Discovery BoxGenesis 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 1 no companion who corresponded to him was found. 2
Genesis 17:19
Context17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 3 I will confirm my covenant with him as a perpetual 4 covenant for his descendants after him.
Genesis 19:31
Context19:31 Later the older daughter said 5 to the younger, “Our father is old, and there is no man anywhere nearby 6 to have sexual relations with us, 7 according to the way of all the world.
Genesis 23:11
Context23:11 “No, my lord! Hear me out. I sell 8 you both the field and the cave that is in it. 9 In the presence of my people 10 I sell it to you. Bury your dead.”
Genesis 24:16
Context24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 11 She went down to the spring, filled her jug, and came back up.
Genesis 37:35
Context37:35 All his sons and daughters stood by 12 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 13 So Joseph’s 14 father wept for him.
Genesis 38:21
Context38:21 He asked the men who were there, 15 “Where is the cult prostitute 16 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”
Genesis 39:6
Context39:6 So Potiphar 17 left 18 everything he had in Joseph’s care; 19 he gave no thought 20 to anything except the food he ate. 21
Now Joseph was well built and good-looking. 22
Genesis 39:9
Context39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do 23 such a great evil and sin against God?”
Genesis 41:8
Context41:8 In the morning he 24 was troubled, so he called for 25 all the diviner-priests 26 of Egypt and all its wise men. Pharaoh told them his dreams, 27 but no one could interpret 28 them for him. 29
Genesis 41:21
Context41:21 When they had eaten them, 30 no one would have known 31 that they had done so, for they were just as bad-looking as before. Then I woke up.
Genesis 41:24
Context41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this 32 to the diviner-priests, but no one could tell me its meaning.” 33
Genesis 42:13
Context42:13 They replied, “Your servants are from a family of twelve brothers. 34 We are the sons of one man in the land of Canaan. The youngest is with our father at this time, 35 and one is no longer alive.” 36
Genesis 42:32
Context42:32 We are from a family of twelve brothers; we are the sons of one father. 37 One is no longer alive, 38 and the youngest is with our father at this time 39 in the land of Canaan.’
Genesis 47:13
Context47:13 But there was no food in all the land because the famine was very severe; the land of Egypt and the land of Canaan wasted away 40 because of the famine.
1 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).
2 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.”
3 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
4 tn Or “as an eternal.”
5 tn Heb “and the firstborn said.”
6 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.
7 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
8 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
9 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
10 tn Heb “in the presence of the sons of my people.”
11 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
12 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
13 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.
14 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
15 tn Heb “the men of her place,” that is, who lived at the place where she had been.
16 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
17 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
18 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
19 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
20 tn Heb “did not know.”
21 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
22 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
23 tn The nuance of potential imperfect fits this context.
24 tn Heb “his spirit.”
25 tn Heb “he sent and called,” which indicates an official summons.
26 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
27 tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).
28 tn “there was no interpreter.”
29 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
30 tn Heb “when they went inside them.”
31 tn Heb “it was not known.”
32 tn The words “all this” have been supplied in the translation for stylistic reasons.
33 tn Heb “and there was no one telling me.”
34 tn Heb “twelve [were] your servants, brothers [are] we.”
35 tn Heb “today.”
36 tn Heb “and the one is not.”
37 tn Heb “twelve [were] we, brothers, sons of our father [are] we.”
38 tn Heb “the one is not.”
39 tn Heb “today.”
40 tn The verb לַהַה (lahah, = לָאָה, la’ah) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.
