Kejadian 2:17

2:17 but ¹  you must not eat ²  from the tree of the knowledge of good and evil, for when ³  you eat from it you will surely die.” ⁴ 

Kejadian 3:4

3:4 The serpent said to the woman, “Surely you will not die, ⁵ 

Bilangan 26:65

26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 26:1

A Second Census Required

26:1 ⁶ After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, ⁷ 

1 Samuel 28:19

28:19 The Lord will hand you and Israel over to the Philistines! ⁸  Tomorrow both you and your sons will be with me. ⁹  The Lord will also hand the army ¹⁰  of Israel over to the Philistines!”

1 Samuel 28:1

The Witch of Endor

28:1 In those days the Philistines gathered their troops ¹¹  for war in order to fight Israel. Achish said to David, “You should fully understand that you and your men must go with me into the battle.” ¹² 

Kisah Para Rasul 14:12

14:12 They began to call ¹³  Barnabas Zeus ¹⁴  and Paul Hermes, ¹⁵  because he was the chief speaker.

Amsal 11:19

11:19 True ¹⁶  righteousness leads to ¹⁷  life,

but the one who pursues evil pursues it ¹⁸  to his own death. ¹⁹ 

Amsal 14:32

14:32 The wicked will be thrown down in his trouble, ²⁰ 

but the righteous have refuge ²¹  even in the threat of death. ²² 

Yehezkiel 18:4

18:4 Indeed! All lives are mine – the life of the father as well as the life of the son is mine. The one ²³  who sins will die.

[2:17]  ¹ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ² tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ³ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ⁴ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:17]  sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.

[3:4]  ⁵ tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

[3:4]  sn Surely you will not die. Here the serpent is more aware of what the Lord God said than the woman was; he simply adds a blatant negation to what God said. In the account of Jesus’ temptation Jesus is victorious because he knows the scripture better than Satan (Matt 4:1-11).

[26:1]  ⁶ sn The breakdown of ch. 26 for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here.

[26:1]  ⁷ tc The MT has also “saying.”

[28:19]  ⁸ tn Heb “And the Lord will give also Israel along with you into the hand of the Philistines.”

[28:19]  ⁹ tc With the exception of the Lucianic recension, the LXX has here “and tomorrow you and your sons with you will fall.”

[28:19]  ¹⁰ tn Heb “camp.”

[28:1]  ¹¹ tn Heb “their camps.”

[28:1]  ¹² tc The translation follows the LXX (εἰς πόλεμον, eis polemon) and a Qumran ms מלחמה במלחמה ([m]lkhmh) bammilkhamah (“in the battle”) rather than the MT’s בַמַּחֲנֶה (bammakhaneh, “in the camp”; cf. NASB). While the MT reading is not impossible here, and although admittedly it is the harder reading, the variant fits the context better. The MT can be explained as a scribal error caused in part by the earlier occurrence of “camp” in this verse.

[14:12]  ¹³ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹⁴ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹⁵ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[11:19]  ¹⁶ tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).

[11:19]  ¹⁷ tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

[11:19]  ¹⁸ tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.

[11:19]  ¹⁹ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

[14:32]  ²⁰ tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.

[14:32]  ²¹ sn The righteous have hope in a just retribution – they have a place of safety even in death.

[14:32]  ²² tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).

[14:32]  tn Heb “in his death.” The term “death” may function as a metonymy of effect for a life-threatening situation.

[18:4]  ²³ tn Heb “life.”