| 20. Linguistic Exegesis The verse consists of two closely connected clauses. The first clause centers on the nominative subject phrase ho de theos tēs eirēnēs {ὁ δὲ θεὸς τῆς εἰρήνης | ho de the-Ós tēs ei-RĒ-nēs} ‘but the God of peace’, where the particle de marks a mild contrast or continuation from the preceding context, and the genitive tēs eirēnēs functions attributively, characterizing God by peace. The main verb syntripsei {συντρίψει | syn-TRIP-sei} is a future active indicative, expressing a certain and decisive future act. Its direct object is ton Satanan {τὸν Σατανᾶν | ton sa-ta-NĀN} ‘Satan’, and the prepositional phrase hypo tous podas hymōn {ὑπὸ τοὺς πόδας ὑμῶν | hy-PO tous PO-das hy-MŌN} ‘under your feet’ depicts the locus of subjugation, emphasizing the believers’ participation in the victory while God remains the true agent. The adverbial dative en tachei {ἐν τάχει | en TA-khei} functions as a temporal-manner expression meaning ‘soon’ or ‘quickly’, conveying both imminence and swiftness of the action. The second sentence is a benediction in which hē charis {ἡ χάρις | hē KHA-ris} ‘the grace’ stands as the nominative subject, and the prepositional phrase meth’ hymōn {μεθ’ ὑμῶν | meth hy-MŌN} ‘with you’ indicates the desired sphere of divine favor. The genitive chain tou kyriou hēmōn Iēsou Christou {τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ | tou ku-RI-ou hē-MŌN Iē-SOU Khris-TOU} identifies the source and mediator of this grace. The finite verb of wishing (‘may it be’) is ellipsed, a common epistolary pattern, so both translations supply an English verbal form (“be”) to convey the optative nuance of blessing. |