| 48. Linguistic Exegesis The verse opens with the neuter participle akouonta {ἀκούοντα | a-koú-on-ta} modifying the subject phrase ta ethne {τὰ ἔθνη | tà éth-nē}, yielding a circumstantial participial construction that is best rendered temporally as “when the Gentiles were hearing.” The conjunction de {δὲ | dé} provides a mild contrast with the preceding narrative. The two imperfect indicatives echairon {ἔχαιρον | é-khai-ron} and edoxazon {ἐδόξαζον | e-dók-sa-zon} are coordinated by kai {καὶ | kaí} and depict ongoing, simultaneous responses of joy and praise, emphasizing the sustained reaction of the Gentile audience. The object phrase ton logon tou kuriou {τὸν λόγον τοῦ κυρίου | tón ló-gon toû ku-rí-ou} presents the “word” as the proclaimed message and identifies “the Lord” as the authoritative source of that message through the genitive construction. A second kai {καὶ | kaí} introduces the climactic result: episteusan {ἐπίστευσαν | e-pí-steu-san}, an aorist indicative that summarizes the definitive response of faith. The relative clause hosoi esan tetagmenoi eis zoen aionion {ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον | hó-soi ê-san te-tag-mé-noi eis zō-ḕn ai-ṓ-ni-on} restricts the believing group to “as many as” fit a particular description. The combination of the imperfect of “to be” esan {ἦσαν | ê-san} with the perfect passive participle tetagmenoi {τεταγμένοι | te-tag-mé-noi} forms a periphrastic pluperfect sense (“had been appointed”), indicating a prior act of designation whose effect continues into the present situation. The prepositional phrase eis zoen aionion frames the appointment in teleological terms, pointing toward “eternal life” as the divinely intended goal. In translation, the participial and relative constructions are rendered with finite clauses (“when…,” “as many as were…”) to preserve clarity while maintaining the causal and result relationships implied in the Greek syntax. |