Book of Revelation Chapter 1 Vs. 6

 Greeting to the Seven Churches

Rev. 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.

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

hath made...

ποιέω

poiéō; contracted poiṓ, fut. poiḗsō, aor. epoíēsa, perf. pepoíēka, pluperf. 3d person pl. (without augment) pepoiḗkeisan (Mark 15:7). With variations from the regular forms being fut. Attic poiṓ (Mat. 26:18); aor. opt. 3d person pl. poiḗseian (Luke 6:11). To make, do, expressing action either as completed or continued.

(I) To make, form, produce, bring about, cause, spoken of any external act as manifested in the production of something tangible, corporeal, obvious to the senses, completed action. The mid. also is often used with only a remote reference to the subject which not often wholly vanishes, so that the mid. does not apparently differ from the act.

(A) Generally: (1) Particularly and with the acc. (Mat. 17:4; John 9:11; 18:18; 19:23; Acts 7:40, 7:43; 9:39; 19:24; Rom. 9:20; Heb. 12:13; Rev. 13:14). Followed by ek, of, with the gen. of material (John 2:15; 9:6; Rom. 9:21; Sept.: Gen. 6:14; Exo. 25:10); by katá, according to, indicating manner, model (Acts 7:44; Heb. 8:5). (2) Spoken of God, to make, create, with the acc. (Acts 4:24; 7:50; 14:15; 17:24; Heb. 1:2; Rev. 14:7). In Luke 11:40 with duplicate in the acc. (see also Mat. 19:4; Sept.: Isa. 45:7).

The first New Testament prophecy in Revelation (Rev. 1:6-7, unfulfilled). Next, Rev. 2:5. This refers to the work of re-creation of fallen man, through the love of Christ and the washing in His own blood (1Cor. 15:10; 2Cor. 5:17; Rom. 8:1-13). Men in the natural state of sin are estranged from God and are not morally unworthy of God's blessings, but are unable to accept them (Rom. 1:18-3:30; 5:12-21; 7:5-25; Eph. 2:1-3 ). Thus, they must be made new through the atonement of Christ. When that is done they become co-heirs with Christ, hence kings and priests; and with Him shall own all things and administer the affairs of the universe, Rom. 8:14-25; Heb. 1:1-3; 2:5-8; Psm. 8:3-6; Dan. 7:18-27; Isa. 9:6-7; 1Cor. 4:8; 6:2; 2Tim. 2:12; Rev. 5:9-10; 20:4-6.

us...

ἡμάς

hēmás; personal pron., acc. pl. of emé, me. Our, us, we. To be distinguished from humás, your, you.

After these discriptions and titles, the letters opening continues to say that Jesus Christ (Yeshua the Messiah) appointed us – believers John's community to be a priestly kingdom serving his god and Father.

kings...

βασιλεύς

basileús; masc. noun. A king, monarch.

(I) Of David (Mat. 1:6; Acts 13:22); of Pharaoh (Acts 7:10, 7:18; Heb. 11:23, 11:27); of the Roman emperor (John 19:15); of ancient Jewish kings (Luke 10:24); of Jesus as the Messiah who is often called King, King of Israel or of the Jews (Mat. 2:2; 21:5; 25:34, 25:40; Luke 19:38; John 1:49; 12:13, 12:15; Sept.: Psm. 2:6); spoken of God (1Tim. 1:17; 6:15; Rev. 15:3; 17:14, "King of kings" by way of emphasis; Sept.: Psm. 5:2; 29:10; 47:2; 95:3). "The city of the great King" (Mat. 5:35) means of God, Jerusalem as the seat of His worship (Psm. 47:2).

(II) In a more general and lower sense, as a title of distinguished honor, e.g., viceroy, prince, leader, chief. Herod the Great and his successors had the title of king, but were dependent for the name and power on the Romans (Mat. 2:1, 2:3, 2:9; Luke 1:5; Acts 12:1; 25:13 ff.; 26:2 ff.), and Herod Antipas was in fact only a tetrarch, meaning ruler of only a fourth of the kingdom (Mat. 14:1; Luke 3:1, 3:19; 9:7), though he is called "king" in Mat. 14:9; Mark 6:14. See also Aretas, king of Arabia, Petraea (2Cor. 11:32). Also used when joined with hēgemónes, leaders, rulers (Mat. 10:18; Mark 13:9; Luke 21:12; Sept.: Psm. 2:2; 102:15). Generally (Mat. 17:25; 18:23; Acts 9:15; 1Tim. 2:2; 1Pet. 2:13, 2:17; Rev. 9:11). Figuratively spoken of Christians as about to reign with the Messiah over the nations (Rev. 1:6 [{TR} cf. Rev. 5:10; 20:6]).

