| 25. Linguistic Exegesis The verse opens with the articular participial phrase to de dynamenō {Τῷ δὲ δυναμένῳ | to de dynaménō} ‘to the One who is able,’ a substantive dative masculine singular that introduces the addressee of praise. The aorist infinitive stērízai {στηρίξαι | stērízai} ‘to establish’ functions to explain what this One can do for humas {ὑμᾶς | humâs} ‘you.’ The prepositional construction kata to euangelion mou kai to kērugma Iēsou Christou {κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ | katà tò euangelión mou kaì tò kḗrygma Iēsoû Christoû} sets forth the standard of action “in accordance with my gospel and the proclamation of Jesus Christ,” coordinating two accusatives under one preposition. A subsequent katà apokálypsin mystēríou {κατὰ ἀποκάλυψιν μυστηρίου | katà apokálypsin mystēríou} further qualifies that standard as linked to “the revelation of the mystery.” The genitive mystēríou is modified by the perfect passive participle sesigēménou {σεσιγημένου | sesigēménou} ‘having been kept silent,’ and augmented by the dative temporal phrase chronois aiōníois {χρόνοις αἰωνίοις | khrónois aiōníois} ‘for eternal times,’ portraying a divine secret concealed throughout the ages. English word order prioritizes the commendation of divine power while preserving the layered syntax that links God’s ability to the once-hidden, now-revealed message about Christ. |