A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. VIII.

1. AND when he had opened the seventh seal, there was [note a] silence in heaven about the space of half an hour.]

[Paraphrase] 1. And after these six rolls and seals c. 6. containing the several previous judgments that were to fall on the unbelieving Jewes, and the prodigies foregoing, and predictions of utter destruction that should fall upon them; follows now the seventh roll and seal, and on the opening of that there was a represen∣tation of the service in the Temple at the time of offering incense. For first I perceived an universal silence for half an hour, that is, the people praying by themselves silently in the court (as they are wont to doe, while the high priest is offering in the san∣ctuary.)

2. And I saw the seven Angels which stood before God; and to them were given seven [note a] trumpets.]

[Paraphrase] 2. And the seven Angels or officers that waited on God, chap. 1. 4. like so many priests in the Temple, sounded their trumpets.

3. And another Angel came and stood at the altar, having a [note a] golden censer; and there was given unto him much incense, that he should* 1.1 offer it with the prayers of all saints upon the golden altar which was before the throne.

4. And the smoak of the incense which came with the prayers of the saints, ascended up before God out of the Angels hand.]

[Paraphrase] 3, 4. And another Angel, as the high priest, offered up the incense with which the people's prayers are supposed to ascend to God. By this signifying the prayers of all faithfull people, persecuted by these obdurate Jewes, to have come to God's ears, and to have found admission there.

5. And the Angel took the censer, and filled it* 1.2 with fire from the altar, and cast it† 1.3 into the earth: and there were [note b] voices, and thundrings, and lightnings, and an earthquake.]

[Paraphrase] 5. And as an effect or con∣sequent of that, that is, of that persecution, and their prayers for deliverance (not for this vengeance) it is, that the Angel fills his censer with fire from the altar of burnt-offerings, that is, with the wrath of God (so oft exprest in the Prophets by fire) and that wrath consuming, (such as the fire that consumed the burnt-sacrifice totally) and cast it upon all Judaea; and the effects of that were voices, and thunders, (that is, noise of thunders) and lightnings, and earthquake, that is, great, heavie, suddain, wasting judgments upon that people, represented here in general, but particularly set down in the consequents of the sounding the seven trumpets.

6. And the seven Angels, which had the seven trumpets, prepared themselves to sound.]

[Paraphrase] 6. Then the seven Angels set their trumpets to their mouths, every one, and were ready to blow, and did so, one after another, each of which hath a several signification in it.

7. The first Angel sounded, and there* 1.4 followed hail and [note c] fire mingled with blood, and they were cast upon the† 1.5 earth:* 1.6 and the third part of trees was burnt up, and all [note d] green grasse was burnt up.]

[Paraphrase] 7. And when the first sounded, I saw falling upon Judaea hail and fire mingled with blood, a fit embleme of seditions and commotions, and they sell upon Judaea, and wasted it in a bloody manner: And the obedient meek pious Christians that would not joyn with them in their seditious practices, were terribly plunder'd and wasted by them. And this fell heavily upon the Tetrarchate of Abylene (see note b. on chap. 7.) as well as upon Judaea.

8. And the second Angel sounded, and as it were a great mountain burning with [note c] fire was cast into the sea; and the [note e] third part of the sea became blood.]

[Paraphrase] 8. And upon the second Angels sounding there was another representation of a great multitude of the same or like seditious persons, rising in Galilee, and the suppressing of them cost a great deal of blood, consumed a great multitude of Galilaeans,

9. And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.]

[Paraphrase] 9. Made a great destructi∣on of men, and vastation of the most eminent cities there: see note e.

10. And the third Angel sounded, and there fell a great starre from heaven, [note c] burning as it were a lamp, and it fell upon the third part of the rivers, and up∣on the fountains of waters:

11. And the name of the starre is called [note f] Wormwood, and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter.]

[Paraphrase] 10, 11. And upon the sounding of the third, an emi∣nent person taking upon him to be a Captain among them, and drawing many after him, raised a sedition in the lesser cities and towns of Galilee: see note e. And this sedition was a bitter pernicious one to those that joyned in it, brought a force from the Romans, slew a great multitude more in those parts of Galilee.

12. And the fourth Angel sounded, and the third part of the [note g] sunne was smit∣ten, and the third part of the moon, and the third part of the starres, so as the third part of them was darkned, and the day† 1.7 shone not for a third part of it, and the night likewise.]

