Revelation 15:6

λίνον καθαρόν. So Text. Rec[508], Tisch[509] and Weiss with P; Lach[510] Treg[511] W. H[512] (text) read λίθον καθαρὸν with AC am[513] fu[514]; א Primas[515] cod. flor[516] have καθαροὺς λινοῦς. W. H[517] suggest λινοῦν with B2.

[508] Rec. Textus Receptus as printed by Scrivener.
[509] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.
[510] Lachmann’s larger edition.
[511] Tregelles.
[512] H. Westcott aud Hort.
[513] Codex Amiatinus 6th century in Laurentian Library at Florence.
[514] Codex Fuldensis 6th century at Fulda.
[515] Primasius, edited by Haussleiter.
[516] flor. Codex Toletanus 10th century at Madrid.
[517] H. Westcott aud Hort.

6. οἱ ἔχοντες. The phrase describes their office: we see in the next verse that they did not come out having them.

ἐνδεδυμένοι λίνον καθαρὸν λαμπρόν. See crit. note for the evidence for λίθον. If this strange reading be right, the nearest parallel is Ezekiel 28:13—where comparing the next two verses, it seems as though the human “king of Tyrus” were identified with a fallen Angel, perhaps the patron of the city. Therefore these holy Angels may be here described as clothed in glory like his before his fall. In choosing between the alternative readings, little weight is due to the fact that in other Greek prose λίνον means flax, not linen, less to the probability that most writers would have preferred the plural to the singular. It may have a little weight that white linen, Revelation 19:8, is itself a splendid dress, and that golden girdles would be more in place on it than on robes jewelled all over. On the other hand, everywhere else in this Book linen is βύσσινον.

περὶ τὰ στήθη. As in Revelation 1:13, where see note.