| 19. Linguistic Exegesis The verse begins with the connective kai {καὶ | kaí} linking this saying to the preceding narrative, followed by the aorist indicative eipen {εἶπεν | eî-pen} which introduces direct discourse. The dative pronoun autō {αὐτῷ | au-tô} identifies the specific recipient of the speech. Inside the quotation, the aorist participle anastas {Ἀναστὰς | a-nas-tàs} “having arisen” precedes the present imperative poreuou {πορεύου | po-ré-u-ou} “go,” forming a common Greek pattern where an attendant circumstance participle plus an imperative functions as a compound command, conveying both the initial action of rising and the ensuing action of departing. The nominative phrase hē pistis sou {ἡ πίστις σου | hē pí-stis sou} “your faith” serves as the explicit subject of the perfect verb sesōken {σέσωκέν | sé-sō-ken} “has saved,” with the accusative se {σε | se} “you” as its direct object. The perfect tense combines a past event (the saving, in the context of healing) with a present state, implying enduring wholeness. The word order placing hē pistis sou before the verb highlights faith as the decisive factor in the saving action. In translation, the imperatival participle and main imperative are rendered as two coordinated commands (“Arise, go your way” / “Get up and go”), and the perfect sesōken is expressed as “has saved” in the formal and “has restored” in the dynamic to reflect both the spiritual and bodily dimensions suggested by the context. |