| 21. Linguistic Exegesis The verse begins with the conjunction kai {καὶ | kaì} linking this narrative to the prior context. The participle paragenomenos {παραγενόμενος | paragenómenos} “having arrived” introduces a circumstantial clause of time preceding the main verb apēngeilen {ἀπήγγειλεν | apḗnggeilen}, which denotes the servant’s report to his master. The dative phrase tō kyriō autou {τῷ κυρίῳ αὐτοῦ | tôi kyríō autoû} marks the indirect object, while tauta {ταῦτα | taûta} summarizes the prior refusals. The adverb tote {τότε | tóte} shifts the narrative to the master’s reaction, with orgistheis {ὀργισθεὶς | orgistheìs} “having become angry” modifying ho oikodespotēs {ὁ οἰκοδεσπότης | ho oikodespótēs} and establishing the motivational cause for eipen {εἶπεν | eipen}. This verb governs two imperatives: exelthe {Ἔξελθε | éxelthe} “go out” and eisagage {εἰσάγαγε | eiságage} “bring in,” which frame the servant’s tasks. The directive unfolds through the compound prepositional phrase eis tas plateias kai rhymas tēs poleōs {εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως | eis tâs plateías kaì rhúmas tês póleōs}, juxtaposing public ways with narrower passages, and culminates in a series of accusatives—ptochous, anapeirous, typhlous, cholous—that catalog marginalized groups. The final adverb hode {ὧδε | hôde} “here” relocates these outsiders to the house’s interior, completing the reversal of invitation. |