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brought into fellowship. These are angels and men, no longer separated, as at Sinai, by signs of great terror, but united in one vast assembly.

The exact construction of the words which describe the two bodies who constitute the population of the heavenly city is disputed and uncertain.

They have been arranged:
(1)
muriavsin ajggevlwn panhguvrei, kai; ejkklhsiva/ ...
(2)
muriavsin ajggevlwn, panhguvrei kai; ejkklhsiva/ ...
(3)
muriavsin, ajggevlwn panhguvrei kai; ejkklhsiva/ ... The main difference lies in the connexion of panhvguri" . Is this to be taken with that which precedes, or with that which follows? Ancient authority is uniformly in favour of the first view. The Greek MSS. which indicate the connexion of words (including AC), uniformly (as far as they are recorded) separate panhguvrei from kai; ejkkl. Prwtot. So also the Syriac and Latin Versions; and by implication Origen, Eusebius, Basil (d multitudinem angelorum frequentem , Vulg. multorum millium angelorum frequentiam ).

This construction is favoured also by the general symmetry of the arrangement, which seems to be decidedly unfavourable to the combination of panhguvrei kai; ejkklhsiva .

But if this general division be adopted, a further question arises. Is ajggevlwn to be taken with muriavsin or with panhguvrei ? The decision is not without difficulty. The rhythm of the sentence appears to require that muriavsin ajggevlwn should go together, though panhguvrei sounds harsh by itself. Still, in spite of this harshness, this construction seems to be the best upon the whole. Thus panhguvrei colours the whole clause: ‘and countless hosts of angels in festal assembly.’ The Syriac and Latin translations and the variant of D are probably endeavours to express the thought simply. If indeed there were more authority for muriavdwn , which would most naturally be changed, this reading would deserve great consideration.

If muriavsin be taken absolutely, it may be explained either by ajggevlwn panhguvrei (‘innumerable hosts, even a festal assembly of angels’) or by ajggevlwn panhguvrei ...... ejn oujranoi'" (‘innumerable hosts, even a festal
assembly of angels and church of firstborn...’). But it seems that the special thought of
panhvguri" accords better with the angelic company alone.

The phrase muriavsin ajggevlwn is probably used with direct reference to the ministration of the angels at the giving of the Law (Deut. 33:2), and in the manifestations of the Lord for judgment (Dan. 7:10; Jude 14). Such associations give force to the addition panhguvrei . These countless hosts are not now messengers of awe, as then, but of rejoicing. At the consummation of Creation, as at the Creation itself (Job 38:7), ‘they shout for joy.’

The word panhvguri" , which was used specially of the great national assemblies and sacred games of the Greeks (Thuc. 1.25; 5.50) occurs here

only in N.T. It is used rarely in the LXX. version of the prophets for d[e/m ,

H4595 (commonly eJorthv ) (Ezek. 46:11; Hos. 2:13 (11); 9:5); and for hr:x;[} ,

H6809 (Amos 5:21). It is also used by Symmachus for gj' , H2504. The

suggestion is that of the common joy of a great race.

Philo uses the word in connexion with the thought of the reward of victorious self-control: kavlliston ajgw'na tou'ton diavqlhson kai; spouvdason stefanwqh'nai kata; th'" tou;" a[llou" a{panta" nikwvsh" hJdonh'" kalo;n kai;


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