Judges 2:18

2:18 When the Lord raised up leaders for them, the Lord was with each leader and delivered the people ¹  from their enemies while the leader remained alive. The Lord felt sorry for them ²  when they cried out in agony because of what their harsh oppressors did to them. ³ 

Judges 10:18

10:18 The leaders ⁴  of Gilead said to one another, “Who is willing to lead the charge ⁵  against the Ammonites? He will become the leader of all who live in Gilead!”

Judges 11:9-11

11:9 Jephthah said to the leaders of Gilead, “All right! ⁶  If you take me back to fight with the Ammonites and the Lord gives them to me, ⁷  I will be your leader.” ⁸  11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, ⁹  if we do not do as you say.” ¹⁰  11:11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement ¹¹  before the Lord in Mizpah.

Luke 22:24-27

22:24 A dispute also started ¹²  among them over which of them was to be regarded as the greatest. ¹³  22:25 So ¹⁴  Jesus ¹⁵  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ¹⁶  22:26 Not so with you; ¹⁷  instead the one who is greatest among you must become like the youngest, and the leader ¹⁸  like the one who serves. ¹⁹  22:27 For who is greater, the one who is seated at the table, ²⁰  or the one who serves? Is it not ²¹  the one who is seated at the table? But I am among you as one ²²  who serves.

Luke 22:2

22:2 The ²³  chief priests and the experts in the law ²⁴  were trying to find some way ²⁵  to execute ²⁶  Jesus, ²⁷  for they were afraid of the people. ²⁸ 

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Colossians 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[2:18]  ¹ tn Heb “them”; the referent (the people) has been specified in the translation for clarity.

[2:18]  ² tn The phrase “for them” is supplied in the translation for clarity.

[2:18]  ³ tn Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.

[10:18]  ⁴ tn Heb “the people, the officers.”

[10:18]  ⁵ tn Heb “Who is the man who will begin fighting.”

[11:9]  ⁶ tn “All right” is supplied in the translation for clarification.

[11:9]  ⁷ tn Heb “places them before me.”

[11:9]  ⁸ tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.

[11:10]  ⁹ tn Heb “The Lord will be the one who hears between us.” For the idiom שָׁמַע בַּיִן (shama’ bayin, “to hear between”), see Deut 1:16.

[11:10]  ¹⁰ sn The Lord will judge…if we do not do as you say. The statement by the leaders of Gilead takes the form of a legally binding oath, which obligates them to the terms of the agreement.

[11:11]  ¹¹ tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the Lord’s sanctuary, perhaps to ratify the contract or to emphasize the Gileadites’ obligation to keep their part of the bargain. Another option is to translate, “Jephthah conducted business before the Lord in Mizpah.” In this case, the statement is a general reference to the way Jephthah ruled. He recognized the Lord’s authority and made his decisions before the Lord.

[22:24]  ¹² tn Or “happened.”

[22:24]  ¹³ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ¹⁶ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:26]  ¹⁷ tn Grk “But you are not thus.”

[22:26]  ¹⁸ tn Or “the ruler.”

[22:26]  ¹⁹ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ²⁰ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ²¹ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ²² sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:2]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁵ tn Grk “were seeking how.”

[22:2]  ²⁶ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁸ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:3]  ³⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).