2 Kings 3:11

3:11 Jehoshaphat asked, “Is there no prophet of the Lord here that we might seek the Lord’s direction?” ¹  One of the servants of the king of Israel answered, “Elisha son of Shapat is here; he used to be Elijah’s servant.” ² 

2 Kings 5:20

5:20 Gehazi, the prophet Elisha’s servant, thought, ³  “Look, my master did not accept what this Syrian Naaman offered him. ⁴  As certainly as the Lord lives, I will run after him and accept something from him.”

2 Kings 5:27

5:27 Therefore Naaman’s skin disease will afflict ⁵  you and your descendants forever!” When Gehazi ⁶  went out from his presence, his skin was as white as snow. ⁷ 

Exodus 24:13

24:13 So Moses set out ⁸  with ⁹  Joshua his attendant, and Moses went up the mountain of God.

Exodus 24:1

The Lord Ratifies the Covenant

24:1 ¹⁰ But to Moses the Lord ¹¹  said, “Come up ¹²  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ¹³ 

Exodus 19:21

19:21 The Lord said to Moses, “Go down and solemnly warn ¹⁴  the people, lest they force their way through to the Lord to look, and many of them perish. ¹⁵ 

Matthew 20:26-28

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave ¹⁶  – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹⁷  for many.”

Acts 13:5

13:5 When ¹⁸  they arrived ¹⁹  in Salamis, ²⁰  they began to proclaim ²¹  the word of God in the Jewish synagogues. ²²  (Now they also had John ²³  as their assistant.) ²⁴ 

[3:11]  ¹ tn Heb “that we might inquire of the Lord through him?”

[3:11]  ² tn Heb “who poured water on the hands of Elijah.” This refers to one of the typical tasks of a servant.

[5:20]  ³ tn Heb “said” (i.e., to himself).

[5:20]  ⁴ tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”

[5:27]  ⁵ tn Heb “cling to.”

[5:27]  ⁶ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

[5:27]  ⁷ tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.

[24:13]  ⁸ tn Heb “and he arose” meaning “started to go.”

[24:13]  ⁹ tn Heb “and.”

[24:1]  ¹⁰ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ¹¹ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ¹² sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ¹³ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[19:21]  ¹⁴ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

[19:21]  ¹⁵ tn Heb “and fall”; NAB “be struck down.”

[20:27]  ¹⁶ tn See the note on the word “slave” in 8:9.

[20:28]  ¹⁷ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[13:5]  ¹⁸ tn Grk “And when.” 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.

[13:5]  ¹⁹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁰ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ²¹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²² sn See the note on synagogue in 6:9.

[13:5]  ²³ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁴ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.