We recognize as sound scholarship the principle that in establishing the Bible text, we must of necessity follow up the textual tradition as far back as possible. Only a text which is painstakingly edited on the basis of manuscript evidence alone, without editorial interference and emendation, can be unhesitatingly accepted. The personal preferences of scholars in the editing of Biblical texts must be absolutely eliminated, and only objective facts be considered. Such is the scholarly background upon which our text is based. Hoskier includes Revelation 9:15 in his two pages of proof for codex 208. With reference to the texts supporting this manuscript family he says:
"Written in an educated hand. An absolutely faithful copy of the old document underlying Erasmus' famous Apocalypse I. This is indeed a discovery! Who would have thought that we should have to wait for over 200 numbers to find this prize? I had believed that with families 46, 62, and 119 we had all that was necessary for control, but this codex 208, of most respectable age, takes us closer to r, and into the very heart of the problem, for it substantiates what have generally been considered errors of the Reuchlin codex. We go so far indeed as to justify Erasmus and his compositors, as against the collations of Tregelles and Delitzsch!""
Syntax of the Text.—The grammarian, WC freely admit, quite unlike the textual editor in his task, is perfectly free to impress his personality upon his grammatical theories. He has at his disposal abundant material within the covers of the Bible, from which he may formulate his interpretation ; and that which he formulates is his theory, set forth as an explanation or interpretation of the facts available to him. This is the position in which we find ourselves as we seek to understand the syntax of Revelation 9:15, in an endeavor to arrive at the truth of the time period of this verse of prophecy.
The Specific Problem Stated
Almost without exception modern Bible commentaries state that the time period, "an hour, and a day, and a month, and a year" (Rev. 9:15), is punctiliar, and not aggregate, cumulative time. In support of punctiliar time, i. e., a single definite date as the meaning of this verse, one will find such authorities as The Cambridge Greek New Testament; The Expositors Greek New Testament ; The International Critical Commentary ; The Pulpit Commentary ; Vincent's Word Studies in the New Testament;
Alford ; Meyer ; and many others.
By punctiliar time is meant exact, precise time, occurring at a precise point of time. This is illustrated in the following examples:
"About this time (though we find not the punctual date thereof) happened the death of Reinoldus Federicks."
"As to the punctual time when the posture of kneeling (at the Holy Communion) first began, it is hard to determine."
To accept the time expression—"an hour, and a day, and a month, and a year"—as punctiliar time, would mean that the "four angels" were prepared unto the hour appointed by God, and that their hour falls on the appointed day and month and year, just as does one's birthday —the appointed hour occurring in the appointed day, and that in the appointed month, and that in the appointed year. The argument for punctiliar time, as presented by modern commentators, is illustrated by two examples :
"The article (the) is not repeated, but plainly the one article belongs to all the nouns: they are 'prepared for the hour, the day, and month and year,' when God has decreed to execute the vengeance here foretold."'
Also in opposition to the argument for cumulative time, Vincent states:
"The rendering is wrong, since it conveys the idea that the four periods mentioned are to be combined as representing the length of the preparation or of the continuance of the plague."'
The two foregoing statements are typical of modern commentators, who apparently reject the year-day principle, therefore must discard any interpretation that employs that principle in the computation of prophetic-time symbols.
On the contrary, a great number of reputable commentators, in particular those who accept the year-day principle in prophetic time, teach that these time symbols represent cumulative time. By cumulative, we mean added together, an aggregate. Whether applied to things or to time, the word "cumulative" means to heap up, to make an aggregate of as the following illustrate:
"Barnes Wks. (1573) 340/I. 'Let all these makers of new Gods cumilate themselves togither on a heape.' "
"Shelton, Quiz. IV. VI (T). 'All the extremes of worth and beauty were cumulated in Camila.' "
"Foxe A. & M. (1688) I. 6/i. 'Emperours, Kings, and Princes, plucking from their own, did rather cumulate the Church with superfluities.'" 5
Time in seconds, minutes, hours, in the aggregate, add up to a night, a day, a month, a year. Their combination makes a period, as opposed to a point of time, that is, punctiliar, as a precise date: "a 1400 Hylton Scala Pen. II. XXIV. (W. de W. 1494) The nyghte as a tymefull space betwix dayes two."'