[Paraphrase] 12. And upon the soun∣ding of the fourth, I saw the representation of a great judg∣ment falling upon the holy city, a siege and attempt on Je∣rusalem it self.

13. And I beheld and heard an* 1.8 Angel flying through the midst of heaven, saying with a loud voice, [note h] Wo, wo, wo to the inhabiters of† 1.9 the earth, by rea∣son of the other voices of the trumpets of the three Angels which are* 1.10 yet to sound.]

[Paraphrase] 13. And a Prophet de∣nouncing three horrible woes against the whole nation, which should particularly be set down in the three repre∣sentations which should be ushered in by the three other Angels still behind, which would not be long before they sounded; the first of them belonging to the forerunners immediately before the last siege and destruction of Jerusalem, the second to that siege it self, the third to the sad events following it.

Annotations on Chap. VIII.

[ a] * 1.11 V. s1. Silence in heaven] The manner of offering of incense is here described by way of vision, the High∣priest offering it upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within the Tem∣ple, the Priests shouting and blowing with the Trumpet, and the people mean-while praying without by them∣selves, every one silently in the court; which prayers of theirs are supposed to go up to God with the incense, v. 4. (a description of this see Note on Luk. 1. 10. e.) These prayers of the people are here first set down by the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, silence in heaven for half an houre,* 1.12 the Temple being sometime express'd by heaven, sometime by the host of heaven, that is, the Sun, Moon, and Starres (see v. 12.) and the silence there being the private prayer of the people in the court, Luk. 1. 10. and the time of half an houre being the space that those prayers used to continue, while the Priest continued within at the Altar in the Temple, and after which he used to come out, and pronounce the blessing on the peo∣ple, and dismisse them, but till then they stayed and prayed, see Luk. 1. 21. And if beside this primary and literal, any secondary mysticall sense of this phrase, silence in heaven about half an houre, need to be observ∣ed, it may not unfitly be this, that it denote a short amazement in the faithful persevering Christians, joyn∣ed with an awful reverence of the Divine Majesty, and compassion of their native countrey, upon the apprehen∣sion of the calamities now to be inflicted. These might justly provoke a sadnesse and an amazement. But

then the consideration of God's glory, arising out of this his justice upon the impenitent, and also of the merciful deliverance of the faithful, not only from this misery, but even by means of this misery, (the destru∣ction of the persecutors being the release of the perse∣cuted) these make the amazement and compassion not to remain long, and so the silence to be for a short space. But this by the way, as a descant, not an in∣terpretation. Then next, the trumpetting of the Priests, the sonnes of Aaron, Ecclus 50. 16. is here express'd by the seven trumpets given to the seven Angels,* 1.13 v. 2. then the High-Priest's offering the incense is de∣scribed by the other Angel having the golden Censer, &c. v. 3. And all this representation was here fitly set in the Vision to signifie the prayers of the true faithful Christians, and their acceptance with God, to which is consequent their deliverance; while all other the im∣penitent unbelievers have this vengeance poured down upon them, nay, as an effect of the hearing these prayers of the godly (though they prayed not for judgements on the rest) is the very vengeance on the wicked,* 1.14 who persecute the godly, (as when Abel's blood is said to cry to heaven for vengeance against Cain,) for so every where most bitterly did the Jewes persecute the Christians. See Note on c. 2. b. & Gal. 6. 12.

[ b] * 1.15 V. 5. Voices and thunderings and—] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voices and thunders are all one (from the equivocalnesse of the Hebrew word, which signifies both) hath been often said; and so here, by these two words there is no more meant then either of them would have imported, thunder; to which lightning and earthquake are fitly joined, to signifie in general the judgements of God, and vengeance on this people, which are more specially described and represented un∣der the sounding of the seven trumpets that follow, and the productions of each of them. And though the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or earthquake here mentioned, may fitly signi∣fie the commotions and stirres which are prefigured by the three first Angels, (see Note c.) yet this verse here, belonging equally to all that follows, and not peculi∣arly to those three, will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described, (& so the earthquake will signifie a shaking, preparative to a fall and desolation) then by any such propriety of the earthquake, be thus confined.

