Judges 17:10

17:10 Micah said to him, “Stay with me. Become my adviser ¹  and priest. I will give you ten pieces of silver per year, plus clothes and food.” ² 

Proverbs 28:21

28:21 To show partiality ³  is terrible, ⁴ 

for a person will transgress over the smallest piece of bread. ⁵ 

Isaiah 56:11

56:11 The dogs have big appetites;

they are never full. ⁶ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ⁷ 

Ezekiel 13:19

13:19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people ⁸  who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

Hosea 4:8-9

4:8 They feed on the sin offerings of my people;

their appetites long for their iniquity!

4:9 I will deal with the people and priests together: ⁹ 

I will punish them both for their ways,

and I will repay them for their deeds.

Malachi 1:10

1:10 “I wish that one of you would close the temple doors, ¹⁰  so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you.

John 10:12-13

10:12 The hired hand, ¹¹  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹²  the sheep and runs away. ¹³  So the wolf attacks ¹⁴  the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, ¹⁵  he runs away. ¹⁶ 

Acts 8:18-21

8:18 Now Simon, when he saw that the Spirit ¹⁷  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹⁸  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ¹⁹  because you thought you could acquire ²⁰  God’s gift with money! 8:21 You have no share or part ²¹  in this matter ²²  because your heart is not right before God!

Acts 20:33

20:33 I have desired ²³  no one’s silver or gold or clothing.

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁴  them and saying farewell, ²⁵  he left to go to Macedonia. ²⁶ 

Acts 3:3

3:3 When he saw Peter and John about to go into the temple courts, ²⁷  he asked them for money. ²⁸ 

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁹ 

Titus 2:3

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Titus 2:14-15

2:14 He ³⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³¹  who are eager to do good. ³²  2:15 So communicate these things with the sort of exhortation or rebuke ³³  that carries full authority. ³⁴  Don’t let anyone look down ³⁵  on you.

[17:10]  ¹ tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).

[17:10]  ² tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.

[28:21]  ³ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

[28:21]  ⁴ tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[28:21]  ⁵ tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

[56:11]  ⁶ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ⁷ tn Heb “for his gain from his end.”

[13:19]  ⁸ tn Heb “human lives” or “souls.”

[4:9]  ⁹ tn Heb “And it shall be, like people, like priest” (so ASV); NAB “The priests shall fare no better than the people.”

[1:10]  ¹⁰ sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.

[10:12]  ¹¹ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ¹² tn Grk “leaves.”

[10:12]  ¹³ tn Or “flees.”

[10:12]  ¹⁴ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:13]  ¹⁵ tn Grk “does not have a care for the sheep.”

[10:13]  ¹⁶ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[8:18]  ¹⁷ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹⁸ tn Or “ability”; Grk “authority.”

[8:20]  ¹⁹ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ²⁰ tn Or “obtain.”

[8:21]  ²¹ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ²² tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[20:33]  ²³ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:1]  ²⁴ tn Or “exhorting.”

[20:1]  ²⁵ tn Or “and taking leave of them.”

[20:1]  ²⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[3:3]  ²⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ²⁸ tn Grk “alms.” See the note on the word “money” in the previous verse.

[1:2]  ²⁹ tn Grk “before eternal ages.”

[2:14]  ³⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³¹ tn Or “a people who are his very own.”

[2:14]  ³² tn Grk “for good works.”

[2:15]  ³³ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ³⁴ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ³⁵ tn Or “let anyone despise you”; or “let anyone disregard you.”