| 23. Linguistic Exegesis The verse opens with the article-pronoun combination ho de {ὁ δὲ | ho de} functioning as a resumptive “but He,” with de {δὲ | de} marking narrative contrast from the woman’s prior plea. The negative particle ouk {οὐκ | ouk} directly precedes the aorist verb apekrithe {ἀπεκρίθη | a-pe-krí-thē} to negate the act of answering. The dative pronoun autē {αὐτῇ | au-tê} marks the person addressed, while the accusative logon {λόγον | ló-gon} functions as an internal object (“a word”), intensifying the sense of complete silence. The conjunction kai {καὶ | kaí} coordinates the next clause, where the aorist participle proselthontes {προσελθόντες | pro-sel-thón-tes} (“having come near”) is nominative masculine plural and works adverbially, describing prior action of the subject hoi mathētai {οἱ μαθηταὶ | hoi ma-thē-taí} “the disciples.” The genitive autou {αὐτοῦ | au-toû} depends on mathētai, identifying them as belonging to Him. The main verb of this clause, ērōtoun {ἠρώτουν | ē-ró-toun}, is imperfect, depicting ongoing or repeated entreaty. The present participle legontes {λέγοντες | lé-gon-tes} introduces the content of their request as direct speech. Within the quotation, the aorist imperative Apolyson {Ἀπόλυσον | A-pó-lu-son} expresses a decisive command, with autēn {αὐτήν | au-tḗn} as its direct object. The conjunction hoti {ὅτι | hó-ti} introduces a causal clause explaining their request: krazei {κράζει | krá-zei} is present indicative, stressing continued crying out, while opisthen hēmōn {ὄπισθεν ἡμῶν | ó-pis-then hē-môn} is an adverbial phrase specifying location “behind us.” In translation, the participles proselthontes and legontes are rendered with finite verbs and temporal-modifying phrases (“came and kept asking,” “saying”) to reflect the flow of action and preserve the imperfective aspect of ērōtoun. |