Discovery BoxGenesis 1:21 
Context1:21 God created the great sea creatures 1 and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.
Genesis 6:20
Context6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. 2
Genesis 8:11
Context8:11 When 3 the dove returned to him in the evening, there was 4 a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.
Genesis 11:9
Context11:9 That is why its name was called 5 Babel 6 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
Genesis 22:13
Context22:13 Abraham looked up 7 and saw 8 behind him 9 a ram caught in the bushes by its horns. So he 10 went over and got the ram and offered it up as a burnt offering instead of his son.
Genesis 23:17
Context23:17 So Abraham secured 11 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border,
Genesis 28:12-13
Context28:12 and had a dream. 12 He saw 13 a stairway 14 erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. 15 I will give you and your descendants the ground 16 you are lying on.
Genesis 29:3
Context29:3 When all the flocks were gathered there, the shepherds 17 would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.
Genesis 40:5
Context40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 18 the same night. 19 Each man’s dream had its own meaning. 20
Genesis 41:8
Context41:8 In the morning he 21 was troubled, so he called for 22 all the diviner-priests 23 of Egypt and all its wise men. Pharaoh told them his dreams, 24 but no one could interpret 25 them for him. 26
Genesis 41:24
Context41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this 27 to the diviner-priests, but no one could tell me its meaning.” 28
1 tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.
2 tn Heb “to keep alive.”
3 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
4 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.
5 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
6 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
7 tn Heb “lifted his eyes.”
8 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
9 tc The translation follows the reading of the MT; a number of Hebrew
10 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
11 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
12 tn Heb “and dreamed.”
13 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the
14 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.
15 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.
16 tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.
17 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.
18 tn Heb “dreamed a dream.”
19 tn Heb “a man his dream in one night.”
20 tn Heb “a man according to the interpretation of his dream.”
21 tn Heb “his spirit.”
22 tn Heb “he sent and called,” which indicates an official summons.
23 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
24 tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).
25 tn “there was no interpreter.”
26 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
27 tn The words “all this” have been supplied in the translation for stylistic reasons.
28 tn Heb “and there was no one telling me.”
