| 22. Linguistic Exegesis The verse begins with a direct address using su {σὺ | sỳ}, immediately followed by the object pistin hēn echeis {πίστιν ἣν ἔχεις | pí-stin hḕn é-kheis}, “faith which you have,” where the relative pronoun hēn links faith to the possessor. The imperative clause kata seauton eche {κατὰ σεαυτὸν ἔχε | ka-tà se-au-tón é-khe} uses kata with the reflexive pronoun to convey personal discretion in retaining this faith. The phrase enōpion tou theou {ἐνώπιον τοῦ θεοῦ | e-nṓ-pi-on toû the-oû} situates the action “before God” as the ultimate witness. The beatitude formula begins with makarios ho {μακάριος ὁ | ma-ká-ri-os ho}, “blessed is the one,” followed by the participial construction mē krinōn heauton {μὴ κρίνων ἑαυτόν | mḕ krí-nōn he-au-tón}, describing the blessed person as not judging himself. The relative clause en hō dokimazei {ἐν ᾧ δοκιμάζει | en hō̂ do-ki-má-zei} defines the scope of self-assessment, “in what he approves,” using dokimazei with its nuance of testing and accepting. The Greek frames personal responsibility within the accountability to God, balancing freedom of conscience with divine scrutiny. |