| 2. Linguistic Exegesis The verse begins with two genitive participial phrases, leitourgounton {λειτουργούντων | leitourgountōn} ‘ministering’ and nēsteuontōn {νηστευόντων | nēsteuontōn} ‘fasting’, together with auton {αὐτῶν | autôn} ‘of them’, forming a genitive absolute that sets the temporal background for divine speech. The main verb eipen {εἶπεν | eipen} ‘said’ introduces direct discourse by the divine agent. The double article construction tò pneûma tò hágion {τὸ πνεῦμα τὸ ἅγιον | tò pneûma tò hágion} emphasizes the Holy Spirit as a distinct personal subject. The imperative Aphorísate {Ἀφορίσατε | Aphorísate} ‘set apart’ carries strong consecratory force, with the particle dē {δή | dē} adding emphasis. The dative moi {μοι | moi} marks the recipient of the commission, and the accusative tòn Barnabân kaí Saûlon {τὸν Βαρναβᾶν καὶ Σαῦλον | tòn Barnabân kaí Saûlon} identifies the ones appointed. The purpose clause eis tò érgon hò proskeklēmai autoús {εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς | eis tò érgon hò proskeklēmai autoús} uses eis with accusative to indicate goal, with the relative clause grounded in the perfect verb proskeklēmai ‘have called’ to denote a completed divine summons with continuing effect. In translation, the genitive absolutes are rendered with temporal clauses, the aorist imperative with dynamic verbs of appointment, and the relative purpose clause closely linked to “work” to preserve its vocational nuance. |