| 38. Linguistic Exegesis The verse begins with the nominative plural participle legontes {λέγοντες | lé-gon-tes} ‘saying,’ which introduces the crowd’s acclamation as a circumstantial participle in direct speech. The perfect passive participle eulogemenos {Εὐλογημένος | eu-lo-gē-mé-nos} ‘blessed’ predicates basileus {βασιλεὺς | ba-si-leús} ‘king,’ indicating a state conferred by prior divine favor. The articular participle ho erchomenos {ὁ ἐρχόμενος | ho er-chó-me-nos} ‘the one who comes’ functions as a title echoing messianic expectation. The prepositional phrase en onomati kuriou {ἐν ὀνόματι κυρίου | en o-nó-ma-ti ku-rí-ou} conveys agency under the Lord’s authority through the genitive case. The nouns eirene {εἰρήνη | ei-rḗ-nē} ‘peace’ and doxa {δόξα | dó-xa} ‘glory’ appear as nominative subjects linked by kai {καὶ | kaí}, each modified by parallel prepositional phrases en ouranō {ἐν οὐρανῷ | en ou-ra-nôi} ‘in heaven’ and en hypsistois {ἐν ὑψίστοις | en hy-psís-tois} ‘in the highest,’ creating a climactic spatial progression. |