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 8:9

8:9 The dove could not find a resting place for its feet because water still covered ³  the surface of the entire earth, and so it returned to Noah ⁴  in the ark. He stretched out his hand, took the dove, ⁵  and brought it back into the ark. ⁶ 

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ⁷  and wash your feet. Then you can be on your way early in the morning.” ⁸  “No,” they replied, “we’ll spend the night in the town square.” ⁹ 

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ¹⁰  “If I have found favor in your sight, accept ¹¹  my gift from my hand. Now that I have seen your face and you have accepted me, ¹²  it is as if I have seen the face of God. ¹³ 

Kejadian 38:14

38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ¹⁴  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ¹⁵ 

Kejadian 45:11

45:11 I will provide you with food ¹⁶  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

[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.

[8:9]  ³ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ⁴ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ⁵ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ⁶ tn Heb “and he brought it to himself to the ark.”

[19:2]  ⁷ tn The imperatives have the force of invitation.

[19:2]  ⁸ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁹ sn The town square refers to the wide street area at the gate complex of the city.

[33:10]  ¹⁰ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ¹¹ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ¹² tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ¹³ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[38:14]  ¹⁴ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ¹⁵ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[45:11]  ¹⁶ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”