Discovery BoxGenesis 5:29 
Context5:29 He named him Noah, 1 saying, “This one will bring us comfort 2 from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”
Genesis 19:31
Context19:31 Later the older daughter said 3 to the younger, “Our father is old, and there is no man anywhere nearby 4 to have sexual relations with us, 5 according to the way of all the world.
Genesis 24:65
Context24:65 and asked 6 Abraham’s servant, 7 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 8 So she took her veil and covered herself.
Genesis 26:20
Context26:20 the herdsmen of Gerar quarreled 9 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 10 named the well 11 Esek 12 because they argued with him about it. 13
Genesis 26:22
Context26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 14 named it 15 Rehoboth, 16 saying, “For now the Lord has made room for us, and we will prosper in the land.”
Genesis 26:29
Context26:29 so that 17 you will not do us any harm, just as we have not harmed 18 you, but have always treated you well 19 before sending you away 20 in peace. Now you are blessed by the Lord.” 21
Genesis 31:37
Context31:37 When you searched through all my goods, did you find anything that belonged to you? 22 Set it here before my relatives and yours, 23 and let them settle the dispute between the two of us! 24
Genesis 31:53
Context31:53 May the God of Abraham and the god of Nahor, 25 the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 26
Genesis 32:20
Context32:20 You must also say, ‘In fact your servant Jacob is behind us.’” 27 Jacob thought, 28 “I will first appease him 29 by sending a gift ahead of me. 30 After that I will meet him. 31 Perhaps he will accept me.” 32
Genesis 34:23
Context34:23 If we do so, 33 won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”
Genesis 35:3
Context35:3 Let us go up at once 34 to Bethel. Then I will make 35 an altar there to God, who responded to me in my time of distress 36 and has been with me wherever I went.” 37
Genesis 42:28
Context42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; 38 they turned trembling one to another 39 and said, “What in the world has God done to us?” 40
Genesis 42:33
Context42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain 41 for your hungry households and go.
Genesis 43:5
Context43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”
Genesis 43:21
Context43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount 42 – in the mouth of his sack. So we have returned it. 43
Genesis 44:30-31
Context44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. 44 44:31 When he sees the boy is not with us, 45 he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.
Genesis 47:15
Context47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians 46 came to Joseph and said, “Give us food! Why should we die 47 before your very eyes because our money has run out?”
Genesis 50:15
Context50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay 48 us in full 49 for all the harm 50 we did to him?”
1 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.
2 tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.
3 tn Heb “and the firstborn said.”
4 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
5 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
6 tn Heb “and she said to.”
7 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
8 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.
9 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
10 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
11 tn Heb “and he called the name of the well.”
12 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
13 tn The words “about it” are supplied in the translation for stylistic reasons.
14 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
15 tn Heb “and he called its name.”
16 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
17 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
18 tn Heb “touched.”
19 tn Heb “and just as we have done only good with you.”
20 tn Heb “and we sent you away.”
21 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
22 tn Heb “what did you find from all the goods of your house?”
23 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.
24 tn Heb “that they may decide between us two.”
25 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.
26 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
27 tn Heb “and look, your servant Jacob [is] behind us.”
28 tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”
29 tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.
30 tn Heb “with a gift going before me.”
31 tn Heb “I will see his face.”
32 tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.
33 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
34 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.
35 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
36 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.
37 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).
38 tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”
39 tn Heb “and they trembled, a man to his neighbor.”
40 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
41 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
42 tn Heb “in its weight.”
43 tn Heb “brought it back in our hand.”
44 tn Heb “his life is bound up in his life.”
45 tn Heb “when he sees that there is no boy.”
46 tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.
47 tn The imperfect verbal form has a deliberative force here.
48 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
49 tn The infinitive absolute makes the statement emphatic, “repay in full.”
50 tn Or “evil.”
