Rev. 5:10 KJV (With Strong’s)

kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
hast made
poieo (Greek #4160)
to make or do (in a very wide application, more or less direct)
KJV usage: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield. Compare 4238.
Pronounce: poy-eh'-o
Origin: apparently a prolonged form of an obsolete primary
hemas (Greek #2248)
KJV usage: our, us, we.
Pronounce: hay-mas'
Origin: accusative case plural of 1473
unto our
hemon (Greek #2257)
of (or from) us
KJV usage: our (company), us, we.
Pronounce: hay-mone'
Origin: genitive case plural of 1473
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
basileus (Greek #935)
a sovereign (abstractly, relatively, or figuratively)
KJV usage: king.
Pronounce: bas-il-yooce'
Origin: probably from 939 (through the notion of a foundation of power)
s and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
hiereus (Greek #2409)
a priest (literally or figuratively)
KJV usage: (high) priest.
Pronounce: hee-er-yooce'
Origin: from 2413
: and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
we shall reign
basileuo (Greek #936)
to rule (literally or figuratively)
KJV usage: king, reign.
Pronounce: bas-il-yoo'-o
Origin: from 935
t on
epi (Greek #1909)
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
KJV usage: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively).
Pronounce: ep-ee'
Origin: a primary preposition
the earth
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
ge (Greek #1093)
soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application)
KJV usage: country, earth(-ly), ground, land, world.
Pronounce: ghay
Origin: contracted from a primary word

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Cross References


Ministry on This Verse

Rev. 1:6• 6and made us a kingdom, priests to his God and Father: to him be the glory and the might to the ages of ages. Amen. (Rev. 1:6)
Rev. 20:6• 6Blessed and holy he who has part in the first resurrection: over these the second death has no power; but they shall be priests of God and of the Christ, and shall reign with him a thousand years. (Rev. 20:6)
Rev. 22:5• 5And night shall not be any more, and no need of a lamp, and light of the sun; for the Lord God shall shine upon them, and they shall reign to the ages of ages. (Rev. 22:5)
Ex. 19:6• 6and ye shall be to me a kingdom of priests, and a holy nation. These are the words which thou shalt speak to the children of Israel. (Ex. 19:6)
1 Peter 2:5‑9• 5yourselves also, as living stones, are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ.
6Because it is contained in the scripture: Behold, I lay in Zion a corner stone, elect, precious: and he that believes on him shall not be put to shame.
7To you therefore who believe is the preciousness; but to the disobedient, the stone which the builders cast away as worthless, this is become head of the corner,
8and a stone of stumbling and rock of offence; who stumble at the word, being disobedient to which also they have been appointed.
9But *ye* are a chosen race, a kingly priesthood, a holy nation, a people for a possession, that ye might set forth the excellencies of him who has called you out of darkness to his wonderful light;
(1 Peter 2:5‑9)
 “Redeemed us to God,” “made us” and “we shall reign” should read, “Redeemed to God,” “made them”and “they shall reign.” The glorified saints are here singing praises to the Lamb who had been slain and who had bought the suffering remnant that will be slain and eventually reign with the heavenly saints over the earth (ch. 20:45 JND). (Help on Hard Verses by A.C. Brown)

J. N. Darby Translation

and made them to our God kingsl and priests; and they shall reign over the earth.

JND Translation Notes

Some authorities here read "a kingdom," as in ch. 1.6, but it is rather here a title or name.

W. Kelly Translation

and hast made them to our God kings and priests; and they shall reign over the earth1.

