Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 2:34-36

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ³  at my right hand

2:35 until I make your enemies a footstool ⁴  for your feet.”’ ⁵ 

2:36 Therefore let all the house of Israel know beyond a doubt ⁶  that God has made this Jesus whom you crucified ⁷  both Lord ⁸  and Christ.” ⁹ 

Kisah Para Rasul 3:21

3:21 This one ¹⁰  heaven must ¹¹  receive until the time all things are restored, ¹²  which God declared ¹³  from times long ago ¹⁴  through his holy prophets.

[1:11]  ¹ 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]  ² 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.

[2:34]  ³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ⁴ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁵ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ⁶ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁷ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁸ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:21]  ¹⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “spoke.”

[3:21]  ¹⁴ tn Or “from all ages past.”

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