Ulangan 33:3

33:3 Surely he loves the people; ¹ 

all your holy ones ²  are in your power. ³ 

And they sit ⁴  at your feet,

each receiving ⁵  your words.

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ⁶  to Israel ⁷  from Seir.

He appeared in splendor ⁸  from Mount Paran,

and came forth with ten thousand holy ones. ⁹ 

With his right hand he gave a fiery law ¹⁰  to them.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹¹  were speaking to the people, the priests and the commander ¹²  of the temple guard ¹³  and the Sadducees ¹⁴  came up ¹⁵  to them,

Lukas 2:46

2:46 After ¹⁶  three days ¹⁷  they found him in the temple courts, ¹⁸  sitting among the teachers, ¹⁹  listening to them and asking them questions.

Lukas 8:35

8:35 So ²⁰  the people went out to see what had happened, and they came to Jesus. They ²¹  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 10:39

10:39 She ²²  had a sister named Mary, who sat ²³  at the Lord’s feet ²⁴  and listened to what he said.

[33:3]  ¹ 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]  ² 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]  ³ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁴ 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]  ⁵ 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.

[33:2]  ⁶ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ⁷ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ⁸ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁹ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹⁰ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[4:1]  ¹¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹² tn Or “captain.”

[4:1]  ¹³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[2:46]  ¹⁶ 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]  ¹⁷ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹⁸ tn Grk “the temple.”

[2:46]  ¹⁹ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[8:35]  ²⁰ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ²¹ 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.

[10:39]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ²⁴ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).