Deriv.: basileía, kingdom; basíleios, royal, kingly in nature; basileúō, to reign; basilikós, belonging to a king, such as a courtier or something kingly; basílissa, queen.

Syn.: árchōn, ruler; politárchēs, ruler of a city; despótēs, despot, an absolute ruler; kúrios, lord; pantokrátōr, the all-ruling, almighty, omnipotent; hēgemṓn, a leader, ruler, governor; Kaísar, Caesar, a title of the Roman emperor; dunástēs, mighty potentate.

Ant.: idiṓtēs, private person, also means ignorant, rude, unlearned in the proper context; polítēs, a citizen.

and... see above.

priests...

ἱερεύς

hiereús; gen. hieréōs, masc. noun from hierós, sacred. A priest or sacred person serving at God's altar but not necessarily implying that he is also holy (hágios, holy).

(I) In the heathen religions there were also priests carrying on their religious rites. Such were the priests of Zeus or Jupiter (Acts 14:13; Sept.: 2Kgs. 11:18; 2Chr 23:17 for the priests of Baal).

(II) It is used also to denote the Jewish priests, the descendants of Aaron generally (Mat. 8:4; 12:4-5; Mark 1:44; 2:26; Luke 1:5; 5:14; 6:4; 10:31; 17:14; John 1:19; Acts 6:7; Heb. 9:6). They were divided into twenty-four classes for the service of the temple (1Chr. 24), and the heads of these classes were sometimes called archiereís, chief priests. These seem to be referred to in Acts 4:1. See Lev. 1:5. Spoken of the high priest (Acts 5:24; Heb. 7:21, 7:23; 8:4; 10:11, 10:21; Sept.: Exo. 35:19; Lev. 21:10; Num. 35:25, 35:28).

(III) Of Melchizedek as a high priest of God (Heb. 7:1, 7:3; see Gen. 14:18; Psm. 110:4); of Jesus as the spiritual High Priest (Heb. 5:6, who in Heb. 5:5 is called "high priest"; Heb. 7:11, 7:15, 7:17, 7:21; 10:21).

(IV) Figuratively, Christians are also called priests unto God as offering Him spiritual sacrifices (Rev. 1:6; 5:10; 20:6 [cf. 1Pet. 2:5]).

Kingdom describes the body of the redeemed collectively. Priests indicates their individual position. Peter observes the same distinction (1Pet. 2:5) 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 (1Pet. 2:9). The priesthood of believers grows out of the priesthood of Christ (Psm. 60:4; Zec. 6:13; Heb. 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 (Exo. 19:6). 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 Rev. 21:22, where the heavenly Jerusalem is represented as without temple. It is all temple. It is the abolition of the distinction between holy and profane (Zec. 14:20, 14:21) - 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...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

Lit., to the God and Father of Him. Hence Rev., correctly, His God and Father. For the phrase compare Rom. 15:6; 2Cor. 1:3; Eph. 1:3.

and... see above.

his...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós (II, C), he or self.

Father;...

πατήρ

patḗr; gen. patéros contracted patrós, masc. noun. Its etymology is uncertain. A father, spoken generally of men and in a special sense of God. Progenitor, ancestor, father, mentor, or model.

Related words: mḗtēr, mother; pentherá, mother-in-law; pentherós, father-in-law; adelphós, brother; adelphḗ, sister; anepsiós, a cousin; suggenḗs, a relative; ékgonos, grandchild, literally a descendant; mámmē, a grandmother; génos, family, stock; oíkos, family.

(I) Generally.

(A) Particularly father, genitor, by whom one is begotten (Mat. 2:22; 19:5; Mark 5:40; Luke 2:48; John 4:53; Heb. 7:10). Pl. hoi patéres, parents, both father and mother (Eph. 6:4; Heb. 11:23). Of one reputed to be a father or stepfather (Luke 2:48).

(B) Of a remote ancestor, forefather, progenitor, or founder of a tribe or people, patriarch. Sing. (Mat. 3:9; Mark 11:10; Luke 1:32, 1:73; John 4:12; Rom. 4:17-18). Pl. hoi patéres, fathers, forefathers, ancestors (Mat. 23:30, 23:32; Luke 6:23, 6:26; John 7:22; Acts 3:13; Rom, 9:5; Heb. 1:1; Sept.: Deu. 1:11; 1Kgs. 8:21). Figuratively in a spiritual and moral sense (Rom. 4:11-12, 4:16, of Abraham; see Sept.: Gen. 17:4-5).

