Discovery BoxGenesis 2:24 
Context2:24 That is why 1 a man leaves 2 his father and mother and unites with 3 his wife, and they become a new family. 4
Genesis 5:4
Context5:4 The length of time Adam lived 5 after he became the father of Seth was 800 years; during this time he had 6 other 7 sons and daughters.
Genesis 5:22
Context5:22 After he became the father of Methuselah, Enoch walked with God 8 for 300 years, 9 and he had other 10 sons and daughters.
Genesis 9:18
Context9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) 11
Genesis 11:10
Context11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood.
Genesis 12:1
Context12:1 Now the Lord said 12 to Abram, 13
“Go out 14 from your country, your relatives, and your father’s household
to the land that I will show you. 15
Genesis 17:5
Context17:5 No longer will your name be 16 Abram. Instead, your name will be Abraham 17 because I will make you 18 the father of a multitude of nations.
Genesis 20:12
Context20:12 What’s more, 19 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife.
Genesis 24:23
Context24:23 “Whose daughter are you?” he asked. 20 “Tell me, is there room in your father’s house for us to spend the night?”
Genesis 24:38
Context24:38 but you must go to the family of my father and to my relatives to find 21 a wife for my son.’
Genesis 27:12
Context27:12 My father may touch me! Then he’ll think I’m mocking him 22 and I’ll bring a curse on myself instead of a blessing.”
Genesis 27:14
Context27:14 So he went and got the goats 23 and brought them to his mother. She 24 prepared some tasty food, just the way his father loved it.
Genesis 27:22
Context27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.”
Genesis 27:30
Context27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 25 his father’s 26 presence, when his brother Esau returned from the hunt. 27
Genesis 27:39
Context27:39 So his father Isaac said to him,
“Indeed, 28 your home will be
away from the richness 29 of the earth,
and away from the dew of the sky above.
Genesis 31:7
Context31:7 but your father has humiliated 30 me and changed my wages ten times. But God has not permitted him to do me any harm.
Genesis 31:14
Context31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance 31 in our father’s house?
Genesis 31:16
Context31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”
Genesis 31:29-30
Context31:29 I have 32 the power to do you harm, but the God of your father told me last night, ‘Be careful 33 that you neither bless nor curse Jacob.’ 34 31:30 Now I understand that 35 you have gone away 36 because you longed desperately 37 for your father’s house. Yet why did you steal my gods?” 38
Genesis 34:11
Context34:11 Then Shechem said to Dinah’s 39 father and brothers, “Let me find favor in your sight, and whatever you require of me 40 I’ll give. 41
Genesis 34:13
Context34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 42 had violated their sister Dinah.
Genesis 35:22
Context35:22 While Israel was living in that land, Reuben had sexual relations with 43 Bilhah, his father’s concubine, and Israel heard about it.
Jacob had twelve sons:
Genesis 35:27
Context35:27 So Jacob came back to his father Isaac in Mamre, 44 to Kiriath Arba 45 (that is, Hebron), where Abraham and Isaac had stayed. 46
Genesis 36:24
Context36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 47 in the wilderness as he pastured the donkeys of his father Zibeon).
Genesis 36:43
Context36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements 48 in the land they possessed. This was Esau, the father of the Edomites.
Genesis 37:4
Context37:4 When Joseph’s 49 brothers saw that their father loved him more than any of them, 50 they hated Joseph 51 and were not able to speak to him kindly. 52
Genesis 37:32
Context37:32 Then they brought the special tunic to their father 53 and said, “We found this. Determine now whether it is your son’s tunic or not.”
Genesis 41:51
Context41:51 Joseph named the firstborn Manasseh, 54 saying, 55 “Certainly 56 God has made me forget all my trouble and all my father’s house.”
Genesis 42:29
Context42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying,
Genesis 42:36
Context42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. 57 Simeon is gone. 58 And now you want to take 59 Benjamin! Everything is against me.”
Genesis 43:2
Context43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”
Genesis 43:27
Context43:27 He asked them how they were doing. 60 Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”
Genesis 45:3
Context45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him.
Genesis 46:1
Context46:1 So Israel began his journey, taking with him all that he had. 61 When he came to Beer Sheba 62 he offered sacrifices to the God of his father Isaac.
Genesis 48:1
Context48:1 After these things Joseph was told, 63 “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.
Genesis 48:6
Context48:6 Any children that you father 64 after them will be yours; they will be listed 65 under the names of their brothers in their inheritance. 66
Genesis 49:4
Context49:4 You are destructive 67 like water and will not excel, 68
for you got on your father’s bed, 69
then you defiled it – he got on my couch! 70
Genesis 49:8
Context49:8 Judah, 71 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
Genesis 49:28
Context49:28 These 72 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 73
1 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
2 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
3 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
4 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.
5 tn Heb “The days of Adam.”
6 tn Heb “he fathered.”
7 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
8 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
9 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
10 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
11 sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.
12 sn The
13 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
14 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
15 sn To the land that I will show you. The call of Abram illustrates the leading of the
16 tn Heb “will your name be called.”
17 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
18 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
19 tn Heb “but also.”
20 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
21 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
22 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
23 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
24 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
25 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
26 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
27 tn Heb “and Esau his brother came from his hunt.”
28 tn Heb “look.”
29 tn Heb “from the fatness.”
30 tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).
31 tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”
32 tn Heb “there is to my hand.”
33 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
34 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
35 tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.
36 tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.
37 tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.
38 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.
39 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.
40 tn Heb “whatever you say.”
41 tn Or “pay.”
42 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
43 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.
sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).
44 tn This is an adverbial accusative of location.
45 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
46 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
47 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
48 tn Or perhaps “territories”; Heb “dwelling places.”
49 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
50 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
51 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
52 tn Heb “speak to him for peace.”
53 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.
54 sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.
55 tn The word “saying” has been supplied in the translation for stylistic reasons.
56 tn Or “for.”
57 tn Heb “is not.”
58 tn Heb “is not.”
59 tn The nuance of the imperfect verbal form is desiderative here.
60 tn Heb “concerning peace.”
61 tn Heb “and Israel journeyed, and all that was his.”
62 sn Beer Sheba. See Gen 21:31; 28:10.
63 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
64 tn Or “you fathered.”
65 tn Heb “called” or “named.”
66 sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
67 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
68 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
69 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
70 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
71 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
72 tn Heb “All these.”
73 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
