Acts 13:30

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

Acts 4:2

4:2 angry ²  because they were teaching the people and announcing ³  in Jesus the resurrection of the dead.

Acts 17:32

17:32 Now when they heard about ⁴  the resurrection from the dead, some began to scoff, ⁵  but others said, “We will hear you again about this.”

Acts 3:15

3:15 You killed ⁶  the Originator ⁷  of life, whom God raised ⁸  from the dead. To this fact we are witnesses! ⁹ 

Acts 10:42

10:42 He ¹⁰  commanded us to preach to the people and to warn ¹¹  them ¹²  that he is the one ¹³  appointed ¹⁴  by God as judge ¹⁵  of the living and the dead.

Acts 13:34

13:34 But regarding the fact that he has raised Jesus ¹⁶  from the dead, never ¹⁷  again to be ¹⁸  in a state of decay, God ¹⁹  has spoken in this way: ‘I will give you ²⁰  the holy and trustworthy promises ²¹  made to David.’ ²² 

Acts 24:21

24:21 other than ²³  this one thing ²⁴  I shouted out while I stood before ²⁵  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ²⁶ 

Acts 26:23

26:23 that ²⁷  the Christ ²⁸  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²⁹  and to the Gentiles.” ³⁰ 

Acts 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ³¹  who ate and drank ³²  with him after he rose from the dead.

Acts 17:3

17:3 explaining and demonstrating ³³  that the Christ ³⁴  had to suffer and to rise from the dead, ³⁵  saying, ³⁶  “This Jesus I am proclaiming to you is the Christ.” ³⁷ 

Acts 17:31

17:31 because he has set ³⁸  a day on which he is going to judge the world ³⁹  in righteousness, by a man whom he designated, ⁴⁰  having provided proof to everyone by raising ⁴¹  him from the dead.”

Acts 23:6

23:6 Then when Paul noticed ⁴²  that part of them were Sadducees ⁴³  and the others Pharisees, ⁴⁴  he shouted out in the council, ⁴⁵  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁴⁶  of the dead!”

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 ⁴⁷  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

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

[4:2]  ² tn Or “greatly annoyed,” “provoked.”

[4:2]  ³ tn Or “proclaiming.”

[17:32]  ³ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁴ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[3:15]  ⁴ tn Or “You put to death.”

[3:15]  ⁵ tn Or “Founder,” “founding Leader.”

[3:15]  ⁶ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁷ 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.

[10:42]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁰ 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.

[13:34]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁷ 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]  ⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹¹ 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]  ¹² 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.

[24:21]  ⁷ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁸ tn Grk “one utterance.”

[24:21]  ⁹ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁰ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[26:23]  ⁸ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ¹⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹¹ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[10:41]  ⁹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

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

[17:3]  ¹⁰ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ¹² sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹³ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:31]  ¹¹ tn Or “fixed.”

[17:31]  ¹² sn The world refers to the whole inhabited earth.

[17:31]  ¹³ 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]  ¹⁴ tn The participle ἀναστήσας (anasthsa") indicates means here.

[23:6]  ¹² tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹³ sn See the note on Sadducees in 4:1.

[23:6]  ¹⁴ sn See the note on Pharisee in 5:34.

[23:6]  ¹⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹⁶ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[4:10]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”