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PARALLEL BIBLE - Revelation 1:6


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King James Bible - Revelation 1:6

And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

World English Bible

and he made us to be a Kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen.

Douay-Rheims - Revelation 1:6

And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen.

Webster's Bible Translation

And hath made us kings and priests to God and his Father; to him be glory and dominion for ever and ever. Amen.

Greek Textus Receptus


και 2532 εποιησεν 4160 5656 ημας 2248 βασιλεις 935 και 2532 ιερεις 2409 τω 3588 θεω 2316 και 2532 πατρι 3962 αυτου 846 αυτω 846 η 3588 δοξα 1391 και 2532 το 3588 κρατος 2904 εις 1519 τους 3588 αιωνας 165 των 3588 αιωνων 165 αμην 281

Treasury of Scriptural Knowledge

VERSE (6) - Re 5:10; 20:6 Ex 19:6 Isa 61:6 Ro 12:1 1Pe 2:5-9

SEV Biblia, Chapter 1:6

y nos ha hecho reyes y sacerdotes para Dios y su Padre: a l sea gloria e imperio para siempre jams. Amn.

Clarke's Bible Commentary - Revelation 1:6

Verse 6. Kings and priests] See on 1 Pet. ii. 5, 9. But instead of basileiv kai iereiv, kings and priests the most reputable MSS., versions, and fathers have basileian iereiv, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.

To him be glory] That is, to Christ; for it is of him that the prophet speaks, and of none other.

For ever and ever] eiv touv aiwnav twn aiwnwn? To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.

Amen.] A word of affirmation and approbation; so it shall be, and so it ought to be.

John Gill's Bible Commentary

Ver. 6. And hath made us kings and priests , etc.] The Alexandrian copy, and Complutensian edition, read, a kingdom, priests; and the Vulgate Latin version, a kingdom and priests; and the Arabic version, a kingdom of priesthood; reference seems to be had to ( Exodus 19:6): and ye shall be unto me a kingdom of priests; which the Jerusalem Targum renders, ye shall be unto me, ynhkw yklm , kings and priests; and so the Targum of Jonathan ben Uzziel paraphrases it thus, and ye shall be before me, yklm , kings crowned with a crown, ynhkw , and priests ministering. Hence it is a common saying with the Jews, that all Israelites are the sons of kings f14 ; and sometimes their doctors are called hrwt yklm , kings of the law f15 : and they ascribe the same thing to the word of the Lord as is here attributed to Jesus Christ: so the Targum of Jonathan on ( Deuteronomy 28:13) paraphrases the words; the word of the Lord shall appoint or constitute you kings, and not private persons.

Likewise they say f16 that even a Gentile, if he studies in the law, is lwdg hkk , as an high priest.

All which may serve to show to what the reference is had in the text, and from whence the language is taken. But the words are used in a higher and greater sense. The saints are made kings by Christ; they are so now; they have received a kingdom of grace, which cannot be taken away; and they have the power of kings over sin, Satan, and the world, and all their enemies; and they live and fare like kings, and are clothed like them, in rich apparel, the righteousness of Christ; and are attended as kings, angels being their lifeguards; and they will appear much more so hereafter, when they shall reign on earth with Christ a thousand years, shall sit upon the same throne, and have a crown of life and righteousness given them, and at last be introduced into the kingdom of glory. And they become such by being the sons of God, which power and privilege they receive from Christ, and so are heirs of God, and joint heirs with him, and by being united to him.

And he also makes them priests to offer up the spiritual sacrifices of prayer and praise, and those of a broken heart, and of a contrite spirit, and even their souls and bodies, as a holy, living, and acceptable sacrifice unto God, by anointing and sanctifying them by his Spirit: and they are made such by him to God, and his Father ; not to men, nor to angels. Now to him that has shown so much love, and bestowed such high favours and honours, is the following ascription made, to him [be] glory and dominion for ever and ever, Amen . The glory of his deity, and of all his offices; of his being the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; and of all the benefits and blessings, favours and honours, received from him by his people: and dominion; over all creatures, and over all his saints, and especially in his kingdom, in the last days, which will be an everlasting one; and which is continually to be wished and prayed for, that it would come, and come quickly. Amen; so let it be, and so it shall be.

Matthew Henry Commentary

Verses 4-8 - There can be no true peace, where there is not true grace; and wher grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father i first named; he is described as the Jehovah who is, and who was, an who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversit of gifts and operations. The Lord Jesus Christ was from eternity, Witness to all the counsels of God. He is the First-born from the dead who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to his they are accountable. Sin leaves a stain of guilt and pollution upo the soul. Nothing can fetch out this stain but the blood of Christ; an Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings an priests to God and his Father. As such they overcome the world, mortif sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given the access to God, enabled them to offer spiritual and acceptabl sacrifices, and for these favours they are bound to ascribe to his dominion and glory for ever. He will judge the world. Attention i called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies. Le us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostacy: he shal come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One. And if we would be numbered with his saints in glory everlasting, we must now willin submit to him receive him, and honour him as a saviour, who we believ will come to be our Judge. Alas, that there should be many, who woul wish never to die, and that there should not be a day of judgment!

Greek Textus Receptus


ιδου 2400 5628 V-2AAM-2S ερχεται 2064 5736 V-PNI-3S μετα 3326 PREP των 3588 T-GPF νεφελων 3507 N-GPF και 2532 CONJ οψεται 3700 5695 V-FDI-3S αυτον 846 P-ASM πας 3956 A-NSM οφθαλμος 3788 N-NSM και 2532 CONJ οιτινες 3748 R-NPM αυτον 846 P-ASM εξεκεντησαν 1574 5656 V-AAI-3P και 2532 CONJ κοψονται 2875 5695 V-FDI-3P επ 1909 PREP αυτον 846 P-ASM πασαι 3956 A-NPF αι 3588 T-NPF φυλαι 5443 N-NPF της 3588 T-GSF γης 1093 N-GSF ναι 3483 PRT 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.



CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20

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