| 10. Linguistic Exegesis The adverb houtōs {οὕτως | hoútōs} ‘thus’ links this instruction to the preceding teaching, and the coordinating kai {καὶ | kaì} adds continuity. The nominative pronoun hymeis {ὑμεῖς | humeîs} ‘you’ is fronted for emphasis, addressing the disciples directly. The temporal subordinate clause introduced by hotan {ὅταν | hótan} plus the aorist subjunctive poiēsēte {ποιήσητε | poiḗsēte} indicates any completed instance of the action. The object panta ta diatachthenta hymin {πάντα τὰ διαταχθέντα ὑμῖν | pánta tà diatachthénta humîn} is a nominalized participle construction denoting “all that was commanded,” with the dative marking the recipients. The main imperative legete {λέγετε | légete} ‘say’ prescribes a continual attitude. Indirect discourse is marked by hoti {ὅτι | hóti}. The self-designation douloi achreioi esmen {Δοῦλοι ἀχρεῖοί ἐσμεν | Doûloi akhreîoi esmen} sets forth a humble confession: the servants recognize themselves as entirely unworthy. In the relative clause ho opheilomen poiēsai pepoiēkamen {ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν | hò ōpheílomen poiḗsai pepoiḗkamen}, the imperfect opheilomen conveys ongoing obligation, the infinitive poiēsai specifies the content (‘to do’), and the perfect pepoiēkamen asserts the completion of that duty. The aspectual shift emphasizes that fulfilling commands does not merit special reward; it simply meets what is owed. |