Kisah Para Rasul 1:9

1:9 After ¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Lukas 9:51

Rejection in Samaria

9:51 Now when ²  the days drew near ³  for him to be taken up, ⁴  Jesus ⁵  set out resolutely ⁶  to go to Jerusalem. ⁷ 

Lukas 24:51

24:51 Now ⁸  during the blessing ⁹  he departed ¹⁰  and was taken up into heaven. ¹¹ 

Yohanes 6:62

6:62 Then what if you see the Son of Man ascending where he was before? ¹² 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹³  had come to depart ¹⁴  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁵ 

Yohanes 13:3

13:3 Because Jesus ¹⁶  knew that the Father had handed all things over to him, ¹⁷  and that he had come from God and was going back to God,

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹⁸  I am leaving the world and going back to the Father.” ¹⁹ 

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ²⁰  my joy completed ²¹  in themselves.

Yohanes 20:17

20:17 Jesus replied, ²²  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Efesus 4:8-10

4:8 Therefore it says, “When he ascended on high he captured ²³  captives; he gave gifts to men.” ²⁴  4:9 Now what is the meaning of “he ascended,” except that he also descended ²⁵  to the lower regions, ²⁶  namely, the earth? ²⁷  4:10 He, the very one ²⁸  who descended, is also the one who ascended above all the heavens, in order to fill all things.

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ²⁹  urge you to live ³⁰  worthily of the calling with which you have been called, ³¹ 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³²  authorities, to be obedient, to be ready for every good work.

Ibrani 6:19-20

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ³³  6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ³⁴ 

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ³⁵  of the true sanctuary ³⁶  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ³⁷  in fact, had regulations for worship and its earthly sanctuary.

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ³⁸  to enjoy their work, ³⁹ 

because that is their ⁴⁰  reward;

for who can show them what the future holds? ⁴¹ 

[1:9]  ¹ tn Grk “And after.” 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.

[9:51]  ² tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ³ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁴ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁶ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:51]  ⁸ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[24:51]  ⁹ tn Grk “while he blessed them.”

[24:51]  ¹⁰ tn Grk “he departed from them.”

[24:51]  ¹¹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.

[6:62]  ¹² tn Or “he was formerly?”

[13:1]  ¹³ tn Grk “his hour.”

[13:1]  ¹⁴ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁵ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[13:3]  ¹⁶ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ¹⁷ tn Grk “had given all things into his hands.”

[16:28]  ¹⁸ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ¹⁹ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[17:13]  ²⁰ tn Grk “they may have.”

[17:13]  ²¹ tn Or “fulfilled.”

[20:17]  ²² tn Grk “Jesus said to her.”

[4:8]  ²³ tn Grk “he led captive captivity.”

[4:8]  ²⁴ sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ²⁵ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ²⁶ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ²⁷ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ²⁸ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:1]  ²⁹ tn Grk “prisoner in the Lord.”

[4:1]  ³⁰ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³¹ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[3:1]  ³² tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[6:19]  ³³ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:20]  ³⁴ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[9:24]  ³⁵ tn Or “prefiguration.”

[9:24]  ³⁶ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:1]  ³⁷ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[3:22]  ³⁸ tn Heb “man.”

[3:22]  ³⁹ tn Heb “his works.”

[3:22]  ⁴⁰ tn Heb “his.”

[3:22]  ⁴¹ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).