Luke 2:46

2:46 After ¹  three days ²  they found him in the temple courts, ³  sitting among the teachers, ⁴  listening to them and asking them questions.

Luke 8:35

8:35 So ⁵  the people went out to see what had happened, and they came to Jesus. They ⁶  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Deuteronomy 33:3

33:3 Surely he loves the people; ⁷ 

all your holy ones ⁸  are in your power. ⁹ 

And they sit ¹⁰  at your feet,

each receiving ¹¹  your words.

Proverbs 8:34

8:34 Blessed is the one ¹²  who listens to me,

watching ¹³  at my doors day by day,

waiting ¹⁴  beside my doorway. ¹⁵ 

Acts 22:3

22:3 “I am a Jew, ¹⁶  born in Tarsus in Cilicia, but brought up ¹⁷  in this city, educated with strictness ¹⁸  under ¹⁹  Gamaliel ²⁰  according to the law of our ancestors, ²¹  and was ²²  zealous ²³  for God just as all of you are today.

Acts 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ²⁴  that I now ²⁵  make to you.”

Colossians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[2:46]  ¹ tn Grk “And it happened that after.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ² sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ³ tn Grk “the temple.”

[2:46]  ⁴ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[8:35]  ⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁶ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[33:3]  ⁷ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁸ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁹ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹⁰ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹¹ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[8:34]  ¹² tn Heb “the man.”

[8:34]  ¹³ tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.

[8:34]  ¹⁴ tn Heb “keeping” or “guarding.”

[8:34]  ¹⁵ tn Heb “at the posts of my doors” (so KJV, ASV).

[22:3]  ¹⁶ tn Grk “a Jewish man.”

[22:3]  ¹⁷ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ¹⁸ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ¹⁹ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ²⁰ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  ²¹ tn Or “our forefathers.”

[22:3]  ²² tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ²³ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:1]  ²⁴ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ²⁵ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.