(C) Of Satan as the father of wicked and depraved men (John 8:38, 8:41, 8:44). He is the model whom sinners resemble, i.e., they have like evil character.

(D) As a title of respect and reverence, in direct address (Luke 16:24, 16:27, 16:30); of a teacher as exercising paternal care, authority and affection (Mat. 23:9; 1Cor. 4:15 [cf. Php. 2:22; 1Th. 2:11]; Sept.: of prophets, 2Kgs. 2:12; 6:21; 13:14). Pl. hoi patéres, nom. or voc., fathers, as an honorary title of address used toward older persons (1Jn. 2:13-14); also toward magistrates, members of the Sanhedrin (Acts 7:2; 22:1).

(E) Metaphorically with the gen. of a thing; the author, source, beginner of something (John 8:44; Rom. 4:12; Sept.: Job 38:28).

to him...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Co. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

be glory...

δόξα

dóxa; gen. dóxēs, fem. noun from dokéō, to think, recognize. Glory.

A look at the root word of dóxa, i.e., dokéō, to think or suppose, is necessary. Etymologically, the word primarily means thought or opinion, especially favorable human opinion, and thus in a secondary sense reputation, praise, honor (true and false), splendor, light, perfection, rewards (temporal and eternal). Thus the dóxa of man is human opinion and is shifty, uncertain, often based on error, and its pursuit for its own safety is unworthy. But there is a glory of God which must be absolutely true and changeless. God's opinion marks the true value of things as they appear to the eternal mind, and God's favorable opinion is true glory. This contrast is well seen in John 5:44 as the Lord speaks of the glory that the people were receiving among themselves and the only glory that comes from God (see John 12:43). Glory, therefore, is the true apprehension of God or things. The glory of God must mean His unchanging essence. Giving glory to God is ascribing to Him His full recognition. The true glory of man, on the other hand, is the ideal condition in which God created man. This condition was lost in the fall and is recovered through Christ and exists as a real fact in the divine mind. The believer waits for this complete restoration. The glory of God is what He is essentially; the glory of created things including man is what they are meant by God to be, though not yet perfectly attained (Heb. 2:10; Rom. 8:18-21).

(I) Spoken of honor due or rendered, i.e., praise, applause (Luke 14:10; John 5:41, 5:44; 7:18; 8:50, 8:54; 2Cor. 6:8; 1Th. 2:6); of God, e.g., to the honor and glory of God, i.e., that God may be honored, glorified (John 11:4; Rom. 3:7; 15:7; Php. 1:11). In Rev. 4:11, "to receive the glory" (a.t.) means to be extolled in praises. In ascription's of glory or praise to God (Luke 2:14; Rom. 11:36; Gal. 1:5; 1Pet. 4:11; Sept.: 1Chr. 16:28-29 [cf. Psm. 29:9; 104:35; 106:48]). By metonymy, spoken of the ground, occasion or source of honor or glory (1Cor. 11:15; 2Cor. 8:23; Eph. 3:13; 1Th. 2:20).

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. Δόξα 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 14:10; Heb. 3:3; 1Pet. 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1Cor. 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2Cor. 3:7). Magnificence, dignity (Mat. 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1Pet. 4:11; Jude 1:25; Rev. 4:9, 4:11; Mat. 16:27; Mark 10:37; 8:38; Luke 9:26; 2Cor. 3:18; 4:4). The glory or majesty of divine grace (Eph. 1:6, 1:12, 1:14, 1:18; 1Tim. 1:11). The majesty of angels (Luke 9:26; Jude 1:8; 2Pet. 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Phlp. 3:21; 1Tim. 3:16; Rom. 8:18, 8:21; 9:23; 2Cor. 4:17; Col. 1:27).

and... see above.

Dominion...

κράτος

krátos; gen. krátous, neut. noun. Strength or might, more especially manifested power, dominion. More closely related to ischús, strength, than dúnamis, power. Denotes the presence and significance of force or strength rather than its exercise.

(I) Generally meaning might or power (Acts 19:20), with katá, according), mightily, vehemently. "According to the working of his mighty power" (Eph. 1:19) means the prevalence of His power, the word for "power" being ischús, inherent power (Eph. 6:10; Col. 1:11; Sept.: Isa. 40:26 [cf. Sept.: Psm. 89:10]). Metonymically meaning might, for mighty deeds (Luke 1:51).

