Kisah Para Rasul 4:20

4:20 for it is impossible ¹  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 4:28

4:28 to do as much as your power ²  and your plan ³  had decided beforehand ⁴  would happen.

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁵  that he may perhaps forgive you for the intent of your heart. ⁶ 

Kisah Para Rasul 13:24

13:24 Before ⁷  Jesus ⁸  arrived, John ⁹  had proclaimed a baptism for repentance ¹⁰  to all the people of Israel.

Kisah Para Rasul 13:40

13:40 Watch out, ¹¹  then, that what is spoken about by ¹²  the prophets does not happen to you:

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ¹³  that we should not cause extra difficulty ¹⁴  for those among the Gentiles ¹⁵  who are turning to God,

Kisah Para Rasul 18:21

18:21 but said farewell to ¹⁶  them and added, ¹⁷  “I will come back ¹⁸  to you again if God wills.” ¹⁹  Then ²⁰  he set sail from Ephesus,

Kisah Para Rasul 19:36

19:36 So because these facts ²¹  are indisputable, ²²  you must keep quiet ²³  and not do anything reckless. ²⁴ 

Kisah Para Rasul 19:39

19:39 But if you want anything in addition, ²⁵  it will have to be settled ²⁶  in a legal assembly. ²⁷ 

Kisah Para Rasul 22:21

22:21 Then ²⁸  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 27:4

27:4 From there we put out to sea ²⁹  and sailed under the lee ³⁰  of Cyprus because the winds were against us.

[4:20]  ¹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:28]  ² tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³ tn Or “purpose,” “will.”

[4:28]  ⁴ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[8:22]  ⁵ tn Or “and implore the Lord.”

[8:22]  ⁶ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[13:24]  ⁷ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ⁹ sn John refers here to John the Baptist.

[13:24]  ¹⁰ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:40]  ¹¹ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹² tn Or “in.”

[15:19]  ¹³ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ¹⁴ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹⁵ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[18:21]  ¹⁶ tn Or “but took leave of.”

[18:21]  ¹⁷ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁸ tn Or “will return.”

[18:21]  ¹⁹ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ²⁰ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[19:36]  ²¹ tn Grk “these things.”

[19:36]  ²² tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ²³ tn Grk “it is necessary that you be quiet.”

[19:36]  ²⁴ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:39]  ²⁵ tn Or “anything more than this.”

[19:39]  ²⁶ tn Or “resolved.”

[19:39]  ²⁷ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[22:21]  ²⁸ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[27:4]  ²⁹ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:4]  ³⁰ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.