Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ¹  he said ²  to the commanding officer, ³  “May I say ⁴  something to you?” The officer ⁵  replied, ⁶  “Do you know Greek? ⁷ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ⁸  we ⁹  tore ourselves away ¹⁰  from them, we put out to sea, ¹¹  and sailing a straight course, ¹²  we came to Cos, ¹³  on the next day to Rhodes, ¹⁴  and from there to Patara. ¹⁵ 

Pengkhotbah 3:15

3:15 Whatever exists now has already been, and whatever will be has already been;

for God will seek to do again ¹⁶  what has occurred ¹⁷  in the past. ¹⁸ 

Pengkhotbah 4:15-16

4:15 I considered all the living who walk on earth, ¹⁹ 

as well as the successor ²⁰  who would arise ²¹  in his place.

4:16 There is no end to all the people ²²  nor to the past generations, ²³ 

yet future generations ²⁴  will not rejoice in him.

This also is profitless and like ²⁵  chasing the wind.

[21:37]  ¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ² tn Grk “says” (a historical present).

[21:37]  ³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁴ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁵ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁶ tn Grk “said.”

[21:37]  ⁷ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:1]  ⁸ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ⁹ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁰ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ¹² tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹³ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁴ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁵ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[3:15]  ¹⁶ tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:15]  ¹⁷ tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

[3:15]  ¹⁸ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:15]  ¹⁹ tn Heb “under the sun.”

[4:15]  ²⁰ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ²¹ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ²² tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ²³ tn Heb “those who were before them.”

[4:16]  ²⁴ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ²⁵ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.