Discovery BoxGenesis 2:23 
Context2:23 Then the man said,
“This one at last 1 is bone of my bones
and flesh of my flesh;
this one will be called 2 ‘woman,’
for she was taken out of 3 man.” 4
Genesis 20:5
Context20:5 Did Abraham 5 not say to me, ‘She is my sister’? And she herself said, 6 ‘He is my brother.’ I have done this with a clear conscience 7 and with innocent hands!”
Genesis 20:13
Context20:13 When God made me wander 8 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 9 Every place we go, say about me, “He is my brother.”’”
Genesis 21:23
Context21:23 Now swear to me right here in God’s name 10 that you will not deceive me, my children, or my descendants. 11 Show me, and the land 12 where you are staying, 13 the same loyalty 14 that I have shown you.” 15
Genesis 22:7
Context22:7 Isaac said to his father Abraham, 16 “My father?” “What is it, 17 my son?” he replied. “Here is the fire and the wood,” Isaac said, 18 “but where is the lamb for the burnt offering?”
Genesis 23:11
Context23:11 “No, my lord! Hear me out. I sell 19 you both the field and the cave that is in it. 20 In the presence of my people 21 I sell it to you. Bury your dead.”
Genesis 24:37
Context24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,
Genesis 24:42
Context24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 22 may events unfold as follows: 23
Genesis 24:48
Context24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 24 of my master’s brother for his son.
Genesis 24:56
Context24:56 But he said to them, “Don’t detain me – the Lord 25 has granted me success on my journey. Let me leave now so I may return 26 to my master.”
Genesis 27:41
Context27:41 So Esau hated 27 Jacob because of the blessing his father had given to his brother. 28 Esau said privately, 29 “The time 30 of mourning for my father is near; then I will kill 31 my brother Jacob!”
Genesis 29:32
Context29:32 So Leah became pregnant 32 and gave birth to a son. She named him Reuben, 33 for she said, “The Lord has looked with pity on my oppressed condition. 34 Surely my husband will love me now.”
Genesis 30:26
Context30:26 Let me take my wives and my children whom I have acquired by working for you. 35 Then I’ll depart, 36 because you know how hard I’ve worked for you.” 37
Genesis 31:35
Context31:35 Rachel 38 said to her father, “Don’t be angry, 39 my lord. I cannot stand up 40 in your presence because I am having my period.” 41 So he searched thoroughly, 42 but did not find the idols.
Genesis 31:37
Context31:37 When you searched through all my goods, did you find anything that belonged to you? 43 Set it here before my relatives and yours, 44 and let them settle the dispute between the two of us! 45
Genesis 31:41
Context31:41 This was my lot 46 for twenty years in your house: I worked like a slave 47 for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!
Genesis 32:9
Context32:9 Then Jacob prayed, 48 “O God of my father Abraham, God of my father Isaac, O Lord, you said 49 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 50
Genesis 33:14
Context33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, 51 until I come to my lord at Seir.”
Genesis 37:7
Context37:7 There we were, 52 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 53 to it!”
Genesis 39:8
Context39:8 But he refused, saying 54 to his master’s wife, “Look, my master does not give any thought 55 to his household with me here, 56 and everything that he owns he has put into my care. 57
Genesis 40:16
Context40:16 When the chief baker saw that the interpretation of the first dream was favorable, 58 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 59 on my head.
Genesis 42:28
Context42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; 60 they turned trembling one to another 61 and said, “What in the world has God done to us?” 62
Genesis 42:37
Context42:37 Then Reuben said to his father, “You may 63 put my two sons to death if I do not bring him back to you. Put him in my care 64 and I will bring him back to you.”
Genesis 46:31
Context46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, 65 ‘My brothers and my father’s household who were in the land of Canaan have come to me.
Genesis 47:1
Context47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of
Canaan. They are now 66 in the land of Goshen.”
Genesis 48:16
Context48:16 the Angel 67 who has protected me 68
from all harm –
bless these boys.
May my name be named in them, 69
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
Genesis 49:6
Context49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 70
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
1 tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.
2 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).
sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.
3 tn Or “from” (but see v. 22).
4 sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.
5 tn Heb “he”; the referent has been specified in the translation for clarity.
6 tn Heb “and she, even she.”
7 tn Heb “with the integrity of my heart.”
8 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
9 tn Heb “This is your loyal deed which you can do for me.”
10 tn Heb “And now swear to me by God here.”
11 tn Heb “my offspring and my descendants.”
12 tn The word “land” refers by metonymy to the people in the land.
13 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
14 tn Or “kindness.”
15 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
16 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
17 tn Heb “Here I am” (cf. Gen 22:1).
18 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
19 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
20 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
21 tn Heb “in the presence of the sons of my people.”
22 tn Heb “if you are making successful my way on which I am going.”
23 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
24 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
25 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
26 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
27 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
28 tn Heb “because of the blessing which his father blessed him.”
29 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
30 tn Heb “days.”
31 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
32 tn Or “Leah conceived” (also in vv. 33, 34, 35).
33 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
34 tn Heb “looked on my affliction.”
sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the
35 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
36 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
37 tn Heb “for you, you know my service [with] which I have served you.”
38 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.
39 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.
40 tn Heb “I am unable to rise.”
41 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.
42 tn The word “thoroughly” is not in the Hebrew text, but is implied.
43 tn Heb “what did you find from all the goods of your house?”
44 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.
45 tn Heb “that they may decide between us two.”
46 tn Heb “this to me.”
47 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
48 tn Heb “said.”
49 tn Heb “the one who said.”
50 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
51 tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”
52 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
53 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
54 tn Heb “and he said.”
55 tn Heb “know.”
56 tn The word “here” has been supplied in the translation for stylistic reasons.
57 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
58 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
59 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).
60 tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”
61 tn Heb “and they trembled, a man to his neighbor.”
62 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
63 tn The nuance of the imperfect verbal form is permissive here.
64 tn Heb “my hand.”
65 tn Heb “tell Pharaoh and say to him.”
66 tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.
67 sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
68 tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
69 tn Or “be recalled through them.”
70 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
