| 6. Linguistic Exegesis The verse opens with two predicate adjectives, makarios {μακάριος | ma-ká-ri-os} and hagios {ἅγιος | há-gi-os}, fronted for emphasis and linked to the substantive participial phrase ho echon meros {ὁ ἔχων μέρος | ho é-khōn mé-ros} “the one having a share,” which functions as the grammatical subject. The prepositional phrase en te anastasei te prote {ἐν τῇ ἀναστάσει τῇ πρώτῃ | en tē a-na-stá-sei tē prō-tē} specifies the sphere of this share, with the repeated article and adjective marking “the resurrection, the first” as a distinct eschatological event. The prepositional phrase epi touton {ἐπὶ τούτων | e-pí toú-tōn} “over these” introduces the next clause, where ho deuteros thanatos {ὁ δεύτερος θάνατος | ho deú-te-ros thá-na-tos} is the subject and echei exousian {ἔχει ἐξουσίαν | é-khei ex-ou-sí-an} “has authority” is the verbal predicate, negated by ouk {οὐκ | ouk}, making a strong denial of any power of the second death over those previously described. The adversative all {ἀλλʼ | all} marks a contrastive result clause with esontai hiereis {ἔσονται ἱερεῖς | é-son-tai hi-e-reîs}, where the copular future esontai combines with the predicate noun hiereis to define their future identity. The coordinated genitives tou theou kai tou christou {τοῦ θεοῦ καὶ τοῦ χριστοῦ | toû the-oû kaí toû khris-toû} attach to hiereis, indicating that their priestly service is equally related to both God and Christ. The final coordinated future basileusousin met autou {βασιλεύσουσιν μετʼ αὐτοῦ | ba-si-leú-sou-sin met au-toû} introduces a royal dimension, with the preposition met indicating participation “with Him” and the accusative phrase chilia ete {χίλια ἔτη | khí-li-a é-tē} delimiting the duration of this reign. The syntax moves from present evaluative description (“blessed and holy”) to future roles (priests and co-rulers), which is reflected by shifting from descriptive to promissory language in translation. |