Amos 7:12-13

7:12 Amaziah then said to Amos, “Leave, you visionary! ¹  Run away to the land of Judah! Earn your living ²  and prophesy there! 7:13 Don’t prophesy at Bethel ³  any longer, for a royal temple and palace are here!” ⁴ 

Isaiah 30:10-11

30:10 They ⁵  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ⁶ 

Tell us nice things,

relate deceptive messages. ⁷ 

30:11 Turn aside from the way,

stray off the path. ⁸ 

Remove from our presence the Holy One of Israel.” ⁹ 

Jeremiah 11:21

11:21 Then the Lord told me about ¹⁰  some men from Anathoth ¹¹  who were threatening to kill me. ¹²  They had threatened, ¹³  “Stop prophesying in the name of the Lord or we will kill you!” ¹⁴ 

Jeremiah 26:11

26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ¹⁵  “This man should be condemned to die ¹⁶  because he prophesied against this city. You have heard him do so ¹⁷  with your own ears.”

Micah 2:6

2:6 ‘Don’t preach with such impassioned rhetoric,’ they say excitedly. ¹⁸ 

‘These prophets should not preach of such things;

we will not be overtaken by humiliation.’ ¹⁹ 

Matthew 21:34-38

21:34 When the harvest time was near, he sent his slaves ²⁰  to the tenants to collect his portion of the crop. ²¹  21:35 But the tenants seized his slaves, beat one, ²²  killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, ²³  saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’

Acts 4:18

4:18 And they called them in and ordered ²⁴  them not to speak or teach at all in the name ²⁵  of Jesus.

Acts 5:28

5:28 saying, “We gave ²⁶  you strict orders ²⁷  not to teach in this name. ²⁸  Look, ²⁹  you have filled Jerusalem ³⁰  with your teaching, and you intend to bring this man’s blood ³¹  on us!”

Acts 7:51

7:51 “You stubborn ³²  people, with uncircumcised ³³  hearts and ears! ³⁴  You are always resisting the Holy Spirit, like your ancestors ³⁵  did!

Acts 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ³⁶ 

Acts 2:15-16

2:15 In spite of what you think, these men are not drunk, ³⁷  for it is only nine o’clock in the morning. ³⁸  2:16 But this is what was spoken about through the prophet Joel: ³⁹ 

[7:12]  ¹ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ² tn Heb “Eat bread there.”

[7:13]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁴ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[30:10]  ⁵ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ⁶ tn Heb “Do not see for us right things.”

[30:10]  ⁷ tn Heb “Tell us smooth things, see deceptive things.”

[30:11]  ⁸ sn The imagery refers to the way or path of truth, as revealed by God to the prophet.

[30:11]  ⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[11:21]  ¹⁰ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

[11:21]  ¹¹ tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

[11:21]  ¹² tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

[11:21]  ¹³ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

[11:21]  ¹⁴ tn Heb “or you will die by our hand.”

[26:11]  ¹⁵ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

[26:11]  ¹⁶ tn Heb “a sentence of death to this man.”

[26:11]  ¹⁷ tn Heb “it.”

[2:6]  ¹⁸ tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the Lord’s prophets not to “foam at the mouth,” which probably refers in a derogatory way to their impassioned style of delivery. But the Lord (who is probably still speaking here, see v. 3) sarcastically refers to their impassioned exhortation as “foaming at the mouth.”

[2:6]  ¹⁹ tc If one follows the MT as it stands, it would appear that the Lord here condemns the people for their “foaming at the mouth” and then announces that judgment is inevitable. The present translation assumes that this is a continuation of the quotation of what the people say. In this case the subject of “foam at the mouth” is the Lord’s prophets. In the second line יִסַּג (yissag, a Niphal imperfect from סוּג, sug, “to remove”) is emended to יַסִּגֵנוּ (yassigenu; a Hiphil imperfect from נָסַג/נָשַׂג, nasag/nasag, “to reach; to overtake”).

[21:34]  ²⁰ tn See the note on the word “slave” in 8:9.

[21:34]  ²¹ tn Grk “to collect his fruits.”

[21:35]  ²² sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ²³ sn The owner’s decision to send his son represents God sending Jesus.

[4:18]  ²⁴ tn Or “commanded.”

[4:18]  ²⁵ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[5:28]  ²⁶ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ²⁷ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ²⁸ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ²⁹ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ³¹ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[7:51]  ³² sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ³³ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ³⁴ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ³⁵ tn Or “forefathers”; Grk “fathers.”

[7:1]  ³⁶ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:15]  ³⁷ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ³⁸ tn Grk “only the third hour.”

[2:16]  ³⁹ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.