Ibrani 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁴ 

Ibrani 7:25-26

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁵  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁶ 

Ibrani 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ⁷  eternal redemption.

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁸  of the true sanctuary ⁹  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 10:12

10:12 But when this priest ¹⁰  had offered one sacrifice for sins for all time, he sat down at the right hand ¹¹  of God,

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ¹² 

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 24:51

24:51 Now ¹³  during the blessing ¹⁴  he departed ¹⁵  and was taken up into heaven. ¹⁶ 

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹⁷  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹⁸  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 3:21

3:21 This one ¹⁹  heaven must ²⁰  receive until the time all things are restored, ²¹  which God declared ²²  from times long ago ²³  through his holy prophets.

Roma 8:34

8:34 Who is the one who will condemn? Christ ²⁴  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

[1:3]  ¹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ² tn Grk “by the word of his power.”

[1:3]  ³ sn An allusion to Ps 110:1, quoted often in Hebrews.

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

[8:1]  ⁵ tn Grk “the main point of the things being said.”

[8:1]  ⁶ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[9:12]  ⁷ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:24]  ⁸ tn Or “prefiguration.”

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

[10:12]  ¹⁰ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ¹¹ sn An allusion to Ps 110:1.

[12:2]  ¹² sn An allusion to Ps 110:1.

[24:51]  ¹³ 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]  ¹⁴ tn Grk “while he blessed them.”

[24:51]  ¹⁵ tn Grk “he departed from them.”

[24:51]  ¹⁶ 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.

[1:11]  ¹⁷ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹⁸ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[3:21]  ¹⁹ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²⁰ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ²¹ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ²² tn Or “spoke.”

[3:21]  ²³ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[8:34]  ²⁴ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”