Discovery BoxGenesis 1:9 
Context1:9 God said, “Let the water under the sky be gathered to one place 1 and let dry ground appear.” 2 It was so.
Genesis 9:13
Context9:13 I will place 3 my rainbow 4 in the clouds, and it will become 5 a guarantee of the covenant between me and the earth.
Genesis 13:14
Context13:14 After Lot had departed, the Lord said to Abram, 6 “Look 7 from the place where you stand to the north, south, east, and west.
Genesis 18:26
Context18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
Genesis 19:13
Context19:13 because we are about to destroy 8 it. The outcry against this place 9 is so great before the Lord that he 10 has sent us to destroy it.”
Genesis 20:11
Context20:11 Abraham replied, “Because I thought, 11 ‘Surely no one fears God in this place. They will kill me because of 12 my wife.’
Genesis 22:14
Context22:14 And Abraham called the name of that place “The Lord provides.” 13 It is said to this day, 14 “In the mountain of the Lord provision will be made.” 15
Genesis 28:17
Context28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”
Genesis 30:2
Context30:2 Jacob became furious 16 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 17
Genesis 33:17
Context33:17 But 18 Jacob traveled to Succoth 19 where he built himself a house and made shelters for his livestock. That is why the place was called 20 Succoth. 21
Genesis 35:7
Context35:7 He built an altar there and named the place El Bethel 22 because there God had revealed himself 23 to him when he was fleeing from his brother.
Genesis 36:35
Context36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.
Genesis 38:22
Context38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”
Genesis 42:15
Context42:15 You will be tested in this way: As surely as Pharaoh lives, 24 you will not depart from this place unless your youngest brother comes here.
Genesis 42:27
Context42:27 When one of them 25 opened his sack to get feed for his donkey at their resting place, 26 he saw his money in the mouth of his sack. 27
Genesis 47:30
Context47:30 but when I rest 28 with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph 29 said, “I will do as you say.”
Genesis 48:9
Context48:9 Joseph said to his father, “They are the 30 sons God has given me in this place.” His father 31 said, “Bring them to me so I may bless them.” 32
Genesis 49:15
Context49:15 When he sees 33 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 34
Genesis 50:25
Context50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”
1 sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.
2 tn When the waters are collected to one place, dry land emerges above the surface of the receding water.
3 tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).
4 sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.
5 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
6 tn Heb “and the
7 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
8 tn The Hebrew participle expresses an imminent action here.
9 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
10 tn Heb “the
11 tn Heb “Because I said.”
12 tn Heb “over the matter of.”
13 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
14 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
15 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
16 tn Heb “and the anger of Jacob was hot.”
17 tn Heb “who has withheld from you the fruit of the womb.”
18 tn The disjunctive clause contrasts Jacob’s action with Esau’s.
19 sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
20 tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
21 sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.
22 sn The name El-Bethel means “God of Bethel.”
23 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.
24 tn Heb “[By] the life of Pharaoh.”
sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.
25 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.
26 tn Heb “at the lodging place.”
27 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.
28 tn Heb “lie down.” Here the expression “lie down” refers to death.
29 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
30 tn Heb “my.”
31 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
32 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
33 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.
34 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.
