| 4. Linguistic Exegesis The verse opens with a rhetorical question introduced by tis {τίς | tís} ‘who?’, immediately strengthened by the double negative ou mē {οὐ μὴ | ou mē}, which in Greek marks strong denial that anyone could fail to respond appropriately. The verb phobēthē {φοβηθῇ | phobēthē} is an aorist passive subjunctive, giving the sense “might fear,” here expressing the expected reverent response, and it is directly addressed to God in the vocative kyrie {κύριε | kýrie} ‘Lord’. The coordinated future indicative doxasei {δοξάσει | doxásei} ‘will glorify’ parallels phobēthē and completes the picture of proper awe and praise. The first hoti {ὅτι | hóti} clause, hoti monos hosios {ὅτι μόνος ὅσιος | hóti mónos hósios}, provides the ground for the question: “for You alone are holy,” with monos ‘only’ emphasizing exclusivity and hosios highlighting God’s unique moral and covenantal holiness. The second hoti introduces panta ta ethnē {πάντα τὰ ἔθνη | pánta tà éthnē} as the subject of the coordinated futures hēxousin {ἥξουσιν | hēxousin} ‘will come’ and proskynēsousin {προσκυνήσουσιν | proskynēsousin} ‘will worship’, projecting a prophetic, eschatological scene of universal worship “before” God, expressed by the prepositional phrase enōpion sou {ἐνώπιόν σου | enōpion sou}. The final hoti introduces the ultimate reason: ta dikaiōmata sou ephanerōthēsan {τὰ δικαιώματά σου ἐφανερώθησαν | tà dikaiōmatá sou ephanerōthēsan}, where the aorist passive ephanerōthēsan ‘have been revealed’ depicts God’s righteous decrees coming into clear view. In translation, the three hoti clauses are rendered as a combination of “for” and “because” to keep the logical flow while maintaining the cumulative, explanatory force of the Greek structure, and the future verbs are preserved to retain the prophetic certainty of the universal response. |