And the Bride Says: Come

The difference first, because it carries weight: in the prayer the subject is thy name; in Revelation 22:11 the subject is ὁ ἅγιος, the holy one — a human being. The same form, not the same sentence.

The form itself — ἁγιασθήτω, the passive imperative, "let be hallowed" — stands three times in the whole New Testament: Matthew 6:9 · Luke 11:2 · Revelation 22:11. Outside the prayer, then, it occurs exactly once, and that is 10 verses before the end of the Bible. (CALCULATED over the Textus Receptus, 140,987 words.)

The form is weighed in chapter 3, at the first petition. Chapter 16 found the third occurrence while counting through the words of the prayer in Revelation, and added that the close of this book would return to it. This is that close, and this is the return: at the beginning of its prayer the child asks whether a Name will be hallowed; 10 verses before the end of Scripture the same form stands about the child itself. (The count CALCULATED; that the two places point to each other, CONSTRUED — the text nowhere states the connection.)

Something else stands beside this page, and it stands there twice.

At the end of his book Daniel receives the reverse of John's instruction. He is told: "the words are shut up and sealed until the time of the end" — ἐσφραγισμένοι οἱ λόγοι (12:9). The instruction itself stands five verses earlier and splits it in two: ἔμφραξον τοὺς λόγους καὶ σφράγισον τὸ βιβλίον — "shut up the words and seal the book" (12:4). John hears: "do not seal the words of the prophecy of this book, for the time is near" — μὴ σφραγίσῃς τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου (22:10). What Daniel is given spread over two verbs — the words shut up, the book sealed — John gathers under one verb, and then with a negation in front of it. This contrast is not this book's; it stands in the commentaries.

What this book adds is the verse after — in Daniel and here.

Daniel 12:10 says in the Hebrew that many will let themselves be purified, made white and refined: three verbs. The oldest Greek translation renders those three with two, and the two are these:

> πειρασθῶσι καὶ ἁγιασθῶσι πολλοί

> "let many be tested and be hallowed"

Those are the word of the sixth petition and the word of the first, side by side, in one verse. In the whole Greek Bible that happens once. The prayer itself does not have them in one verse either: in Matthew they stand four verses apart, in Luke two. And ἁγιασθῶσι — the passive form, plural — stands in the whole Septuagint only here; ἁγιασθήτω, the passive form in the singular, is what the child prays — and what is said here, one verse after the instruction not to seal, about the holy one.

In Daniel those two stand side by side: 12:9 and 12:10. Here they stand side by side: 22:10 and 22:11. Sealed over against not sealed — and then, one verse further, the being-tested-and-hallowed of many over against the still-being-hallowed of the one who is holy.

⚠ And honesty along with it, because without it this does not hold. The two halves come from two different Greek Daniels: the sealing words stand like this in Theodotion, and the testing-and-hallowing only in the older translation, which reads something else at that place. Whoever reads the two halves as one connection is laying two translations side by side. Beyond that nothing has been measured about dependence — whether John had a Greek Daniel before his eyes is not stated here and cannot be stated here.

⚠ And the counterexample. If I include ἅγιος instead of the verb alone, a second verse appears: Psalm 78:41 — "they tested God and provoked the Holy One of Israel". There the same two words stand, and there the human being is the tester. Two verses in the whole Greek Old Testament, and they stand over against each other.

(The counts CALCULATED over 623,693 words of Septuagint and 140,987 words of Textus Receptus; the four passages cited DOCUMENTED; that the one calls up the other, CONSTRUED.)

Two forms of the same verb ἔρχομαι, "to come", both counted over the whole New Testament. (CALCULATED over the Textus Receptus, 140,987 words.)

ἐλθέτω — the imperative of the third person, "let come" — stands four times: Matthew 6:10 and Luke 11:2 (the second petition itself — two of the four) · Matthew 10:13 ("let your peace come upon it") · Revelation 22:17 ("let the one who is thirsty come"). Half of all the occurrences of this form are the prayer.

ἐλθέ — the imperative of the second person, "come" — stands in three verses: Matthew 14:29 (on the water, to Peter) · John 4:16 (at the well: "go, call your husband, and come here") · Revelation 22:17. ⚠ In that last verse it stands twice — first the Spirit and the Bride say it, and then the one who hears may say it after them. Four times, then, in three verses; chapter 4 counts the forms and therefore arrives at four.

⚠ An earlier working note for this book had the Bride say ἐλθέτω — the form of the second petition, prayed by her. That has been rechecked, and it does not hold: she says ἐλθέ. The old form does stand in the verse, but about the one who is thirsty, about his own coming. The note has been corrected accordingly, and the correction is a gain: on the mountain the third person, about a matter; on the last page the second person, to a Person. (The forms CALCULATED; that this is the arc of the book, CONSTRUED.)

ἔρχου — the same request in the durative form of the second person — stands 9× in the New Testament, five of them in Revelation: four times at the seals (6:1 · 6:3 · 6:5 · 6:7) and once in 22:20. ⚠ In the Textus Receptus, the text of this book, the call at the seals reads in full ἔρχου καὶ βλέπε, "come and see", and it is addressed to John — not to the riders. A line "the same command summoned the riders and now summons Him" is therefore not there in this text, and this book does not draw it. What does stand there: four times John is told "come and see", and in 22:20 he says the word back, to the Other. (The occurrences CALCULATED; what another text form does at the seals stays outside this chapter.)