Kisah Para Rasul 2:32

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

Kisah Para Rasul 2:24

2:24 But God raised him up, ²  having released ³  him from the pains ⁴  of death, because it was not possible for him to be held in its power. ⁵ 

Kisah Para Rasul 9:41

9:41 He gave ⁶  her his hand and helped her get up. Then he called ⁷  the saints and widows and presented her alive.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁸  from the dead, never ⁹  again to be ¹⁰  in a state of decay, God ¹¹  has spoken in this way: ‘I will give you ¹²  the holy and trustworthy promises ¹³  made to David.’ ¹⁴ 

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

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

[2:24]  ³ tn Or “having freed.”

[2:24]  ⁴ 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]  ⁵ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[9:41]  ⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[13:34]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁹ 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]  ¹⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³ 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]  ¹⁴ 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.