Lukas 24:50-51
Konteks24:50 Then 1 Jesus 2 led them out as far as Bethany, 3 and lifting up his hands, he blessed them. 24:51 Now 4 during the blessing 5 he departed 6 and was taken up into heaven. 7
Yohanes 6:62
Konteks6:62 Then what if you see the Son of Man ascending where he was before? 8
Kisah Para Rasul 1:9-11
Konteks1:9 After 9 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 10 they were still staring into the sky while he was going, suddenly 11 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 12 looking up into the sky? This same Jesus who has been taken up from you into heaven 13 will come back in the same way you saw him go into heaven.”
Kisah Para Rasul 1:1
Konteks1:1 I wrote 14 the former 15 account, 16 Theophilus, 17 about all that Jesus began to do and teach
1 Timotius 3:16
Konteks3:16 And we all agree, 18 our religion contains amazing revelation: 19
He 20 was revealed in the flesh,
vindicated by the Spirit, 21
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
![Seret untuk mengatur ukuran](images/t_arrow.gif)
![Seret untuk mengatur ukuran](images/d_arrow.gif)
[24:50] 1 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:50] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:50] 3 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
[24:51] 4 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] 5 tn Grk “while he blessed them.”
[24:51] 6 tn Grk “he departed from them.”
[24:51] 7 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, 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] 8 tn Or “he was formerly?”
[1:9] 9 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.
[1:10] 10 tn Grk “And as.” 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.
[1:11] 12 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] 13 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.
[1:1] 14 tn Or “produced,” Grk “made.”
[1:1] 15 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 16 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
[1:1] 17 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[3:16] 18 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 19 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
[3:16] 20 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other
[3:16] tn Grk “who.”
[3:16] sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.