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Rev 14:5. Ψεῦδος) δόλος,[155] the text according to Andreas in Cod. Reuchl., which Erasmus follows, and in the Augustan. But the text in Andreas himself, as edited by Sylburgius, and Copt, (according to Wolf, who however defends the word δόλος), together with all the copies, is ΨΕῦΔΟς. That expression of Peter, ΟὔΤΕ ΕὙΡΈΘΗ ΔΌΛΟς ἘΝ Τῷ ΣΤΌΜΑΤΙ ΑὐΤΟῦ, plainly refers to Isa 53:9. But the phrase of the Apocalypse, although it supports itself, has something parallel in Mal 2:6, respecting the priest: ΝΌΜΟς ἈΛΗΘΕΊΑς ἮΝ ἘΝ Τῷ ΣΤΌΜΑΤΙ ΑὐΤΟῦ, ΚΑῚ ἈΔΙΚΊΑ ΟὐΧ ΕὐΡΈΘΗ ἘΝ ΧΕΊΛΕΣΙΝ ΑὐΤΟῦ. The word ΨΕῦΔΟς, with its derivatives and compounds, is of very frequent occurrence in all the writings of John.-ἌΜΩΜΟΙ ΕἸΣῚΝ) ἘΝΏΠΙΟΝ ΤΟῦ ΘΡΌΝΟΥ ΤΟῦ ΘΕΟῦ[156] was first added by the more recent Latin editions. See App. Crit. Ed. ii. on this passage. This interpolation is unsuitable to the passage. For the description of these first-fruits is beautifully fashioned like a canticle; and so these two clauses have a kind of rhythm, πάρθενοι γὰρ εἰσιν· ἄμωμοι εἰσίν· where, as we remark in passing, the particle ΓᾺΡ appears to be extended from the preceding to the latter clause. Moreover, they are virgins, with reference to their following the Lamb; they are ἄμωμοι, not with reference to their being before the throne of God, but with reference to the fact, that they are redeemed, as first-fruits to God and the Lamb. Why should I enlarge on this? No one in Greece, Asia, Syria, or Africa, nor do I hesitate to add Italy and ancient Armenia, has in this passage read the clause, before the throne of God. They had not the editions which are in common use at the present day; they had the genuine reading.
[155] ABC Vulg. Orig. read ψεῦδος: Rec. Text, without good authority, δόλος.-E.
[156] ABC Orig. omit these words. Rec. Text has them, with Vulg. Amiat. MS. alone of the oldest authorities.-E.