things' (Rev. 13:5) stoma laloun megala in both LXX and Greek New Testament.

In Daniel 7:13 the Son of Man is seen coming upon the clouds of heaven,

identical words being used in Matthew 24:30.

`And they shall see the Son of Man coming in the clouds of heaven' epi

ton nephelon tou ouranon.

The time of this Coming is indissolubly linked with Daniel 9:27 as

Matthew 24:15 will show:

`When ye therefore shall see the abomination of desolation, spoken of

by Daniel the prophet, stand in the holy place ...'

and the reference to tribes of the earth mourning in Matthew 24:30 is a

reference back to Zechariah 12:10 -14.

There are different forms of government in the world today, ranging

from a monarchy down through a republic and the Soviet conception, to the

local government of a village council.  Such a word cannot and does not

represent the Greek word basileia.  This word, in classical Greek means,

according to Liddle and Scott, `a kingdom, dominion, hereditary monarchy, a

diadem, and as a form of address, majesty'.  Any appeal to the pagan use of

the word but substantiates the claim, that the only form of government that

prophecy foreshadows is `a kingdom, dominion, associated with hereditary

monarchy, a diadem and majesty' which terms are foreign to any other form of

government, save one, that of a king.  God's answer to the anarchy of the

last days is to announce:

`Yet have I set (or anointed see margin) My King upon My holy hill of

Zion' (Psa. 2:6).

Christ, as King, is to sit upon a throne; the word government is not

sufficient for this idea.  The U.S.A.  has a `government', but the President

has neither crown, throne nor sceptre.  The Son of God is to wear a crown,

wield a sceptre and have dominion from sea to sea.  As King He is the

Anointed, of whom David is the type.  He is also to `reign', a term

inapplicable to any form of government other than the monarchical.  We cannot

stand by and hold our peace while the Lord is robbed of His crown rights, or

of His place, as He is when it is suggested that Psalm 2 cannot refer to

Christ, because it reads `against the Lord, and against His Anointed' (tou

Christou autou LXX).  As we have seen, the same argument would dethrone the

Son of God in Revelation 11:15 where we read `the kingdom of our Lord, and of

His Christ' (tou Christou autou), identical language.  Again, to suggest that

because in many passages of the Old Testament the `Anointed' refers to Aaron,

David, Elijah and others, the Saviour Himself cannot be intended in Psalm 2

or in Daniel 9 is unwarranted.  The `Messiah' was on the lips of the common

people, as can be seen in John 1:20,41; 4:29 as well as in use by inspired

speakers like Peter (Matt. 16:16) or of educated men like a High Priest

(Matt. 26:63).  The Church of the One Body can be in a kingdom without

confusion, as surely as a `corporation' can be in the kingdom of Great

Britain without confusion.

The phraseology of the Apocalypse is much like that of the Old

Testament and noticeably in the use of the conjunction `and'.  Thus the book

of Exodus commences with the word `now' in the A.V.  The Hebrew word is vav