[ c] * 1.16 V. 7. Fire] What is signified by the soundings of the three first Angels here, will be guess'd by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fire, observable in each of them here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fire join'd with the hail precedent, (and then blood superadded to both of them) A mountain bur∣ning with fire, v. 8. and a starre burning as it were a lamp, v. 10. Now there is nothing more fitly resembled by fire, then sedition or rebellion is. All kind of con∣tention being indeed a fire, & ordinarily styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a combustion: but the greater it is, as rebellion is of all others the greatest, the better it deserves that title: & this, because as a little fire sets a whole house, a whole kingdome, a whole world on fire, Ja. 3. 5, 6. and be∣ginning from very small sparks ascends quickly into a very great flame; so sedition began by one, secretly steals on and encreases, draws whole multitudes unto it, and then, as fire also, devoures and destroyes where-ever it comes, layes all waste before it. Now it is observable in the Jewish records of those times, how full the hi∣story is of two sorts of most violent disturbers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Seditious and the Zelots. And though the fire here might properly enough belong to either of these, yet it is very fit to make a distinction between them in the predictions here, as we know there is in the histories of them. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sedi∣tious, stirred up rebellion against the Romans, preten∣ding and designing to cast off that yoke of their Con∣querors, under the conduct of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, false Christs, which undertook to redeem Israel out of their slavery. But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zelots exercised tyranny, and all manner of cruelty upon their own countrey∣men. The latter of these were immediately before the siege, and in time of the siege, and are described by the Locusts most fitly, c. 9. 3.* 1.17 But the former, the Sediti∣ous, which raised those stirres and tumults, which caused the Romans to send armies to the subduing of them, and so were the foundation of that bloody wasting warre, and by several degrees promoted it, are the subject of this part of the Vision, upon the sound∣ing of the four first Angels. Of this sort was the Aegyptian Impostor mentioned Act. 21. 38. and more largely by Josephus (Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21.) who led after him to mount Olivet thirty thou∣sand men, meaning from thence to force his passage into Jerusalem, and seise upon the Roman guards, and possess himself of the city, but was prevented, and discomfited by Felix about the end of Claudius's reign. But this is somewhat too early to be referr'd to here. That which seems most probable is, That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture, and the Jewes sufferings under him, then under Gessius Florus his successor, as also the spoiling of Galilee by Sestius Gallus Prefect of Syria, to which fitly follows the siege, and attempt of Gallus on Jerusalem, the impor∣tance of the sounding of the fourth trumpet. Under Albinus and Florus the Jewes were much grieved and provoked, and brake out into seditions: see Joseph. Antiq. l. 20. c. 9. and De bell. Jud. l. 2. c. 13. and so forward. Upon this the warre began in the second year of Florus's Procuratorship, in the twelfth of Nero, saith Josephus, Ant. l. 20. in the last chapter. This Florus having exercised much cruelty on the Jewes in Caesarea, on occasion of a sedition there (De bell. Jud. l. 2. c. 25.) cometh with an army to Jerusa∣lem, kills a great many, takes and scourges many of the best and noblest of the Jewes, and hangs them up. They of Jerusalem send their complaints to the Go∣vernour of Syria, Sestius Gallus; he sends Politian to see how it fared with them; Politian meets King Agrip∣pa coming from Alexandria, enters Jerusalem with him, sees and returns an account to Sestius Gallus, upon which they hope for relief from him, but in vain. King Agrippa makes an Oration to quiet them, and perswade them patience, subjection to the Romans, and obedience to Florus, till the Emperour should send another in his stead: Upon this Oration they break out violently against the King, reproach him, and drive him out of the city. About the same time they seise upon the fort called Massada, kill the Romans, and put in a garrison of their own; and Elea∣zar son of Annas the high-Priest rejects the Emperor's sacrifices, and refuseth to offer them according as was wont. The chief men, and all that loved peace, be∣took themselves to the upper city; the forces of the Se∣ditious seised on the lower and the Temple, from thence brake in upon the upper, burnt the high-Priest's house, and King Agrippa's palace, took the tower call'd An∣tonia, kill'd all the garrison of souldiers there. At the same time there is a great slaughter of Jewes in Caesa∣rea, and the Jewes over all Syria rise up against the people of the countrey, and great slaughters are com∣mitted on both sides, Jos. l. 2. De bell. Jud. c. 13. &c. This occasions Sestius his coming with a great army in∣to Palaestine, and after the destroying of some towns of the Jewes, he besieges Jerusalem at the feast of Taber∣nacles. This siege of Jerusalem being the close of what befell the Jewes, by reason of the Seditious, may most fitly be resolved on to be the interpretation of the smi∣ting the third part of the Sun,* 1.18 Moon, and starres, so as to dark••n them, and diminish the lustre both of day and night, which are all but phrases to signifie a pres∣sure

