Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ¹  “These men are servants ²  of the Most High God, who are proclaiming to you the way ³  of salvation.” ⁴ 

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ⁵  they were acutely distressed ⁶  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 9:6

9:6 But stand up ⁷  and enter the city and you will be told ⁸  what you must do.”

Kisah Para Rasul 22:10

22:10 So I asked, ⁹  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁰  and go to Damascus; there you will be told about everything ¹¹  that you have been designated ¹²  to do.’

[16:17]  ¹ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ² tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ³ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁴ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[2:37]  ⁵ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ⁶ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[9:6]  ⁷ tn Or “But arise.”

[9:6]  ⁸ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[22:10]  ⁹ tn Grk “So I said.”

[22:10]  ¹⁰ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹¹ tn Grk “about all things.”

[22:10]  ¹² tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.