| 25. Linguistic Exegesis The verse begins with eipen {εἶπεν | eî-pen} ‘he said’, aorist active indicative, followed by the postpositive conjunction de {δὲ | dè} ‘but’, establishing a contrast with the preceding narrative. The vocative teknon {Τέκνον | ték-non} ‘child’ indicates an affectionate yet solemn address. The aorist passive imperative mnēsthēti {μνήσθητι | mnēsthē-ti} ‘remember’ introduces an indirect statement via hoti {ὅτι | hó-ti} ‘that’, framing the ensuing recollection. Within this clause, the second person aorist apélabes {ἀπέλαβες | apélabes} ‘you received’ governs the substantive ta agathá sou {τὰ ἀγαθά σου | tà agathá sou} ‘your good things’, further delimited by the temporal phrase en tē̂ zō-ē sou {ἐν τῇ ζωῇ σου | en tē̂ zō-ē sou} ‘in your life’. The adverb homiōs {ὁμοίως | homíōs} ‘likewise’ links Lazarus’s τὰ kaká {τὰ κακά | tà kaká} ‘the bad things’. A temporal-spatial shift marked by nŷn de hṓde {νῦν δὲ ὧδε | nŷn dè hṓde} ‘but now here’ moves the scene to the present post-mortem setting. The present passive parakaleîtai {παρακαλεῖται | parakaleî-tai} ‘is comforted’ and the present middle/passive odynâsai {ὀδυνᾶσαι | odynâ-sai} ‘you are tormented’ create a chiastic reversal that underscores the dramatic contrast between comfort and suffering. |