| 35. Linguistic Exegesis The verse begins with the deictic particle idou {ἰδοὺ | idòu} ‘behold’, calling attention. The predicate aphietai {ἀφίεται | aphíetai} with the dative humin {ὑμῖν | humîn} and nominative ho oikos humon {ὁ οἶκος ὑμῶν | ho oîkos humôn} portrays the house (likely the temple) as being left to them. The conjunction de {δὲ | dè} links to lego de humin {λέγω δὲ ὑμῖν | légō dè humîn} “I say to you,” marking a shift to direct warning. The emphatic negation ou mē idete {οὐ μὴ ἴδητέ | ou mē ídēté} pairs ou {οὐ | ou} + mē {μὴ | mē} with the aorist subjunctive to express a definitive future denial: “you will certainly not see me.” The temporal conjunction heos {ἕως | héōs} plus hexei {ἥξει | hḗxei} “will come” sets a limit, followed by the temporal hote eipete {ὅτε εἴπητε | hóte eípēte} “when you say.” The title Eulogemenos ho erchomenos {Εὐλογημένος ὁ ἐρχόμενος | Eulogēménos ho erkhómenos} combines perfect and present participles to describe the expected figure, and the prepositional phrase en onomati kyriou {ἐν ὀνόματι κυρίου | en onómati kúriou} attributes authority to the Lord in whose name he comes. The structure moves from present judgment through a future denial to future recognition conditioned on the confession of blessing. |