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 6:17

6:17 I am about to bring ⁵  floodwaters ⁶  on the earth to destroy ⁷  from under the sky all the living creatures that have the breath of life in them. ⁸  Everything that is on the earth will die,

Kejadian 11:6

11:6 And the Lord said, “If as one people all sharing a common language ⁹  they have begun to do this, then ¹⁰  nothing they plan to do will be beyond them. ¹¹ 

Kejadian 19:34

19:34 So in the morning the older daughter ¹²  said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. ¹³  Then you go and have sexual relations with him so we can preserve our family line through our father.” ¹⁴ 

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 44:16

44:16 Judah replied, “What can we say ¹⁵  to my lord? What can we speak? How can we clear ourselves? ¹⁶  God has exposed the sin of your servants! ¹⁷  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

[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.

[6:17]  ⁵ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ⁶ tn Heb “the flood, water.”

[6:17]  ⁷ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ⁸ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[11:6]  ⁹ tn Heb “and one lip to all of them.”

[11:6]  ¹⁰ tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”

[11:6]  ¹¹ tn Heb “all that they purpose to do will not be withheld from them.”

[19:34]  ¹² tn Heb “the firstborn.”

[19:34]  ¹³ tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”

[19:34]  ¹⁴ tn Heb “And go, lie down with him and we will keep alive from our father descendants.”

[44:16]  ¹⁵ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ¹⁶ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ¹⁷ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.