Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ¹  or else you will die.’” ² 

Kejadian 3:1

The Temptation and the Fall

3:1 Now ³  the serpent ⁴  was more shrewd ⁵ 

than any of the wild animals ⁶  that the Lord God had made. He said to the woman, “Is it really true that ⁷  God ⁸  said, ‘You must not eat from any tree of the orchard’?” ⁹ 

1 Samuel 6:19-21

6:19 But the Lord ¹⁰  struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 ¹¹  of the men. The people grieved because the Lord had struck the people with a hard blow. 6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark ¹²  go up from here?”

6:21 So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

1 Samuel 6:6-12

6:6 Why harden your hearts like the Egyptians and Pharaoh did? ¹³  When God ¹⁴  treated them harshly, didn’t the Egyptians send the Israelites on their way? ¹⁵  6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls. 6:8 Then take the ark of the Lord and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way. 6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”

6:10 So the men did as instructed. ¹⁶  They took two cows that had calves and harnessed them to a cart; they also removed their calves to their stalls. 6:11 They put the ark of the Lord on the cart, along with the chest, the gold mice, and the images of the sores. 6:12 Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh.

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ¹⁷  of the Philistines for seven months, ¹⁸ 

1 Samuel 13:11-13

13:11 But Samuel said, “What have you done?” Saul replied, “When I saw that the army had started to abandon me ¹⁹  and that you didn’t come at the appointed time and that the Philistines had assembled at Micmash, 13:12 I thought, ²⁰  ‘Now the Philistines will come down on me at Gilgal and I have not sought the Lord’s favor.’ So I felt obligated ²¹  to offer the burnt offering.”

13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed ²²  the commandment that the Lord your God gave ²³  you. Had you done that, the Lord would have established your kingdom over Israel forever!

1 Samuel 15:13

15:13 When Samuel came to him, ²⁴  Saul said to him, “May the Lord bless you! I have done what the Lord said.”

Mazmur 130:3-4

130:3 If you, O Lord, were to keep track of ²⁵  sins,

O Lord, who could stand before you? ²⁶ 

130:4 But ²⁷  you are willing to forgive, ²⁸ 

so that you might ²⁹  be honored. ³⁰ 

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ³¹  all who heard about it.

Kisah Para Rasul 5:11-14

5:11 Great ³²  fear gripped ³³  the whole church ³⁴  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³⁵  and wonders came about among the people through the hands of the apostles. By ³⁶  common consent ³⁷  they were all meeting together in Solomon’s Portico. ³⁸  5:13 None of the rest dared to join them, ³⁹  but the people held them in high honor. ⁴⁰  5:14 More and more believers in the Lord were added to their number, ⁴¹  crowds of both men and women.

Efesus 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁴² 

Ibrani 10:19-22

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ⁴³  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ⁴⁴  through the curtain, that is, through his flesh, ⁴⁵  10:21 and since we have a great priest ⁴⁶  over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, ⁴⁷  because we have had our hearts sprinkled clean from an evil conscience ⁴⁸  and our bodies washed in pure water.

[3:3]  ¹ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ² tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[3:1]  ³ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

[3:1]  ⁴ sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

[3:1]  ⁵ tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

[3:1]  sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.

[3:1]  ⁶ tn Heb “animals of the field.”

[3:1]  ⁷ tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

[3:1]  ⁸ sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

[3:1]  ⁹ tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

[6:19]  ¹⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[6:19]  ¹¹ tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.

[6:20]  ¹² tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

[6:6]  ¹³ tn Heb “like Egypt and Pharaoh hardened their heart.”

[6:6]  ¹⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ¹⁵ tn Heb “and they sent them away and they went.”

[6:10]  ¹⁶ tn Heb “and the men did so.”

[6:1]  ¹⁷ tn Heb “field.”

[6:1]  ¹⁸ tc The LXX adds “and their land swarmed with mice.”

[13:11]  ¹⁹ tn Heb “dispersed from upon me.”

[13:12]  ²⁰ tn Heb “said.”

[13:12]  ²¹ tn Or “I forced myself” (so KJV, NASB, NRSV, CEV); NAB “So in my anxiety I offered”; NIV “I felt compelled.”

[13:13]  ²² tn Or “kept.”

[13:13]  ²³ tn Heb “commanded.”

[15:13]  ²⁴ tn Heb “to Saul.”

[130:3]  ²⁵ tn Heb “observe.”

[130:3]  ²⁶ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

[130:4]  ²⁷ tn Or “surely.”

[130:4]  ²⁸ tn Heb “for with you [there is] forgiveness.”

[130:4]  ²⁹ tn Or “consequently you are.”

[130:4]  ³⁰ tn Heb “feared.”

[5:5]  ³¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³² tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:11]  ³³ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³⁴ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ³⁵ tn The miraculous nature of these signs is implied in the context.

[5:12]  ³⁶ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ³⁷ tn Or “With one mind.”

[5:12]  ³⁸ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:13]  ³⁹ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ⁴⁰ tn Or “the people thought very highly of them.”

[5:14]  ⁴¹ tn Or “More and more believers were added to the Lord.”

[2:13]  ⁴² tn Or “have come near in the blood of Christ.”

[2:13]  sn See the note on “his blood” in 1:7.

[10:19]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ⁴⁴ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ⁴⁵ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ⁴⁶ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[10:22]  ⁴⁷ tn Grk “in assurance of faith.”

[10:22]  ⁴⁸ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).