Discovery BoxGenesis 1:18 
Context1:18 to preside over the day and the night, and to separate the light from the darkness. 1 God saw that it was good.
Genesis 1:31
Context1:31 God saw all that he had made – and it was very good! 2 There was evening, and there was morning, the sixth day.
Genesis 6:2
Context6:2 the sons of God 3 saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.
Genesis 12:15
Context12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 4 was taken 5 into the household of Pharaoh, 6
Genesis 24:63
Context24:63 He 7 went out to relax 8 in the field in the early evening. 9 Then he looked up 10 and saw that 11 there were camels approaching.
Genesis 30:1
Context30:1 When Rachel saw that she could not give Jacob children, she 12 became jealous of her sister. She said to Jacob, “Give me children 13 or I’ll die!”
Genesis 31:10
Context31:10 “Once 14 during breeding season I saw 15 in a dream that the male goats mating with 16 the flock were streaked, speckled, and spotted.
Genesis 33:1
Context33:1 Jacob looked up 17 and saw that Esau was coming 18 along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.
Genesis 34:2
Context34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, 19 and sexually assaulted her. 20
Genesis 37:4
Context37:4 When Joseph’s 21 brothers saw that their father loved him more than any of them, 22 they hated Joseph 23 and were not able to speak to him kindly. 24
Genesis 38:2
Context38:2 There Judah saw the daughter of a Canaanite man 25 named Shua. 26 Judah acquired her as a wife 27 and had marital relations with her. 28
Genesis 42:27
Context42:27 When one of them 29 opened his sack to get feed for his donkey at their resting place, 30 he saw his money in the mouth of his sack. 31
1 sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.
2 tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.
3 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
4 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
5 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
6 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
7 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
8 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
9 tn Heb “at the turning of the evening.”
10 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
11 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
12 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
13 tn Heb “sons.”
14 tn The sentence begins with the temporal indicator, “and it happened at the time of.”
15 tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”
16 tn Heb “going up on,” that is, mounting for intercourse.
17 tn Heb “and Jacob lifted up his eyes.”
18 tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
19 tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.
20 tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.
21 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
22 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
23 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
24 tn Heb “speak to him for peace.”
25 tn Heb “a man, a Canaanite.”
26 tn Heb “and his name was Shua.”
27 tn Heb “and he took her.”
28 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
29 tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.
30 tn Heb “at the lodging place.”
31 tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.
