Discovery BoxGenesis 24:5 
Context24:5 The servant asked him, “What if the woman is not willing to come back with me 1 to this land? Must I then 2 take your son back to the land from which you came?”
Genesis 24:47
Context24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 3 I put the ring in her nose and the bracelets on her wrists.
Genesis 24:65
Context24:65 and asked 4 Abraham’s servant, 5 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 6 So she took her veil and covered herself.
Genesis 25:22
Context25:22 But the children struggled 7 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 8 So she asked the Lord, 9
Genesis 27:33
Context27:33 Isaac began to shake violently 10 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 11 He will indeed be blessed!”
Genesis 30:31
Context30:31 So Laban asked, 12 “What should I give you?” “You don’t need to give me a thing,” 13 Jacob replied, 14 “but if you agree to this one condition, 15 I will continue to care for 16 your flocks and protect them:
Genesis 33:5
Context33:5 When Esau 17 looked up 18 and saw the women and the children, he asked, “Who are these people with you?” Jacob 19 replied, “The children whom God has graciously given 20 your servant.”
Genesis 34:19
Context34:19 The young man did not delay in doing what they asked 21 because he wanted Jacob’s daughter Dinah 22 badly. (Now he was more important 23 than anyone in his father’s household.) 24
Genesis 37:8
Context37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 25 They hated him even more 26 because of his dream and because of what he said. 27
Genesis 38:21
Context38:21 He asked the men who were there, 28 “Where is the cult prostitute 29 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”
1 tn Heb “to go after me.”
2 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
3 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
4 tn Heb “and she said to.”
5 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
6 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.
7 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
8 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
9 sn Asked the
10 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
11 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
12 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
13 tn The negated imperfect verbal form has an obligatory nuance.
14 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
15 tn Heb “If you do for me this thing.”
16 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
17 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
18 tn Heb “lifted up his eyes.”
19 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
20 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
21 tn Heb “doing the thing.”
22 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
23 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).
24 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
25 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
26 tn This construction is identical to the one in Gen 37:5.
27 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
28 tn Heb “the men of her place,” that is, who lived at the place where she had been.
29 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
