1 Kings 13:9

13:9 For the Lord gave me strict orders, ¹  ‘Do not eat or drink ²  there and do not go home the way you came.’”

Genesis 3:6

3:6 When ³  the woman saw that the tree produced fruit that was good for food, ⁴  was attractive ⁵  to the eye, and was desirable for making one wise, ⁶  she took some of its fruit and ate it. ⁷  She also gave some of it to her husband who was with her, and he ate it. ⁸ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁹  should appear among you and show you a sign or wonder, ¹⁰ 

Deuteronomy 13:3

13:3 You must not listen to the words of that prophet or dreamer, ¹¹  for the Lord your God will be testing you to see if you love him ¹²  with all your mind and being. ¹³ 

Deuteronomy 13:5

13:5 As for that prophet or dreamer, ¹⁴  he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. ¹⁵ 

Deuteronomy 18:20

18:20 “But if any prophet presumes to speak anything in my name that I have not authorized ¹⁶  him to speak, or speaks in the name of other gods, that prophet must die.

Acts 4:19

4:19 But Peter and John replied, ¹⁷  “Whether it is right before God to obey ¹⁸  you rather than God, you decide,

Acts 4:2

4:2 angry ¹⁹  because they were teaching the people and announcing ²⁰  in Jesus the resurrection of the dead.

Acts 2:18-19

2:18 Even on my servants, ²¹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ²² 

2:19 And I will perform wonders in the sky ²³  above

and miraculous signs ²⁴  on the earth below,

blood and fire and clouds of smoke.

[13:9]  ¹ tn Heb “for this he commanded me by the word of the Lord, saying.”

[13:9]  ² tn Heb “eat food and drink water.”

[3:6]  ³ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ⁴ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ⁵ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  ⁶ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  ⁷ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  ⁸ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[13:1]  ⁹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁰ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[13:3]  ¹¹ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ¹² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ¹³ tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[13:5]  ¹⁴ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ¹⁵ tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

[18:20]  ¹⁶ tn Or “commanded” (so KJV, NAB, NIV, NRSV).

[4:19]  ¹⁷ tn Grk “answered and said to them.”

[4:19]  ¹⁸ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:2]  ¹⁹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁰ tn Or “proclaiming.”

[2:18]  ²¹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ²² sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:19]  ²³ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ²⁴ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.