The Greek text of Revelation 9 :15 states that the four angels were loosed who had been prepared:
"els ten heran kai henteran kai mena kai eniauton." "for the hour, and day, and month, and year."
Argument of the Greek Syntax
The principle of Greek syntax is what should govern the meaning of our text. Though the article is not repeated, yet it belongs to each noun of the series joined by the connective particle; and this fact demands that the four given time symbols should be combined to make one period, a sum total of years added together. The Greek principle involved is as follows:
"In the enumeration of several persons or things, joined by a connective particle, an article before the first only, intimates a connection between the whole, as forming one object of thought. This is termed 'combined enumeration.' "7
A. T. Robinson gives an excellent discussion in his Grammar on the Greek article, and in agreement with the foregoing, under the heading "Several Attributes With Kai," gives the following subheads, stating the effect of the repeated article and of the article not repeated :
"a.When to Be Distinguished. Then the article is tobe repeated." After a long list of examples he adds, "The list can be extended almost indefinitely."
"3. Groups Treated as One. Sometimes groups more or less distinct are treated as one for the Purpose in hand, and hence use only one article."
Twenty-five examples illustrate Doctor Robertson's principle of combined enumeration. With these two principles the German grammarian Dr. G. B. Winer is also in agreement:
"Where, however, the ideas do not require to be strictly distinguished, . . . the repetition of the article does not take place; and the one article that precedes is to be referred to all the nouns that follow."
"On the other hand, the article is usual, (a) when each of the connected nouns is to be regarded as independent." °
Principle of Combined Enumeration
There are many examples of this principle of combined enumeration in the New Testament, a few of which we give.
"Kai meth.' hemeras hex paralambanei ho Mous —ton Peron kai Iakobon kai Montan."
"And after six days Jesus takes with Him the Peter, and James, and John." Matt. 17:1.
Here we have only the one article for the three nouns, joined by the connecting particle. This one article makes of the three men one inseparable group. And this is the very point for emphasis, as these three men were the special ones among the disciples of Jesus whom He found most capable of understanding His work and of sympathizing with Him.
There were differences of opinion and of personalities among the apostles, as indeed exist in all society. Jesus, in His humanity, longed for sympathetic understanding, and He found it more satisfactorily in this restricted group.
Hence, in harmony with the Greek syntax, the text reads, "the Peter, and James, and John." This rendering does not exalt Peter, but it makes of his name with the other two, an inseparable group, a favored inner circle of disciples knit as one with Jesus.
"Epoikodomethentes epi tO themeli5 ton aPostolon kai Propheton."
"Being built upon the foundation of the apostles and prophets." Eph. 2:20.
In this second example of combined enumeration, the one definite article before "apostles," with the connective particle before "prophets," implies that the apostles and prophets together constitute but one basis. This was the foundation which was laid, with Jesus in the true place of support as the binding stone. The foundation was not a mere mass of differentiated materials, but a compact structure, built into a holy unit. Again the idea is strictly that of unified cumulation, built into a holy temple in perfect and vast proportions. The following comment is to the point:
"The absence of the article before prophetem (prophets) is natural, since the apostles and prophets formed one class as teachers of the church." "
"Hina exischusete katalabesthai sun pctsin tois hagios ti to platos kai mekos kai huPsos kai bathos."
"That ye may be fully able to comprehend with all the saints,what is the breadth, and length, and depth, and height." Eph. 3 18.
In this verse the Greek text has but one definite article, which is before "breadth," and the connecting particle before the other three nouns, so presenting one image of vast extension to the mind. The four nouns together introduce the cumulative, vast, yet simple and consistent, fact of the surpassing magnitude of Christ's love for us. They describe a state of richness of love in Christ, in unified and integrated personal activity, that is beyond our comprehension. The following comments amplify the principle of Greek syntax involved:
"Notice that the article is attached only to the first, breadth, all the rest being included under the one article; the intention being to exhibit the love of Christ in its entire dimension, and not to fix the mind on its constituent parts.""
"Since the article occurs but once, the unity of the object referred to is strongly indicated.""
This is a--concept that is similar to our concept God." The word "God" itself, in either Greek or English, does not explain itself. But when we break up the concept God into the component attributes of the Godhead, i. e., His love, His mercy, His patience, His power, etc., then we understand the concept "God." The sum total, the cumulation in the One personality, is God ; for God does not exist apart from His attributes. Precisely so with the concept love; for complete love exists only in its component parts in cumulation, an aggregate.
