| 10. Linguistic Exegesis The verse opens with kai {καὶ | kaí} 'and', linking this action tightly to the preceding command in the parable. The circumstantial participle exelthontes {ἐξελθόντες | exelthóntes} 'having gone out' precedes the main verb and describes the preliminary action of the servants, with hoi douloi ekeinoi {οἱ δοῦλοι ἐκεῖνοι | hoi doûloi ekeînoi} 'those servants' forming the marked subject, the demonstrative intensifying their identity as the specific ones just commissioned. The prepositional phrase eis tas hodous {εἰς τὰς ὁδοὺς | eis tàs hodoús} 'into the roads' specifies their movement outward into public spaces. The main clause synēgagon pantas hous heuron {συνήγαγον πάντας οὓς εὗρον | synḗgagon pántas hoùs heûron} combines the verb 'they gathered' with pantas 'all' and the relative clause 'whom they found', stressing the comprehensive, non-selective nature of the invitation. The pair ponērous te kai agathous {πονηρούς τε καὶ ἀγαθούς | ponēroús te kaì agathoús} 'both bad and good' uses the correlative te kai to emphasize inclusivity across moral categories, which is central to the parable's point. The final clause kai eplēsthē ho gamos anakeimenōn {καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων | kaì eplḗsthē ho gámos anakeiménōn} employs a passive verb 'was filled' with a genitive absolute-like participial phrase 'of those reclining', a typical banquet image. In translation, this genitive participle is rendered as a prepositional phrase or as 'with guests' to make clear that it describes the people occupying the feast rather than modifying 'wedding' adjectivally. |