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 21:17

21:17 But God heard the boy’s voice. ³  The angel of God called to Hagar from heaven and asked her, “What is the matter, ⁴  Hagar? Don’t be afraid, for God has heard ⁵  the boy’s voice right where he is crying.

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 27:45-46

27:45 Stay there ⁶  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ⁷  Why should I lose both of you in one day?” ⁸ 

27:46 Then Rebekah said to Isaac, “I am deeply depressed ⁹  because of these daughters of Heth. ¹⁰  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ¹¹ 

Kejadian 30:31

30:31 So Laban asked, ¹²  “What should I give you?” “You don’t need to give me a thing,” ¹³  Jacob replied, ¹⁴  “but if you agree to this one condition, ¹⁵  I will continue to care for ¹⁶  your flocks and protect them:

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ¹⁷  In the presence of our relatives ¹⁸  identify whatever is yours and take it.” ¹⁹  (Now Jacob did not know that Rachel had stolen them.) ²⁰ 

Kejadian 31:43

31:43 Laban replied ²¹  to Jacob, “These women ²²  are my daughters, these children are my grandchildren, ²³  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ²⁴  or the children to whom they have given birth?

Kejadian 37:10

37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ²⁵  Will I, your mother, and your brothers really come and bow down to you?” ²⁶ 

Kejadian 38:16

38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ²⁷  (He did not realize ²⁸  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ²⁹ 

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ³⁰  they turned trembling one to another ³¹  and said, “What in the world has God done to us?” ³² 

Kejadian 44:4

44:4 They had not gone very far from the city ³³  when Joseph said ³⁴  to the servant who was over his household, “Pursue the men at once! ³⁵  When you overtake ³⁶  them, say to them, ‘Why have you repaid good with evil?

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ³⁷  came to Joseph and said, “Give us food! Why should we die ³⁸  before your very eyes because our money has run out?”

Kejadian 47:19

47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become ³⁹  Pharaoh’s slaves. ⁴⁰  Give us seed that we may live ⁴¹  and not die. Then the land will not become desolate.” ⁴² 

[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.

[21:17]  ³ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ⁴ tn Heb “What to you?”

[21:17]  ⁵ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[27:45]  ⁶ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁷ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ⁸ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  ⁹ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹⁰ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ¹¹ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[30:31]  ¹² tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ¹³ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ¹⁴ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ¹⁵ tn Heb “If you do for me this thing.”

[30:31]  ¹⁶ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:32]  ¹⁷ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ¹⁸ tn Heb “brothers.”

[31:32]  ¹⁹ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ²⁰ 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.

[31:43]  ²¹ tn Heb “answered and said.”

[31:43]  ²² tn Heb “daughters.”

[31:43]  ²³ tn Heb “children.”

[31:43]  ²⁴ tn Heb “but to my daughters what can I do to these today?”

[37:10]  ²⁵ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ²⁶ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[38:16]  ²⁷ tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.

[38:16]  ²⁸ tn Heb “for he did not know that.”

[38:16]  ²⁹ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[42:28]  ³⁰ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ³¹ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ³² tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[44:4]  ³³ tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

[44:4]  ³⁴ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

[44:4]  ³⁵ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

[44:4]  ³⁶ tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”

[47:15]  ³⁷ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ³⁸ tn The imperfect verbal form has a deliberative force here.

[47:19]  ³⁹ tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ⁴⁰ sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.

[47:19]  ⁴¹ tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ⁴² tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.