Kisah Para Rasul 1:15

1:15 In those days ¹  Peter stood up among the believers ²  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 2:6

2:6 When this sound ³  occurred, a crowd gathered and was in confusion, ⁴  because each one heard them speaking in his own language.

Kisah Para Rasul 2:47

2:47 praising God and having the good will ⁵  of all the people. And the Lord was adding to their number every day ⁶  those who were being saved.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁷  and said, “Master of all, ⁸  you who made the heaven, the earth, ⁹  the sea, and everything that is in them,

Kisah Para Rasul 4:33

4:33 With ¹⁰  great power the apostles were giving testimony ¹¹  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ¹²  the church; entering one house after another, he dragged off ¹³  both men and women and put them in prison. ¹⁴ 

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ¹⁵  there was a disciple named Tabitha (which in translation means ¹⁶  Dorcas). ¹⁷  She was continually doing good deeds and acts of charity. ¹⁸ 

Kisah Para Rasul 10:23

10:23 So Peter ¹⁹  invited them in and entertained them as guests.

On the next day he got up and set out ²⁰  with them, and some of the brothers from Joppa ²¹  accompanied him.

Kisah Para Rasul 10:36

10:36 You know ²²  the message ²³  he sent to the people ²⁴  of Israel, proclaiming the good news of peace ²⁵  through ²⁶  Jesus Christ ²⁷  (he is Lord ²⁸  of all) –

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ²⁹  and Cyrene ³⁰  among them who came ³¹  to Antioch ³²  and began to speak to the Greeks ³³  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:9

12:9 Peter ³⁴  went out ³⁵  and followed him; ³⁶  he did not realize that what was happening through the angel was real, ³⁷  but thought he was seeing a vision.

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ³⁸  But she kept insisting that it was Peter, ³⁹  and they kept saying, ⁴⁰  “It is his angel!” ⁴¹ 

Kisah Para Rasul 13:26

13:26 Brothers, ⁴²  descendants ⁴³  of Abraham’s family, ⁴⁴  and those Gentiles among you who fear God, ⁴⁵  the message ⁴⁶  of this salvation has been sent to us.

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ⁴⁷  where they had been commended ⁴⁸  to the grace of God for the work they had now completed. ⁴⁹ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁵⁰  and began to teach the brothers, “Unless you are circumcised ⁵¹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ⁵²  by placing on the neck of the disciples a yoke ⁵³  that neither our ancestors ⁵⁴  nor we have been able to bear?

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁵⁵  you, upsetting ⁵⁶  your minds ⁵⁷  by what they said, ⁵⁸ 

Kisah Para Rasul 15:33

15:33 After ⁵⁹  they had spent some time there, ⁶⁰  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 16:14

16:14 A ⁶¹  woman named Lydia, a dealer in purple cloth ⁶²  from the city of Thyatira, ⁶³  a God-fearing woman, listened to us. ⁶⁴  The Lord opened her heart to respond ⁶⁵  to what Paul was saying.

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁶⁶  at once, during the night. When they arrived, ⁶⁷  they went to the Jewish synagogue. ⁶⁸ 

Kisah Para Rasul 18:23

18:23 After he spent ⁶⁹  some time there, Paul left and went through the region of Galatia ⁷⁰  and Phrygia, ⁷¹  strengthening all the disciples.

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁷²  Apollos was in Corinth, ⁷³  Paul went through the inland ⁷⁴  regions ⁷⁵  and came to Ephesus. ⁷⁶  He ⁷⁷  found some disciples there ⁷⁸ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁷⁹  entered ⁸⁰  the synagogue ⁸¹  and spoke out fearlessly ⁸²  for three months, addressing ⁸³  and convincing ⁸⁴  them about the kingdom of God. ⁸⁵ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ⁸⁶  men ⁸⁷  will arise, teaching perversions of the truth ⁸⁸  to draw the disciples away after them.

