KJV: But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
YLT: and the rest of the dead did not live again till the thousand years may be finished; this is the first rising again.
Darby: the rest of the dead did not live till the thousand years had been completed. This is the first resurrection.
ASV: The rest of the dead lived not until the thousand years should be finished. This is the first resurrection.
λοιποὶ | rest |
Parse: Adjective, Nominative Masculine Plural Root: λοιπός Sense: remaining, the rest. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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νεκρῶν | dead |
Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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ἔζησαν | lived again |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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ἄχρι | until |
Parse: Conjunction Root: ἄχρι Sense: until, unto, etc. |
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τελεσθῇ | shall have been completed |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: τελέω Sense: to bring to a close, to finish, to end. |
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χίλια | thousand |
Parse: Adjective, Nominative Neuter Plural Root: χίλιοι Sense: a thousand. |
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ἔτη | years |
Parse: Noun, Nominative Neuter Plural Root: ἔτος Sense: year. |
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αὕτη | This [is] |
Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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ἀνάστασις | resurrection |
Parse: Noun, Nominative Feminine Singular Root: ἀνάστασις Sense: a raising up, rising (e. |
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ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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πρώτη | first |
Parse: Adjective, Nominative Feminine Singular Root: πρῶτος Sense: first in time or place. |
Greek Commentary for Revelation 20:5
“All except the martyrs, both the righteous and the unrighteous” (Beckwith). But some take this to mean only the wicked. [source]
See Revelation 20:4 for the items here. “To infer from this statement, as many expositors have done, that the εζησαν ezēsan of Revelation 20:4 must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative” (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism.This is the first resurrection (αυτη η αναστασις η πρωτη hautē hē anastasis hē prōtē). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
Read ἔζησαν livedas in Revelation 20:4 [source]
Reverse Greek Commentary Search for Revelation 20:5
Equivalent to lived again. Compare Revelation 20:5. [source]
First aorist active imperative of κρατεω krateō either ingressive (get a grip on) or constative (hold on as a single decisive effort). See present imperative κρατει kratei in Revelation 3:11 (keep on holding).Till I come (αχρι ου αν ηχω achri hou an hēxō). Indefinite temporal clause with αχρι ου achri hou (until which time) with modal αν an and either the future active indicative or the first aorist active subjunctive of ηκω hēkō (usual idiom with αχρι achri in Revelation as in Revelation 7:3; Revelation 15:8; Revelation 20:3, Revelation 20:5). [source]
Indefinite temporal clause with αχρι ου achri hou (until which time) with modal αν an and either the future active indicative or the first aorist active subjunctive of ηκω hēkō (usual idiom with αχρι achri in Revelation as in Revelation 7:3; Revelation 15:8; Revelation 20:3, Revelation 20:5). [source]
Effective first aorists active indicative of κλειω kleiō and σπραγιζω sphragizō he should deceive no more Negative purpose clause with ινα μη hina mē and the first aorist active subjunctive of πλαναω planaō Glorious relief after the strain of the previous visions of conflict. Small wonder that Christians today cherish this blessed hope whatever the actual meaning may be.Until should be finished (αχρι τελεστηι achri telesthēi). Temporal clause of future purpose with αχρι achri (as a conjunction like εως heōs) and the first aorist passive subjunctive of τελεω teleō Repeated in Revelation 20:5 and see αχρι achri and the subjunctive in Revelation 7:3; Revelation 15:8.He must be loosed Sad necessity, alas, with δει dei and the first aorist passive infinitive of λυω luō a little time Accusative of time. Whatever the thousand years means, it is here said plainly that after it is over the devil will again have power on earth “for a little time.” [source]
Temporal clause of future purpose with αχρι achri (as a conjunction like εως heōs) and the first aorist passive subjunctive of τελεω teleō Repeated in Revelation 20:5 and see αχρι achri and the subjunctive in Revelation 7:3; Revelation 15:8. [source]
First aorist passive of διδωμι didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας tas psuchas). Accusative after ειδον eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14. [source]
Second aorist active indicative of αναβαινω anabainō a return to the manner of the seer as in Revelation 20:4, Revelation 20:5. [source]
Temporal clause of indefinite action for the future with αχρι achri (sometimes αχρις ου achris hou or αχρις ου αν achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”Upon their foreheads (επι των μετωπων epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς metaτους δουλους του τεου ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]