Genesis 7:1-24

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹  7:2 You must take with you seven ²  of every kind of clean animal, ³  the male and its mate, ⁴  two of every kind of unclean animal, the male and its mate, 7:3 and also seven ⁵  of every kind of bird in the sky, male and female, ⁶  to preserve their offspring ⁷  on the face of the earth. 7:4 For in seven days ⁸  I will cause it to rain ⁹  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

7:5 And Noah did all ¹⁰  that the Lord commanded him.

7:6 Noah ¹¹  was 600 years old when the floodwaters engulfed ¹²  the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ¹³  of the floodwaters. 7:8 Pairs ¹⁴  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, ¹⁵  just as God had commanded him. ¹⁶  7:10 And after seven days the floodwaters engulfed the earth. ¹⁷ 

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ¹⁸  burst open and the floodgates of the heavens ¹⁹  were opened. 7:12 And the rain fell ²⁰  on the earth forty days and forty nights.

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. ²¹  7:14 They entered, ²²  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ²³  7:15 Pairs ²⁴  of all creatures ²⁵  that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, ²⁶  just as God commanded him. Then the Lord shut him in.

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed ²⁷  the earth, and the ark floated ²⁸  on the surface of the waters. 7:19 The waters completely inundated ²⁹  the earth so that even ³⁰  all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet ³¹  above the mountains. ³²  7:21 And all living things ³³  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life ³⁴  in its nostrils died. 7:23 So the Lord ³⁵  destroyed ³⁶  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ³⁷  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ³⁸  7:24 The waters prevailed over ³⁹  the earth for 150 days.

Genesis 11:1-4

The Dispersion of the Nations at Babel

11:1 The whole earth ⁴⁰  had a common language and a common vocabulary. ⁴¹  11:2 When the people ⁴²  moved eastward, ⁴³  they found a plain in Shinar ⁴⁴  and settled there. 11:3 Then they said to one another, ⁴⁵  “Come, let’s make bricks and bake them thoroughly.” ⁴⁶  (They had brick instead of stone and tar ⁴⁷  instead of mortar.) ⁴⁸  11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ⁴⁹  so that ⁵⁰  we may make a name for ourselves. Otherwise ⁵¹  we will be scattered ⁵²  across the face of the entire earth.”

Genesis 16:1

The Birth of Ishmael

16:1 Now Sarai, ⁵³  Abram’s wife, had not given birth to any children, ⁵⁴  but she had an Egyptian servant ⁵⁵  named Hagar. ⁵⁶ 

Genesis 18:4

18:4 Let a little water be brought so that ⁵⁷  you may all ⁵⁸  wash your feet and rest under the tree.

Genesis 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ⁵⁹  and wash your feet. Then you can be on your way early in the morning.” ⁶⁰  “No,” they replied, “we’ll spend the night in the town square.” ⁶¹ 

Proverbs 22:14

22:14 The mouth ⁶²  of an adulteress is like ⁶³  a deep pit; ⁶⁴ 

the one against whom the Lord is angry ⁶⁵  will fall into it. ⁶⁶ 

Ecclesiastes 7:26

7:26 I discovered this: ⁶⁷ 

More bitter than death is the kind of ⁶⁸  woman ⁶⁹  who is like a hunter’s snare; ⁷⁰ 

her heart is like a hunter’s net and her hands are like prison chains.

The man who pleases God escapes her,

but the sinner is captured by her.

Mark 6:17-27

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ⁷¹  had married her. 6:18 For John had repeatedly told ⁷²  Herod, “It is not lawful for you to have your brother’s wife.” ⁷³  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ⁷⁴  she could not 6:20 because Herod stood in awe of ⁷⁵  John and protected him, since he knew that John ⁷⁶  was a righteous and holy man. When Herod ⁷⁷  heard him, he was thoroughly baffled, ⁷⁸  and yet ⁷⁹  he liked to listen to John. ⁸⁰ 

6:21 But ⁸¹  a suitable day ⁸²  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 ⁸³  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, ⁸⁴  “Whatever you ask I will give you, up to half my kingdom.” ⁸⁵  6:24 So ⁸⁶  she went out and said to her mother, “What should I ask for?” Her mother ⁸⁷  said, “The head of John the baptizer.” ⁸⁸  6:25 Immediately she hurried back to the king and made her request: ⁸⁹  “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, ⁹⁰  he did not want to reject her request because of his oath and his guests. 6:27 So ⁹¹  the king sent an executioner at once to bring John’s ⁹²  head, and he went and beheaded John in prison.

