| 17. Linguistic Exegesis The verse unfolds as a sequence of coordinated clauses introduced by the conjunction kai {καὶ | kaí} ‘and’, producing a rhythmic litany of addresses and responses. The initial compound subject to pneuma kai hē nymphē {τὸ πνεῦμα καὶ ἡ νύμφη | tò pneû-ma kaí hē ným-phē} ‘the Spirit and the Bride’ governs the plural verb legousin {λέγουσιν | lé-gou-sin} ‘they say’, establishing a joint proclamation. Each subsequent clause pairs a substantival participle—ho akouōn {ὁ ἀκούων | ho a-koú-ōn} ‘the one who hears’, ho dipsōn {ὁ διψῶν | ho dip-sôn} ‘the one who thirsts’, ho thelōn {ὁ θέλων | ho thé-lōn} ‘the one who desires’—with an imperative: eipatō {εἰπάτω | ei-pá-tō} ‘let him say’, erchesthō {ἐρχέσθω | er-chés-thō} ‘let him come’, labetō {λα-bé-tō} ‘let him take’. The double occurrence of Ἔρχου {Ér-khou} first as a direct imperative and then as reported speech underscores the urgent invitation. The object phrase hydōr zōēs dōrean {ὕδωρ ζωῆς δωρεάν | hý-dōr zō-ês dō-re-án} ‘water of life freely’ uses a genitive of quality and an adverbial modifier to highlight both the nature and the gracious costlessness of the gift. This progression from proclamation to communal echo to universal summons guided the translation toward a series of clear, inviting imperatives that preserve the open offer of life. |