Discovery BoxGenesis 19:14 
Context19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 1 He said, “Quick, get out of this place because the Lord is about to destroy 2 the city!” But his sons-in-law thought he was ridiculing them. 3
Genesis 21:14
Context21:14 Early in the morning Abraham took 4 some food 5 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 6 and sent her away. So she went wandering 7 aimlessly through the wilderness 8 of Beer Sheba.
Genesis 24:30
Context24:30 When he saw the bracelets on his sister’s wrists and the nose ring 9 and heard his sister Rebekah say, 10 “This is what the man said to me,” he went out to meet the man. There he was, standing 11 by the camels near the spring.
Genesis 30:16
Context30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 12 with me because I have paid for your services 13 with my son’s mandrakes.” So he had marital relations 14 with her that night.
Genesis 36:6
Context36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from 15 Jacob his brother
Genesis 38:11
Context38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 16 “I don’t want him to die like his brothers.” 17 So Tamar went and lived in her father’s house.
1 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
2 tn The Hebrew active participle expresses an imminent action.
3 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
4 tn Heb “and Abraham rose up early in the morning and he took.”
5 tn Heb “bread,” although the term can be used for food in general.
6 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
7 tn Heb “she went and wandered.”
8 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
9 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
10 tn Heb “and when he heard the words of Rebekah his sister, saying.”
11 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
12 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
13 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
14 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
15 tn Heb “from before.”
16 tn Heb “said.”
17 tn Heb “Otherwise he will die, also he, like his brothers.”
sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