and a sad condition which befell Jerusalem. But because the city was not to be taken by this siege, but by the especial providence of God, Sestius against all reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Josephus, raised this siege, by that means to give opportunity to the believers to obey Christs directions, Luk. 20. 21. and to fly out of Judaea to the mountains, and withall, to make the judg∣ment far more terrible on the rest,* 1.19 (by the famine that after followed) then it would have been if it had at this time been taken (as easily it might have been) there∣fore follows in this point of time, most fitly, the An∣gels flying through the midst of heaven, v. 13. and crying, Wo, wo, wo to the inhabitants of Judaea, by reason of the other voices of the trumpets of the three Angels which are ready to sound. Upon which, saith Josephus, before the coming of the fatal final siege, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many of the eminenter Jewes, as from a ship ready to sink, swame out of the city. Thus saith Eusebius l. 3. c. 5. that there was an Oracle, or Prophecy, delivered to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the good men, or Christians, that they should go out of the city before the warre should rage, and go to Pella; and so Epiphanius De pond, & mens. that before the city should be taken by the Romans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the believers were warn'd by an angel (as here it is an angel flying) to go out of the city, which was now ready to be utterly destroyed.

[ d] * 1.20 Ib. Green grasse] What is here distinctly meant by the green grasse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can be but conjectured; and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgements are de∣scribed by a fire, (as here) falling and devouring every green tree, and every dry. What is the meaning of this, appears, ch. 21. 3. I will cut off from thee the righteous and the wicked; where the righteous are evi∣dently described by the green, as the wicked by the dry tree. Thus Luk. 23. 31. it proverbially signifies, If they do these things in a green tree, what shall be done in a dry? If the righteous scape so hardly, where shall the ungodly and sinners appear? And the elegance and significancy lying not in that of the tree, but of the greenness, that doth as fitly hold in the grass, as the tree. And thus it is clearly used, c. 9. 4. where the grasse and green thing & tree are opposed to those that have not the seal of God in their foreheads, and so are the righteous opposed to the impenitent, and particularly the Christians in Judaea, on whom the violence of these tumults and seditions fell heavily, as those which were hated by the Jewes, and which would not take up arms with them, and join in their seditious' practices.

[ e] * 1.21 V. 8. Third part of the sea became blood] That the tumults and rebellions of the seditious are here repre∣sented by these three first Angels, is more manifest then what those seditions particularly were which are de∣noted by each of them. Our Saviour saith of these times, that many should arise, and deceive many; and the event hath confirmed it. At every turn some or other arose and undertook to lead them out, and no∣thing is to be met with in the stories of these times but the raising of seditions among the Jewes, & the coming of the Romans to suppresse them. And therefore it is not needful to distribute these several representations of the three first trumpets, and apply them severally, but to understand them in grosse of this matter. Yet sup∣posing (what hath been shew'd, Note b. on c. 7.) that the sea here (noting the sea or lake of Tiberias) may signifie Galilee, it will be commodious enough to un∣derstand this of that sedition raised in Galilee, which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time, saith Baronius cut of Josephus, he subdued the Galile∣ans, Gentem fortissimam, totius Palaestinae potentissi∣mam & munitissimam, the most valiant, powerful and best fortified countrey of all Palestine. Which action of his being so considerable & remarkable for the slaugh∣ter of above an hundred thousand, and the carrying a∣bove fourty thousand Jewes captive, may fitly be here represented under the third part of the sea becoming blood,* 1.22 and the dying of the third part of the creatures, that is, Jewes, in the sea, that is, of Galilee, and the third part of the ships, that is, of the cities, which are to a countrey as ships to a sea, the places wherein men live and •• affick, and wherein they are fortified against enemies, as by ships against the violence of the sea. And this slaughter falling upon the whole region of Ga∣lilee, and not only on the cities thereof, may probably be meant by the Vision that follows the sounding of the third Angel also, the starre that burnt, and fell upon the rivers and fountains, which are to the sea as towns and villages to the cities, and of which a third part became wormwood, v. 11. And if it be necessary to define who it was who is described by the great starre from heaven, burning as it were a lamp, it may fitly be affirmed to be Josephus the son of Mattathias, the leader of those of Jotapata; but this not personal∣ly, but he and his forces together, who made a very va∣liant resistance to Vespasian's army, but by doing so brought great slaughters upon them, as is particularly and exactly set down by Josephus, l. 3. De bell. Jud.

