| 26. Linguistic Exegesis The verse is framed by the temporal subordinator hotan {Ὅταν | hó-tan} with the aorist subjunctive elthe {ἔλθῃ | él-thē}, presenting the coming as a definite future event. The main subject ho parakletos {ὁ παράκλητος | ho pa-rá-klē-tos} is immediately expanded by a relative clause, hon ego pempso hymin {ὃν ἐγὼ πέμψω ὑμῖν | hon e-gṓ pémp-sō hu-mîn}, which foregrounds the speaker’s agency and intent to send. The prepositional phrase para tou patros {παρὰ τοῦ πατρός | pa-rá toû pa-trós} marks the Father as the source from whom the sending is mediated. The appositional noun phrase to pneuma tes aletheias {τὸ πνεῦμα τῆς ἀληθείας | tó pneû-ma tês a-lē-théi-as} identifies the Paraclete as “the Spirit of truth,” tightening the reference rather than introducing a second actor. A second relative clause, ho para tou patros ekporeuetai {ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται | hó pa-rá toû pa-tròs ek-po-reú-e-tai}, shifts to a present-tense description of ongoing origin (“proceeds”), distinguishing abiding procession from future mission (“will send”). The demonstrative ekeinos {ἐκεῖνος | e-keî-nos} is discourse-prominent, re-pointing to the Spirit as the focused subject for the final verb martyresei {μαρτυρήσει | mar-ty-rḗ-sei} ‘will testify,’ with the prepositional complement peri emou {περὶ ἐμοῦ | pe-rí e-moû} fixing the witness-content on the speaker. |