Kisah Para Rasul 1:24

1:24 Then they prayed, ¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ²  by nailing him to a cross at the hands of Gentiles. ³ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Kisah Para Rasul 2:47

2:47 praising God and having the good will ⁸  of all the people. And the Lord was adding to their number every day ⁹  those who were being saved.

Kisah Para Rasul 3:18

3:18 But the things God foretold ¹⁰  long ago through ¹¹  all the prophets – that his Christ ¹²  would suffer – he has fulfilled in this way.

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹³  and wonders came about among the people through the hands of the apostles. By ¹⁴  common consent ¹⁵  they were all meeting together in Solomon’s Portico. ¹⁶ 

Kisah Para Rasul 5:15

5:15 Thus ¹⁷  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹⁸  and incited people to follow him in revolt. ¹⁹  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ²⁰  seven ²¹  men who are well-attested, ²²  full of the Spirit and of wisdom, whom we may put in charge ²³  of this necessary task. ²⁴ 

Kisah Para Rasul 7:60

7:60 Then he fell ²⁵  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ²⁶  When ²⁷  he had said this, he died. ²⁸ 

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ²⁹  as they heard and saw the miraculous signs ³⁰  he was performing.

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ³¹  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ³²  and was causing consternation ³³  among the Jews who lived in Damascus by proving ³⁴  that Jesus ³⁵  is the Christ. ³⁶ 

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ³⁷  he attempted to associate ³⁸  with the disciples, and they were all afraid of him, because they did not believe ³⁹  that he was a disciple.

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁴⁰  that everyone who believes in him receives forgiveness of sins ⁴¹  through his name.”

Kisah Para Rasul 13:6

13:6 When they had crossed over ⁴²  the whole island as far as Paphos, ⁴³  they found a magician, a Jewish false prophet named Bar-Jesus, ⁴⁴ 

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁴⁵  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁴⁶  of their region.

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ⁴⁷  “The magistrates have sent orders ⁴⁸  to release you. So come out now and go in peace.” ⁴⁹ 

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁵⁰  for him and find him, ⁵¹  though he is ⁵²  not far from each one of us.

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ⁵³  the evil spirit jumped on ⁵⁴  them and beat them all into submission. ⁵⁵  He prevailed ⁵⁶  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ⁵⁷  it was about ⁵⁸  Alexander because the Jews had pushed him to the front. ⁵⁹  Alexander, gesturing ⁶⁰  with his hand, was wanting to make a defense ⁶¹  before the public assembly. ⁶² 

Kisah Para Rasul 20:22

20:22 And now, ⁶³  compelled ⁶⁴  by the Spirit, I am going to Jerusalem ⁶⁵  without knowing what will happen to me there, ⁶⁶ 

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁶⁷  came along with us too, and brought us to the house ⁶⁸  of Mnason of Cyprus, a disciple from the earliest times, ⁶⁹  with whom we were to stay.

Kisah Para Rasul 22:28

22:28 The commanding officer ⁷⁰  answered, “I acquired this citizenship with a large sum of money.” ⁷¹  “But I was even ⁷²  born a citizen,” ⁷³  Paul replied. ⁷⁴ 

Kisah Para Rasul 23:16

23:16 But when the son of Paul’s sister heard about the ambush, ⁷⁵  he came and entered ⁷⁶  the barracks ⁷⁷  and told Paul.

Kisah Para Rasul 23:29

23:29 I found he ⁷⁸  was accused with reference to controversial questions ⁷⁹  about their law, but no charge against him deserved death or imprisonment. ⁸⁰ 

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ⁸¹  I did not postpone the case, ⁸²  but the next day I sat ⁸³  on the judgment seat ⁸⁴  and ordered the man to be brought.

Kisah Para Rasul 26:24

26:24 As Paul ⁸⁵  was saying these things in his defense, Festus ⁸⁶  exclaimed loudly, “You have lost your mind, ⁸⁷  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ⁸⁸  they could carry out ⁸⁹  their purpose, so they weighed anchor ⁹⁰  and sailed close along the coast ⁹¹  of Crete.

Kisah Para Rasul 27:28

27:28 They took soundings ⁹²  and found the water was twenty fathoms ⁹³  deep; when they had sailed a little farther ⁹⁴  they took soundings again and found it was fifteen fathoms ⁹⁵  deep.

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁹⁶  and the soldiers, “Unless these men stay with the ship, you ⁹⁷  cannot be saved.”

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ⁹⁸  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ⁹⁹  and have gone ¹⁰⁰  without food; you have eaten nothing. ¹⁰¹ 

[1:24]  ¹ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:23]  ² tn Or “you killed.”

[2:23]  ³ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:36]  ⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁶ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁷ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[2:47]  ⁸ tn Or “the favor.”

[2:47]  ⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:18]  ¹⁰ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹¹ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[5:12]  ¹³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹⁴ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ¹⁵ tn Or “With one mind.”

[5:12]  ¹⁶ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:15]  ¹⁷ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:37]  ¹⁸ tn Or “registration.”

[5:37]  ¹⁹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[6:3]  ²⁰ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ²¹ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ²² tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ²³ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ²⁴ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[7:60]  ²⁵ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ²⁶ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ²⁷ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ²⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:6]  ²⁹ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ³⁰ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:9]  ³¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[9:22]  ³² tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ³³ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁴ tn Or “by showing for certain.”

[9:22]  ³⁵ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:26]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ³⁸ tn Or “join.”

[9:26]  ³⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[10:43]  ⁴⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁴¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[13:6]  ⁴² tn Or “had passed through,” “had traveled through.”

[13:6]  ⁴³ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ⁴⁴ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:50]  ⁴⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁴⁶ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[16:36]  ⁴⁷ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁴⁸ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁴⁹ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[17:27]  ⁵⁰ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁵¹ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁵² tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[19:16]  ⁵³ tn Grk “in whom the evil spirit was.”

[19:16]  ⁵⁴ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ⁵⁵ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ⁵⁶ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:33]  ⁵⁷ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁵⁸ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁵⁹ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁶⁰ tn Or “motioning.”

[19:33]  ⁶¹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁶² tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[20:22]  ⁶³ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁶⁴ tn Grk “bound.”

[20:22]  ⁶⁵ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ⁶⁶ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[21:16]  ⁶⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ⁶⁸ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁶⁹ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:28]  ⁷⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ⁷¹ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ⁷² tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ⁷³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ⁷⁴ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[23:16]  ⁷⁵ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ⁷⁶ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ⁷⁷ 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.”

[23:29]  ⁷⁸ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ⁷⁹ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ⁸⁰ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[25:17]  ⁸¹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ⁸² tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁸³ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁸⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[26:24]  ⁸⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ⁸⁶ sn See the note on Porcius Festus in 24:27.

[26:24]  ⁸⁷ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[27:13]  ⁸⁸ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ⁸⁹ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ⁹⁰ tn Or “departed.”

[27:13]  ⁹¹ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:28]  ⁹² tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ⁹³ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ⁹⁴ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ⁹⁵ sn Here the depth was about 90 ft (27 m).

[27:31]  ⁹⁶ sn See the note on the word centurion in 10:1.

[27:31]  ⁹⁷ sn The pronoun you is plural in Greek.

[27:33]  ⁹⁸ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ⁹⁹ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ¹⁰⁰ tn Or “continued.”

[27:33]  ¹⁰¹ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.