Lukas 5:3

5:3 He got into ¹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ²  Jesus ³  sat down ⁴  and taught the crowds from the boat.

Matius 5:1-2

The Beatitudes

5:1 When ⁵  he saw the crowds, he went up the mountain. ⁶  After he sat down his disciples came to him. 5:2 Then ⁷  he began to teach ⁸  them by saying:

Matius 13:1-2

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while ⁹  the whole crowd stood on the shore.

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹⁰  them.

Kisah Para Rasul 13:14-16

13:14 Moving on from ¹¹  Perga, ¹²  they arrived at Pisidian Antioch, ¹³  and on the Sabbath day they went into ¹⁴  the synagogue ¹⁵  and sat down. 13:15 After the reading from the law and the prophets, ¹⁶  the leaders of the synagogue ¹⁷  sent them a message, ¹⁸  saying, “Brothers, ¹⁹  if you have any message ²⁰  of exhortation ²¹  for the people, speak it.” ²²  13:16 So Paul stood up, ²³  gestured ²⁴  with his hand and said,

“Men of Israel, ²⁵  and you Gentiles who fear God, ²⁶  listen:

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ²⁷  and began to speak ²⁸  to the women ²⁹  who had assembled there. ³⁰ 

[5:3]  ¹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁴ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:1]  ⁵ tn Here δέ (de) has not been translated.

[5:1]  ⁶ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[5:2]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ⁸ tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[13:2]  ⁹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[8:2]  ¹⁰ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[13:14]  ¹¹ tn Or “Passing by.”

[13:14]  ¹² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹³ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ¹⁴ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹⁵ sn See the note on synagogue in 6:9.

[13:15]  ¹⁶ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁷ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁸ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²⁰ tn Or “word.”

[13:15]  ²¹ tn Or “encouragement.”

[13:15]  ²² tn Or “give it.”

[13:16]  ²³ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²⁴ tn Or “motioned.”

[13:16]  ²⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²⁶ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[16:13]  ²⁷ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ²⁸ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ²⁹ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ³⁰ tn The word “there” is not in the Greek text, but is implied.