Discovery BoxGenesis 2:7 
Context2:7 The Lord God formed 1 the man from the soil of the ground 2 and breathed into his nostrils the breath of life, 3 and the man became a living being. 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 8:5
Context8:5 The waters kept on receding 11 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 12
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 20:12
Context20:12 What’s more, 13 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife.
Genesis 21:2
Context21:2 So Sarah became pregnant 14 and bore Abraham a son in his old age at the appointed time that God had told him.
Genesis 25:21
Context25:21 Isaac prayed to 15 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.
Genesis 25:27
Context25:27 When the boys grew up, Esau became a skilled 16 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 17
Genesis 26:14
Context26:14 He had 18 so many sheep 19 and cattle 20 and such a great household of servants that the Philistines became jealous 21 of him.
Genesis 30:1-2
Context30:1 When Rachel saw that she could not give Jacob children, she 22 became jealous of her sister. She said to Jacob, “Give me children 23 or I’ll die!” 30:2 Jacob became furious 24 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 25
Genesis 34:3
Context34:3 Then he became very attached 26 to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 27
Genesis 39:4
Context39:4 So Joseph found favor in his sight and became his personal attendant. 28 Potiphar appointed Joseph 29 overseer of his household and put him in charge 30 of everything he owned.
1 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)
sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
2 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
3 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).
sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.
4 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).
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 tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.
12 tn Or “could be seen.”
13 tn Heb “but also.”
14 tn Or “she conceived.”
15 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
16 tn Heb “knowing.”
17 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
18 tn Heb “and there was to him.”
19 tn Heb “possessions of sheep.”
20 tn Heb “possessions of cattle.”
21 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
22 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
23 tn Heb “sons.”
24 tn Heb “and the anger of Jacob was hot.”
25 tn Heb “who has withheld from you the fruit of the womb.”
26 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
27 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
28 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
29 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
30 tn Heb “put into his hand.”
