Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹  I am with you ²  always, to the end of the age.” ³ 

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ⁴  and just as I said to the Jewish religious leaders, ⁵  ‘Where I am going you cannot come,’ ⁶  now I tell you the same. ⁷ 

Yohanes 14:19

14:19 In a little while ⁸  the world will not see me any longer, but you will see me; because I live, you will live too.

Yohanes 16:5

16:5 But now I am going to the one who sent me, ⁹  and not one of you is asking me, ‘Where are you going?’ ¹⁰ 

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹¹  I am leaving the world and going back to the Father.” ¹² 

Yohanes 17:11

17:11 I ¹³  am no longer in the world, but ¹⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁵  in your name ¹⁶  that you have given me, so that they may be one just as we are one. ¹⁷ 

Kisah Para Rasul 3:21

3:21 This one ¹⁸  heaven must ¹⁹  receive until the time all things are restored, ²⁰  which God declared ²¹  from times long ago ²²  through his holy prophets.

[28:20]  ¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[13:33]  ⁴ tn Or “You will seek me.”

[13:33]  ⁵ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ⁶ sn See John 7:33-34.

[13:33]  ⁷ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[14:19]  ⁸ tn Grk “Yet a little while, and.”

[16:5]  ⁹ 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]  ¹⁰ 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.

[16:28]  ¹¹ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ¹² 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.

[17:11]  ¹³ 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]  ¹⁴ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁵ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁶ tn Or “by your name.”

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

[3:21]  ¹⁸ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “spoke.”

[3:21]  ²² tn Or “from all ages past.”

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