Kisah Para Rasul 24:15

24:15 I have ⁸⁹  a hope in God (a hope ⁹⁰  that ⁹¹  these men ⁹²  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁹³ 

Kisah Para Rasul 26:6-7

26:6 And now I stand here on trial ⁹⁴  because of my hope in the promise made by God to our ancestors, ⁹⁵  26:7 a promise ⁹⁶  that our twelve tribes hope to attain as they earnestly serve God ⁹⁷  night and day. Concerning this hope the Jews are accusing me, ⁹⁸  Your Majesty! ⁹⁹ 

Kisah Para Rasul 28:14

28:14 There ¹⁰⁰  we found ¹⁰¹  some brothers ¹⁰²  and were invited to stay with them seven days. And in this way we came to Rome. ¹⁰³ 

[1:15]  ¹ tn Grk “And in those days.” 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.

[1:15]  ² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[2:6]  ³ tn Or “this noise.”

[2:6]  ⁴ tn Or “was bewildered.”

[2:47]  ⁵ tn Or “the favor.”

[2:47]  ⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[4:24]  ⁷ sn With one mind. Compare Acts 1:14.

[4:24]  ⁸ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ⁹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:33]  ¹⁰ tn Grk “And with.” 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.

[4:33]  ¹¹ tn Or “were witnessing.”

[8:3]  ¹² tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹³ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹⁴ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:36]  ¹⁵ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹⁶ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹⁷ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ¹⁸ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[10:23]  ¹⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ²⁰ tn Or “went forth.”

[10:23]  ²¹ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:36]  ²² tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²³ tn Grk “the word.”

[10:36]  ²⁴ tn Grk “to the sons.”

[10:36]  ²⁵ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²⁶ tn Or “by.”

[10:36]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁸ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[11:20]  ²⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ³⁰ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ³¹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ³² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ³³ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:9]  ³⁴ tn Grk “And going out he followed.”

[12:9]  ³⁵ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ³⁶ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ³⁷ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:15]  ³⁸ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ³⁹ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁴⁰ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁴¹ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[13:26]  ⁴² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁴³ tn Grk “sons”

[13:26]  ⁴⁴ tn Or “race.”

[13:26]  ⁴⁵ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁴⁶ tn Grk “word.”

[14:26]  ⁴⁷ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ⁴⁸ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ⁴⁹ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[15:1]  ⁵⁰ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁵¹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:10]  ⁵² tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ⁵³ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ⁵⁴ tn Or “forefathers”; Grk “fathers.”

[15:24]  ⁵⁵ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁵⁶ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁵⁷ tn Grk “souls.”

[15:24]  ⁵⁸ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:33]  ⁵⁹ tn Grk “And after.” 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.

[15:33]  ⁶⁰ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ⁶¹ tn Grk “And a.” 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.

[16:14]  ⁶² tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶³ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶⁴ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁶⁵ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[17:10]  ⁶⁶ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ⁶⁷ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ⁶⁸ sn See the note on synagogue in 6:9.

[18:23]  ⁶⁹ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁷⁰ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁷¹ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[19:1]  ⁷² tn Grk “It happened that while.” 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.

[19:1]  ⁷³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁷⁴ tn Or “interior.”

[19:1]  ⁷⁵ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁷⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁷⁷ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁷⁸ tn The word “there” is not in the Greek text but is implied.

[19:8]  ⁷⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁸⁰ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁸¹ sn See the note on synagogue in 6:9.

[19:8]  ⁸² tn Or “boldly.”

[19:8]  ⁸³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ⁸⁴ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁸⁵ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[20:30]  ⁸⁶ tn Grk “from among yourselves.”

[20:30]  ⁸⁷ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ⁸⁸ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[24:15]  ⁸⁹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁹⁰ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁹¹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁹² tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁹³ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[26:6]  ⁹⁴ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁹⁵ tn Or “forefathers”; Grk “fathers.”

[26:7]  ⁹⁶ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁹⁷ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁹⁸ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁹⁹ tn Grk “O King!”

[28:14]  ¹⁰⁰ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ¹⁰¹ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ¹⁰² sn That is, some fellow Christians.

[28:14]  ¹⁰³ map For location see JP4 A1.