KJV: Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.
YLT: I did sin, having delivered up innocent blood;' and they said, 'What -- to us? thou shalt see!'
Darby: saying, I have sinned in having delivered up guiltless blood. But they said, What is that to us? see thou to that.
ASV: saying, I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou to it .
| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Ἥμαρτον | I sinned |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
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| παραδοὺς | having betrayed |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| αἷμα | blood |
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Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
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| ἀθῷον | innocent |
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Parse: Adjective, Accusative Neuter Singular Root: ἀθῷος Sense: not guilty, innocent, unpunished. |
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| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| εἶπαν | they said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| Τί | What [is that] |
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Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular Root: τίς Sense: who, which, what. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ὄψῃ | will see |
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Parse: Verb, Future Indicative Middle, 2nd Person Singular Root: εἶδον Sense: to see with the eyes. |
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Greek Commentary for Matthew 27:4
Judas made a belated confession of his sin in betraying innocent blood to the Sanhedrin, but not to God, nor to Jesus. The Sanhedrin ignore the innocent or righteous blood (αιμα ατωιον haima athōion or δικαιον dikaion) and tell Judas to look after his own guilt himself. They ignore also their own guilt in the matter. The use of συ οπσηι su opsēi as a volitive future, an equivalent of the imperative, is commoner in Latin (tu videris) than in Greek, though the Koiné shows it also. The sentiment is that of Cain (Grotius, Bruce). [source]
Reverse Greek Commentary Search for Matthew 27:4
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Curiously enough McNeile takes this to mean the trial before Pilate (John 18:14). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o‘clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark 15:25) Jewish time or nine a.m. The darkness began at noon, the sixth hour Jewish time and lasted till 3 p.m. Roman time, the ninth hour Jewish time (Mark 15:33; Matthew 27:45; Luke 23:44). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke 23:45) does not so say, only “the sun‘s light failing.” Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun‘s light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans 8:22), groaning and travailing until now. [source]
The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (σωσων sōsōn) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in John 19:34, but what makes complete wreck of the context for in Matthew 27:50 Jesus cried with a loud voice and was not yet dead in Matthew 27:49. It was a crass mechanical copying by some scribe from John 19:34. See full discussion in my Introduction to the Textual Criticism of the N.T. [source]
See on Matthew 27:48. [source]
That is, noon (Jewish time), as the third hour was nine a.m. (Mark 15:25). See Matthew 27:45 for discussion. Given also by Luke 23:44. Mark gives the Aramaic transliteration as does B in Matthew 27:45, which see for discussion. [source]
Matthew 27:49 has “to save him” (σωσων sōsōn), which see for discussion. [source]
A saying which Luke alone recordsand which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (Matthew 27:40, Matthew 27:42). [source]
See on Matthew 27:46. [source]
(αγω e4gonto). Imperfect passive of κακουργοι agō were being led.Malefactors (κακον kakourgoi). Evil (εργον kakon), doers (work, αναιρετηναι ergon). Old word, but in the N.T. only in this passage (Luke 23:32, Luke 23:33, Luke 23:39) and 2 Timothy 2:9. Luke does not call them “robbers” like Mark 15:27; Matthew 27:38, Matthew 27:44. -DIVIDER- -DIVIDER- To be put to death (αναιρεω anairethēnai). First aorist passive infinitive of anaireō old verb, to take up, to take away, to kill. [source]
Imperfect active, perhaps inchoative, began to turn up (out, εχ ex) at the dying Christ. The language comes from Psalm 22:7.The Christ of God (ο Χριστος του τεου ho Christos tou theou). He had claimed to be just this (Luke 22:67, Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος houtos (this fellow) and the fling in “the elect” (ο εκλεκτος ho eklektos). These rulers were having their day at last. [source]
He had claimed to be just this (Luke 22:67, Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος houtos (this fellow) and the fling in “the elect” These rulers were having their day at last. [source]
Imperfect active, implying that he kept it up. His question formally calls for an affirmative answer (ουχι ouchi), but the ridicule is in his own answer: “Save thyself and us.” It was on a level with an effort to break prison. Luke alone gives this incident (Luke 23:39), though Mark 15:32; Matthew 27:44 allude to it. [source]
See discussion on Matthew 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη parabolē in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero‘s Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. “Establish your claims by direct evidence” (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew 27:40, Matthew 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done (ηκουσαμεν γενομενα ēkousamen genomena). The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
See on Matthew 27:48. [source]
The civil title. The theocratic title, king of Israel (John 1:49; John 12:13) is addressed to Jesus on the cross (Matthew 27:42; Mark 15:32) in mockery. [source]
