| 35. Linguistic Exegesis The verse begins with dioti {διότι | di-ó-ti} ‘because’, functioning as a causal connector that links this quotation to the prior reasoning about resurrection. The coordinating kai {καὶ | kaí} ‘also’ adds this citation as further supporting evidence. The prepositional phrase en heterō {ἐν ἑτέρῳ | en he-té-rō} ‘in another’ is elliptical, with the understood noun ‘psalm’ or ‘place in Scripture’ omitted but easily inferred from context; this is a common Koine ellipsis where the governing preposition still signals location within Scripture. The verb legei {λέγει | lé-gei} ‘he says’ uses the historical present to present Scripture as speaking in an ongoing, living manner. Within the quoted material, the strong negation Ou dōseis {Οὐ δώσεις | oú dṓ-seis} ‘you will not give/permit’ uses the future indicative to express a certain, divinely guaranteed outcome. The object phrase ton hosion sou {τὸν ὅσιόν σου | tón hó-si-on soû} ‘Your Holy One’ combines the accusative article and adjective, used substantivally with the possessive pronoun, to identify a unique sanctified figure belonging to God. The infinitive idein {ἰδεῖν | i-deîn} ‘to see’ functions as a complementary infinitive expressing the prevented experience, and diaphthoran {διαφθοράν | di-a-phtho-rán} ‘corruption, decay’ specifies physical decomposition, a key term in resurrection argumentation. In translation, the causal linkage (“Because / This is why”) and the future negation (“will not permit / will not allow”) are preserved to maintain the logical force, while “psalm” is supplied in both renderings to make the elliptical en heterō explicit for modern readers. |