(II) Power, dominion (1Tim. 6:16; Heb. 2:14; 1Pet. 4:11; 5:11; Jude 1:25; Rev. 1:6; 5:13).

Deriv.: akratḗs, incontinent; egkratḗs, temperate; kratéō, to be strong, to seize; krátistos, most excellent; pantokrátōr, ruler over all, almighty.

Syn.: dúnamis, strength, power and its execution; ischús, strength possessed; exousía, authority.

Ant.: asthéneia, weakness, infirmity.

forever and ever...

εἰς

eis; prep. governing the acc. with the primary idea of motion into any place or thing; also of motion or direction to, toward or upon any place, thing. The antithesis is expressed by ek, out of.

(I) Of place, which is the primary and most frequent use, meaning into, to.

(A) After verbs implying motion of any kind, into or to, toward, upon any place or object, e.g., verbs of going, coming, leading, following, sending, growing, placing, delivering over to and the like (Mat. 2:12; 4:8; 5:1; 6:6; 8:18; 12:44; 15:11, 15:17; 20:17; 21:18; Mark 1:38; 5:21; 6:45; 9:31; 13:14; Luke 8:23, 8:26; John 1:9; 7:14; 16:21, "is born into the world"; Acts 16:16; 26:14; Rom. 5:12; 10:18; Rev. 2:22). With the acc. of thing, implying place (Mark 4:22; 13:16; John 1:11; 7:8, 7:10; 16:32; 18:6; Acts 15:38; 21:6). With an acc. of person, but referring always to the place where the person dwells or is, and implying to, among (Luke 10:36; 21:24; Acts 18:6; 20:29; 22:21; Rom. 5:12; 16:19; 2Cor. 9:5; 10:14; 1Th. 1:5; Rev. 16:2). Spoken also of persons meaning into whom demons have entered (Mark 9:25; Luke 8:30 [cf. Mat. 8:31; Luke 15:17, "having come to himself" {a.t.}, i.e., to his right mind]).

(B) After verbs implying duration, upon, or toward any place or object, e.g., verbs of hearing, calling, announcing, showing (Mat. 10:27; 22:3-4; Mark 5:14; 13:10; Luke 7:1; 24:47; John 8:26; Acts 11:22, "hearing in the ears" [a.t.]; 1Cor. 14:9; 2Cor. 8:24; 11:6). Especially after verbs of looking (Mat. 5:35, "toward Jerusalem" [a.t.], i.e., turning or looking toward it; Mat. 22:16; John 13:22; Acts 1:10-11; 3:4; Heb. 11:26). After nouns (Acts 9:2, "letters [directed] to Damascus"; Rom. 15:31, "my service which I have for Jerusalem").

(C) Metaphorically of a state or condition into which one comes, after verbs of motion, duration (Mat. 25:46; Mark 5:26; 9:43; Luke 22:33; 24:20; John 4:38; 5:24; 16:13; Acts 26:18; 2Cor. 10:5; Gal. 1:6; Php. 1:12; 3:11; 1Tim. 2:4; 3:6; Heb. 2:10). To baptize into somebody or into the name of somebody means to baptize into the obligations incumbent on a disciple of someone or to be identified with the character and purposes of such a person (Mat. 28:19; Acts 8:16; Rom. 6:3-4). See baptízō, to baptize.

αἰών

aiṓn; gen. aiṓnos, masc. noun. Age, referring to an age or time in contrast to kósmos, referring to people or space. Denotes duration or continuance of time, but with great variety.

(I) Age, an indefinitely long period or lapse of time, perpetuity, ever, forever, eternity.

