Kejadian 3:22

3:22 And the Lord God said, “Now ¹  that the man has become like one of us, ²  knowing ³  good and evil, he must not be allowed ⁴  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 20:6

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ⁵  That is why I have kept you ⁶  from sinning against me and why ⁷  I did not allow you to touch her.

Kejadian 22:12

22:12 “Do not harm the boy!” ⁸  the angel said. ⁹  “Do not do anything to him, for now I know ¹⁰  that you fear ¹¹  God because you did not withhold your son, your only son, from me.”

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ¹²  In the presence of our relatives ¹³  identify whatever is yours and take it.” ¹⁴  (Now Jacob did not know that Rachel had stolen them.) ¹⁵ 

Kejadian 42:34

42:34 But bring your youngest brother back to me so I will know ¹⁶  that you are honest men and not spies. ¹⁷  Then I will give your brother back to you and you may move about freely in the land.’” ¹⁸ 

[3:22]  ¹ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ² sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ³ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ⁴ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[20:6]  ⁵ tn Heb “with the integrity of your heart.”

[20:6]  ⁶ tn Heb “and I, even I, kept you.”

[20:6]  ⁷ tn Heb “therefore.”

[22:12]  ⁸ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁹ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ¹⁰ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹¹ sn In this context fear refers by metonymy to obedience that grows from faith.

[31:32]  ¹² tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ¹³ tn Heb “brothers.”

[31:32]  ¹⁴ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ¹⁵ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[42:34]  ¹⁶ tn After the imperative, the cohortative with prefixed vav indicates purpose/result.

[42:34]  ¹⁷ tn Heb “that you are not spies, that you are honest men.”

[42:34]  ¹⁸ sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.