Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹ 

Kisah Para Rasul 3:15

3:15 You killed ²  the Originator ³  of life, whom God raised ⁴  from the dead. To this fact we are witnesses! ⁵ 

Kisah Para Rasul 3:26

3:26 God raised up ⁶  his servant and sent him first to you, to bless you by turning ⁷  each one of you from your iniquities.” ⁸ 

Kisah Para Rasul 10:40-41

10:40 but ⁹  God raised him up on the third day and caused him to be seen, ¹⁰  10:41 not by all the people, but by us, the witnesses God had already chosen, ¹¹  who ate and drank ¹²  with him after he rose from the dead.

Kisah Para Rasul 13:30

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

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹⁴  from the dead, never ¹⁵  again to be ¹⁶  in a state of decay, God ¹⁷  has spoken in this way: ‘I will give you ¹⁸  the holy and trustworthy promises ¹⁹  made to David.’ ²⁰ 

Kisah Para Rasul 17:31

17:31 because he has set ²¹  a day on which he is going to judge the world ²²  in righteousness, by a man whom he designated, ²³  having provided proof to everyone by raising ²⁴  him from the dead.”

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

[3:15]  ² tn Or “You put to death.”

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

[3:15]  ⁴ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁵ 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).

[3:26]  ⁶ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁷ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁸ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[10:40]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹² sn Ate and drank. See Luke 24:35-49.

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

[13:34]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁵ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ²⁰ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[17:31]  ²¹ tn Or “fixed.”

[17:31]  ²² sn The world refers to the whole inhabited earth.

[17:31]  ²³ 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]  ²⁴ tn The participle ἀναστήσας (anasthsa") indicates means here.