KJV: And hast made us unto our God kings and priests: and we shall reign on the earth.
YLT: and didst make us to our God kings and priests, and we shall reign upon the earth.'
Darby: and made them to our God kings and priests; and they shall reign over the earth.
ASV: and madest them to be unto our God a kingdom and priests; and they reign upon earth.
| ἐποίησας | You have made |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ποιέω Sense: to make. |
|
| τῷ | to the |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεῷ | God |
|
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| ἡμῶν | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| βασιλείαν | a kingdom |
|
Parse: Noun, Accusative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
|
| ἱερεῖς | priests |
|
Parse: Noun, Accusative Masculine Plural Root: ἱερεύς Sense: a priest, one who offers sacrifices and in general in busied with sacred rites. |
|
| βασιλεύσουσιν | they will reign |
|
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: βασιλεύω Sense: to be king, to exercise kingly power, to reign. |
|
| ἐπὶ | upon |
|
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
| γῆς | earth |
|
Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
|
Greek Commentary for Revelation 5:10
First aorist active indicative of ποιεω poieō a prophetic use anticipating the final result. [source]
As the correct text in Revelation 1:6.They reign (βασιλευουσιν basileuousin). Present active indicative, futuristic use, though Aleph P have the future βασιλευσουσιν basileusousin (shall reign) as in Revelation 20:6. [source]
Present active indicative, futuristic use, though Aleph P have the future βασιλευσουσιν basileusousin (shall reign) as in Revelation 20:6. [source]
Read αὐτοὺς themKings ( βασιλεῖς )Read, βασιλείαν akingdom. See on Revelation 1:6. [source]
Read, βασιλείαν akingdom. See on Revelation 1:6. [source]
Read βασιλεύουσιν theyreign. Their reigning is not future, but present. [source]
Reverse Greek Commentary Search for Revelation 5:10
For suffer, rend. endure. Συνβασιλεύειν toreign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. [source]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5. [source]
The correct reading is, βασιλείαν akingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See Revelation 5:10; Revelation 20:4, Revelation 20:6; Revelation 22:5. Compare Daniel 7:18, Daniel 7:22. [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]
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. [source]
As in Revelation 1:6; Revelation 5:10; Revelation 22:3, Revelation 22:5.Shall reign with him (βασιλευσουσιν μετ αυτου basileusousin met' autou). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew 19:28). In Revelation 5:10 επι της γης epi tēs gēs (upon earth) occurs, but this item does not appear here. “No hint is given as to where this service is to be rendered and this royalty to be exercised” (Swete). [source]
As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew 19:28). In Revelation 5:10 επι της γης epi tēs gēs (upon earth) occurs, but this item does not appear here. “No hint is given as to where this service is to be rendered and this royalty to be exercised” (Swete). [source]
Future active of βασιλευω basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου en tōi haimati sou). Instrumental use of εν en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους anthrōpous (men) or τινας tinas (some) before εκ ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Present active indicative, “They have need,” though A has εχουσιν hexousin (shall have), future like εσται estai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πως phōs with ηλιου hēliou instead of πωτος phōtos “they have no light of sun”).Shall give them light (πωτισει phōtisei). Future active of πωτιζω phōtizō while aorist επωτισεν ephōtisen in Revelation 21:23.They shall reign Future active of βασιλευω basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Cognate accusative for οιδε oide Second aorist passive indicative of σπαζω sphazō Αγοραζω Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου en tōi haimati sou). Instrumental use of εν en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους anthrōpous (men) or τινας tinas (some) before εκ ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Agreeing in gender (grammatical neuter) with αρνιον arnion but some MSS. have αχιος axios (masculine, natural gender). Note change to third person εστιν estin instead of second ει ei The point of the song is the same as that in Revelation 5:9, Revelation 5:10, but the language differs. Note the repeated article το to (the lamb the slain) referring to Revelation 5:6, Revelation 5:9. Note also the one article την tēn before δυναμιν dunamin for all the seven grounds of praise (δυναμιν dunamin power, πλουτον plouton wealth, σοπιαν sophian wisdom, ισχυν ischun strength, τιμην timēn honor, δοχαν doxan glory, ευλογιαν eulogian blessing), though πλουτον plouton is masculine, in contrast with separate article for each item (all three feminine) in Revelation 4:11, here grouping them all together, “a heptad of praise” (Swete). [source]