| 15. Linguistic Exegesis The exhortation begins with the prepositional phrase dia autou {διʼ αὐτοῦ | diá au-toû} preceding the inferential oun {οὖν | oûn} to highlight mediation “through Him,” referring back to Christ. The verb anapheromen {ἀναφέρωμεν | a-na-phé-rō-men} is a hortatory subjunctive first person plural functioning as an inclusive appeal “let us offer up,” drawing on cultic terminology. Its object, thusian aineseōs {θυσίαν αἰνέσεως | thu-sí-an ai-né-se-ōs}, is a sacrifice defined by the genitive of content “of praise,” indicating the offering’s nature. The adverbial phrase dia pantos {διὰ παντὸς | diá pan-tós} modifies the verb to express unceasing devotion. The dative tō theō {τῷ θεῷ | tôi the-ō̂} identifies the divine recipient. In the explanatory clause tout estin {τοῦτʼ ἔστιν | toût é-stin}, the “sacrifice of praise” is redefined as karpon cheileōn homologountōn {καρπὸν χειλέων ὁμολογούντων | kar-pón khei-lé-ōn ho-mo-lo-goún-tōn}, literally “fruit of lips confessing,” where the genitive cheileōn indicates the source and the participle denotes continuous public affirmation. The final dative tō onomati autou {τῷ ὀνόματι αὐτοῦ | tôi o-nó-ma-ti au-toû} specifies the focus of confession—“His name”—with the dative expressing the object toward which the confession is directed. The translation preserves Greek emphasis by fronting mediation, specifying the continuous nature of the act, and maintaining the content-focused appositional clause. |