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Rev 1:6. Καὶ ἐποίησεν) The meaning to be expressed was, ὃς ἀγαπᾷ ἠμᾶς καὶ ἐποίησε· but the former verb with the postpositive[12] article [the relative Ὃς] has passed into the participle; the other verb has remained, and with it the article (Ὁ = Ὅς) which has been absorbed must be understood.-ΒΑΣΙΛΕΊΑΝ, ἹΕΡΕῖς) Since Wolf has quoted my one edition [as if it were the only one], in reference to many readings, although they are disapproved of by himself (and I believe that he did this with the best intention), I wish the reader to remember, that the same readings are found in other editions cited by me at their proper place. I think it necessary to give this admonition once for all, lest my edition of the text should too frequently appear to be unsupported by other editions. See App. Ed. ii. We shall see a similar variety of readings below, ch. Rev 5:10; but whether βασιλεῖς or ΒΑΣΙΛΕΊΑΝ be the genuine reading in that passage, ΒΑΣΙΛΕΊΑΝ is undoubtedly the true reading here.[13] For in that passage four animals speak, and twenty-four elders, wearing crowns, whose dignity is conspicuous: in this, the address is made in the name of all the faithful: these Christ makes priests to GOD and His Father; and the whole body of these priests forms a kingdom, which rejoices in the King Himself. Βασίλειον ἱεράτευμα is used, Exo 19:6; 1Pe 2:9, where ἱεράτευμα, as στράτευμα, an army, is a collective noun [a noun of multitude]. The Apposition, a kingdom, priests, has the same force: although, among the citizens of the kingdom, the priests have the privilege of a pre-eminently near admission to the presence of the King. The priests of David were his sons: 2Sa 8:18.
[12] The relative ὅς is sometimes thus termed, in opposition to the demonstrative ὁ, which is termed præpositive.-T.
[13] So AC Vulg. “Nos in regnum et,” h. Rec. Text has βασιλεῖς καί, without good authority.-E.