Discovery BoxGenesis 1:21 
Context1:21 God created the great sea creatures 1 and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.
Genesis 2:20
Context2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 2 no companion who corresponded to him was found. 3
Genesis 6:13
Context6:13 So God said 4 to Noah, “I have decided that all living creatures must die, 5 for the earth is filled with violence because of them. Now I am about to destroy 6 them and the earth.
Genesis 6:17
Context6:17 I am about to bring 7 floodwaters 8 on the earth to destroy 9 from under the sky all the living creatures that have the breath of life in them. 10 Everything that is on the earth will die,
Genesis 7:4
Context7:4 For in seven days 11 I will cause it to rain 12 on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”
Genesis 7:14
Context7:14 They entered, 13 along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 14
Genesis 9:2
Context9:2 Every living creature of the earth and every bird of the sky will be terrified of you. 15 Everything that creeps on the ground and all the fish of the sea are under your authority. 16
Genesis 9:5
Context9:5 For your lifeblood 17 I will surely exact punishment, 18 from 19 every living creature I will exact punishment. From each person 20 I will exact punishment for the life of the individual 21 since the man was his relative. 22
Genesis 9:11
Context9:11 I confirm 23 my covenant with you: Never again will all living things 24 be wiped out 25 by the waters of a flood; 26 never again will a flood destroy the earth.”
Genesis 9:16
Context9:16 When the rainbow is in the clouds, I will notice it and remember 27 the perpetual covenant between God and all living creatures of all kinds that are on the earth.”
Genesis 13:6
Context13:6 But the land could 28 not support them while they were living side by side. 29 Because their possessions were so great, they were not able to live 30 alongside one another.
Genesis 14:7
Context14:7 Then they attacked En Mishpat (that is, Kadesh) again, 31 and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
Genesis 14:13
Context14:13 A fugitive 32 came and told Abram the Hebrew. 33 Now Abram was living by the oaks 34 of Mamre the Amorite, the brother 35 of Eshcol and Aner. (All these were allied by treaty 36 with Abram.) 37
Genesis 24:37
Context24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,
Genesis 28:4
Context28:4 May he give you and your descendants the blessing he gave to Abraham 38 so that you may possess the land 39 God gave to Abraham, the land where you have been living as a temporary resident.” 40
1 tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.
2 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
3 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
4 sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.
5 tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).
6 tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
7 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”
8 tn Heb “the flood, water.”
9 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
10 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
11 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”
12 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.
13 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
14 tn Heb “every bird, every wing.”
15 tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.
16 tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.
17 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.
18 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.
19 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.
20 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
21 tn Heb “of the man.”
22 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
23 tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).
24 tn Heb “all flesh.”
25 tn Heb “cut off.”
26 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
27 tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”
28 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
29 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.
30 tn The same infinitive occurs here, serving as the object of the verb.
31 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”
32 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
33 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).
34 tn Or “terebinths.”
35 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
36 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.
37 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
38 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.
39 tn The words “the land” have been supplied in the translation for clarity.
40 tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.
