Ibrani 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁴ 

Ibrani 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.

Ibrani 8:2

8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Ibrani 8:5

8:5 The place where they serve is ⁵  a sketch ⁶  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ⁷  shown to you on the mountain.” ⁸ 

Ibrani 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. ⁹ 

Mazmur 68:18

68:18 You ascend on high, ¹⁰ 

you have taken many captives. ¹¹ 

You receive tribute ¹²  from ¹³  men,

including even sinful rebels.

Indeed the Lord God lives there! ¹⁴ 

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Lukas 24:51

24:51 Now ¹⁵  during the blessing ¹⁶  he departed ¹⁷  and was taken up into heaven. ¹⁸ 

Yohanes 6:62

6:62 Then what if you see the Son of Man ascending where he was before? ¹⁹ 

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ²⁰  I am leaving the world and going back to the Father.” ²¹ 

Kisah Para Rasul 1:9-11

1:9 After ²²  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²³  they were still staring into the sky while he was going, suddenly ²⁴  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ²⁵  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁶  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 3:21

3:21 This one ²⁷  heaven must ²⁸  receive until the time all things are restored, ²⁹  which God declared ³⁰  from times long ago ³¹  through his holy prophets.

Efesus 1:20-22

1:20 This power ³²  he exercised ³³  in Christ when he raised him ³⁴  from the dead and seated him ³⁵  at his right hand in the heavenly realms ³⁶  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 ³⁷  put ³⁸  all things under Christ’s ³⁹  feet, ⁴⁰  and he gave him to the church as head over all things. ⁴¹ 

Efesus 4:8-11

4:8 Therefore it says, “When he ascended on high he captured ⁴²  captives; he gave gifts to men.” ⁴³  4:9 Now what is the meaning of “he ascended,” except that he also descended ⁴⁴  to the lower regions, ⁴⁵  namely, the earth? ⁴⁶  4:10 He, the very one ⁴⁷  who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he ⁴⁸  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁴⁹ 

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ⁵⁰  to enjoy their work, ⁵¹ 

because that is their ⁵²  reward;

for who can show them what the future holds? ⁵³ 

[1:3]  ¹ 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]  ² tn Grk “by the word of his power.”

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

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

[8:5]  ⁵ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ⁶ tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ⁷ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ⁸ sn A quotation from Exod 25:40.

[12:2]  ⁹ sn An allusion to Ps 110:1.

[68:18]  ¹⁰ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ¹¹ tn Heb “you have taken captives captive.”

[68:18]  ¹² tn Or “gifts.”

[68:18]  ¹³ tn Or “among.”

[68:18]  ¹⁴ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[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.

[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]  ¹⁹ tn Or “he was formerly?”

[16:28]  ²⁰ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ²¹ 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.

[1:9]  ²² 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]  ²³ 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]  ²⁴ tn Grk “behold.”

[1:11]  ²⁵ 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]  ²⁶ 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.

[3:21]  ²⁷ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “spoke.”

[3:21]  ³¹ tn Or “from all ages past.”

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

[1:20]  ³² tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ³³ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ³⁸ tn Grk “subjected.”

[1:22]  ³⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁴⁰ sn An allusion to Ps 8:6.

[1:22]  ⁴¹ tn Grk “and he gave him as head over all things to the church.”

[4:8]  ⁴² tn Grk “he led captive captivity.”

[4:8]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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.

[3:22]  ⁵⁰ tn Heb “man.”

[3:22]  ⁵¹ tn Heb “his works.”

[3:22]  ⁵² tn Heb “his.”

[3:22]  ⁵³ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).