gutenberg™ License when you share it without charge with
                others.</p>
              </div>

              <div id="pglicense1D" class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h3 class="tei tei-head" style=
                "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em">
                <span style="font-size: 120%">1.D.</span></h3>

                <p class="tei tei-p" style="margin-bottom: 1.00em">The
                copyright laws of the place where you are located also govern
                what you can do with this work. Copyright laws in most
                countries are in a constant state of change. If you are
                outside the United States, check the laws of your country in
                addition to the terms of this agreement before downloading,
                copying, displaying, performing, distributing or creating
                derivative works based on this work or any other Project
                Gutenberg™ work. The Foundation makes no representations
                concerning the copyright status of any work in any country
                outside the United States.</p>
              </div>

              <div id="pglicense1E" class="tei tei-div" style=
              "margin-top: 2.00em; margin-bottom: 2.00em">
                <h3 class="tei tei-head" style=
                "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left">
                <span style="font-size: 120%">1.E.</span></h3>

                <p class="tei tei-p" style="margin-bottom: 1.00em">Unless you
                have removed all references to Project Gutenberg:</p>

                <div id="pglicense1E1" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  1.E.1.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">The
                  following sentence, with active links to, or other
                  immediate access to, the full Project Gutenberg™ License
                  must appear prominently whenever any copy of a Project
                  Gutenberg™ work (any work on which the phrase <span class=
                  "tei tei-q">“Project Gutenberg”</span> appears, or with
                  which the phrase <span class="tei tei-q">“Project
                  Gutenberg”</span> is associated) is accessed, displayed,
                  performed, viewed, copied or distributed:</p>

                  <div class="block tei tei-q" style=
                  "margin-right: 3.60em; margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em">
                  <p class="tei tei-p" style="margin-bottom: 0.90em">
                  <span style="font-size: 90%">This ebook is for the use of
                  anyone anywhere in the United States and most other parts
                  of the world at no cost and with almost no restrictions
                  whatsoever. You may copy it, give it away or re-use it
                  under the terms of the Project Gutenberg License included
                  with this ebook or online at</span> <a href=
                  "http://www.gutenberg.org" class=
                    "tei tei-xref"><span style="font-size: 90%">http://www.gutenberg.org</span></a><span style="font-size: 90%">.
                    If you are not located in the United States, you'll have
                    to check the laws of the country where you are located
                    before using this ebook.</span></p>
                  </div>
                </div>

                <div id="pglicense1E2" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  1.E.2.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">If an
                  individual Project Gutenberg™ electronic work is derived
                  from texts not protected by U.S. copyright law (does not
                  contain a notice indicating that it is posted with
                  permission of the copyright holder), the work can be copied
                  and distributed to anyone in the United States without
                  paying any fees or charges. If you are redistributing or
                  providing access to a work with the phrase <span class=
                  "tei tei-q">“Project Gutenberg”</span> associated with or
                  appearing on the work, you must comply either with the
                  requirements of paragraphs <a href="#pglicense1E1" class=
                  "tei tei-ref">1.E.1</a> through 1.E.7 or obtain permission
                  for the use of the work and the Project Gutenberg™
                  trademark as set forth in paragraphs <a href=
                  "#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p>
                </div>

                <div id="pglicense1E3" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  1.E.3.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">If an
                  individual Project Gutenberg™ electronic work is posted
                  with the permission of the copyright holder, your use and
                  distribution must comply with both paragraphs <a href=
                  "#pglicense1E1" class="tei tei-ref">1.E.1</a> through 1.E.7
                  and any additional terms imposed by the copyright holder.
                  Additional terms will be linked to the Project Gutenberg™
                  License for all works posted with the permission of the
                  copyright holder found at the beginning of this work.</p>
                </div>

                <div id="pglicense1E4" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  1.E.4.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Do not
                  unlink or detach or remove the full Project Gutenberg™
                  License terms from this work, or any files containing a
                  part of this work or any other work associated with Project
                  Gutenberg™.</p>
                </div>

                <div id="pglicense1E5" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  1.E.5.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Do not
                  copy, display, perform, distribute or redistribute this
                  electronic work, or any part of this electronic work,
                  without prominently displaying the sentence set forth in
                  paragraph <a href="#pglicense1E1" class=
                  "tei tei-ref">1.E.1</a> with active links or immediate
                  access to the full terms of the Project Gutenberg™
                  License.</p>
                </div>

