Jeremiah 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ¹ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ² 

Micah 2:11

2:11 If a lying windbag should come and say, ³ 

‘I’ll promise you blessings of wine and beer,’ ⁴ 

he would be just the right preacher for these people! ⁵ 

Luke 6:26

6:26 “Woe to you ⁶  when all people ⁷  speak well of you, for their ancestors ⁸  did the same things to the false prophets.

Luke 6:2

6:2 But some of the Pharisees ⁹  said, “Why are you ¹⁰  doing what is against the law ¹¹  on the Sabbath?”

Luke 2:2-3

2:2 This was the first registration, taken when Quirinius was governor ¹²  of Syria. 2:3 Everyone ¹³  went to his own town ¹⁴  to be registered.

[5:31]  ¹ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ² tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[2:11]  ³ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

[2:11]  ⁴ tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ⁵ tn Heb “he would be the foamer at the mouth for this people.”

[6:26]  ⁶ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁸ tn Or “forefathers”; Grk “fathers.”

[6:2]  ⁹ sn See the note on Pharisees in 5:17.

[6:2]  ¹⁰ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ¹¹ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[2:2]  ¹² tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[2:3]  ¹³ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ¹⁴ tn Or “hometown” (so CEV).