KJV: If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
YLT: if any one doth speak -- 'as oracles of God;' if any one doth minister -- 'as of the ability which God doth supply;' that in all things God may be glorified through Jesus Christ, to whom is the glory and the power -- to the ages of the ages. Amen.
Darby: If any one speak as oracles of God; if any one minister as of strength which God supplies; that God in all things may be glorified through Jesus Christ, to whom is the glory and the might for the ages of ages. Amen.
ASV: if any man speaketh,'speaking as it were oracles of God; is any man ministereth, ministering as of the strength which God supplieth: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| λαλεῖ | speaks |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| λόγια | oracles |
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Parse: Noun, Accusative Neuter Plural Root: λόγιον Sense: a brief utterance, a divine oracle (doubtless because oracles were generally brief). |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| διακονεῖ | serves |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
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| ἰσχύος | strength |
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Parse: Noun, Genitive Feminine Singular Root: ἰσχύς Sense: ability, force, strength, might. |
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| χορηγεῖ | supplies |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: χορηγέω Sense: to be a chorus leader, lead a chorus. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| πᾶσιν | all things |
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Parse: Adjective, Dative Neuter Plural Root: πᾶς Sense: individually. |
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| δοξάζηται | may be glorified |
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Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular Root: δοξάζω Sense: to think, suppose, be of opinion. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ᾧ | to whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| δόξα | glory |
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Parse: Noun, Nominative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| κράτος | power |
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Parse: Noun, Nominative Neuter Singular Root: κράτος Sense: force, strength. |
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| αἰῶνας | ages |
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Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| αἰώνων | ages |
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Parse: Noun, Genitive Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| ἀμήν | Amen |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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Greek Commentary for 1 Peter 4:11
Condition of first class, assumed as a fact. [source]
No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
First-class condition again. See Acts 6:2-4 for the twofold division of service involved here. [source]
Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8. [source]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Acts 7:38; Romans 3:2; Hebrews 5:12. [source]
Only here and 2 Corinthians 9:10. Peter uses the compound ἐπιχορηγέω , furnish, in 2 Peter 1:5; which see. [source]
Reverse Greek Commentary Search for 1 Peter 4:11
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
A λογιον logion is a little word (diminutive of λογος logos). Common in the old Greek, lxx, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) “Logia of Jesus.” Oxyrhynchus papyri fragments called “Logia of Jesus” are of much interest though only fragments. The Greeks used it of the “oracles” or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). Here the participle ζωντα zōnta living, is the same used by Peter (1 Peter 2:4.), stone In Romans 3:2 Paul refers to the substance of the law and of prophecy. In Hebrews 5:12 the writer means the substance of the Christian religious teaching. [source]
Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Acts 7:38; Hebrews 5:12; 1 Peter 4:11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises. [source]
In the accusative case, therefore, the object of επιστευτησαν episteuthēsan Λογιον Logion is probably a diminutive of λογος logos word, though the adjective λογιος logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν episteuthēsan). First aorist passive indicative of πιστευω pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν episteuthēsan Λογιον Logion is probably a diminutive of λογος logos word, though the adjective λογιος logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER- -DIVIDER- III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER- -DIVIDER- IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER- -DIVIDER- V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER- -DIVIDER- VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER- -DIVIDER- VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER- -DIVIDER- [source]
Late Koiné{[28928]}š compound verb from επι epi and χορηγεω chorēgeō just below (1 Peter 4:11). Χορηγος Chorēgos is old word for leader of a chorus (χοροσ ηγεομαι chorosεπιχορηγεω hēgeomai) or chorus-leader. The verb means to furnish a chorus at one‘s own expense, then to supply in general. N.T. examples of πλητυνει epichorēgeō are 2 Corinthians 9:10; Galatians 3:15; Colossians 2:19; 2 Peter 1:5. [source]
Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Predicate nominative after ειναι einai By reason of the time Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
To God (dative case). Note κρατος kratos in the doxology as in 1 Timothy 6:16 and briefer than the doxology in 1 Peter 4:11, to Christ. [source]
First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19. [source]
The A. V. is entirely wrong. The verb rendered add ( ἐπιχορηγήσατε ) is derived from χορός a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2 Corinthians 9:10; Galatians 3:5; Colossians 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb χορηγέω , minister, occurs 1 Peter 4:11; 2 Corinthians 9:10. Here the Rev., properly, renders supply. [source]
First aorist active participle of εισπερω pareispherō old double compound, to bring in Old word from πασαν σπουδην speudō to hasten (Luke 19:5.). This phrase (ποιουμενος pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
Faith or αγαπη pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity. [source]
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 glorymeans 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; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 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; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| 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 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 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 (Revelation 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.| [source]
Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
So correctly Aleph A C, not βασιλεις basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις hiereis). In apposition with βασιλειαν basileian but with και kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]