| 49. Linguistic Exegesis The sentence begins with the idiomatic temporal expression kath hēmeran {καθʼ ἡμέραν | kath hē-mé-ran} “day by day,” fronted to stress the continual nature of the speaker’s presence. The imperfect ēmēn {ἤμην | ē-mēn} “I was” combines with the prepositional phrase pros hymas {πρὸς ὑμᾶς | pros hy-mâs} “with you” and the locative phrase en tō hierō {ἐν τῷ ἱερῷ | en tôi hi-e-rō} “in the temple” to portray sustained, public association with the hearers in a sacred space. The participle didaskōn {διδάσκων | di-dás-kōn} “teaching” is circumstantial, describing the characteristic activity accompanying that presence and functioning almost adverbially (“while teaching”). The coordinating kai {καὶ | kaí} links this description to the clause ouk ekratēsate me {οὐκ ἐκρατήσατέ με | ouk e-kra-tē-sa-té me} “you did not seize Me,” where the aorist indicative ekratēsate presents the (non-)action as a whole, contrasting their earlier inaction with the current arrest. The adversative all {ἀλλʼ | all} “but” introduces a hina-clause of divine purpose: hina plērōthōsin hai graphai {ἵνα πληρωθῶσιν αἱ γραφαί | hí-na plē-rō-thō-sin hai gra-phai} “so that the Scriptures might be fulfilled.” The aorist subjunctive passive plērōthōsin signals the intended outcome under divine initiative, while hai graphai, with the article, points to the recognized body of sacred writings. In English, the purpose clause is rendered with “so that” in the formal version to preserve explicit purpose, and “so that … will come true” in the dynamic version to express the sense of necessary fulfillment in contemporary idiom, while retaining the flow from narrative description to theological explanation. |