Genesis 3:22
ממנו - From out of himself
And He Is mighty ones is saying, "Behold! the Man has become as one, from out of Himself, to perceive the good one and evil one. And , a corner, he is sending away the hand of himself, and he has taken hold also from the Tree of the Living Ones, and he has eaten, and he is living to the Eternal One."And Jehovah God will say, Lo, Adam became as one from us, to know good and evil: and now lest he shall send forth his hand and take also of the tree of lives, and eat, and live to eternity:
And Jehovah God said, Behold! The man has become as one of Us, to know good and evil. And now, lest he put forth his hand and also take from the Tree of Life, and eat, and live forever,
Then the LORD God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—”
And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and so he shall live forever—
Footnotes
| 146 | The Hebrew word פן pen (Strong's #6434) is traditionally understood as a conjunction meaning lest, indicating a caution or potential avoidance (e.g., Gen. 3:22, Exod. 13:17). It is derived from the feminine פנה (Strong's #6438), which means corner or angle. The conceptual link between corner and lest (avoidance) may arise from the idea of turning away or redirecting to prevent an undesired outcome. Additionally, פן (Strong's #6435) is associated with removal or turning aside, reinforcing this notion of avoidance or prevention. These related meanings suggest an underlying spatial or directional metaphor in biblical Hebrew, where avoiding a consequence is akin to turning away from a corner or obstacle. In this verse, the reader was always left with an abrupt, cut off sentence due to the translation "lest" : Now, lest he eat also from the tree of life. Such a reading is obviously nonsense. The forced interpretation was that this was some sort of "suspended sentence" or "rhetorical device" that only scholars have the wherewithal to interpret who conveniently add an elipsis (–) to explain away the nonsense. Hence, what is clearly a cut off of speech mid-sentence—. Hebrew ממנו Translators were not consistent with the meaning of mimenu which can mean either from out of it/him, or from out of us. Eating from out of him (the tree) is to eat from out of himself. (#4480) |
| 147 | Strong’s #5769, olam. This means properly concealed or hidden. From the root alam (#5956) to conceal. The “past” wouldn’t fit the idea of hidden or concealed, but the “future” or horizon beyond is. This is not the same as Strong’s #5703, ad, which means perpetuity. Elohim is the Rock of Olamim (Eternal ones), Isaiah 26:4. The Kingdom is a kingdom of kal-Olamim (the whole of the Eternal ones), Psalm 145:13. From olam to olam, you are elohim, Psalm 90:2.
Eternity or everlasting have been interpreted as abstract concepts. But what if the eternal was as concrete as a circle, or wheel, is concrete? There is another element to consider. Olam is a Hebrew word that appears around 15 or 16 times with a definite article, i.e. The Olam. It also often appears with the preposition "to" לעלם "to Olam". If there is no definiteness to "eternity" or "everlasting" then there is quite a contradiction in the idea of "the Eternity" or "the Everlasting" |
