Micah 3:5

3:5 This is what the Lord says: “The prophets who mislead my people

are as good as dead. ¹ 

If someone gives them enough to eat,

they offer an oracle of peace. ² 

But if someone does not give them food,

they are ready to declare war on him. ³ 

Isaiah 56:11

56:11 The dogs have big appetites;

they are never full. ⁴ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ⁵ 

Acts 8:18-20

8:18 Now Simon, when he saw that the Spirit ⁶  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁷  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, ⁸  because you thought you could acquire ⁹  God’s gift with money!

Acts 8:2

8:2 Some ¹⁰  devout men buried Stephen and made loud lamentation ¹¹  over him. ¹² 

Acts 2:1-3

The Holy Spirit and the Day of Pentecost

2:1 Now ¹³  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ¹⁴  a sound ¹⁵  like a violent wind blowing ¹⁶  came from heaven ¹⁷  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ¹⁸  appeared to them and came to rest on each one of them.

Acts 2:14-15

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ²⁰  and all you who live in Jerusalem, ²¹  know this ²²  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ²³  for it is only nine o’clock in the morning. ²⁴ 

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ²⁵  and because of greed ²⁶  have abandoned themselves ²⁷  to ²⁸  Balaam’s error; hence, ²⁹  they will certainly perish ³⁰  in Korah’s rebellion.

[3:5]  ¹ tn Heb “concerning the prophets, those who mislead my people.” The first person pronominal suffix is awkward in a quotation formula that introduces the words of the Lord. For this reason some prefer to begin the quotation after “the Lord says” (cf. NIV), but this leaves “concerning the prophets” hanging very awkwardly at the beginning of the quotation. It is preferable to add הוֹי (hoy, “woe, ah”) at the beginning of the quotation, right after the graphically similar יְהוָה (yÿhvah; see D. R. Hillers, Micah [Hermeneia], 44). The phrase הוֹי עַל (hoy ’al, “woe upon”) occurs in Jer 50:27 and Ezek 13:3 (with “the prophets” following the preposition in the latter instance).

[3:5]  ² tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.

[3:5]  ³ tn Heb “but [as for the one] who does not place [food] in their mouths, they prepare for war against him.”

[56:11]  ⁴ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ⁵ tn Heb “for his gain from his end.”

[8:18]  ⁶ 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]  ⁷ tn Or “ability”; Grk “authority.”

[8:20]  ⁸ 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]  ⁹ tn Or “obtain.”

[8:2]  ¹⁰ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹¹ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹² tn Or “mourned greatly for him.”

[2:1]  ¹³ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ¹⁴ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ¹⁵ tn Or “a noise.”

[2:2]  ¹⁶ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ¹⁷ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ¹⁸ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:14]  ¹⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ²⁰ 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]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ²² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ²³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ²⁴ tn Grk “only the third hour.”

[1:11]  ²⁵ tn Or “they have gone the way of Cain.”

[1:11]  ²⁶ tn Grk “for wages.”

[1:11]  ²⁷ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ²⁸ tn Or “in.”

[1:11]  ²⁹ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ³⁰ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).