John 16:5

16:5 But now I am going to the one who sent me, ¹  and not one of you is asking me, ‘Where are you going?’ ² 

John 16:16

16:16 In a little while you ³  will see me no longer; again after a little while, you ⁴  will see me.” ⁵ 

John 14:28

14:28 You heard me say to you, ⁶  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ⁷  that I am going to the Father, because the Father is greater than I am. ⁸ 

John 17:5

17:5 And now, Father, glorify me at your side ⁹  with the glory I had with you before the world was created. ¹⁰ 

John 17:11

17:11 I ¹¹  am no longer in the world, but ¹²  they are in the world, and I am coming to you. Holy Father, keep them safe ¹³  in your name ¹⁴  that you have given me, so that they may be one just as we are one. ¹⁵ 

John 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ¹⁶  my joy completed ¹⁷  in themselves.

Luke 9:51

Rejection in Samaria

9:51 Now when ¹⁸  the days drew near ¹⁹  for him to be taken up, ²⁰  Jesus ²¹  set out resolutely ²²  to go to Jerusalem. ²³ 

Luke 24:51

24:51 Now ²⁴  during the blessing ²⁵  he departed ²⁶  and was taken up into heaven. ²⁷ 

Acts 1:9-11

1:9 After ²⁸  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²⁹  they were still staring into the sky while he was going, suddenly ³⁰  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ³²  will come back in the same way you saw him go into heaven.”

[16:5]  ¹ sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

[16:5]  ² sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

[16:16]  ³ tn Grk “A little while, and you.”

[16:16]  ⁴ tn Grk “and again a little while, and you.”

[16:16]  ⁵ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[14:28]  ⁵ tn Or “You have heard that I said to you.”

[14:28]  ⁶ tn Or “you would rejoice.”

[14:28]  ⁷ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[17:5]  ⁷ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ⁸ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:11]  ⁹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁰ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹¹ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹² tn Or “by your name.”

[17:11]  ¹³ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:13]  ¹¹ tn Grk “they may have.”

[17:13]  ¹² tn Or “fulfilled.”

[9:51]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁷ 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]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:51]  ¹⁵ 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]  ¹⁶ tn Grk “while he blessed them.”

[24:51]  ¹⁷ tn Grk “he departed from them.”

[24:51]  ¹⁸ 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.

[1:9]  ¹⁷ 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]  ¹⁹ 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.

[1:10]  ²⁰ tn Grk “behold.”

[1:11]  ²¹ 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]  ²² 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.