Deuteronomy 23:4

23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired ¹  Balaam son of Beor of Pethor in Aram Naharaim to curse you.

Proverbs 28:6

28:6 A poor person ²  who walks in his integrity is better

than one who is perverse in his ways ³  even though ⁴  he is rich. ⁵ 

Micah 6:5

6:5 My people, recall how King Balak of Moab planned to harm you, ⁶ 

how Balaam son of Beor responded to him.

Recall how you journeyed from Shittim to Gilgal,

so you might acknowledge that the Lord has treated you fairly.” ⁷ 

Acts 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁸  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁹ 

Acts 13:2

13:2 While they were serving ¹⁰  the Lord and fasting, the Holy Spirit said, “Set apart ¹¹  for me Barnabas and Saul for the work to which I have called them.”

Acts 2:14-15

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹²  with the eleven, raised his voice, and addressed them: “You men of Judea ¹³  and all you who live in Jerusalem, ¹⁴  know this ¹⁵  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ¹⁶  for it is only nine o’clock in the morning. ¹⁷ 

[23:4]  ¹ tn Heb “hired against you.”

[28:6]  ² sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).

[28:6]  ³ tn The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.

[28:6]  ⁴ tn Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).

[28:6]  ⁵ sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.

[6:5]  ⁶ tn Heb “remember what Balak…planned.”

[6:5]  ⁷ tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).

[13:10]  ⁸ tn Or “unscrupulousness.”

[13:10]  ⁹ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:2]  ¹⁰ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹¹ tn Or “Appoint.”

[2:14]  ¹² tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹³ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹⁵ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ¹⁶ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹⁷ tn Grk “only the third hour.”