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 2:2

2:2 By ⁵  the seventh day God finished the work that he had been doing, ⁶  and he ceased ⁷  on the seventh day all the work that he had been doing.

1 Tawarikh 25:4

25:4 From the sons of Heman: ⁸  Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.

Ayub 21:20

21:20 Let his own eyes see his destruction; ⁹ 

let him drink of the anger of the Almighty.

Yehezkiel 3:19

3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ¹⁰ 

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 ¹¹  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.

[2:2]  ⁵ tn Heb “on/in the seventh day.”

[2:2]  ⁶ tn Heb “his work which he did [or “made”].”

[2:2]  ⁷ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[25:4]  ⁸ tn Heb “belonging to Heman, the sons of Heman.”

[21:20]  ⁹ tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.

[3:19]  ¹⁰ tn Verses 17-19 are repeated in Ezek 33:7-9.

[18:4]  ¹¹ tn Heb “life.”