WK Translation Notes

them: αὐτούς (which Arm. and Slav.4. omit) AB. forty-seven mss., Compl., and most Vv.; ἠμᾶς many cursives, Vulg. (Fuld., etc.) (Rev. of John, 1860, p.16)
them: Rec. ἠμᾶς all the edd. αὐτοὺς on unquestionable authority. (Prospect 1:155)
them: Anyone who knows anything about the sacred text must be aware that in verse 10 "them" and "they" should take the place of "us" and "we." I do not deny that this is a considerable change of sense; but the evidence is so overwhelming that no one who respects the witnesses God’s providence has preserved can hesitate. The sense resulting is excellent, save in the retaining of "us" in the verse before, which would present a harsh and unprecedented change of persons, which nobody, as far as I know, pretends to understand or account for. Here, therefore, one ought to speak with still greater assurance than as to verse 9; though I believe that the change required in verse 10 makes verse 9 uncorrected to be hardly intelligible, and adds much internal force to the few witnesses for its correction.... The importance of this, the true text, is very great, because it shows that besides the twenty-four elders who have this glorious and heavenly place as chiefs of heavenly priesthood, there are others bought by His blood who, although not in the place of such exalted dignity, either now or at any later time put among the twenty-four elders, are celebrated as made kings and priests, and shall reign over the earth. (Pamphlets p. 369-371) [See also notes to 5:9]
to our God: τῷ θεῷ ἠμῶν is wanting in A. (and ἠμ. in 31.*), but read by B. and all the other mss., Vv., etc. Cyp., Prim., and apparently Æth., put the clause after βασ. (Rev. of John, 1860, p.16)
to our God: Tisch. omits τῷ θεῷ ἠμῶν with A. (Prospect 1:155)
kings: βασιλείαν A., Vulg., Cop., Cyp., Prim.; -λεῖς B. and all others, with most Vv., And., Are., cat. (Rev. of John, 1860, p.16)
kings: Rec. Gr. Kn. Sz. Treg. βασιλεῖς. Tisch βασιλείαν with A. (Prospect 1:155)
they shall reign: βασιλεύουσιν AB., eighteen cursives, Compl., Syr., Ar.p, Slav.3.4. -σουσιν twenty-two mss., Am. Had. Tol. Lips.5 Cop., etc.; -σομεν many cursives, Rec., Vulg. (Demid. Lips.4.6.) (Rev. of John, 1860, p.16)
they shall reign: Rec. βασιλεύσομεν. Gr. Kn., Sz. βασιλεύσουσιν. Tisch. Treg. βασιλεύουσιν. (Prospect 1:155)
they shall reign: The evidence of [the relative claims of the readings βασιλεύουσιν and βασιλεύσουσιν].. is this. 1. Externally, the present tense is given by the Alex. and Vat. MSS. (i.e. A and B) and by fifteen MSS. in cursive characters, and by several versions. Lachmann and Tischendorf adopt it. On the other hand, Griesbach, Scholz and Knapp prefer the future following eighteen MSS. in cursive characters, and two Latin MSS. C has not the passage. Internally, I apprehend that the harmony of the passage is decidedly in favor of the future tense. (Prospect 1:87)
they shall reign: [Dr. Chr. Wordsworth] tells us in a note that the best MSS. of Rev. 5:10 have the present tense. But the fact is that the most ancient extant (א) has the future, and so has the Porphyrian uncial of cent. ix., with some 30 cursives, and the best Latin copies, Coptic, etc.; whereas the Alex. and the Basilian uncial (of cent. eighth) support the present with less than 30 cursives, etc. Of these the Alex. might have greater weight, but that it alone reads the present in chap. 20:6; all else give the future. (Bible Treasury N1:317-8)
they shall reign: That the church now reigns in Christ, all things being put under her as under His feet, is Popery, not Christianity. True doctrine therefore confirms א P and some thirty cursives, some of the best versions and early comments, as against A B, some twenty-six cursives, etc., especially as it is but the question of a central letter easily dropped. This can be readily seen in Rev. 20:6, where the Alexandrian alone has the present against all other authority and the context, though it is not really so absurd there as in 5:10. Yet the Revisers have introduced this violent and really unreasonable change, without even a marginal note to record the protest of one dissenting voice that understood its bearing. The Americans (correctors of the RV) are equally silent. (Bible Treasury 14:158)
over: Supposing the Church to be meant by Rev. 5:10, the verse does not state that the Church shall be upon the earth, but that these saints shall reign over it. Ἐπὶ τῆς γῆς after a verb of reigning, governing, etc., means not the locality where the ruler resides, but the sphere of government. The authorized version conveys a wrong idea, which, to this day, misleads many students of prophecy. (The Prospect 2:36, see also Bible Treasury 16:128)
over:... By the way it may be just observed that the rendering to "reign on the earth" is also erroneous. When the verb "to reign" is put along with the preposition ἐπὶ, it invariably means the sphere of the reigning and not the place where those who reign dwell. There is another word (εν) that is used invariably for the latter idea. (Pamphlets p. 369-371)
over: [Q.—It is alleged that the Sept. Psa. 46:8, and Matt. 6:10, render doubtful the view that the text in the Revelation means reigning over, rather than on, the earth. Is it really so? S.]
