Kisah Para Rasul 2:24
Konteks2:24 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
Konteks2:32 This Jesus God raised up, and we are all witnesses of it. 5
Kisah Para Rasul 4:10
Konteks4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 6 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.
Kisah Para Rasul 4:33
Konteks4:33 With 7 great power the apostles were giving testimony 8 to the resurrection of the Lord Jesus, and great grace was on them all.
Kisah Para Rasul 10:39-42
Konteks10:39 We 9 are witnesses of all the things he did both in Judea 10 and in Jerusalem. 11 They 12 killed him by hanging him on a tree, 13 10:40 but 14 God raised him up on the third day and caused him to be seen, 15 10:41 not by all the people, but by us, the witnesses God had already chosen, 16 who ate and drank 17 with him after he rose from the dead. 10:42 He 18 commanded us to preach to the people and to warn 19 them 20 that he is the one 21 appointed 22 by God as judge 23 of the living and the dead.
Kisah Para Rasul 13:30-33
Konteks13:30 But God raised 24 him from the dead, 13:31 and 25 for many days he appeared to those who had accompanied 26 him from Galilee to Jerusalem. These 27 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 28 13:33 that this promise 29 God has fulfilled to us, their children, by raising 30 Jesus, as also it is written in the second psalm, ‘You are my Son; 31 today I have fathered you.’ 32
Kisah Para Rasul 20:21
Konteks20:21 testifying 33 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 34
[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).
[4:10] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:33] 7 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] 8 tn Or “were witnessing.”
[10:39] 9 tn Grk “And we.” 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.
[10:39] 10 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
[10:39] 11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 12 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:39] 13 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st 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] 14 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] 15 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] 16 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 17 sn Ate and drank. See Luke 24:35-49.
[10:42] 18 tn Grk “and he.” 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.
[10:42] 19 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 20 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[10:42] 21 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 22 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 23 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[13:30] 24 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 25 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
[13:31] 26 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
[13:31] 27 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
[13:32] 28 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 29 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
[13:33] 30 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
[13:33] 31 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
[13:33] 32 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
[13:33] sn A quotation from Ps 2:7.
[20:21] 33 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
[20:21] 34 tc Several
[20:21] sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