Acts 6:12

6:12 They incited the people, the ⁹³  elders, and the experts in the law; ⁹⁴  then they approached Stephen, ⁹⁵  seized him, and brought him before the council. ⁹⁶ 

Acts 14:2

14:2 But the Jews who refused to believe ⁹⁷  stirred up the Gentiles and poisoned their minds ⁹⁸  against the brothers.

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:2]  ² tn Or “seven pairs” (cf. NRSV).

[7:2]  ³ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁴ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:3]  ⁵ tn Or “seven pairs” (cf. NRSV).

[7:3]  ⁶ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ⁷ tn Heb “to keep alive offspring.”

[7:4]  ⁸ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁹ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[7:5]  ¹⁰ tn Heb “according to all.”

[7:6]  ¹¹ tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

[7:6]  ¹² tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

[7:7]  ¹³ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[7:8]  ¹⁴ tn Heb “two two” meaning “in twos.”

[7:9]  ¹⁵ tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

[7:9]  ¹⁶ tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

[7:10]  ¹⁷ tn Heb “came upon.”

[7:11]  ¹⁸ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  ¹⁹ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[7:12]  ²⁰ tn Heb “was.”

[7:13]  ²¹ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

[7:14]  ²² tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ²³ tn Heb “every bird, every wing.”

[7:15]  ²⁴ tn Heb “two two” meaning “in twos.”

[7:15]  ²⁵ tn Heb “flesh.”

[7:16]  ²⁶ tn Heb “Those that went in, male and female from all flesh they went in.”

[7:18]  ²⁷ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ²⁸ tn Heb “went.”

[7:19]  ²⁹ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ³⁰ tn Heb “and.”

[7:20]  ³¹ tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

[7:20]  ³² tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

[7:21]  ³³ tn Heb “flesh.”

[7:22]  ³⁴ tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

[7:23]  ³⁵ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ³⁶ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ³⁷ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ³⁸ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[7:24]  ³⁹ sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.

[11:1]  ⁴⁰ sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.

[11:1]  ⁴¹ tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.

[11:2]  ⁴² tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ⁴³ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ⁴⁴ tn Heb “in the land of Shinar.”

[11:3]  ⁴⁵ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁴⁶ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ⁴⁷ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ⁴⁸ tn The disjunctive clause gives information parenthetical to the narrative.

[11:4]  ⁴⁹ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ⁵⁰ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ⁵¹ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ⁵² sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[16:1]  ⁵³ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ⁵⁴ sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ⁵⁵ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ⁵⁶ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[18:4]  ⁵⁷ tn The imperative after the jussive indicates purpose here.

[18:4]  ⁵⁸ tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

[19:2]  ⁵⁹ tn The imperatives have the force of invitation.

[19:2]  ⁶⁰ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁶¹ sn The town square refers to the wide street area at the gate complex of the city.

[22:14]  ⁶² sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).

[22:14]  ⁶³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[22:14]  ⁶⁴ sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress – or to any other folly this represents – is to get oneself into a difficulty that has no easy escape.

[22:14]  ⁶⁵ tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.

[22:14]  ⁶⁶ tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse.

[7:26]  ⁶⁷ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[7:26]  ⁶⁸ tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).

[7:26]  ⁶⁹ tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

[7:26]  ⁷⁰ tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

[6:17]  ⁷¹ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:18]  ⁷² tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ⁷³ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:19]  ⁷⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:20]  ⁷⁵ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁷⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁷⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁷⁸ 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]  ⁷⁹ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁸⁰ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:21]  ⁸¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ⁸⁷ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ⁸⁸ 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]  ⁸⁹ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:26]  ⁹⁰ tn Grk “and being deeply grieved, the king did not want.”

[6:27]  ⁹¹ 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]  ⁹² tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[6:12]  ⁹³ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ⁹⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ⁹⁵ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁹⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[14:2]  ⁹⁷ tn Or “who would not believe.”

[14:2]  ⁹⁸ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”