| 14. Linguistic Exegesis The narrative begins with the introductory ho de eipen {ὁ δὲ εἶπεν | ho dè eî-pen}, a postpositive conjunction linking prior context to direct discourse. The subject phrase ho theos tōn paterōn hēmōn {Ὁ θεὸς τῶν πατέρων ἡμῶν | ho the-òs tôn pa-té-rōn hē-môn} names the active divine agent within an ancestral covenant frame. The verb proecheirisato {προεχειρίσατό | pro-e-khei-rí-sa-to}, an aorist middle indicative third person, conveys a definitive act of divine commissioning with se {σε | se} as the personal accusative object. Three coordinated aorist infinitives—gnōnai {γνῶναι | gnô-nai}, idein {ἰδεῖν | i-deîn}, and akousai {ἀκοῦσαι | a-koû-sai}—outline the purposes: knowing His will (thelema {θέλημα | thé-lē-ma}), seeing the Righteous One (dikaion {δίκαιον | dí-kai-on}), and hearing a voice from His mouth (phōnēn {φωνὴν | phō-nḗn} ek tou stomatos autou {ἐκ τοῦ στόματος αὐτοῦ}). The repetition of kai {καὶ | kai} creates a climactic triplet emphasizing knowledge, vision, and auditory revelation from the divine source. The Greek structure is rendered in English with parallel infinitives to preserve both the sequence and the gravity of each revelatory act. |