| 9. Linguistic Exegesis The verse begins with the historical present kai legei moi {Καὶ λέγει μοι | Kaí lé-gei moi}, linking the command to John’s ongoing vision and creating vivid immediacy. The imperative Grapson {Γράψον | Gráp-son} issues a formal directive to record the coming beatitude. The nominative beatitude Makarioi hoi … keklemenoi {Μακάριοι οἱ … κεκλημένοι | Ma-ká-ri-oi hoi … ke-klē-mé-noi} uses a perfect passive participle substantivally to stress the completed divine summons and its continuing effect on those called. The prepositional phrase eis to deipnon tou gamou tou arniou {εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου | eis tò deîp-non tou gá-mou tou ar-ní-ou} situates the invited in the eschatological feast of the Lamb’s marriage, with successive genitives narrowing from supper to the wedding to the Lamb. The repetition of kai legei moi introduces a confirmatory utterance. In the clause Houtoi hoi logoi alethinoi tou theou eisin {Οὗτοι οἱ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσιν | Hoû-toi hoi ló-goi a-lē-thi-noí tou the-oû eî-sin}, the fronted demonstrative Houtoi highlights these specific sayings, and the adjective alethinoi preceding the genitive tou theou underscores their authenticity as originating from God. Both reconstructions maintain the beatitude structure and the authoritative affirmation of God’s words, with the formal preserving the sense of present command and the dynamic creating a more narrative flow. |