Discovery BoxGenesis 5:28 
Context5:28 When Lamech had lived 182 years, he had a son.
Genesis 17:24
Context17:24 Now Abraham was 99 years old 1 when he was circumcised; 2
Genesis 24:34
Context24:34 “I am the servant of Abraham,” he began.
Genesis 25:5
Context25:5 Everything he owned Abraham left to his son Isaac.
Genesis 28:11
Context28:11 He reached a certain place 3 where he decided to camp because the sun had gone down. 4 He took one of the stones 5 and placed it near his head. 6 Then he fell asleep 7 in that place
Genesis 31:18
Context31:18 He took 8 away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 9
Genesis 37:6
Context37:6 He said to them, “Listen to this dream I had: 10
Genesis 49:21
Context49:21 Naphtali is a free running doe, 11
he speaks delightful words. 12
1 tn Heb “the son of ninety-nine years.”
2 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
3 tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.
4 tn Heb “and he spent the night there because the sun had gone down.”
5 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).
6 tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.
7 tn Heb “lay down.”
8 tn Heb “drove,” but this is subject to misunderstanding in contemporary English.
9 tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”
10 tn Heb “hear this dream which I dreamed.”
11 tn Heb “a doe set free.”
12 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).
sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.