(A) Spoken of time future in the following phrases: (1) Eis tón aiṓna into, unto; tón, the; aiṓn, age), forever, without end, to the remotest time (Mark 11:14; Luke 1:55; John 6:51, 6:58; 8:35; 12:34; 13:8; 14:16; 1Cor. 8:13; Heb. 5:6, 5:21; 1Pet. 1:25; 2Jn. 1:2); spoken of Christ (Heb. 6:20; 7:17; 7:24, 7:28); spoken of the blessedness of the righteous (John 6:51, 6:58; 2Cor. 9:9; 1Jn. 2:17; 2Pet. 2:17); of the punishment of the wicked (Jude 1:13). With a neg., meaning never (Mat. 21:19; Mark 3:29; John 4:14; 8:51-52; 10:28; 11:26; Sept.: Deu. 29:29; Isa. 28:28; 40:8; 51:6, 51:8; Jer. 50:39). Eis hēméran aiṓnos (eis, unto; hēméran, day), of the age, meaning forever. See also Sept.: Exo. 14:13; Isa. 13:20. (2) The phrase eis toús aiṓnas, unto the ages, meaning ever, forever, to all eternity (Mat. 6:13; Luke 1:33; Rom. 16:27; Heb. 13:8), spoken of God (Rom. 1:25; 9:5; 11:36; 2Cor. 11:31); of Christ (Luke 1:33 as explained by the statement "of His kingdom there shall be no end"; Heb. 13:8; Sept.: Psm. 77:8). (3) The phrase eis toús aiṓnas tṓn aiṓnōn, unto the ages of the ages, being an intens. form meaning forever and ever (2Tim. 4:18; Heb. 13:21; 1Pet. 4:11; Rev. 1:6, 1:18; 4:9-10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5). Spoken of God (Gal. 1:5; Php. 4:20; 1Tim. 1:17; 1Pet. 5:11). Without the art. eis aiṓnas aiṓnōn, unto the ages of the ages (Rev. 14:11). Also in the expression eis pásas tás geneás toú aiṓnos tṓn aiṓnōn (pása, the fem. pl. of pás, every, all; geneás [the acc. pl. of geneá, generation]) as in Eph. 3:21 meaning throughout all ages and literally unto all generations of the age of the ages. Spoken of Christ (2Pet. 3:18; 1:18; 5:13; 11:15); of the blessedness of the saints (Rev. 22:5); of the punishment of the wicked (Rev. 14:11; 19:3; 20:10). In the Sept. the phrase eis aiṓna aiṓnos, literally means unto the age of the age (Psm.19:9; 110:3, 110:10).

Lit., unto the ages of the ages. For the phrase compare Gal. 1:5; Heb. 13:21; 1Pet. 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.

Amen (ἀμὴν)

The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν, the Amen, applied to Christ (Rev. 3:14). 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 1:51; see on John 10:1.

In these words the possession of complete redemption is implied. The true reading of the original is not that of our Authorized Version, Unto Him that washed, but Unto Him that loosed us from our sins. We have received not merely the pardon of sin, but deliverance from its power. Our soul is escaped as a bird out of the snare of the fowler; the snare is broken, and we are escaped. The chains in which Satan held us captive have been snapped asunder and we are free. Again, this loosing has taken place in rather than by the blood of Christ, for the blood of Christ is living blood, and in that life of His we are enfolded and en-wrapped, so that it is not we that live, but Christ that liveth in us. Once more they who are thus spoken of are a kingdom, priests unto His God and Father, the former being the lower stage, the latter the higher. The word kingdom has reference, less to the splendor of royalty than to victory over foes. Christians reign in conquering their spiritual enemies; and then, in possession of the victory that overcometh the world, they enter into the innermost sanctuary of the Most High and dwell in the secret of His Tabernacle. There their great High Priest is one with His God and Father, and there they also dwell with His Father and their Father, with His God and their God.

The most important statement in Verse 6 is that Jesus is called God. The statement God and his Father leaves no doubt that Jesus was, is, and always will be God. Notice, too, that it is nothing we do that makes us kings and priests. Jesus made us kings and priests.

He loved us. This is the central theme of the Bible, to which whole chapters are devoted, John 3:16; Rom. 5:8-9; 1Cor. 13:1; 1Jhn. 3-4.

He washed loosed us from our sins in His own blood. This has been the upper most thought in the mind of God since the fall of man, Mat. 26:28; Rom. 3:25; 5:8-11; 2Cor. 5:19-21; Heb. 8-10; 1Jhn. 1:7.

We will sit on thrones in heaven with Jesus. There is no greater glory due anyone than Jesus who actually did all the work.

We see that Jesus is supreme in dominion in Phil. 2:9 -11 Wherefore God also hath highly exalted him, and given him a name which is above every name: "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

In the true church, no one is called priest singular except Christ. Believers are part of a royal Priesthood in Christ 1Pet. 2:9; Rev. 5:10. The glory and dominion authority of Christ are emphasized throughout the book. (Rom. 5:8; John. 3:16).

Believers are now a kingdom and priests with the purpose now and forever of serving God. This prompted John to express a benediction of praise and worship culminating with Amen, lit., so be it.