                <div id="pglicense1E6" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-bottom: 2.00em; margin-top: 2.00em; text-align: left">
                  1.E.6.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">You may
                  convert to and distribute this work in any binary,
                  compressed, marked up, nonproprietary or proprietary form,
                  including any word processing or hypertext form. However,
                  if you provide access to or distribute copies of a Project
                  Gutenberg™ work in a format other than <span class=
                  "tei tei-q">“Plain Vanilla ASCII”</span> or other format
                  used in the official version posted on the official Project
                  Gutenberg™ web site (http://www.gutenberg.org), you must,
                  at no additional cost, fee or expense to the user, provide
                  a copy, a means of exporting a copy, or a means of
                  obtaining a copy upon request, of the work in its original
                  <span class="tei tei-q">“Plain Vanilla ASCII”</span> or
                  other form. Any alternate format must include the full
                  Project Gutenberg™ License as specified in paragraph
                  <a href="#pglicense1E1" class="tei tei-ref">1.E.1.</a></p>
                </div>

                <div id="pglicense1E7" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  1.E.7.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Do not
                  charge a fee for access to, viewing, displaying,
                  performing, copying or distributing any Project Gutenberg™
                  works unless you comply with paragraph <a href=
                  "#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p>
                </div>

                <div id="pglicense1E8" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  1.E.8.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">You may
                  charge a reasonable fee for copies of or providing access
                  to or distributing Project Gutenberg™ electronic works
                  provided that</p>

                  <table summary="This is a list." class="tei tei-list"
                  style="margin-top: 1.00em; margin-bottom: 1.00em">
                    <tbody>
                      <tr class="tei tei-labelitem">
                        <th class="tei tei-label">•&nbsp;&nbsp;</th>

                        <td class="tei tei-item">
                          <p class="tei tei-p" style="margin-bottom: 1.00em">
                          You pay a royalty fee of 20% of the gross profits
                          you derive from the use of Project Gutenberg™ works
                          calculated using the method you already use to
                          calculate your applicable taxes. The fee is owed to
                          the owner of the Project Gutenberg™ trademark, but
                          he has agreed to donate royalties under this
                          paragraph to the Project Gutenberg Literary Archive
                          Foundation. Royalty payments must be paid within 60
                          days following each date on which you prepare (or
                          are legally required to prepare) your periodic tax
                          returns. Royalty payments should be clearly marked
                          as such and sent to the Project Gutenberg Literary
                          Archive Foundation at the address specified in
                          <a href="#pglicense4" class="tei tei-ref">Section
                          4, <span class="tei tei-q">“Information about
                          donations to the Project Gutenberg Literary Archive
                          Foundation.”</span></a></p>
                        </td>
                      </tr>

                      <tr class="tei tei-labelitem">
                        <th class="tei tei-label">•&nbsp;&nbsp;</th>

                        <td class="tei tei-item">
                          <p class="tei tei-p" style="margin-bottom: 1.00em">
                          You provide a full refund of any money paid by a
                          user who notifies you in writing (or by e-mail)
                          within 30 days of receipt that s/he does not agree
                          to the terms of the full Project Gutenberg™
                          License. You must require such a user to return or
                          destroy all copies of the works possessed in a
                          physical medium and discontinue all use of and all
                          access to other copies of Project Gutenberg™
                          works.</p>
                        </td>
                      </tr>

                      <tr class="tei tei-labelitem">
                        <th class="tei tei-label">•&nbsp;&nbsp;</th>

                        <td class="tei tei-item">
                          <p class="tei tei-p" style="margin-bottom: 1.00em">
                          You provide, in accordance with paragraph <a href=
                          "#pglicense1F3" class="tei tei-ref">1.F.3</a>, a
                          full refund of any money paid for a work or a
                          replacement copy, if a defect in the electronic
                          work is discovered and reported to you within 90
                          days of receipt of the work.</p>
                        </td>
                      </tr>

                      <tr class="tei tei-labelitem">
                        <th class="tei tei-label">•&nbsp;&nbsp;</th>

                        <td class="tei tei-item">
                          <p class="tei tei-p" style="margin-bottom: 1.00em">
                          You comply with all other terms of this agreement
                          for free distribution of Project Gutenberg™
                          works.</p>
                        </td>
                      </tr>
                    </tbody>
                  </table>
                </div>

