Discovery BoxGenesis 1:31 
Context1:31 God saw all that he had made – and it was very good! 1 There was evening, and there was morning, the sixth day.
Genesis 2:3
Context2:3 God blessed the seventh day and made it holy 2 because on it he ceased all the work that he 3 had been doing in creation. 4
Genesis 2:22
Context2:22 Then the Lord God made 5 a woman from the part he had taken out of the man, and he brought her to the man.
Genesis 3:23
Context3:23 So the Lord God expelled him 6 from the orchard in Eden to cultivate the ground from which he had been taken.
Genesis 5:3-4
Context5:3 When 7 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 8 after he became the father of Seth was 800 years; during this time he had 9 other 10 sons and daughters.
Genesis 5:22
Context5:22 After he became the father of Methuselah, Enoch walked with God 11 for 300 years, 12 and he had other 13 sons and daughters.
Genesis 8:3
Context8:3 The waters kept receding steadily 14 from the earth, so that they 15 had gone down 16 by the end of the 150 days.
Genesis 11:3
Context11:3 Then they said to one another, 17 “Come, let’s make bricks and bake them thoroughly.” 18 (They had brick instead of stone and tar 19 instead of mortar.) 20
Genesis 12:4
Context12:4 So Abram left, 21 just as the Lord had told him to do, 22 and Lot went with him. (Now 23 Abram was 75 years old 24 when he departed from Haran.)
Genesis 13:14
Context13:14 After Lot had departed, the Lord said to Abram, 25 “Look 26 from the place where you stand to the north, south, east, and west.
Genesis 15:17
Context15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 27 passed between the animal parts. 28
Genesis 16:3
Context16:3 So after Abram had lived 29 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 30 to her husband to be his wife. 31
Genesis 20:18
Context20:18 For the Lord 32 had caused infertility to strike every woman 33 in the household of Abimelech because he took 34 Sarah, Abraham’s wife.
Genesis 21:2
Context21:2 So Sarah became pregnant 35 and bore Abraham a son in his old age at the appointed time that God had told him.
Genesis 24:2
Context24:2 Abraham said to his servant, the senior one 36 in his household who was in charge of everything he had, “Put your hand under my thigh 37
Genesis 24:19-20
Context24:19 When she had done so, 38 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 39 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.
Genesis 25:8
Context25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 40 He joined his ancestors. 41
Genesis 26:8
Context26:8 After Isaac 42 had been there a long time, 43 Abimelech king of the Philistines happened to look out a window and observed 44 Isaac caressing 45 his wife Rebekah.
Genesis 26:12
Context26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 46 because the Lord blessed him. 47
Genesis 26:14-15
Context26:14 He had 48 so many sheep 49 and cattle 50 and such a great household of servants that the Philistines became jealous 51 of him. 26:15 So the Philistines took dirt and filled up 52 all the wells that his father’s servants had dug back in the days of his father Abraham.
Genesis 26:32
Context26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 53
Genesis 27:15
Context27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob.
Genesis 28:9
Context28:9 So Esau went to Ishmael and married 54 Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
Genesis 29:18
Context29:18 Since Jacob had fallen in love with 55 Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.”
Genesis 29:30
Context29:30 Jacob 56 had marital relations 57 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 58 for seven more years. 59
Genesis 30:25
Context30:25 After Rachel had given birth 60 to Joseph, Jacob said to Laban, “Send 61 me on my way so that I can go 62 home to my own country. 63
Genesis 34:5
Context34:5 When 64 Jacob heard that Shechem 65 had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent 66 until they came in.
Genesis 34:13
Context34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 67 had violated their sister Dinah.
Genesis 35:7
Context35:7 He built an altar there and named the place El Bethel 68 because there God had revealed himself 69 to him when he was fleeing from his brother.
Genesis 35:27
Context35:27 So Jacob came back to his father Isaac in Mamre, 70 to Kiriath Arba 71 (that is, Hebron), where Abraham and Isaac had stayed. 72
Genesis 35:29
Context35:29 Then Isaac breathed his last and joined his ancestors. 73 He died an old man who had lived a full life. 74 His sons Esau and Jacob buried him.
Genesis 38:2
Context38:2 There Judah saw the daughter of a Canaanite man 75 named Shua. 76 Judah acquired her as a wife 77 and had marital relations with her. 78
Genesis 40:8
Context40:8 They told him, “We both had dreams, 79 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 80 to me.”
Genesis 41:5
Context41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing 81 on one stalk, healthy 82 and good.
