και 2532 CONJ εποιησεν 4160 5656 V-AAI-3S ημας 2248 P-1AP βασιλεις 935 N-APM και 2532 CONJ ιερεις 2409 N-APM τω 3588 T-DSM θεω 2316 N-DSM και 2532 CONJ πατρι 3962 N-DSM αυτου 846 P-GSM αυτω 846 P-DSM η 3588 T-NSF δοξα 1391 N-NSF και 2532 CONJ το 3588 T-NSN κρατος 2904 N-NSN εις 1519 PREP τους 3588 T-APM αιωνας 165 N-APM των 3588 T-GPM αιωνων 165 N-GPM αμην 281 HEB
Vincent's NT Word Studies
6. Kings (basileiv). The correct reading is, basileian a kingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See chapter v. 10; xx. 4, 6; xxii. 5. Compare Dan. vii. 18, 22.Priests (iereiv). Kingdom describes the body of the redeemed collectively. Priests indicates their individual position. Peter observes the same distinction (1 Pet. ii. 5) in the phrases living stones (individuals) and a spiritual house (the body collectively), and combines both kings and priests in another collective term, royal priesthood (verse 9). The priesthood of believers grows out of the priesthood of Christ (Psalms. lx. 4; Zechariah. vi. 13; Hebrews 7-10). This dignity was promised to Israel on the condition of obedience and fidelity to God. "Ye shall be a kingdom of priests and a holy nation" (Exodus. xix. 6). In the kingdom of Christ each individual is a priest. The priest's work is not limited to any order of the ministry. All may offer the sacrifice of praise and thanksgiving: all have direct access to the holiest through the blood of Jesus: all Christians, as priests, are to minister to one another and to plead for one another. The consummation of this ideal appears in Apoc. xxi. 22, where the heavenly Jerusalem is represented as without temple. It is all temple. "It is the abolition of the distinction between holy and profane (Zechariah xiv. 20, 21) - nearer and more remote from God - through all being henceforth holy, all being brought to the nearest whereof it is capable, to Him" (Trench).
Unto God and His Father (tw Qew kai patri autou). Lit., to the God and Father of Him. Hence Rev., correctly, His God and Father. For the phrase compare Rom. xv. 6; 2 Cor. i. 3; Eph. i. 3.
Glory and dominion (h doxa kai to kratov). Rev., correctly, rendering the two articles, "the glory and the dominion." The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Doxa glory means originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke xiv. 10; Heb. iii. 3; 1 Peter v. 4). Applied to physical objects, as light, the heavenly bodies (Acts xxii. 11; 1 Cor. xv. 40). The visible brightness in manifestations of God (Luke ii. 9; Acts vii. 55; Luke ix. 32; 2 Cor. iii. 7). Magnificence, dignity (Matt. iv. 8; Luke iv. 6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Pet. iv. 11; Jude 25; Apoc. iv. 9, 11; Matt. xvi. 27; Mark x. 37; viii. 38; Luke ix. 26; 2 Corinthians iii. 18; iv. 4). The glory or majesty of divine grace (Ephesians i. 6, 12, 14, 18; 1 Tim. i. 11). The majesty of angels (Luke ix. 26; Jude 8; 2 Pet. ii. 10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke xxiv. 26; John xvii. 5; Philip. iii. 21; 1 Tim. iii. 16; Rom. viii. 18, 21; ix. 23; 2 Cor. iv. 17; Col. i. 27).
Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. "We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration." Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: "And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen" ("Horae Subsecivae"). Compare the doxologies in 1 Peter iv. 11; Gal. i. 5; Apoc. iv. 9, 11; v. 13; 7. 12; Jude 25; 1 Chronicles xxix. 11.
Forever and ever (eiv touv aiwnav twn aiwnwn). Lit., unto the ages of the ages. For the phrase compare Gal. i. 5; Heb. xiii. 21; 1 Peter iv. 11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.
Amen (amhn). The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence oJ ajmhn, the Amen, applied to Christ (Apoc. iii. 14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John i. 51; x. 1.