                <div id="pglicense1E9" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  1.E.9.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">If you
                  wish to charge a fee or distribute a Project Gutenberg™
                  electronic work or group of works on different terms than
                  are set forth in this agreement, you must obtain permission
                  in writing from both the Project Gutenberg Literary Archive
                  Foundation and The Project Gutenberg Trademark LLC, the
                  owner of the Project Gutenberg™ trademark. Contact the
                  Foundation as set forth in <a href="#pglicense3" class=
                  "tei tei-ref">Section 3</a> below.</p>
                </div>
              </div>

              <div id="pglicense1F" class="tei tei-div" style=
              "margin-bottom: 2.00em; margin-top: 2.00em">
                <h3 class="tei tei-head" style=
                "margin-bottom: 2.40em; margin-top: 2.40em; text-align: left">
                <span style="font-size: 120%">1.F.</span></h3>

                <div id="pglicense1F1" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  1.F.1.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Project
                  Gutenberg volunteers and employees expend considerable
                  effort to identify, do copyright research on, transcribe
                  and proofread works not protected by U.S. copyright law in
                  creating the Project Gutenberg™ collection. Despite these
                  efforts, Project Gutenberg™ electronic works, and the
                  medium on which they may be stored, may contain
                  <span class="tei tei-q">“Defects,”</span> such as, but not
                  limited to, incomplete, inaccurate or corrupt data,
                  transcription errors, a copyright or other intellectual
                  property infringement, a defective or damaged disk or other
                  medium, a computer virus, or computer codes that damage or
                  cannot be read by your equipment.</p>
                </div>

                <div id="pglicense1F2" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  1.F.2.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED
                  WARRANTY, DISCLAIMER OF DAMAGES — Except for the
                  <span class="tei tei-q">“Right of Replacement or
                  Refund”</span> described in <a href="#pglicense1F3" class=
                  "tei tei-ref">paragraph 1.F.3</a>, the Project Gutenberg
                  Literary Archive Foundation, the owner of the Project
                  Gutenberg™ trademark, and any other party distributing a
                  Project Gutenberg™ electronic work under this agreement,
                  disclaim all liability to you for damages, costs and
                  expenses, including legal fees. YOU AGREE THAT YOU HAVE NO
                  REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF
                  WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN
                  PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK
                  OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
                  LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL,
                  PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF
                  THE POSSIBILITY OF SUCH DAMAGE.</p>
                </div>

                <div id="pglicense1F3" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  1.F.3.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED
                  RIGHT OF REPLACEMENT OR REFUND — If you discover a defect
                  in this electronic work within 90 days of receiving it, you
                  can receive a refund of the money (if any) you paid for it
                  by sending a written explanation to the person you received
                  the work from. If you received the work on a physical
                  medium, you must return the medium with your written
                  explanation. The person or entity that provided you with
                  the defective work may elect to provide a replacement copy
                  in lieu of a refund. If you received the work
                  electronically, the person or entity providing it to you
                  may choose to give you a second opportunity to receive the
                  work electronically in lieu of a refund. If the second copy
                  is also defective, you may demand a refund in writing
                  without further opportunities to fix the problem.</p>
                </div>

                <div id="pglicense1F4" class="tei tei-div" style=
                "margin-bottom: 2.00em; margin-top: 2.00em">
                  <h4 class="tei tei-head" style=
                  "margin-top: 2.00em; margin-bottom: 2.00em; text-align: left">
                  1.F.4.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Except
                  for the limited right of replacement or refund set forth in
                  <a href="#pglicense1F3" class="tei tei-ref">paragraph
                  1.F.3</a>, this work is provided to you 'AS-IS,' WITH NO
                  OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING
                  BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS
                  FOR ANY PURPOSE.</p>
                </div>

                <div id="pglicense1F5" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "text-align: left; margin-top: 2.00em; margin-bottom: 2.00em">
                  1.F.5.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">Some
                  states do not allow disclaimers of certain implied
                  warranties or the exclusion or limitation of certain types
                  of damages. If any disclaimer or limitation set forth in
                  this agreement violates the law of the state applicable to
                  this agreement, the agreement shall be interpreted to make
                  the maximum disclaimer or limitation permitted by the
                  applicable state law. The invalidity or unenforceability of
                  any provision of this agreement shall not void the
                  remaining provisions.</p>
                </div>

