Kisah Para Rasul 2:24

2:24 But God raised him up, ¹  having released ²  him from the pains ³  of death, because it was not possible for him to be held in its power. ⁴ 

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ⁵ 

Kisah Para Rasul 3:15

3:15 You killed ⁶  the Originator ⁷  of life, whom God raised ⁸  from the dead. To this fact we are witnesses! ⁹ 

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹⁰  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 5:30

5:30 The God of our forefathers ¹¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹² 

Kisah Para Rasul 10:40-41

10:40 but ¹³  God raised him up on the third day and caused him to be seen, ¹⁴  10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁵  who ate and drank ¹⁶  with him after he rose from the dead.

Kisah Para Rasul 13:30

13:30 But God raised ¹⁷  him from the dead,

Kisah Para Rasul 17:31

17:31 because he has set ¹⁸  a day on which he is going to judge the world ¹⁹  in righteousness, by a man whom he designated, ²⁰  having provided proof to everyone by raising ²¹  him from the dead.”

[2:24]  ¹ tn Grk “Whom God raised up.”

[2:24]  ² tn Or “having freed.”

[2:24]  ³ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁴ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:32]  ⁵ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[3:15]  ⁶ tn Or “You put to death.”

[3:15]  ⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[4:10]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:30]  ¹¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ¹³ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ¹⁴ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ¹⁵ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁶ sn Ate and drank. See Luke 24:35-49.

[13:30]  ¹⁷ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[17:31]  ¹⁸ tn Or “fixed.”

[17:31]  ¹⁹ sn The world refers to the whole inhabited earth.

[17:31]  ²⁰ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ²¹ tn The participle ἀναστήσας (anasthsa") indicates means here.