| 4. Linguistic Exegesis The verse opens with the coordinating conjunction kai {καί | kaí}, linking this description to the preceding narrative and introducing the main finite verb prosekynesan {προσεκύνησαν | prosekýnēsan}, which appears twice to create a parallel structure. The first clause, kai prosekynesan tō drakonti {καὶ προσεκύνησαν τῷ δράκοντι | kai prosekýnēsan tôi drákonti}, presents the dragon as the initial object of worship using a dative of indirect object with the verb of homage. The causal clause hoti edōken tēn exousian tō thēriō {ὅτι ἔδωκεν τὴν ἐξουσίαν τῷ θηρίῳ | hóti édōken tēn exousían tôi thēríō} explains the reason for this worship: the dragon granted “the authority” to the beast, with the article pointing to a specific, previously introduced authority and the dative marking the recipient. A second coordinated clause, kai prosekynesan tō thēriō {καὶ προσεκύνησαν τῷ θηρίῳ | kai prosekýnēsan tôi thēríō}, shifts the focus of veneration directly to the beast, maintaining the parallelism between dragon and beast. The participle legontes {λέγοντες | légontes} functions circumstantially, introducing the content of their worshipful acclamation. The rhetorical question Τίς ὅμοιος τῷ θηρίῳ {Τίς ὅμοιος τῷ θηρίῳ | Tís hómoios tôi thēríō} echoes biblical hymnic formulas of incomparable greatness, here ironically applied to the beast. The following coordinated question kai tis dynatai polemēsai met’ autou {καὶ τίς δύναται πολεμῆσαι μετʼ αὐτοῦ | kai tís dýnatai polemêsai met' autoû} combines the present dynatai with the aorist infinitive polemēsai to stress current capability to engage in decisive warfare. The preposition met’ with the genitive autou portrays conflict “with him” as direct opposition. In translation, the parallel clauses and repeated worship verb are retained to highlight misplaced devotion, while the paired questions are preserved as direct speech to maintain the rhetorical force and escalating admiration of the beast’s unrivaled power in the narrative. |