Discovery Box1 Kings 13:8-9
Context13:8 But the prophet said to the king, “Even if you were to give me half your possessions, 1 I could not go with you and eat and drink 2 in this place. 13:9 For the Lord gave me strict orders, 3 ‘Do not eat or drink 4 there and do not go home the way you came.’”
Genesis 3:1-3
Context3:1 Now 5 the serpent 6 was more shrewd 7
than any of the wild animals 8 that the Lord God had made. He said to the woman, “Is it really true that 9 God 10 said, ‘You must not eat from any tree of the orchard’?” 11 3:2 The woman said to the serpent, “We may eat 12 of the fruit from the trees of the orchard; 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, 13 or else you will die.’” 14
Numbers 22:13
Context22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, 15 for the Lord has refused to permit me to go 16 with you.”
Numbers 22:19
Context22:19 Now therefore, please stay 17 the night here also, that I may know what more the Lord might say to me.” 18
Matthew 4:10
Context4:10 Then Jesus said to him, “Go away, 19 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 20
Matthew 16:23
Context16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 21
[13:8] 2 tn Heb “eat food and drink water.”
[13:9] 3 tn Heb “for this he commanded me by the word of the
[13:9] 4 tn Heb “eat food and drink water.”
[3:1] 5 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] 6 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] 7 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] 8 tn Heb “animals of the field.”
[3:1] 9 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] 10 sn God. The serpent does not use the expression “Yahweh God” [
[3:1] 11 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.
[3:2] 12 tn There is a notable change between what the
[3:3] 13 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] 14 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).
[22:13] 15 tc The LXX adds “to your lord.”
[22:13] 16 tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”
[22:19] 17 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 18 tn This clause is also a verbal hendiadys: “what the
[4:10] 19 tc The majority of later witnesses (C2 D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 Ë1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
[4:10] 20 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
