Acts 13:30

13:30 But God raised ¹  him from the dead,

Acts 13:37

13:37 but the one ²  whom God raised up did not experience ³  decay.

Acts 26:8

26:8 Why do you people ⁴  think ⁵  it is unbelievable ⁶  that ⁷  God raises the dead?

Acts 5:30

5:30 The God of our forefathers ⁸  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁹ 

Acts 10:26

10:26 But Peter helped him up, ¹⁰  saying, “Stand up. I too am a mere mortal.” ¹¹ 

Acts 10:40

10:40 but ¹²  God raised him up on the third day and caused him to be seen, ¹³ 

Acts 3:7

3:7 Then ¹⁴  Peter ¹⁵  took hold ¹⁶  of him by the right hand and raised him up, and at once the man’s ¹⁷  feet and ankles were made strong. ¹⁸ 

Acts 3:15

3:15 You killed ¹⁹  the Originator ²⁰  of life, whom God raised ²¹  from the dead. To this fact we are witnesses! ²² 

Acts 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ²³  he could see nothing. ²⁴  Leading him by the hand, his companions ²⁵  brought him into Damascus.

Acts 13:22

13:22 After removing him, God ²⁶  raised up ²⁷  David their king. He testified about him: ²⁸  ‘I have found David ²⁹  the son of Jesse to be a man after my heart, ³⁰  who will accomplish everything I want him to do.’ ³¹ 

Acts 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 ³²  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Acts 12:7

12:7 Suddenly ³³  an angel of the Lord ³⁴  appeared, and a light shone in the prison cell. He struck ³⁵  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ³⁶  wrists. ³⁷ 

[13:30]  ¹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:37]  ² sn The one whom God raised up refers to Jesus.

[13:37]  ³ 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.”

[26:8]  ³ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ⁴ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ⁵ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ⁶ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[5:30]  ⁴ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁵ 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.

[10:26]  ⁵ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁶ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:40]  ⁶ 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]  ⁷ 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.

[3:7]  ⁷ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁰ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹¹ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:15]  ⁸ tn Or “You put to death.”

[3:15]  ⁹ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁰ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹¹ 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.

[9:8]  ⁹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ¹⁰ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ¹¹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[13:22]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹¹ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹² tn Grk “about whom.” The relative pronoun (“whom”) 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹³ sn A quotation from Ps 89:20.

[13:22]  ¹⁴ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁵ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[4:10]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:7]  ¹² tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ¹³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁴ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹⁵ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹⁶ tn Grk “the hands,” but the wrist was considered a part of the hand.