The Book of Revelation presents the eschatological identity and role of the people of God with the two nouns βασιλεία and ἱερεύς. In Rev 1:6, βασιλεία and ἱερεύς are separated by a comma, whereas Rev 5:10 inserts καὶ between the two nouns. Unlike Exod 19:6 (construct state) and 1 Pet 2:9 (adjective) where the word for kingdom is related to the noun priest, Rev 1:6 and Rev 5:10 present the two nouns independently. Is it grammatically and semantically congruent? Does βασιλεία merely denote a kingdom (community or nation) as a group, or does it point to a distinct ruling role for the people of God? What is the relationship between βασιλεία and ἱερεύς? Do English translations accurately convey this meaning without causing confusion?
Studies on the kingdom and priests in the Book of Revelation so far have reached a consensus about the priestly role. However, there is no clear agreement on the incongruent use of the noun βασιλεία and its meaning potential, indicating a need for further research. Major research on this subject was conducted by Oscar Cullmann (1950) and Elisabeth Fiorenza (1972, 1981, 1991), along with G. K. Beale (1999), Craig Koester (2018), David Mathewson (2020). They similarly argue that the semantic range of βασιλεία encompasses not only the community but also the place and the rulership. However, they merely analyze meaning potential based on examples and do not address the incongruent use of a word grammatically or linguistically.
To address these questions, this paper employs the notion of grammatical metaphor based on Systematic Functional Linguistics to explain the incongruent use of the word βασιλεία and its meaning potential from a grammatical and linguistic perspective. I argue that the noun βασιλεία can be understood as the nominalization of the verb βασιλεύω, thereby conveying not merely a community or nation but the meaning potential of those who reign. This claim is supported by the following reasons: (1) the metaphorical understanding of βασιλεία given the incongruent use (Rev 1:6; 5:10), (2) the use of βασιλεία with the neighboring verb βασιλεύω (Rev 5:10), (3) the omission of βασιλεία when referring to the people of God, but their role with the verb βασιλεύω (Rev 20:6). In addition to these, further examples from Second Temple apocalyptic literature (Sibylline Oracles 3:157 and Testament of Levi 18:4) will be given. It will not only offer a grammatical and linguistic explanation for the interpretation of kingdom but also enrich the theological articulation of the eschatological identity and role of the people of God.