| 13. Linguistic Exegesis The verse begins with the indefinite pronoun oudeis {οὐδεὶς | ou-de-ìs} “no one” as the subject of the present middle/passive indicative dynatai {δύναται | dý-na-tai} “is able,” followed by the infinitive douleuein {δουλεύειν | dou-léu-ein} “to serve” governing the dative dual noun phrase dysi kyriois {δυσὶ κυρίοις | dú-si kú-ri-ois} “two masters.” The conjunction ē gar {ἢ γὰρ | ē gàr} “or for” introduces explanatory alternatives linked by parallel future-tense clauses. In the first alternative, the accusative phrase ton hena {τὸν ἕνα | tòn hé-na} “the one” with misēsei {μισήσει | mis-ḗ-sei} “he will hate” pairs with ton heteron {τὸν ἕτερον | tòn hé-te-ron} “the other” with agapēsei {ἀγαπήσει | a-ga-pḗ-sei} “he will love.” In the second, the genitive phrase henos {ἑνὸς | he-nòs} “of one” with anthexetai {ἀνθέξεται | an-thé-xe-tai} “he will hold to” mirrors tou heterou {τοῦ ἑτέρου | toû he-té-rou} “of the other” with kataphronēsei {καταφρονήσει | ka-ta-phro-nḗ-sei} “he will despise,” demonstrating chiastic parallelism. The shift to the second person plural in the negated verb ou dynasthe {οὐ δύνασθε | oû dý-na-sthe} “you are not able” applies the principle directly to the hearers, with the final infinitive phrase theo kai mamona {θεῷ καὶ μαμωνᾷ | the-oû kaì mamōnâ} paralleling the opening. The tightly balanced ē … ē (“either … or”) structure underscores the exclusive nature of allegiance. |