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 6:5
Context6:5 But the Lord saw 2 that the wickedness of humankind had become great on the earth. Every inclination 3 of the thoughts 4 of their minds 5 was only evil 6 all the time. 7
Genesis 13:6
Context13:6 But the land could 8 not support them while they were living side by side. 9 Because their possessions were so great, they were not able to live 10 alongside one another.
Genesis 14:24
Context14:24 I will take nothing 11 except compensation for what the young men have eaten. 12 As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”
Genesis 17:7-8
Context17:7 I will confirm 13 my covenant as a perpetual 14 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 15 17:8 I will give the whole land of Canaan – the land where you are now residing 16 – to you and your descendants after you as a permanent 17 possession. I will be their God.”
Genesis 19:33
Context19:33 So that night they made their father drunk with wine, 18 and the older daughter 19 came and had sexual relations with her father. 20 But he was not aware that she had sexual relations with him and then got up. 21
Genesis 19:35
Context19:35 So they made their father drunk 22 that night as well, and the younger one came and had sexual relations with him. 23 But he was not aware that she had sexual relations with him and then got up. 24
Genesis 23:13
Context23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 25 to you the price 26 of the field. Take it from me so that I may 27 bury my dead there.”
Genesis 24:32
Context24:32 So Abraham’s servant 28 went to the house and unloaded 29 the camels. Straw and feed were given 30 to the camels, and water was provided so that he and the men who were with him could wash their feet. 31
Genesis 31:53
Context31:53 May the God of Abraham and the god of Nahor, 32 the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 33
Genesis 32:11
Context32:11 Rescue me, 34 I pray, from the hand 35 of my brother Esau, 36 for I am afraid he will come 37 and attack me, as well as the mothers with their children. 38
Genesis 36:7
Context36:7 because they had too many possessions to be able to stay together and the land where they had settled 39 was not able to support them because of their livestock.
Genesis 42:6
Context42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. 40 Joseph’s brothers came and bowed down 41 before him with 42 their faces to the ground.
Genesis 42:25
Context42:25 Then Joseph gave orders to fill 43 their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. 44
Genesis 45:27
Context45:27 But when they related to him everything Joseph had said to them, 45 and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived.
Genesis 47:1
Context47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of
Canaan. They are now 46 in the land of Goshen.”
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 47 us in full 48 for all the harm 49 we did to him?”
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 sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.
3 tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).
4 tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.
5 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”
6 sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.
7 tn Heb “all the day.”
sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”
8 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
9 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.
10 tn The same infinitive occurs here, serving as the object of the verb.
11 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.
12 tn Heb “except only what the young men have eaten.”
13 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
14 tn Or “as an eternal.”
15 tn Heb “to be to you for God and to your descendants after you.”
16 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
17 tn Or “as an eternal.”
18 tn Heb “drink wine.”
19 tn Heb “the firstborn.”
20 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
21 tn Heb “and he did not know when she lay down and when she arose.”
22 tn Heb “drink wine.”
23 tn Heb “lied down with him.”
24 tn Heb “And he did not know when she lied down and when she arose.”
25 tn Heb “give.”
26 tn Heb “silver.”
27 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
28 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
29 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
30 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
31 tn Heb “and water to wash his feet and the feet of the men who were with him.”
32 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.
33 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
34 tn The imperative has the force of a prayer here, not a command.
35 tn The “hand” here is a metonymy for “power.”
36 tn Heb “from the hand of my brother, from the hand of Esau.”
37 tn Heb “for I am afraid of him, lest he come.”
38 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.
39 tn Heb “land of their settlements.”
40 tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.
41 sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).
42 tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.
43 tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.
44 tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).
45 tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”
46 tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.
47 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
48 tn The infinitive absolute makes the statement emphatic, “repay in full.”
49 tn Or “evil.”
