parallel with a simple imperfect); 9:25, Jer 25, Ho 12, Dn 8.—In Jb 1 f. a series of frequentative perfects consecutive is interrupted by an imperfect consecutive, while a simple imperfect (as the modus rei repetitae) forms the conclusion. In Jer 6 a similar perfect is expressly marked, by placing the tone on the final syllable (according to § 49 h), as parallel with the real perfects consecutive.
[ee] Rem. The loose connexion of tempora frequentativa by וְהָיָה (cf. the Rem. on y and bb) is also very common in this sense; thus with a following perfect consecutive, Gn 30 f. (but in verse 42a, where the verb is separated from the Wāw by an insertion, we find לֹא יָשִׂים he used not to put them in, according to § 107 e); Gn 38, Ex 17, 33 ff. (see above, e), Nu 21, Ju 6, 19, 1 S 16 (followed by five perfects consecutive); 2 S 15; with a following imperfect (as the modus rei repetitae), Ju 2, 2 S 14.—In Ju 12 f. והיה, contrary to what would be expected, is continued by means of the imperfect consecutive, and in 1 S 13 by וְלֹא with the perfect (instead of the imperfect).
[ff] 5. Further, the perfect consecutive is very frequently employed with a certain emphasis to introduce the apodosis after sentences (or their equivalents) which contain a condition, a reason, or a statement of time. Such an apodosis, as in the cases already treated, may represent either future events, or commands and wishes, or even events which have been often repeated in the past. Thus—
(a) The perfect consecutive occurs in the apodosis to conditional sentences[1] (§ 159 g, o, s):
(α) After אִם with the imperfect, e.g. 2 K 7b אִם־יְמִיתֻ֫נוּ וָמָֽתְנוּ if they kill us, (well then) we shall but die; here the perfect consecutive is used obviously with greater emphasis than the imperfect (נִחְיֶה) which immediately precedes; Gn 18, 24, 41, 32:9, Nu 30, Ju 4, 1 S 1, 20, 1 K 3, Na 3, Ec 4.
[gg] (β) After אִם with the perfect (in the sense of a futurum exactum), Nu 5, 2 K 5, 74a, Is 4 f.; as precative apodosis after אִם־נָא with the perf. preteritum, Gn 33; as a frequentative perfect consecutive, to represent past events in the apodosis after אִם with a perfect, Gn 38, Nu 21, Ju 6, Jb 7; after אִם with imperfect, Gn 31.
[hh] (γ) After כִּי (in case, suppose that) with the imperfect, Gn 12, Ex 18, Ju 13, Is 58, Ez 14.[2] Frequentative with reference to the past, after כִּי with frequentative perfect, Ju 2, Jb 7f.
- ↑ In a number of the examples of this kind the protasis is already loosely connected by means of והיה, and hence some of them had to be already mentioned above, under y, bb, ee.
- ↑ In 1 S 24 a question appears to be expressed by the perfect consecutive, for if a man find his enemy, will he let him go well away? Probably, however, with Klostermann, וּמִי should be read for וְכִי.
