3:11 Too bad for the wicked sinners!
For they will get exactly what they deserve. 27
5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 33
1 tn Heb “life.”
2 tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.
3 tn Heb “his blood will be upon him.”
4 tn Heb “lift up, bear.”
5 tn Heb “lift up, bear.”
6 tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”
7 tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
8 tn Heb “his blood from the hand of the watchman I will seek.”
9 tn The same expression occurs in Gen 2:17.
10 tn Heb “and you do not speak to warn.”
11 tn Heb “way.”
12 tn Heb “and his blood from your hand I will seek.”
13 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
14 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
15 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.
16 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.”
17 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).
18 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).
19 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).
20 tn Heb “house of their fathers.”
21 tn Heb “everyone who goes out in the army in Israel.”
22 tn Heb “and with you.”
23 tn The construction uses the noun in a distributive sense: “a man, a man for a tribe,” meaning a man for each tribe.
24 tn The clause expresses a distributive function, “a man” means “each man.”
25 sn See J. R. Bartlett, “The Use of the Word ראשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
26 tn Heb “the house of his fathers.”
27 tn Heb “for the work of his hands will be done to him.”
28 sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.
29 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.
30 sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.
31 tn Grk “similarly.”
32 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").
33 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.