Discovery BoxGenesis 12:10 
Context12:10 There was a famine in the land, so Abram went down to Egypt 1 to stay for a while 2 because the famine was severe. 3
Genesis 13:7-8
Context13:7 So there were quarrels 4 between Abram’s herdsmen and Lot’s herdsmen. 5 (Now the Canaanites and the Perizzites were living in the land at that time.) 6
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 7
Genesis 13:18
Context13:18 So Abram moved his tents and went to live 8 by the oaks 9 of Mamre in Hebron, and he built an altar to the Lord there.
Genesis 18:29
Context18:29 Abraham 10 spoke to him again, 11 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
Genesis 20:1
Context20:1 Abraham journeyed from there to the Negev 12 region and settled between Kadesh and Shur. While he lived as a temporary resident 13 in Gerar,
Genesis 24:23
Context24:23 “Whose daughter are you?” he asked. 14 “Tell me, is there room in your father’s house for us to spend the night?”
Genesis 24:63
Context24:63 He 15 went out to relax 16 in the field in the early evening. 17 Then he looked up 18 and saw that 19 there were camels approaching.
Genesis 26:8
Context26:8 After Isaac 20 had been there a long time, 21 Abimelech king of the Philistines happened to look out a window and observed 22 Isaac caressing 23 his wife Rebekah.
Genesis 30:42
Context30:42 But if the animals were weaker, he did not set the branches there. 24 So the weaker animals ended up belonging to Laban 25 and the stronger animals to Jacob.
Genesis 31:5
Context31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, 26 but the God of my father has been with me.
Genesis 31:25
Context31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 27
Genesis 31:46
Context31:46 Then he 28 said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 29 They ate there by the pile of stones.
Genesis 32:29
Context32:29 Then Jacob asked, “Please tell me your name.” 30 “Why 31 do you ask my name?” the man replied. 32 Then he blessed 33 Jacob 34 there.
Genesis 37:24
Context37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 35 there was no water in it.)
Genesis 38:2
Context38:2 There Judah saw the daughter of a Canaanite man 36 named Shua. 37 Judah acquired her as a wife 38 and had marital relations with her. 39
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 39:11
Context39:11 One day 40 he went into the house to do his work when none of the household servants 41 were there in the house.
Genesis 40:8
Context40:8 They told him, “We both had dreams, 42 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 43 to me.”
Genesis 40:17
Context40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”
Genesis 41:5
Context41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing 44 on one stalk, healthy 45 and good.
Genesis 41:15
Context41:15 Pharaoh said to Joseph, “I had a dream, 46 and there is no one who can interpret 47 it. But I have heard about you, that 48 you can interpret dreams.” 49
Genesis 41:39
Context41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 50 as you are!
Genesis 43:25
Context43:25 They got their gifts ready for Joseph’s arrival 51 at noon, for they had heard 52 that they were to have a meal 53 there.
Genesis 43:30
Context43:30 Joseph hurried out, for he was overcome by affection for his brother 54 and was at the point of tears. 55 So he went to his room and wept there.
Genesis 44:14
Context44:14 So Judah and his brothers 56 came back to Joseph’s house. He was still there, 57 and they threw themselves to the ground before him.
Genesis 46:4
Context46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. 58 Joseph will close your eyes.” 59
Genesis 47:27
Context47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.
1 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
2 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
3 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
4 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
5 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
6 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
7 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
8 tn Heb “he came and lived.”
9 tn Or “terebinths.”
10 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
11 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
12 tn Or “the South [country]”; Heb “the land of the Negev.”
sn Negev is the name for the southern desert region in the land of Canaan.
13 tn Heb “and he sojourned.”
14 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
15 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
16 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
17 tn Heb “at the turning of the evening.”
18 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
19 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
20 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
21 tn Heb “and it happened when the days were long to him there.”
22 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.
23 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.
24 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.
25 tn Heb “were for Laban.”
26 tn Heb “I see the face of your father, that he is not toward me as formerly.”
27 tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.
28 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
29 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.
30 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
31 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
32 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
33 tn The verb here means that the
34 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
35 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
36 tn Heb “a man, a Canaanite.”
37 tn Heb “and his name was Shua.”
38 tn Heb “and he took her.”
39 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
40 tn Heb “and it was about this day.”
41 tn Heb “the men of the house.”
42 tn Heb “a dream we dreamed.”
43 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
44 tn Heb “coming up.”
45 tn Heb “fat.”
46 tn Heb “dreamed a dream.”
47 tn Heb “there is no one interpreting.”
48 tn Heb “saying.”
49 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.”
50 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
51 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
52 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
53 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
54 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.
55 tn Heb “and he sought to weep.”
56 sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.
57 tn The disjunctive clause here provides supplemental information.
58 tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”
59 tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.
