Discovery BoxGenesis 7:23 
Context7:23 So the Lord 1 destroyed 2 every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. 3 They were wiped off the earth. Only Noah and those who were with him in the ark survived. 4
Genesis 8:9
Context8:9 The dove could not find a resting place for its feet because water still covered 5 the surface of the entire earth, and so it returned to Noah 6 in the ark. He stretched out his hand, took the dove, 7 and brought it back into the ark. 8
Genesis 14:14
Context14:14 When Abram heard that his nephew 9 had been taken captive, he mobilized 10 his 318 trained men who had been born in his household, and he pursued the invaders 11 as far as Dan. 12
Genesis 18:28
Context18:28 what if there are five less than the fifty godly people? Will you destroy 13 the whole city because five are lacking?” 14 He replied, “I will not destroy it if I find forty-five there.”
Genesis 33:11
Context33:11 Please take my present 15 that was brought to you, for God has been generous 16 to me and I have all I need.” 17 When Jacob urged him, he took it. 18
Genesis 37:8
Context37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 19 They hated him even more 20 because of his dream and because of what he said. 21
Genesis 46:31
Context46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, 22 ‘My brothers and my father’s household who were in the land of Canaan have come to me.
1 tn Heb “and he”; the referent (the
2 tn Heb “wiped away” (cf. NRSV “blotted out”).
3 tn Heb “from man to animal to creeping thing and to the bird of the sky.”
4 tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.
5 tn The words “still covered” is supplied in the translation for stylistic reasons.
6 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
7 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
8 tn Heb “and he brought it to himself to the ark.”
9 tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).
10 tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.
11 tn The words “the invaders” have been supplied in the translation for clarification.
12 sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.
13 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
14 tn Heb “because of five.”
15 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
16 tn Or “gracious,” but in the specific sense of prosperity.
17 tn Heb “all.”
18 tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.
19 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
20 tn This construction is identical to the one in Gen 37:5.
21 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
22 tn Heb “tell Pharaoh and say to him.”
