| 5. Linguistic Exegesis The sentence begins with the aorist verb exanestesan {Ἐξανέστησαν | Exanéstēsan} ‘they rose up’, fronted for emphasis and followed by the postpositive conjunction de {δὲ | dè}, marking a shift in the narrative. The indefinite pronoun tines {τινες | tínes} ‘some’ is defined by the genitive phrase tōn apo tēs aireseos tōn pharisaion {τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων | tôn apó tēs hairéseōs tôn Pharisaíōn} ‘of those from the sect of the Pharisees’, where apo with the genitive indicates origin and aireseos denotes a distinct party. The perfect participle pepisteukotes {πεπιστευκότες | pepisteukótes} ‘having believed’ modifies these Pharisees, identifying them as new adherents. The present participle legontes {λέγοντες | légontes} ‘saying’ introduces their claim. The conjunction hoti {ὅτι | hóti} introduces an indirect statement centered on the impersonal verb dei {δεῖ | deî} ‘it is necessary’, governing the infinitives peritemnein {περιτέμνειν | peritémnein} ‘to circumcise’ and the coordinated paraggellein te terein {παραγγέλλειν τε τηρεῖν | parangéllein te tēreîn} ‘to command and to keep’. The enclitic te {τε | te} tightly links these obligations. The accusative pronoun autous {αὐτούς | autoús} ‘them’ refers to the Gentile believers. The noun phrase ton nomon mouseos {τὸν νόμον Μωϋσέως | tón nómon Mōuséōs} ‘the law of Moses’ uses the article with nomon to denote the recognized Mosaic Torah. In translation, the infinitival construction is rendered with English finite verbs and infinitives to preserve necessity and coordination. |