                <div id="pglicense1F6" class="tei tei-div" style=
                "margin-top: 2.00em; margin-bottom: 2.00em">
                  <h4 class="tei tei-head" style=
                  "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">
                  1.F.6.</h4>

                  <p class="tei tei-p" style="margin-bottom: 1.00em">
                  INDEMNITY — You agree to indemnify and hold the Foundation,
                  the trademark owner, any agent or employee of the
                  Foundation, anyone providing copies of Project Gutenberg™
                  electronic works in accordance with this agreement, and any
                  volunteers associated with the production, promotion and
                  distribution of Project Gutenberg™ electronic works,
                  harmless from all liability, costs and expenses, including
                  legal fees, that arise directly or indirectly from any of
                  the following which you do or cause to occur: (a)
                  distribution of this or any Project Gutenberg™ work, (b)
                  alteration, modification, or additions or deletions to any
                  Project Gutenberg™ work, and (c) any Defect you cause.</p>
                </div>
              </div>
            </div>

            <div id="pglicense2" class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h2 class="tei tei-head" style=
              "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left">
              <span style="font-size: 144%">Section 2.</span></h2>

              <h2 class="tei tei-head" style=
              "text-align: center; margin-top: 2.40em; margin-bottom: 2.40em">
              <span style="font-size: 120%">Information about the Mission of
              Project Gutenberg™</span></h2>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Project
              Gutenberg™ is synonymous with the free distribution of
              electronic works in formats readable by the widest variety of
              computers including obsolete, old, middle-aged and new
              computers. It exists because of the efforts of hundreds of
              volunteers and donations from people in all walks of life.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Volunteers
              and financial support to provide volunteers with the assistance
              they need, is critical to reaching Project Gutenberg™'s goals
              and ensuring that the Project Gutenberg™ collection will remain
              freely available for generations to come. In 2001, the Project
              Gutenberg Literary Archive Foundation was created to provide a
              secure and permanent future for Project Gutenberg™ and future
              generations. To learn more about the Project Gutenberg Literary
              Archive Foundation and how your efforts and donations can help,
              see Sections <a href="#pglicense3" class="tei tei-ref">3</a>
              and <a href="#pglicense4" class="tei tei-ref">4</a> and the
              Foundation web page at <a href="http://www.pglaf.org" class=
              "tei tei-xref">http://www.pglaf.org</a>.</p>
            </div>

            <div id="pglicense3" class="tei tei-div" style=
            "margin-top: 2.00em; margin-bottom: 2.00em">
              <h2 class="tei tei-head" style=
              "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
              <span style="font-size: 144%">Section 3.</span></h2>

              <h2 class="tei tei-head" style=
              "text-align: center; margin-top: 2.40em; margin-bottom: 2.40em">
              <span style="font-size: 120%">Information about the Project
              Gutenberg Literary Archive Foundation</span></h2>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The Project
              Gutenberg Literary Archive Foundation is a non profit 501(c)(3)
              educational corporation organized under the laws of the state
              of Mississippi and granted tax exempt status by the Internal
              Revenue Service. The Foundation's EIN or federal tax
              identification number is 64-6221541. Its 501(c)(3) letter is
              posted at <a href="http://www.gutenberg.org/fundraising/pglaf"
              class=
              "tei tei-xref">http://www.gutenberg.org/fundraising/pglaf</a>.
              Contributions to the Project Gutenberg Literary Archive
              Foundation are tax deductible to the full extent permitted by
              U.S. federal laws and your state's laws.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The
              Foundation's principal office is in Fairbanks, Alaska, with the
              mailing address: PO&nbsp;Box&nbsp;750175, Fairbanks, AK 99775,
              but its volunteers and employees are scattered throughout
              numerous locations. Its business office is located at 809 North
              1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
              business@pglaf.org. Email contact links and up to date contact
              information can be found at the Foundation's web site and
              official page at <a href="http://www.pglaf.org" class=
              "tei tei-xref">http://www.pglaf.org</a></p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">For
              additional contact information:</p>

              <div class="block tei tei-address" style=
              "margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em">
              <span class="tei tei-addrLine"><span style=
              "font-size: 90%">Dr.&nbsp;Gregory
              B.&nbsp;Newby</span></span><br />
                <span class="tei tei-addrLine"><span style=
                "font-size: 90%">Chief Executive and
                Director</span></span><br />
                <span class="tei tei-addrLine"><span style=
                "font-size: 90%">gbnewby@pglaf.org</span></span><br />
              </div>
            </div>