A.—The accusative is used for the object where activity was to be expressed. The propriety of this as to the nations is plain. The dative (among other senses) is employed for fixed relationship where it is not condition, occasion, or circumstance. The genitive expresses rather the simple fact. But there is another element in the text, which distinguishes it from Matt. 6:10, the usage of the preposition with verbs of governing; and the Septuagint abounds with proofs that as ἐν is used for the locality where the king lived, ἐπὶ is for the sphere of his reign. (Bible Treasury 20:352)
over:... the change of rendering in the last clause [in Tregelles’ edition of 1848] seems remarkable. In the Authorized Translation, β. ἐπὶ τῆς γῆς is rendered "reign on the earth." So long as this was understood in a vague way, but little evil resulted; but at length some began to press the text so strongly, as to obscure and deny the proper heavenly seat of the Church, blessed in the heavenly places in Christ. This and other questions led to the careful sifting of the passage, and to the discovery that the phrase had been inexactly translated, inasmuch as it really imports not the locality in which the kings reside, but the sphere of their rule. The only precisely parallel construction in the New Testament seems to be, Matt. 2:22, where the Authorized Version is equally loose as in the text before us, the force being that Archelaus was reigning over Judea. The question of his being in the country is not touched. It might or might not be. So it is with the passage in Rev. 5:10. Reigning over the earth (whether on it or not) is the thing which they sing.
Mr. [Tregelles] knew the bad consequences which had flowed from the mistranslation of the clause, and so long ago as 1836, in a paper entitled "Connected Passages in the Revelation," he quoted these words, altered the version from "on" to "over," and inserted the Greek word ἐπὶ for the sake of precision. Then he adds the comment: "It has been supposed from this passage, and others like it, that the home of the saints is described as on the earth; and this has, I believe, very much tended to cause some to look upon the reign of Christ and His Church as an earthly hope." Quite true: few passages have been so perverted to this end as the present. Eight years after, the Greek and English edition appears, and the correction is adhered to "reign over (not on) the earth." It is somewhat surprising to find that the present [1848] version recurs to the error which its author had long seen and repudiated.
If it be said, Does not the expression ἐπὶ τῆς γῆς mean simply and strictly "on the earth?" I answer, that this is not the question. There is no doubt that in themselves the words bear such a meaning naturally and fairly, and are rightly so translated in a host of passages throughout the New Testament. But the question is, whether the force be not modified by the word βασιλεύω, for, in translating, we have to consider not only the intrinsic meaning of words, but whether and how the context may affect them. Nor are any words more decidedly qualified by those associated with them than prepositions. As to ἐπὶ with the genitive, dative, or accusative, need it be proved that it is habitually used with words expressive of authority, as the link with things or people ruled?
Nay, it has even this force in itself, without an associated verb or participle, as οἰ ἐπὶ τῶν πραγμάτων, the persons set over such and such matters. There is a passage in the Revelation (17:18, ἠ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς,) which Mr. [Tregelles] translated in 1844, "which holdeth the rule," and, in 1848, "which holdeth sovereignty;" but in both, "over the kings of the earth." There, indeed, he is forced to do so; otherwise, the passage would not be sense. Now, this clause is surely analogous, in point of construction, to that in the fifth chapter, save that the one is persons, and the other a place under rule. But is a translator to translate accurately merely where, if he mistranslated, the absurdity would be manifest? And if confessedly it be rule "over the kings of the earth" in the one verse, why should it not be rule "over the earth" in the other? (Prospect 1:87)
over:...the misrendering of Rev. 5:10, where it is painful to see the error of the A.V. reproduced by the Revisors. For the usage, as far as appears, is that with words of authority or rule ἐπὶ indicates the sphere ruled over, ἐν the place in which the ruler lived. There is a shade of difference between gen. dat. and accus., but none as to the general fact that they express the subject, not the place, of rule. It will be seen, in the Books of Samuel, Kings, and Chronicles, for instance, that the locality of the king is regularly expressed by ἐν, the sphere by ἐπί. This being so, the true rendering is "over," not "on." Those who have given the latter have adopted a legitimate force of the preposition generally, not its meaning when modified by the connected βασ. The millennial reign then is heavenly, but over the earth... (Bible Treasury 17:172)
over: I am aware of the reading of A B and some 26 cursives in Rev. 5:10. But undoubtedly the external counter-evidence of א P and 30 cursives, some of no common weight, and of the best Latin copies, preponderates. If it were otherwise even, the believer standing on the analogy of the faith can distinctly pronounce present reigning an error. Compare the absurd reading of the excellent Alex. MS. in Rev. 20:[3]. We must beware of idolizing the witnesses. "On" the earth too is not grammatically sound after βασ. It should be "over." (Exposition of Hebrews, p.129) [See also Bible Treasury N7:352 and 14:158]