“The length allotted to this article will not allow the writer to notice every term and phrase supposed to be peculiar. This can only be done with success by him who takes a concordance to the Greek Testament in his hand, with the determination to test each example; along with a good syntax of classical Greek, such as Bernhardy’s. In this way he may see whether the alleged Hebraisms and anomalies have not their parallels in classical Greek. Some of the allegations already quoted are manifestly incorrect, _e.g._, that ἀκούω with the genitive is not found in the Apocalypse. On the contrary, it occurs eight times with the genitive. Other words are adduced on the principle of their not occurring so frequently in the book before us as in the Gospel and Epistles. But by this mode of reasoning it might be shown, that the other acknowledged writings of the apostle John, for instance his First Epistle, are not {xliv} authentic. Thus ῥήματα, one of the words quoted, though frequently found in the Gospel, is not in any of the three Epistles; therefore, these Epistles were not written by John. It is found _once_ in the Apocalypse. Again, ἐργάζομαι, which is found seven times in the Gospel, and once in the Apocalypse, as also once in each of the Second and Third Epistles, is not in the First Epistle; therefore the First Epistle proceeded from another writer than the author of the Second and Third. The same reasoning may be applied to θεωρέω. Again, it is alleged that the regular construction of neuters plural with singular verbs is not found, with the exception of six instances. To say nothing of the large list of exceptions, let it be considered, that the plural verb is joined with plural nouns where animate beings, especially persons, are designated. Apply now this principle, which regularly holds good in classical Greek, to the Apocalypse, and nothing peculiar will appear in the latter. Should there still remain examples of neuters plural designating things without life, we shall find similar ones in the Greek writers. Another mode in which the reasoning founded upon the use of peculiar terms and expressions may be tested is the following. It is admitted that there are words which occur in the Gospel and Epistles, but not in the Apocalypse. The adverb πάντοτε is an example. On the same principle, and by virtue of the same reasoning, it may be denied, _as far as language is concerned_, that 1 Timothy was written by Paul, because πάντοτε, which is found in his other epistles, does not occur in it. In this manner we might individually take up each word and every syntactical peculiarity on which the charge of harshness, or solecism, or Hebraizing has been fastened. It is sufficient to state, that there are very few _real_ solecisms in the Apocalypse. _Almost all_ that have been adduced may be paralleled in Greek writers, or in those of the New Testament. The words of Winer, a master in this department,