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 10:40-42

10:40 but ⁵  God raised him up on the third day and caused him to be seen, ⁶  10:41 not by all the people, but by us, the witnesses God had already chosen, ⁷  who ate and drank ⁸  with him after he rose from the dead. 10:42 He ⁹  commanded us to preach to the people and to warn ¹⁰  them ¹¹  that he is the one ¹²  appointed ¹³  by God as judge ¹⁴  of the living and the dead.

Kisah Para Rasul 13:29-41

13:29 When they had accomplished ¹⁵  everything that was written ¹⁶  about him, they took him down ¹⁷  from the cross ¹⁸  and placed him ¹⁹  in a tomb. 13:30 But God raised ²⁰  him from the dead, 13:31 and ²¹  for many days he appeared to those who had accompanied ²²  him from Galilee to Jerusalem. These ²³  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ²⁴  13:33 that this promise ²⁵  God has fulfilled to us, their children, by raising ²⁶  Jesus, as also it is written in the second psalm, ‘You are my Son; ²⁷  today I have fathered you.’ ²⁸  13:34 But regarding the fact that he has raised Jesus ²⁹  from the dead, never ³⁰  again to be ³¹  in a state of decay, God ³²  has spoken in this way: ‘I will give you ³³  the holy and trustworthy promises ³⁴  made to David.’ ³⁵  13:35 Therefore he also says in another psalm, ³⁶  ‘You will not permit your Holy One ³⁷  to experience ³⁸  decay.’ ³⁹  13:36 For David, after he had served ⁴⁰  God’s purpose in his own generation, died, ⁴¹  was buried with his ancestors, ⁴²  and experienced ⁴³  decay, 13:37 but the one ⁴⁴  whom God raised up did not experience ⁴⁵  decay. 13:38 Therefore let it be known to you, brothers, that through this one ⁴⁶  forgiveness of sins is proclaimed to you, 13:39 and by this one ⁴⁷  everyone who believes is justified ⁴⁸  from everything from which the law of Moses could not justify ⁴⁹  you. ⁵⁰  13:40 Watch out, ⁵¹  then, that what is spoken about by ⁵²  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ⁵³ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁵⁴ 

Matius 27:63-66

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ⁵⁵  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take ⁵⁶  a guard of soldiers. Go and make it as secure as you can.” 27:66 So ⁵⁷  they went with the soldiers ⁵⁸  of the guard and made the tomb secure by sealing the stone.

Matius 28:11-15

The Guards’ Report

28:11 While ⁵⁹  they were going, some ⁶⁰  of the guard went into the city and told the chief priests everything that had happened. 28:12 After ⁶¹  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ⁶²  while we were asleep.’ 28:14 If ⁶³  this matter is heard before the governor, ⁶⁴  we will satisfy him ⁶⁵  and keep you out of trouble.” ⁶⁶  28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ⁶⁷ 

Roma 1:4

1:4 who was appointed the Son-of-God-in-power ⁶⁸  according to the Holy Spirit ⁶⁹  by the resurrection ⁷⁰  from the dead, Jesus Christ our Lord.

[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).

[10:40]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁸ sn Ate and drank. See Luke 24:35-49.

[10:42]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁴ 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.

[13:29]  ¹⁵ tn Or “carried out.”

[13:29]  ¹⁶ sn That is, everything that was written in OT scripture.

[13:29]  ¹⁷ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹⁸ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹⁹ tn The word “him” 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.

[13:30]  ²⁰ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[13:34]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ³⁰ 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]  ³¹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ³² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³³ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³⁴ 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]  ³⁵ 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.

[13:35]  ³⁶ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³⁷ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ³⁸ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ³⁹ sn A quotation from Ps 16:10.

[13:36]  ⁴⁰ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁴¹ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁴² tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁴³ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ⁴⁴ sn The one whom God raised up refers to Jesus.

[13:37]  ⁴⁵ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ⁴⁶ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ⁴⁷ sn This one refers here to Jesus.

[13:39]  ⁴⁸ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁴⁹ tn Or “could not free.”

[13:39]  ⁵⁰ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ⁵¹ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ⁵² tn Or “in.”

[13:41]  ⁵³ tn Or “and die!”

[13:41]  ⁵⁴ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[27:64]  ⁵⁵ tn Grk “him.”

[27:65]  ⁵⁶ tn Grk “You have a guard.”

[27:66]  ⁵⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁵⁸ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[28:11]  ⁵⁹ tn Here δέ (de) has not been translated.

[28:11]  ⁶⁰ tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[28:12]  ⁶¹ tn Here καί (kai) has not been translated.

[28:13]  ⁶² tn Grk “him.”

[28:14]  ⁶³ tn Here καί (kai) has not been translated.

[28:14]  ⁶⁴ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ⁶⁵ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[28:14]  ⁶⁶ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”

[28:15]  ⁶⁷ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[1:4]  ⁶⁸ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ⁶⁹ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ⁷⁰ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).