Luke 9:51

Rejection in Samaria

9:51 Now when ¹  the days drew near ²  for him to be taken up, ³  Jesus ⁴  set out resolutely ⁵  to go to Jerusalem. ⁶ 

Luke 24:50-51

Jesus’ Departure

24:50 Then ⁷  Jesus ⁸  led them out as far as Bethany, ⁹  and lifting up his hands, he blessed them. 24:51 Now ¹⁰  during the blessing ¹¹  he departed ¹²  and was taken up into heaven. ¹³ 

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁴  had come to depart ¹⁵  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁶ 

John 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹⁷  I am leaving the world and going back to the Father.” ¹⁸ 

John 17:4-5

17:4 I glorified you on earth by completing ¹⁹  the work you gave me to do. ²⁰  17:5 And now, Father, glorify me at your side ²¹  with the glory I had with you before the world was created. ²² 

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 ²³  my joy completed ²⁴  in themselves.

Acts 1:10-11

1:10 As ²⁵  they were still staring into the sky while he was going, suddenly ²⁶  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁷  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁸  will come back in the same way you saw him go into heaven.”

Acts 2:33

2:33 So then, exalted ²⁹  to the right hand ³⁰  of God, and having received ³¹  the promise of the Holy Spirit ³²  from the Father, he has poured out ³³  what you both see and hear.

Acts 3:21

3:21 This one ³⁴  heaven must ³⁵  receive until the time all things are restored, ³⁶  which God declared ³⁷  from times long ago ³⁸  through his holy prophets.

Ephesians 1:20-22

1:20 This power ³⁹  he exercised ⁴⁰  in Christ when he raised him ⁴¹  from the dead and seated him ⁴²  at his right hand in the heavenly realms ⁴³  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ⁴⁴  put ⁴⁵  all things under Christ’s ⁴⁶  feet, ⁴⁷  and he gave him to the church as head over all things. ⁴⁸ 

Ephesians 4:8-11

4:8 Therefore it says, “When he ascended on high he captured ⁴⁹  captives; he gave gifts to men.” ⁵⁰  4:9 Now what is the meaning of “he ascended,” except that he also descended ⁵¹  to the lower regions, ⁵²  namely, the earth? ⁵³  4:10 He, the very one ⁵⁴  who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he ⁵⁵  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁵⁶ 

Hebrews 1:3

1:3 The Son is ⁵⁷  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁵⁸  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁵⁹ 

Hebrews 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Hebrews 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁶⁰ 

Hebrews 7:26

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.

Hebrews 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁶¹  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁶² 

Hebrews 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁶³  of the true sanctuary ⁶⁴  – but into heaven itself, and he appears now in God’s presence for us.

Hebrews 10:12-13

10:12 But when this priest ⁶⁵  had offered one sacrifice for sins for all time, he sat down at the right hand ⁶⁶  of God, 10:13 where he is now waiting ⁶⁷  until his enemies are made a footstool for his feet. ⁶⁸ 

Hebrews 10:19-22

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ⁶⁹  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ⁷⁰  through the curtain, that is, through his flesh, ⁷¹  10:21 and since we have a great priest ⁷²  over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, ⁷³  because we have had our hearts sprinkled clean from an evil conscience ⁷⁴  and our bodies washed in pure water.

Hebrews 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. ⁷⁵ 

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁷⁶  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁷⁷  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁷⁸ 

Revelation 3:21

3:21 I will grant the one ⁷⁹  who conquers ⁸⁰  permission ⁸¹  to sit with me on my throne, just as I too conquered ⁸²  and sat down with my Father on his throne.

[9:51]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁵ 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]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:50]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ⁹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ¹⁰ 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]  ¹¹ tn Grk “while he blessed them.”

[24:51]  ¹² tn Grk “he departed from them.”

[24:51]  ¹³ 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.

[13:1]  ¹⁴ tn Grk “his hour.”

[13:1]  ¹⁵ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁶ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[16:28]  ¹⁷ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ¹⁸ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[17:4]  ¹⁹ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  ²⁰ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ²¹ 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]  ²² tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:13]  ²³ tn Grk “they may have.”

[17:13]  ²⁴ tn Or “fulfilled.”

[1:10]  ²⁵ 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]  ²⁶ tn Grk “behold.”

[1:11]  ²⁷ 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]  ²⁸ 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.

[2:33]  ²⁹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁰ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³¹ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ³² tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ³³ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:21]  ³⁴ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Or “spoke.”

[3:21]  ³⁸ tn Or “from all ages past.”

[1:20]  ³⁹ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁴⁰ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁴¹ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ⁴² tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁴³ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ⁴⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁴⁵ tn Grk “subjected.”

[1:22]  ⁴⁶ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁴⁷ sn An allusion to Ps 8:6.

[1:22]  ⁴⁸ tn Grk “and he gave him as head over all things to the church.”

[4:8]  ⁴⁹ tn Grk “he led captive captivity.”

[4:8]  ⁵⁰ sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ⁵¹ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ⁵² tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ⁵³ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ⁵⁴ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:11]  ⁵⁵ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ⁵⁶ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[1:3]  ⁵⁷ 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]  ⁵⁸ tn Grk “by the word of his power.”

[1:3]  ⁵⁹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[6:20]  ⁶⁰ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[8:1]  ⁶¹ tn Grk “the main point of the things being said.”

[8:1]  ⁶² sn An allusion to Ps 110:1; see Heb 1:3, 13.

[9:24]  ⁶³ tn Or “prefiguration.”

[9:24]  ⁶⁴ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:12]  ⁶⁵ 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]  ⁶⁶ sn An allusion to Ps 110:1.

[10:13]  ⁶⁷ tn Grk “from then on waiting.”

[10:13]  ⁶⁸ sn An allusion to Ps 110:1.

[10:19]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ⁷⁰ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ⁷¹ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ⁷² tn Grk “and a great priest,” continuing the construction begun in v. 19.

[10:22]  ⁷³ tn Grk “in assurance of faith.”

[10:22]  ⁷⁴ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[12:2]  ⁷⁵ sn An allusion to Ps 110:1.

[12:1]  ⁷⁶ tn Grk “having such a great cloud of witnesses surrounding us.”

[3:1]  ⁷⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁷⁸ tn Grk “of our confession.”

[3:21]  ⁷⁹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁸⁰ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁸¹ tn Grk “I will give [grant] to him.”

[3:21]  ⁸² tn Or “have been victorious”; traditionally, “have overcome.”