Discovery BoxGenesis 1:27 
Context1:27 God created humankind 1 in his own image,
in the image of God he created them, 2
male and female he created them. 3
Genesis 2:3
Context2:3 God blessed the seventh day and made it holy 4 because on it he ceased all the work that he 5 had been doing in creation. 6
Genesis 2:22
Context2:22 Then the Lord God made 7 a woman from the part he had taken out of the man, and he brought her to the man.
Genesis 5:3-4
Context5:3 When 8 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 9 after he became the father of Seth was 800 years; during this time he had 10 other 11 sons and daughters.
Genesis 5:22
Context5:22 After he became the father of Methuselah, Enoch walked with God 12 for 300 years, 13 and he had other 14 sons and daughters.
Genesis 6:9
Context6:9 This is the account of Noah. 15
Noah was a godly man; he was blameless 16
among his contemporaries. 17 He 18 walked with 19 God.
Genesis 14:16
Context14:16 He retrieved all the stolen property. 20 He also brought back his nephew Lot and his possessions, as well as the women and the rest of 21 the people.
Genesis 24:53
Context24:53 Then he 22 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother.
Genesis 24:63
Context24:63 He 23 went out to relax 24 in the field in the early evening. 25 Then he looked up 26 and saw that 27 there were camels approaching.
Genesis 26:12
Context26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 28 because the Lord blessed him. 29
Genesis 27:34
Context27:34 When Esau heard 30 his father’s words, he wailed loudly and bitterly. 31 He said to his father, “Bless me too, my father!”
Genesis 29:30
Context29:30 Jacob 32 had marital relations 33 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 34 for seven more years. 35
Genesis 31:15
Context31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted 36 the money paid for us! 37
Genesis 31:23
Context31:23 So he took his relatives 38 with him and pursued Jacob 39 for seven days. 40 He caught up with 41 him in the hill country of Gilead.
Genesis 33:3
Context33:3 But Jacob 42 himself went on ahead of them, and he bowed toward the ground seven times as he approached 43 his brother.
Genesis 33:18
Context33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near 44 the city.
Genesis 34:3
Context34:3 Then he became very attached 45 to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 46
Genesis 35:7
Context35:7 He built an altar there and named the place El Bethel 47 because there God had revealed himself 48 to him when he was fleeing from his brother.
Genesis 37:3
Context37:3 Now Israel loved Joseph more than all his sons 49 because he was a son born to him late in life, 50 and he made a special 51 tunic for him.
Genesis 42:9
Context42:9 Then Joseph remembered 52 the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” 53
Genesis 43:24
Context43:24 The servant in charge 54 brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.
Genesis 43:30
Context43:30 Joseph hurried out, for he was overcome by affection for his brother 55 and was at the point of tears. 56 So he went to his room and wept there.
Genesis 45:21-22
Context45:21 So the sons of Israel did as he said. 57 Joseph gave them wagons as Pharaoh had instructed, 58 and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, 59 but to Benjamin he gave three hundred pieces of silver and five sets of clothes. 60
Genesis 45:24
Context45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” 61
Genesis 45:26
Context45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, 62 for he did not believe them.
Genesis 48:20
Context48:20 So he blessed them that day, saying,
“By you 63 will Israel bless, 64 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 65
Genesis 49:15
Context49:15 When he sees 66 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 67
Genesis 49:28
Context49:28 These 68 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 69
1 tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.”
2 tn The third person suffix on the particle אֵת (’et) is singular here, but collective.
3 sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.
4 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
5 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
6 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
7 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
8 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
9 tn Heb “The days of Adam.”
10 tn Heb “he fathered.”
11 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
12 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
13 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
14 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
15 sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.
16 tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.
17 tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.
18 tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.
19 tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”
20 tn The word “stolen” is supplied in the translation for clarification.
21 tn The phrase “the rest of “ has been supplied in the translation for clarification.
22 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
23 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
24 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
25 tn Heb “at the turning of the evening.”
26 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
27 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
28 tn Heb “a hundredfold.”
29 tn This final clause explains why Isaac had such a bountiful harvest.
30 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
31 tn Heb “and he yelled [with] a great and bitter yell to excess.”
32 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
33 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
34 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
35 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
36 tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.
sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.
37 tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.
38 tn Heb “his brothers.”
39 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
40 tn Heb “and he pursued after him a journey of seven days.”
41 tn Heb “drew close to.”
42 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
43 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.
44 tn Heb “in front of.”
45 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
46 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
47 sn The name El-Bethel means “God of Bethel.”
48 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.
49 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.
50 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”
51 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
52 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
53 tn Heb “to see the nakedness of the land you have come.”
54 tn Heb “the man.”
55 tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.
56 tn Heb “and he sought to weep.”
57 tn Heb “and the sons of Israel did so.”
58 tn Heb “according to the mouth of Pharaoh.”
59 tn Heb “to all of them he gave, to each one, changes of outer garments.”
60 tn Heb “changes of outer garments.”
61 tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.
62 tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.
63 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
64 tn Or “pronounce a blessing.”
65 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
66 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
67 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
68 tn Heb “All these.”
69 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
