Markus 7:34

7:34 Then ¹  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ² 

Matius 14:19

14:19 Then ³  he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, ⁴  who in turn gave them to the crowds. ⁵ 

Lukas 9:16

9:16 Then ⁶  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁷  and broke them. He gave them to the disciples to set before the crowd.

Yohanes 11:41

11:41 So they took away ⁸  the stone. Jesus looked upward ⁹  and said, “Father, I thank you that you have listened to me. ¹⁰ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹¹  to heaven ¹²  and said, “Father, the time ¹³  has come. Glorify your Son, so that your ¹⁴  Son may glorify you –

[7:34]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ² sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[14:19]  ³ tn Here καί (kai) has been translated as “Then.”

[14:19]  ⁴ tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.

[14:19]  ⁵ tn Grk “to the disciples, and the disciples to the crowds.”

[9:16]  ⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁷ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[11:41]  ⁸ tn Or “they removed.”

[11:41]  ⁹ tn Grk “lifted up his eyes above.”

[11:41]  ¹⁰ tn Or “that you have heard me.”

[17:1]  ¹¹ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹² tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹³ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹⁴ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.