| 7. Linguistic Exegesis The inferential marker dio {Διὸ | Di-ò} links this exhortation to the preceding argument, presenting mutual acceptance as a logical conclusion. The present middle imperative proslambanesthe {προσλαμβάνεσθε | pros-lam-bá-ne-sthe} gives an ongoing command directed to the community, with the middle voice highlighting reciprocal involvement in the action. The object allelous {ἀλλήλους | al-lḗ-lous} underscores mutuality, indicating that every member is both receiver and giver of welcome. The comparative conjunction kathos {καθὼς | kath-ōs} introduces the standard of behavior, which is then intensified by kai {καὶ | kaì} “also,” drawing a close parallel between human action and the action of Christ. The nominal phrase ho Christos {ὁ Χριστὸς | ho Khris-tòs} places “the Christ” as the explicit subject of the aorist middle verb proselabeto {προσελάβετο | pro-se-lá-be-to}, which portrays Christ’s decisive, self-involving act of receiving believers (hymas {ὑμᾶς | hy-mâs}) into fellowship. The prepositional phrase eis doxan tou theou {εἰς δόξαν τοῦ θεοῦ | eis dóx-an toû the-oû} functions as a purpose or result construction, showing that the ultimate aim of both Christ’s reception and the community’s mutual welcome is the glory of God. The English renderings mirror this structure by preserving the sequence: inferential particle, imperative with reciprocal object, comparative model grounded in Christ’s action, and final purpose clause oriented toward God’s glory. |