"Kota ta entalmata kai disdaskalias ton anthropon,"
"According to the injunctions and teachings of men." Col. 2:22.
In this verse we have two things combined that answer to "the rudiments of the world." (Verse 20.) Though the two nouns "injunctions" and "teachings" are of different genders, the first neuter and the second feminine, yet they have but the one article—before "injunctions" —the two things constituting one system, the starting point of the whole Colossian error. In harmony with this is the comment below:
"The article covers both nouns, which belong to the same category, and is generic. Those dogmata were of human invention, not founded on the divine cornmamds and teaching. Didaskalias, is a term of wider application than entalmata, `precepts in general teachings.' ""
"Labein ten dean in kai plouton kai sophian kai ischun kai timen kai dozen kai eulogian,"
"To receive the power, and riches, and wisdom, and strength, and honor, and glory, and blessing." Rev. 5:12.
In this verse we have seven elements of differing gender, each joined by the connective particle, but with only one definite article—before "power." This is a doxology given in recognition of the excellency of the Lamb, with the septenary to denote completeness, the grand finale pronounced by all creation in praise of the Divinity. Swete calls it "a heptad of praise." 14
A contrast is seen in the opposing principle of Greek syntax, that of separate enumeration, in Revelation 4, where we have a triad of praise to' Christ, each member of which has the definite article, so reading in the Greek :
"Lakin ten dozen kai ten timen kai ten dutiamin."
"To receive the glory, and the honor, and the power." Rev. 4:11.
Vincent truly says:
"Note the articles, 'the glory,' etc. (see Rev.), expressing the absoluteness and universality of these attributes."
In his exposition of Revelation 5 :12, where we have but the one article in a seven-term series, he says :
"Rev., 'the power.' Compare the ascription in chap. 4:11, on which see note, and notice that each separate particular there has the article, while here it is attached only to the first, the power, the one article including all the particulars, as if they formed but one word.'
The Pulpit Commentary agrees with this :
"The sevenfold nature of the adoration attributed to the Lamb is probably indicative of its complete and perfect nature.
"The whole sevenfold ascription is spoken as one, only one article being prefixed.""
The examples given in this study clearly illustrate the Greek principle of syntax known as combined enumeration. The Apocalypse has many such constructions, which are recognized as such by the commentators. Paradoxical as it may appear, this same principle of construction, supported by the modern commentators in the examples given above, is ignored by them for Revelation 9:15, which involves prophetic time.
To us, it seems reasonable, for example, that "Thine is the kingdom, the power, and the glory," would mean these three separate attributes viewed apart. While "Thine is the kingdom, power, and glory," would signify the power and glory of the kingdom, i. e., parts, elements, of the same thing, a unity.
Similarly, in Revelation 9:15, "the hour, and a day, and a month, and a year" could not be a point of time, for the day, month, and year, not being particularized, make their mention unnecessary, for they do not add to the definiteness of the moment unless they are particularized by the use of the definite article. The symbol "hour" would have served the whole purpose if the intention had been to indicate a point of time, a date, though not included in the text. To add "a day, a month, and a year," would be to add words to no purpose to express punctiliar time.
—To be continued in July
References
1H. C. Hoskier, Concerning the Text of the Apocalypse (London: Quaritch, 1929), Vol. I, p. 678.
2 Fuller, Holy War, IV, IX, 18'
3 Eng. Man's Comp. Para. 23, quoted in The Oxford English Dictionary (1933), Vol. VIII.
4 W. M. Simcox, The Revelation of St. John in the Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1891), p. 62.
5 M. R. Vincent, Word Studies in the New Testament (New York: Scribner's, 1918), Vol. II, p. 5x1. Quoted in the Oxford English Dictionary (1933), Vol. TI.
6 Id., Vol. XI.
7 S. G. Green, Handbook to the Grammar of the Greek NewTestamonti, New York,p. 198.
8 A. T. Robertson, A Grammar of the Greek New Testament n the Light of Historical Research (London: Hodder and Stoughton, 1919), 3d ed., pp. 785787.
9 G. B. Winer, A Grammar of the New Testament Diction, translated from the sixth edition (Edinburgh: T.