| 7. Linguistic Exegesis The verse begins with pantote gar {πάντοτε γὰρ | pán-to-te gar} ‘for always’, where the postpositive conjunction follows the adverb, giving a causal explanation grounded in an ongoing reality. The object phrase tous ptochous {τοὺς πτωχοὺς | toûs ptō-khoùs} ‘the poor’ precedes the verb echete {ἔχετε | é-khe-te} ‘you have’, a common Greek order that foregrounds the group in view. The prepositional phrase methʼ heautōn {μεθʼ ἑαυτῶν | meth he-au-tôn} ‘with yourselves’ uses a reflexive genitive to express close association and constant proximity.
The next segment, kai hotan thelēte dynasthe autois eu poiēsai {καὶ ὅταν θέλητε δύνασθε αὐτοῖς εὖ ποιῆσαι | kaí hó-tan thé-lē-te dý-na-sthe au-toîs eu poi-ê-sai}, introduces an indefinite temporal clause with hotan plus the present subjunctive thelēte, indicating any time or whenever the disciples choose. The main verb within this clause, dynasthe, remains in the indicative, stressing real capability and not mere potential, while autois eu poiēsai combines the dative pronoun with the adverb and infinitive to mean ‘to do good to them’ as a concrete, beneficent action.
The final clause, eme de ou pantote echete {ἐμὲ δὲ οὐ πάντοτε ἔχετε | e-mé de ou pán-to-te é-khe-te}, fronts the object eme ‘me’ for emphasis and repeats pantote with negation ou to create a stark contrast with the opening assertion. The repeated echete links the two realities: the disciples’ ongoing access to the poor versus the limited duration of Jesus’ bodily presence. In English, this contrast is preserved by maintaining “have” in both clauses, keeping the emphatic position of “Me” and reflecting the open-ended temporal sense of hotan with “whenever.” |