1 Raja-raja 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 Raja-raja 19:2

19:2 Jezebel sent a messenger to Elijah with this warning, ⁴  “May the gods judge me severely ⁵  if by this time tomorrow I do not take your life as you did theirs!” ⁶ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁷  days, when the disciples were growing in number, ⁸  a complaint arose on the part of the Greek-speaking Jews ⁹  against the native Hebraic Jews, ¹⁰  because their widows ¹¹  were being overlooked ¹²  in the daily distribution of food. ¹³ 

Matius 27:25

27:25 In ¹⁴  reply all the people said, “Let his blood be on us and on our children!”

Markus 6:23-26

6:23 He swore to her, ¹⁵  “Whatever you ask I will give you, up to half my kingdom.” ¹⁶  6:24 So ¹⁷  she went out and said to her mother, “What should I ask for?” Her mother ¹⁸  said, “The head of John the baptizer.” ¹⁹  6:25 Immediately she hurried back to the king and made her request: ²⁰  “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, ²¹  he did not want to reject her request because of his oath and his guests.

[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.”

[19:2]  ⁴ tn Heb “saying.”

[19:2]  ⁵ tn Heb “So may the gods do to me, and so may they add.”

[19:2]  ⁶ tn Heb “I do not make your life like the life of one of them.”

[6:1]  ⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁸ tn Grk “were multiplying.”

[6:1]  ⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹¹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹² tn Or “neglected.”

[6:1]  ¹³ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[27:25]  ¹⁴ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[6:23]  ¹⁵ 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]  ¹⁶ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ¹⁸ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ¹⁹ 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]  ²⁰ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:26]  ²¹ tn Grk “and being deeply grieved, the king did not want.”