Discovery BoxGenesis 2:20 
Context2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 1 no companion who corresponded to him was found. 2
Genesis 3:8
Context3:8 Then the man and his wife heard the sound of the Lord God moving about 3 in the orchard at the breezy time 4 of the day, and they hid 5 from the Lord God among the trees of the orchard.
Genesis 3:24
Context3:24 When he drove 6 the man out, he placed on the eastern side 7 of the orchard in Eden angelic sentries 8 who used the flame of a whirling sword 9 to guard the way to the tree of life.
Genesis 9:5
Context9:5 For your lifeblood 10 I will surely exact punishment, 11 from 12 every living creature I will exact punishment. From each person 13 I will exact punishment for the life of the individual 14 since the man was his relative. 15
Genesis 15:4
Context15:4 But look, 16 the word of the Lord came to him: “This man 17 will not be your heir, 18 but instead 19 a son 20 who comes from your own body will be 21 your heir.” 22
Genesis 16:12
Context16:12 He will be a wild donkey 23 of a man.
He will be hostile to everyone, 24
and everyone will be hostile to him. 25
He will live away from 26 his brothers.”
Genesis 19:31
Context19:31 Later the older daughter said 27 to the younger, “Our father is old, and there is no man anywhere nearby 28 to have sexual relations with us, 29 according to the way of all the world.
Genesis 24:16
Context24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 30 She went down to the spring, filled her jug, and came back up.
Genesis 24:22
Context24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 31 and two gold bracelets weighing ten shekels 32 and gave them to her. 33
Genesis 24:65
Context24:65 and asked 34 Abraham’s servant, 35 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 36 So she took her veil and covered herself.
Genesis 32:25
Context32:25 When the man 37 saw that he could not defeat Jacob, 38 he struck 39 the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.
Genesis 34:19
Context34:19 The young man did not delay in doing what they asked 40 because he wanted Jacob’s daughter Dinah 41 badly. (Now he was more important 42 than anyone in his father’s household.) 43
Genesis 37:17
Context37:17 The man said, “They left this area, 44 for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
Genesis 38:25
Context38:25 While they were bringing her out, she sent word 45 to her father-in-law: “I am pregnant by the man to whom these belong.” 46 Then she said, “Identify 47 the one to whom the seal, cord, and staff belong.”
Genesis 39:14
Context39:14 she called for her household servants and said to them, “See, my husband brought 48 in a Hebrew man 49 to us to humiliate us. 50 He tried to have sex with me, 51 but I screamed loudly. 52
Genesis 40:5
Context40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 53 the same night. 54 Each man’s dream had its own meaning. 55
Genesis 41:12
Context41:12 Now a young man, a Hebrew, a servant 56 of the captain of the guards, 57 was with us there. We told him our dreams, 58 and he interpreted the meaning of each of our respective dreams for us. 59
Genesis 42:13
Context42:13 They replied, “Your servants are from a family of twelve brothers. 60 We are the sons of one man in the land of Canaan. The youngest is with our father at this time, 61 and one is no longer alive.” 62
Genesis 42:25
Context42:25 Then Joseph gave orders to fill 63 their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. 64
Genesis 42:33
Context42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain 65 for your hungry households and go.
Genesis 42:35
Context42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.
Genesis 43:5
Context43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”
Genesis 43:14
Context43:14 May the sovereign God 66 grant you mercy before the man so that he may release 67 your other brother 68 and Benjamin! As for me, if I lose my children I lose them.” 69
Genesis 44:1
Context44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.
Genesis 44:15
Context44:15 Joseph said to them, “What did you think you were doing? 70 Don’t you know that a man like me can find out things like this by divination?” 71
1 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
2 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
3 tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the
4 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the
5 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the
6 tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the
7 tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.
8 tn The Hebrew word is traditionally transliterated “the cherubim.”
sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)
9 tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.
10 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.
11 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.
12 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.
13 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
14 tn Heb “of the man.”
15 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
16 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.
17 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
18 tn Heb “inherit you.”
19 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
20 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
21 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
22 tn Heb “will inherit you.”
23 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
24 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
25 tn Heb “And the hand of everyone will be against him.”
26 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
27 tn Heb “and the firstborn said.”
28 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
29 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
30 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
31 sn A beka weighed about 5-6 grams (0.2 ounce).
32 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
33 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
34 tn Heb “and she said to.”
35 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
36 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
37 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
38 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
39 tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.
40 tn Heb “doing the thing.”
41 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
42 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).
43 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
44 tn Heb “they traveled from this place.”
45 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
46 tn Heb “who these to him.”
47 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
48 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
49 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
50 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
51 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
52 tn Heb “and I cried out with a loud voice.”
53 tn Heb “dreamed a dream.”
54 tn Heb “a man his dream in one night.”
55 tn Heb “a man according to the interpretation of his dream.”
56 tn Or “slave.”
57 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
58 tn The words “our dreams” are supplied in the translation for stylistic reasons.
59 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
60 tn Heb “twelve [were] your servants, brothers [are] we.”
61 tn Heb “today.”
62 tn Heb “and the one is not.”
63 tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.
64 tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).
65 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
66 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
67 tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.
68 sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).
69 tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
70 tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”
71 tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.
