It must be admitted that the style of the book is more Hebrew and less Greek than that of the Gospel. But some arguments may be reasonably alleged against the theory that {273} this proves the Revelation to be by a different author. The difference in the scope and origin of the two books account in a large measure for the differences of vocabulary and style. No book in the New Testament is so steeped as the Revelation in the imagery of the Old Testament; Daniel, Isaiah, Ezekiel, and Zechariah are constantly used. The thoroughness with which their spirit has been assimilated, and their ideas combined by the writer, would create a Hebrew tendency in his language. Whether St. John made use of the material furnished by non-canonical apocalypses is uncertain. If he did, their style would also influence him in the same way. We must also beware of exaggerating the contrast in style which does exist between the Gospel and the Revelation. The Gospel is not always in correct Greek, and never shows a thorough mastery of that language. But the Revelation is certainly in much rougher Greek. The writer uses the nominative case for the accusative (vii. 9; xiv. 6); similar instances are in iii. 12; xiv. 12. This rugged usage is introduced with magnificent, and perhaps intentional, effect in i. 4, where the author emphasizes the eternity of God by using an entirely ungrammatical construction.[4] Apart from the question of grammar, the language of the Apocalypse shows a remarkable affinity with St. John's Gospel. We may observe the use of such words as "witness," "true," "tabernacle," "have part," "keep the word," and "overcome."