1 Kings 19:2

19:2 Jezebel sent a messenger to Elijah with this warning, ¹  “May the gods judge me severely ²  if by this time tomorrow I do not take your life as you did theirs!” ³ 

1 Kings 21:20

21:20 When Elijah arrived, Ahab said to him, ⁴  “So, you have found me, my enemy!” Elijah ⁵  replied, “I have found you, because you are committed ⁶  to doing evil in the sight of ⁷  the Lord.

1 Kings 22:8

22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. ⁸  But I despise ⁹  him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. ¹⁰  Jehoshaphat said, “The king should not say such things.”

1 Kings 22:27

22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water ¹¹  until I safely return.”’” ¹² 

Mark 6:19-28

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ¹³  she could not 6:20 because Herod stood in awe of ¹⁴  John and protected him, since he knew that John ¹⁵  was a righteous and holy man. When Herod ¹⁶  heard him, he was thoroughly baffled, ¹⁷  and yet ¹⁸  he liked to listen to John. ¹⁹ 

6:21 But ²⁰  a suitable day ²¹  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias ²²  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, ²³  “Whatever you ask I will give you, up to half my kingdom.” ²⁴  6:24 So ²⁵  she went out and said to her mother, “What should I ask for?” Her mother ²⁶  said, “The head of John the baptizer.” ²⁷  6:25 Immediately she hurried back to the king and made her request: ²⁸  “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, ²⁹  he did not want to reject her request because of his oath and his guests. 6:27 So ³⁰  the king sent an executioner at once to bring John’s ³¹  head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Acts 5:33

5:33 Now when they heard this, they became furious ³²  and wanted to execute them. ³³ 

Acts 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ³⁴  and ground their teeth ³⁵  at him.

Acts 23:12-15

The Plot to Kill Paul

23:12 When morning came, ³⁶  the Jews formed ³⁷  a conspiracy ³⁸  and bound themselves with an oath ³⁹  not to eat or drink anything ⁴⁰  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ⁴¹  23:14 They ⁴²  went ⁴³  to the chief priests ⁴⁴  and the elders and said, “We have bound ourselves with a solemn oath ⁴⁵  not to partake ⁴⁶  of anything until we have killed Paul. 23:15 So now you and the council ⁴⁷  request the commanding officer ⁴⁸  to bring him down to you, as if you were going to determine ⁴⁹  his case ⁵⁰  by conducting a more thorough inquiry. ⁵¹  We are ready to kill him ⁵²  before he comes near this place.” ⁵³ 

[19:2]  ¹ tn Heb “saying.”

[19:2]  ² tn Heb “So may the gods do to me, and so may they add.”

[19:2]  ³ tn Heb “I do not make your life like the life of one of them.”

[21:20]  ⁴ tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.

[21:20]  ⁵ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[21:20]  ⁶ tn Heb “you have sold yourself.”

[21:20]  ⁷ tn Heb “in the eyes of.”

[22:8]  ⁸ tn Heb “to seek the Lord from him.”

[22:8]  ⁹ tn Or “hate.”

[22:8]  ¹⁰ tn The words “his name is” are supplied for stylistic reasons.

[22:27]  ¹¹ tn Heb “the bread of affliction and the water of affliction.”

[22:27]  ¹² tn Heb “come in peace.” So also in v. 28.

[6:19]  ¹³ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:20]  ¹⁴ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ¹⁵ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ¹⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ¹⁷ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ¹⁸ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹⁹ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:21]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ²¹ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:22]  ²² tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[6:23]  ²³ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ²⁴ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ²⁶ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ²⁷ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[6:25]  ²⁸ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:26]  ²⁹ tn Grk “and being deeply grieved, the king did not want.”

[6:27]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ³¹ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[5:33]  ³² sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ³³ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[7:54]  ³⁴ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ³⁵ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[23:12]  ³⁶ tn Grk “when it was day.”

[23:12]  ³⁷ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ³⁸ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ³⁹ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁴⁰ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ⁴¹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ⁴² tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁴³ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁴⁴ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁴⁵ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁴⁶ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ⁴⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁴⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁴⁹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁵⁰ tn Grk “determine the things about him.”

[23:15]  ⁵¹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁵² sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁵³ tn The words “this place” are not in the Greek text, but are implied.