Discovery BoxGenesis 13:1-18
Context13:1 So Abram went up from Egypt into the Negev. 1 He took his wife and all his possessions with him, as well as Lot. 2 13:2 (Now Abram was very wealthy 3 in livestock, silver, and gold.) 4
13:3 And he journeyed from place to place 5 from the Negev as far as Bethel. 6 He returned 7 to the place where he had pitched his tent 8 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 9 and there Abram worshiped the Lord. 10
13:5 Now Lot, who was traveling 11 with Abram, also had 12 flocks, herds, and tents. 13:6 But the land could 13 not support them while they were living side by side. 14 Because their possessions were so great, they were not able to live 15 alongside one another. 13:7 So there were quarrels 16 between Abram’s herdsmen and Lot’s herdsmen. 17 (Now the Canaanites and the Perizzites were living in the land at that time.) 18
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 19 13:9 Is not the whole land before you? Separate yourself now from me. If you go 20 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 21 the whole region 22 of the Jordan. He noticed 23 that all of it was well-watered (before the Lord obliterated 24 Sodom and Gomorrah) 25 like the garden of the Lord, like the land of Egypt, 26 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 27 toward the east.
So the relatives separated from each other. 28 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 29 and pitched his tents next to Sodom. 13:13 (Now 30 the people 31 of Sodom were extremely wicked rebels against the Lord.) 32
13:14 After Lot had departed, the Lord said to Abram, 33 “Look 34 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 35 forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 36 13:17 Get up and 37 walk throughout 38 the land, 39 for I will give it to you.”
13:18 So Abram moved his tents and went to live 40 by the oaks 41 of Mamre in Hebron, and he built an altar to the Lord there.
Genesis 30:22-24
Context30:22 Then God took note of 42 Rachel. He paid attention to her and enabled her to become pregnant. 43 30:23 She became pregnant 44 and gave birth to a son. Then she said, “God has taken away my shame.” 45 30:24 She named him Joseph, 46 saying, “May the Lord give me yet another son.”
Genesis 35:16-18
Context35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 47 Rachel went into labor 48 – and her labor was hard. 35:17 When her labor was at its hardest, 49 the midwife said to her, “Don’t be afraid, for you are having another son.” 50 35:18 With her dying breath, 51 she named him Ben-Oni. 52 But his father called him Benjamin instead. 53
Genesis 37:33
Context37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! 54 Joseph has surely been torn to pieces!”
Genesis 37:35
Context37:35 All his sons and daughters stood by 55 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 56 So Joseph’s 57 father wept for him.
Genesis 44:20
Context44:20 We said to my lord, ‘We have an aged father, and there is a young boy who was born when our father was old. 58 The boy’s 59 brother is dead. He is the only one of his mother’s sons left, 60 and his father loves him.’
Genesis 44:27-34
Context44:27 “Then your servant my father said to us, ‘You know that my wife gave me two sons. 61 44:28 The first disappeared 62 and I said, “He has surely been torn to pieces.” I have not seen him since. 44:29 If you take 63 this one from me too and an accident happens to him, then you will bring down my gray hair 64 in tragedy 65 to the grave.’ 66
44:30 “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. 67 44:31 When he sees the boy is not with us, 68 he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave. 44:32 Indeed, 69 your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’
44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers. 44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see 70 my father’s pain.” 71
[13:1] 1 tn Or “the South [country]” (also in v. 3).
[13:1] 2 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:2] 4 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 5 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 6 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 7 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 8 tn Heb “where his tent had been.”
[13:4] 9 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 10 tn Heb “he called in the name of the
[13:5] 12 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 13 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
[13:6] 14 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
[13:6] 15 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 16 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
[13:7] 17 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 18 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
[13:8] 19 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
[13:9] 20 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 21 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
[13:10] 22 tn Or “plain”; Heb “circle.”
[13:10] 23 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 24 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
[13:10] 25 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
[13:10] 26 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
[13:11] 27 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 28 tn Heb “a man from upon his brother.”
[13:12] 29 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[13:13] 30 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
[13:13] 31 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 32 tn Heb “wicked and sinners against the
[13:14] 33 tn Heb “and the
[13:14] 34 tn Heb “lift up your eyes and see.”
[13:15] 35 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 36 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 37 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 38 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
[13:17] 39 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
[13:18] 40 tn Heb “he came and lived.”
[13:18] 41 tn Or “terebinths.”
[30:22] 42 tn Heb “remembered.”
[30:22] 43 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
[30:23] 45 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
[30:24] 46 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
[35:16] 47 tn Heb “and there was still a stretch of the land to go to Ephrath.”
[35:16] 48 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”
[35:17] 49 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
[35:17] 50 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
[35:18] 51 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
[35:18] 52 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.
[35:18] 53 tn The disjunctive clause is contrastive.
[37:33] 54 sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.
[37:35] 55 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 56 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
[37:35] 57 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[44:20] 58 tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.
[44:20] 59 tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.
[44:20] 60 tn Heb “he, only he, to his mother is left.”
[44:27] 61 tn Heb “that two sons my wife bore to me.”
[44:28] 62 tn Heb “went forth from me.”
[44:29] 63 tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”
[44:29] 64 sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.
[44:29] 65 tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).
[44:29] 66 tn Heb “to Sheol,” the dwelling place of the dead.
[44:30] 67 tn Heb “his life is bound up in his life.”
[44:31] 68 tn Heb “when he sees that there is no boy.”
[44:34] 70 tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”
[44:34] 71 tn Heb “the calamity which would find my father.”