            <div id="pglicense4" class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <h2 class="tei tei-head" style=
              "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
              <span style="font-size: 144%">Section 4.</span></h2>

              <h2 class="tei tei-head" style=
              "margin-top: 2.40em; margin-bottom: 2.40em; text-align: center">
              <span style="font-size: 120%">Information about Donations to
              the Project Gutenberg Literary Archive Foundation</span></h2>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Project
              Gutenberg™ depends upon and cannot survive without wide spread
              public support and donations to carry out its mission of
              increasing the number of public domain and licensed works that
              can be freely distributed in machine readable form accessible
              by the widest array of equipment including outdated equipment.
              Many small donations ($1 to $5,000) are particularly important
              to maintaining tax exempt status with the IRS.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">The
              Foundation is committed to complying with the laws regulating
              charities and charitable donations in all 50 states of the
              United States. Compliance requirements are not uniform and it
              takes a considerable effort, much paperwork and many fees to
              meet and keep up with these requirements. We do not solicit
              donations in locations where we have not received written
              confirmation of compliance. To SEND DONATIONS or determine the
              status of compliance for any particular state visit <a href=
              "http://www.gutenberg.org/donate" class=
              "tei tei-xref">http://www.gutenberg.org/donate</a></p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">While we
              cannot and do not solicit contributions from states where we
              have not met the solicitation requirements, we know of no
              prohibition against accepting unsolicited donations from donors
              in such states who approach us with offers to donate.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">
              International donations are gratefully accepted, but we cannot
              make any statements concerning tax treatment of donations
              received from outside the United States. U.S. laws alone swamp
              our small staff.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Please check
              the Project Gutenberg Web pages for current donation methods
              and addresses. Donations are accepted in a number of other ways
              including checks, online payments and credit card donations. To
              donate, please visit: <a href="http://www.gutenberg.org/donate"
              class="tei tei-xref">http://www.gutenberg.org/donate</a></p>
            </div>

            <div id="pglicense5" class="tei tei-div" style=
            "margin-bottom: 2.00em; margin-top: 2.00em">
              <h2 class="tei tei-head" style=
              "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em">
              <span style="font-size: 144%">Section 5.</span></h2>

              <h2 class="tei tei-head" style=
              "margin-bottom: 2.40em; margin-top: 2.40em; text-align: center">
              <span style="font-size: 120%">General Information About Project
              Gutenberg™ electronic works.</span></h2>

              <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
              "tei tei-name">Professor Michael S. Hart</span> is the
              originator of the Project Gutenberg™ concept of a library of
              electronic works that could be freely shared with anyone. For
              thirty years, he produced and distributed Project Gutenberg™
              eBooks with only a loose network of volunteer support.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Project
              Gutenberg™ eBooks are often created from several printed
              editions, all of which are confirmed as not protected by
              copyright in the U.S. unless a copyright notice is included.
              Thus, we do not necessarily keep ebooks in compliance with any
              particular paper edition.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Each ebook
              is in a subdirectory of the same number as the ebook's ebook
              number, often in several formats including plain vanilla ASCII,
              compressed (zipped), HTML and others.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Corrected
              <em class="tei tei-emph"><span style=
              "font-style: italic">editions</span></em> of our ebooks replace
              the old file and take over the old filename and etext number.
              The replaced older file is renamed. <em class=
              "tei tei-emph"><span style=
              "font-style: italic">Versions</span></em> based on separate
              sources are treated as new ebooks receiving new filenames and
              etext numbers.</p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">Most people
              start at our Web site which has the main PG search facility:
              <a href="http://www.gutenberg.org" class="block tei tei-xref"
              style=
              "margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em">
              <span style=
              "font-size: 90%">http://www.gutenberg.org</span></a></p>

              <p class="tei tei-p" style="margin-bottom: 1.00em">This Web
              site includes information about Project Gutenberg™, including
              how to make donations to the Project Gutenberg Literary Archive
              Foundation, how to help produce our new ebooks, and how to
              subscribe to our email newsletter to hear about new ebooks.</p>
            </div>
          </div>
        </div>
      </div>
    </div>
  </div>
</body>
</html>
generated by cgit v1.2.3 (git 2.25.1) at 2026-06-30 03:04:53 +0000