This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus' burial, against the day of Christ's preparation for the tomb. The word ἐνταφιασμοῦ is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by John 19:40, as the binding in linen cloths with spices, “as the manner of the Jews is ἐνταφιάζειν toprepare for burial,” not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (Matthew 26:12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint. The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, τετήρηκεν , she hath kept, was substituted for the original reading τηρήσῃ , the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with Mark 14:8; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.)-DIVIDER- According to the corrected reading, ἵνα , in order that, is inserted after ἄφες αὐτὴν , let her alone, or suffer her; τετήρηκεν , hath kept, is changed to τηρήσῃ , may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev. -DIVIDER- -DIVIDER- But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer αὐτό , it, to the part remaining. “Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming.” Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition. -DIVIDER- -DIVIDER- Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says: “The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages.”-DIVIDER- Others, again, retain the meaning let her alone, and render ἵνα , in order that, with an ellipsis, thus: “Let her alone: (she hath not sold her treasure) in order that she might keep it,” etc. -DIVIDER- -DIVIDER- The old rendering, as A.V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ἵνα : let her alone: it was that she might keep it. This preserves the prohibitory force of ἄφες αὐτήν , which is implied in Matthew 26:10, and is unquestionable in Mark 14:6. Compare Matthew 15:14; Matthew 19:14; Matthew 27:49. -DIVIDER- -DIVIDER- Note that the promise of the future repute of this act (Matthew 26:13; Mark 14:9) is omitted by the only Evangelist who records Mary's name in connection with it. -DIVIDER- -DIVIDER- [source]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια parabolē but εις την αυλην των προβατων paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη eis tēn aulēn tōn probatōn). Originally αω aulē (from αναβαινων aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω anabainōn). Present active participle of αλλαχοτεν anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν allachothen). Rare word for old εκεινος allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης ekeinos). “That one” just described. Is a thief and a robber (κλεπτω kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι kleptō to steal, κλεπτης lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
Imperfect middle. John, as eyewitness, had noticed it there. Of vinegar Not vinegar drugged with myrrh (Mark 15:23) and gall (Matthew 27:34) which Jesus had refused just before the crucifixion. Sponge Old word, in N.T. only here, Mark 15:36; Matthew 27:48, our “sponge.” They put Second aorist active participle of περιτιτημι peritithēmi to place around. Upon hyssop A reed (καλαμωι kalamōi) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long. [source]
The volitive future middle indicative of αυτοι horaō often used (cf. Matthew 27:4) where an imperative could be employed (Robertson, Grammar, p. 874). The use of ου βουλομαι autoi (yourselves) turns it all over to them. [source]
Word, singular, talk, not deed or fact And names (και νομου του κατ υμας kai onomatōn). As to whether “Jesus” should also be called “Christ” or “Messiah.” The Jews, Gallio knew, split hairs over words and names. And your own law The volitive future middle indicative of αυτοι horaō often used (cf. Matthew 27:4) where an imperative could be employed (Robertson, Grammar, p. 874). The use of ου βουλομαι autoi (yourselves) turns it all over to them. I am not minded I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul‘s preaching all over the Roman Empire. Later Paul himself argues (Romans 9-11) that in fact Christianity is the true, the spiritual Judaism. [source]
The volitive future middle indicative of αυτοι horaō often used (cf. Matthew 27:4) where an imperative could be employed (Robertson, Grammar, p. 874). The use of ου βουλομαι autoi (yourselves) turns it all over to them. I am not minded I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul‘s preaching all over the Roman Empire. Later Paul himself argues (Romans 9-11) that in fact Christianity is the true, the spiritual Judaism. [source]
Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Matthew 27:42; Luke 24:21). Foolishness (μωριαν mōrian). Folly as shown by their conduct in Athens (Acts 17:32). [source]
The words “to be” are not in the Greek. “Sin” here is the substantive, not the verb. God “treated as sin” the one “who knew no sin.” But he knew the contradiction of sinners (Hebrews 12:3). We may not dare to probe too far into the mystery of Christ‘s suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: “My God, My God, why didst thou forsake me?” (Matthew 27:46). That we might become (ινα ημεις γενωμετα hina hēmeis genōmetha). Note “become.” This is God‘s purpose (ινα hina) in what he did and in what Christ did. Thus alone can we obtain God‘s righteousness (Romans 1:17). [source]
One of Paul‘s greatest mystical sayings. Perfect passive indicative of συσταυροω sustauroō with the associative instrumental case Paul uses the same word in Romans 6:6 for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew 27:44; Mark 15:32; John 19:32). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians 5:24; Galatians 6:14; Romans 6:8; Colossians 2:20) and burial with Christ also (Romans 6:4; Colossians 2:12). [source]
This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philemon 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, “owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church.” He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: “If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors.” But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16). [source]
Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Ephesians 1:17of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1 Corinthians 3:23; and the phrase is undoubted in Ephesians 1:17. [source]
Compare John 20:17; Matthew 27:46, and see on Ephesians 1:3. [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]