[ f] * 1.23 V. 11. Wormwood] Wormwood is in Scripture some∣times used to expresse that which infecteth others, infu∣sing its bitternesse into them; and so it may signifie any impostor that seduceth and draws others after him, as any of those seditious Captains did to their destruction. Sometimes it is used to signifie any bitter effect, any heavy calamity: and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea, as appears by Josephus's story, De Bell. Jud. l. 2. and 3.

[ g] * 1.24 V. 12. Third part of the sunne was smitten and the—] That the Temple is described and expressed generally in the Scripture by an host, hath been former∣ly shewed, Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly ex∣press'd by the Sun, Moon and starres, will be easily consented to, when we but remember that those are cal∣led the host of heaven, and that the Temple is common∣ly a representation of heaven, and sometimes represen∣ted by it (see ver. 1.) and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel. Then that the particulars of Sun, Moon and starres are severally mention'd, rather then the heaven the aggregate body, is by that ordinary manner of speaking among the Hebrews, which expresse the whole by enumeration of the several parts of it (see Note on 2 Pet. 3. e.) And so here it may possibly de∣note the service of the Temple, which was performed by night, (ye that by night stand in the courts of God, saith the Psalmist, the watches being then kept) as well as by day, which is here also mention'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the night, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day; which could not severally have been mention'd, had not the Sun for the day, and the Moon and starres for the night, been accordingly mentioned also. And if this be it, then when 'tis said, that the third part of these was smitten, the meaning must be, that an heavy di∣stresse now fell upon the Temple, and the service of God there was shrewdly disturbed by this siege, but not (at this part of the Vision) wholly destroyed. But besides this there is another interpretation, of which the words are more clearly capable, so as the Sun sig∣nifie the Temple, the Moon the City, and the starres all the people, and all together the whole nation, (as in Josephs prophetick dream, the Sun, Moon and Starres are all the family of Jacob) against which here the woes are denounced, v. 13. according to the words in Jo∣sephus, Woe, woe to the city, and the people, and the

Temple (see Note h.) And this seems the more proba∣ble interpretation. See Mat. 24. Note n.

[ h] * 1.25 V. 13. Wo, wo, wo,] Concerning this Angel flying in the midst of heaven, and crying with a loud voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Woe, woe, woe to the dwellers in the land, the story is remarkable in Jo∣sephus (and out of him in Eusebius l. 3. c. n.) which he sets down as a prodigy, presaging that destruction of the Jewes: There was, saith he, one Jesus Jonne of Ananias, a countrey-man of mean birth, ••our years before the warre against the Jewes, at a time when all was in deep peace and tranquillity, who coming up to the feast of tabernacles, according to the custome, be∣gan on a sudden to cry out, and say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. a voice from the East, a voice from the West, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against bridegrooms and brides, a voice against all the people. Thus he went about all the narrow lanes, crying night and day, and being ap∣prehended and scourged, he still continued the same language under the blowes without any other word. And they on this supposing (as it was) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it was some divine motion, brought him to the Roman Praefect: and by his appoint∣ment being with whips wounded, and his flesh torn to the bones, he neither intreated, nor shed t••ar, but to every blow, in a most lamentable mournful note, cryed out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wo, woe to Jerusalem. This he continued to do till the time of the siege, seven years together; and at last, to his ordinary note of Wo to the city, the people, the temple, adding, Wo 〈◊〉〈◊〉 me, a stone from the battlements fell down and 〈◊〉〈◊〉 him. To this I shall adde no more, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land here being the land of Judaea,* 1.26 the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inhabitants of the land is as truly agreeable to the Jewes, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one also. 'Tis onely far∣ther observable, that these prophetick woes are here said to be three, and those inflicted and brought upon the people by that which is represented by the voices of the trumpets of the three Angels still behind, the first men∣tioned as past, ch. 9. 12. the second and third, ch. 11. 14. see Note on ch. 11. e. And so what is here repre∣sented in this part of the Vision is but the setting down of this prophecy, which Jesus the son of Ananias should deliver concerning the judgements, and not the judgements themselves, which follow in the succeeding chapters. And so 'tis more perfectly parallel to that passage out of Josephus and Eusebius, which was a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or prodigie, to fore••signifie that destruction, and not the destruction it self.

Notes

• * 1.1

  give is to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  from the fire of the altar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.3

  on the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.5

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the third part of the earth was burnt up, & the third part of the trees.
• † 1.7

  appeared not the third part of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  or, Eagle, for the Ks MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  the land, from the rest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  ready to sound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  see note on c. 9. a.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