Kejadian 2:19

2:19 The Lord God formed ¹  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ²  name them, and whatever the man called each living creature, that was its name.

Kejadian 26:22

26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ³  named it ⁴  Rehoboth, ⁵  saying, “For now the Lord has made room for us, and we will prosper in the land.”

Kejadian 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ⁶  for your hungry households and go.

Kejadian 48:16

48:16 the Angel ⁷  who has protected me ⁸ 

from all harm –

bless these boys.

May my name be named in them, ⁹ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[2:19]  ¹ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ² tn The imperfect verb form is future from the perspective of the past time narrative.

[26:22]  ³ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ⁴ tn Heb “and he called its name.”

[26:22]  ⁵ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[42:33]  ⁶ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[48:16]  ⁷ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁸ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁹ tn Or “be recalled through them.”