Genesis 41:15
Context41:15 Pharaoh said to Joseph, “I had a dream, 83 and there is no one who can interpret 84 it. But I have heard about you, that 85 you can interpret dreams.” 86
Genesis 42:9
Context42:9 Then Joseph remembered 87 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!” 88
Genesis 42:24
Context42:24 He turned away from them and wept. When he turned around and spoke to them again, 89 he had Simeon taken 90 from them and tied up 91 before their eyes.
Genesis 42:29
Context42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying,
Genesis 43:2
Context43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”
Genesis 43:25-26
Context43:25 They got their gifts ready for Joseph’s arrival 92 at noon, for they had heard 93 that they were to have a meal 94 there.
43:26 When Joseph came home, they presented him with the gifts they had brought inside, 95 and they bowed down to the ground before him.
Genesis 45:21
Context45:21 So the sons of Israel did as he said. 96 Joseph gave them wagons as Pharaoh had instructed, 97 and he gave them provisions for the journey.
Genesis 46:1
Context46:1 So Israel began his journey, taking with him all that he had. 98 When he came to Beer Sheba 99 he offered sacrifices to the God of his father Isaac.
Genesis 46:6
Context46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. 100
Genesis 50:4
Context50:4 When the days of mourning 101 had passed, Joseph said to Pharaoh’s royal court, 102 “If I have found favor in your sight, please say to Pharaoh, 103
Genesis 50:14
Context50:14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.
1 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.
2 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.
3 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
4 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.”
5 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
6 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
7 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.
8 tn Heb “The days of Adam.”
9 tn Heb “he fathered.”
10 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
11 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.
12 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
13 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
14 tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”
15 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
16 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
17 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
18 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
19 tn Or “bitumen” (cf. NEB, NRSV).
20 tn The disjunctive clause gives information parenthetical to the narrative.
21 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
22 tn Heb “just as the
23 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
24 tn Heb “was the son of five years and seventy year[s].”
sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.
25 tn Heb “and the
26 tn Heb “lift up your eyes and see.”
sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the
27 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
28 tn Heb “these pieces.”
29 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
30 tn Heb “the Egyptian, her female servant.”
31 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
32 tn In the Hebrew text the clause begins with “because.”
33 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
sn The
34 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
35 tn Or “she conceived.”
36 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
37 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
38 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
39 tn Heb “and she hurried and emptied.”
40 tn Heb “old and full.”
41 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
42 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
43 tn Heb “and it happened when the days were long to him there.”
44 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
45 tn Or “fondling.”
sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
46 tn Heb “a hundredfold.”
47 tn This final clause explains why Isaac had such a bountiful harvest.
48 tn Heb “and there was to him.”
49 tn Heb “possessions of sheep.”
50 tn Heb “possessions of cattle.”
51 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
52 tn Heb “and the Philistines stopped them up and filled them with dirt.”
53 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
54 tn Heb “took for a wife.”
55 tn Heb “Jacob loved.”
56 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
57 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.
58 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
59 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
60 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
61 tn The imperatival form here expresses a request.
sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.
62 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
63 tn Heb “to my place and to my land.”
64 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.
65 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
66 sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
67 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
68 sn The name El-Bethel means “God of Bethel.”
69 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.
70 tn This is an adverbial accusative of location.
71 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
72 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
73 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
74 tn Heb “old and full of years.”
75 tn Heb “a man, a Canaanite.”
76 tn Heb “and his name was Shua.”
77 tn Heb “and he took her.”
78 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
79 tn Heb “a dream we dreamed.”
80 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
81 tn Heb “coming up.”
82 tn Heb “fat.”
83 tn Heb “dreamed a dream.”
84 tn Heb “there is no one interpreting.”
85 tn Heb “saying.”
86 tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
87 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
88 tn Heb “to see the nakedness of the land you have come.”
89 tn Heb “and he turned to them and spoke to them.”
90 tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.
91 tn Heb “and he bound him.” See the note on the preceding verb “taken.”
92 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
93 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
94 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
95 tn Heb “into the house.”
96 tn Heb “and the sons of Israel did so.”
97 tn Heb “according to the mouth of Pharaoh.”
98 tn Heb “and Israel journeyed, and all that was his.”
99 sn Beer Sheba. See Gen 21:31; 28:10.
100 tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.
101 tn Heb “weeping.”
102 tn Heb “the house of Pharaoh.”
103 tn Heb “in the ears of Pharaoh.”
