Discovery BoxGenesis 2:5 
Context2:5 Now 1 no shrub of the field had yet grown on the earth, and no plant of the field 2 had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 3
Genesis 2:9
Context2:9 The Lord God made all kinds of trees grow from the soil, 4 every tree that was pleasing to look at 5 and good for food. (Now 6 the tree of life 7 and the tree of the knowledge of good and evil 8 were in the middle of the orchard.)
Genesis 3:22
Context3:22 And the Lord God said, “Now 9 that the man has become like one of us, 10 knowing 11 good and evil, he must not be allowed 12 to stretch out his hand and take also from the tree of life and eat, and live forever.”
Genesis 13:9
Context13:9 Is not the whole land before you? Separate yourself now from me. If you go 13 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
Genesis 19:9
Context19:9 “Out of our way!” 14 they cried, and “This man came to live here as a foreigner, 15 and now he dares to judge us! 16 We’ll do more harm 17 to you than to them!” They kept 18 pressing in on Lot until they were close enough 19 to break down the door.
Genesis 20:7
Context20:7 But now give back the man’s wife. Indeed 20 he is a prophet 21 and he will pray for you; thus you will live. 22 But if you don’t give her back, 23 know that you will surely die 24 along with all who belong to you.”
Genesis 27:36
Context27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 25 He has tripped me up 26 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
Genesis 33:10
Context33:10 “No, please take them,” Jacob said. 27 “If I have found favor in your sight, accept 28 my gift from my hand. Now that I have seen your face and you have accepted me, 29 it is as if I have seen the face of God. 30
Genesis 34:7
Context34:7 Now Jacob’s sons had come in from the field when they heard the news. 31 They 32 were offended 33 and very angry because Shechem 34 had disgraced Israel 35 by sexually assaulting 36 Jacob’s daughter, a crime that should not be committed. 37
Genesis 37:2
Context37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 38 was taking care of 39 the flocks with his brothers. Now he was a youngster 40 working with the sons of Bilhah and Zilpah, his father’s wives. 41 Joseph brought back a bad report about them 42 to their father.
Genesis 38:14
Context38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 43 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 44
Genesis 44:16
Context44:16 Judah replied, “What can we say 45 to my lord? What can we speak? How can we clear ourselves? 46 God has exposed the sin of your servants! 47 We are now my lord’s slaves, we and the one in whose possession the cup was found.”
Genesis 46:34
Context46:34 Tell him, ‘Your servants have taken care of cattle 48 from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, 49 for everyone who takes care of sheep is disgusting 50 to the Egyptians.”
Genesis 47:4
Context47:4 Then they said to Pharaoh, “We have come to live as temporary residents 51 in the land. There 52 is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”
Genesis 47:29
Context47:29 The time 53 for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh 54 and show me kindness and faithfulness. 55 Do not bury me in Egypt,
Genesis 50:5
Context50:5 ‘My father made me swear an oath. He said, 56 “I am about to die. Bury me 57 in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”
Genesis 50:17
Context50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. 58
1 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).
2 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”
3 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.
sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).
4 tn Heb “ground,” referring to the fertile soil.
5 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
6 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
7 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
8 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
9 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
10 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
11 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
12 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
13 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
14 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
15 tn Heb “to live as a resident alien.”
16 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
17 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
18 tn Heb “and they pressed against the man, against Lot, exceedingly.”
19 tn Heb “and they drew near.”
20 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
21 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
22 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
23 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
24 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
25 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
26 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
27 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
28 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
29 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
30 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”
sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.
31 tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.
32 tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.
33 tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.
34 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
35 tn Heb “a disgraceful thing he did against Israel.”
36 tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.
37 tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.
38 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
39 tn Or “tending”; Heb “shepherding” or “feeding.”
40 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.
41 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
42 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.
43 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
44 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
45 tn The imperfect verbal form here indicates the subject’s potential.
46 tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”
47 sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.
48 tn Heb “your servants are men of cattle.”
49 sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.
50 tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.
51 tn Heb “to sojourn.”
52 tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.
53 tn Heb “days.”
54 sn On the expression put your hand under my thigh see Gen 24:2.
55 tn Or “deal with me in faithful love.”
56 tn Heb “saying.”
57 tn The imperfect verbal form here has the force of a command.
58 tn Heb “and Joseph wept when they spoke to him.”
