Add parallel Print Page Options

17 but[a] you must not eat[b] from the tree of the knowledge of good and evil, for when[c] you eat from it you will surely die.”[d]

Read full chapter

Footnotes

  1. Genesis 2:17 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
  2. Genesis 2:17 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
  3. Genesis 2:17 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.
  4. Genesis 2:17 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.”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.

Prohibitions against Illegitimate Family Worship

20 The Lord spoke to Moses: “You are to say to the Israelites, ‘Any man from the Israelites (or any of the resident foreigners[a] who live in Israel) who gives any of his children[b] to Molech[c] must be put to death; the people of the land must pelt him with stones.[d] I myself will set my face[e] against that man and cut him off from the midst of his people,[f] because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name.[g] If, however, the people of the land shut their eyes[h] to that man[i] when he gives some of his children to Molech so that they do not put him to death, I myself will set my face against that man and his clan. I will cut off from the midst of the people both him and all who follow after him in spiritual prostitution,[j] committing prostitution by worshiping Molech.[k]

Prohibition against Spiritists and Mediums[l]

“‘The person who turns to the spirits of the dead and familiar spirits[m] to commit prostitution by going after them, I will set my face[n] against that person and cut him off from the midst of his people.

Exhortation to Holiness and Obedience

“‘You must sanctify yourselves and be holy, because I am the Lord your God. You must be sure to obey my statutes.[o] I am the Lord who sanctifies you.

Family Life and Sexual Prohibitions[p]

“‘If anyone[q] curses his father or mother[r] he must be put to death. He has cursed his father or mother; his blood guilt is on himself.[s] 10 If a man[t] commits adultery with his neighbor’s wife,[u] both the adulterer and the adulteress must be put to death. 11 If a man goes to bed with[v] his father’s wife, he has exposed his father’s nakedness.[w] Both of them must be put to death; their blood guilt is on themselves.[x] 12 If a man goes to bed[y] with his daughter-in-law, both of them must be put to death. They have committed perversion;[z] their blood guilt is on themselves. 13 If a man goes to bed with[aa] a male as one goes to bed with a woman,[ab] the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves. 14 If a man has marital relations with both a woman and her mother,[ac] it is lewdness.[ad] Both he and they must be burned to death,[ae] so there is no lewdness in your midst. 15 If a man has sexual relations[af] with any animal, he must be put to death, and you must kill the animal. 16 If a woman approaches any animal to copulate with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

17 “‘If a man has marital relations with[ag] his sister, whether the daughter of his father or of his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people.[ah] He has exposed his sister’s nakedness; he will bear his punishment for iniquity.[ai]

Read full chapter

Footnotes

  1. Leviticus 20:2 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.
  2. Leviticus 20:2 tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.
  3. Leviticus 20:2 tn Regarding Molech and Molech worship see the note on Lev 18:21.
  4. Leviticus 20:2 tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).
  5. Leviticus 20:3 tn Heb “And I, I shall give my faces.”
  6. Leviticus 20:3 sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.
  7. Leviticus 20:3 tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”
  8. Leviticus 20:4 tn Heb “And if shutting [infinitive absolute] they shut [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
  9. Leviticus 20:4 tn Heb “from that man” (so ASV); NASB “disregard that man.”
  10. Leviticus 20:5 tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.
  11. Leviticus 20:5 tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.
  12. Leviticus 20:6 sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.
  13. Leviticus 20:6 tn See the note on the phrase “familiar spirits” in Lev 19:31 above.
  14. Leviticus 20:6 tn Heb “I will give my faces.”
  15. Leviticus 20:8 tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
  16. Leviticus 20:9 sn Compare the regulations in Lev 18:6-23.
  17. Leviticus 20:9 tn Heb “If a man a man who.”
  18. Leviticus 20:9 tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”
  19. Leviticus 20:9 tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).
  20. Leviticus 20:10 tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.
  21. Leviticus 20:10 tc The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.
  22. Leviticus 20:11 tn Heb “lies down with.” The verb שָׁכַב (shakav) “to lie down” acts as a euphemism, implying going to bed for sexual relations.
  23. Leviticus 20:11 sn See the note on Lev 18:7 above.
  24. Leviticus 20:11 tn See the note on v. 9 above.
  25. Leviticus 20:12 tn Heb “lies down with.” See note at v. 11.
  26. Leviticus 20:12 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).
  27. Leviticus 20:13 tn Heb “lies down with.” See note at v. 11.
  28. Leviticus 20:13 tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.
  29. Leviticus 20:14 tn Heb “takes a woman and her mother.” The verb לָקַח (laqakh) is sometimes used idiomatically with אִשָּׁה (ʾishah) to mean “take a wife,” or “marry,” and may mean that here (cf. NIV, NASB). But the same expression in v. 21 probably does not imply marriage itself, but only the sexual act of marriage. This chapter uses different expressions for sexual relations, though the subtleties for exegesis are not clear. Since this Hebrew expression can imply marriage, the translation uses “marital relations” as the metaphor in vv. 14, 17, and 21.
  30. Leviticus 20:14 tn Regarding “lewdness,” see the note on Lev 18:17 above.
  31. Leviticus 20:14 tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.
  32. Leviticus 20:15 tn See the note on Lev 18:20 above.
  33. Leviticus 20:17 tn The Hebrew verb לָקַח (laqakh) “to take” sometimes means to take a woman in marriage (cf. Gen 34:16; Lev 20:14; and see HALOT 534 s.v. לקח) as understood by, e.g., NIV, NCV, TEV, CEV. It is possible that expression here simply means to have sexual relations, or that it does so in combination with the following two clauses. See note at v. 14.
  34. Leviticus 20:17 tn Regarding the “cut off” penalty, see the note on Lev 7:20.
  35. Leviticus 20:17 tn See the note on Lev 17:16 above.

13 So Saul died because he was unfaithful to the Lord and did not obey the Lord’s instructions; he even tried to conjure up underworld spirits.[a]

Read full chapter

Footnotes

  1. 1 Chronicles 10:13 tn Heb “and Saul died in his unfaithfulness by which he acted unfaithfully against the Lord, concerning the Lord’s message which he did not keep, also to inquire of a medium to seek [an oracle].” The LXX adds “and the prophet Samuel answered him.” The text alludes to the incident recorded in 1 Sam 28.

19 True[a] righteousness leads to[b] life,
but the one who pursues evil pursues it[c] to his own death.[d]

Read full chapter

Footnotes

  1. Proverbs 11:19 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).
  2. Proverbs 11:19 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.
  3. Proverbs 11:19 tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
  4. Proverbs 11:19 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.

32 Although they fully know[a] God’s righteous decree that those who practice such things deserve to die,[b] they not only do them but also approve of those who practice them.[c]

Read full chapter

Footnotes

  1. Romans 1:32 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  2. Romans 1:32 tn Grk “are worthy of death.”
  3. Romans 1:32 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

29 For the one who eats and drinks without careful regard[a] for the body eats and drinks judgment against himself. 30 That is why many of you are weak and sick, and quite a few are dead.[b]

Read full chapter

Footnotes

  1. 1 Corinthians 11:29 tn The word more literally means, “judging between, recognizing, distinguishing.”
  2. 1 Corinthians 11:30 tn Grk “are asleep.” The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.