| 9. Linguistic Exegesis The verse opens with kai {καὶ | kaí} ‘and’, linking this saying to the preceding parable. The emphatic address ego humin lego {ἐγὼ ὑμῖν λέγω | egṓ hūmîn légō} ‘I say to you’ foregrounds the speaker’s authority. The imperative poiesate {ποιήσατε | poiḗsate} ‘make’ with the accusative philous {φίλους | phílous} ‘friends’ and the reflexive heautois {ἑαυτοῖς | heautoîs} ‘for yourselves’ forms the central command. The phrase ek tou mamōnā tēs adikías {ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας | ek toû mamōnā tēs adikías} ‘from the mammon of unrighteousness’ uses a preposition of source to characterize the wealth as morally compromised. The purpose clause introduced by hina {ἵνα | hína} ‘so that’ and hotan eklipē {ὅταν ἐκλίπῃ | hótan eklípē} ‘whenever it may fail’ expresses the intended result upon the wealth’s passing. The subjunctive dexontai {δέξωνται | déxōntai} ‘they may receive’ (with humas {ὑμᾶς | hūmâs} ‘you’ as object) implies the friends act as hosts. Finally, the prepositional phrase eis tas aiōníous skēnás {εἰς τὰς αἰωνίους σκηνάς | eis tás aiōníous skēnás} ‘into the eternal dwellings’ sets the eschatological destination. The Greek structure couples a source genitive with a purpose-subjunctive clause to highlight the temporary nature of material resources and the enduring outcome of relational investment. |