Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Lukas 22:25

22:25 So ¹  Jesus ²  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ³ 

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ⁴  which is called the Passover, was approaching.

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁵ 

so ⁶  the rash vow ⁷  of a fool occurs ⁸  when there are many words.

[22:25]  ¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ³ 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]).

[22:1]  ⁴ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[5:3]  ⁵ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁶ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁷ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁸ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.