Genesis 21:34

21:34 So Abraham stayed in the land of the Philistines for quite some time. ¹ 

Genesis 18:20

18:20 So the Lord said, “The outcry against ²  Sodom and Gomorrah is so great and their sin so blatant ³ 

Genesis 24:25

24:25 We have plenty of straw and feed,” she added, ⁴  “and room for you ⁵  to spend the night.”

Genesis 26:14

26:14 He had ⁶  so many sheep ⁷  and cattle ⁸  and such a great household of servants that the Philistines became jealous ⁹  of him.

Genesis 30:43

30:43 In this way Jacob ¹⁰  became extremely prosperous. He owned ¹¹  large flocks, male and female servants, camels, and donkeys.

Genesis 33:9

33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.”

Genesis 37:34

37:34 Then Jacob tore his clothes, put on sackcloth, ¹²  and mourned for his son many days.

Genesis 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Genesis 6:5

6:5 But the Lord saw ¹³  that the wickedness of humankind had become great on the earth. Every inclination ¹⁴  of the thoughts ¹⁵  of their minds ¹⁶  was only evil ¹⁷  all the time. ¹⁸ 

Genesis 13:6

13:6 But the land could ¹⁹  not support them while they were living side by side. ²⁰  Because their possessions were so great, they were not able to live ²¹  alongside one another.

Genesis 25:23

25:23 and the Lord said to her,

“Two nations ²²  are in your womb,

and two peoples will be separated from within you.

One people will be stronger than the other,

and the older will serve the younger.”

Genesis 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ²³  was not able to support them because of their livestock.

Genesis 50:20

50:20 As for you, you meant to harm me, ²⁴  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ²⁵ 

Genesis 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ²⁶  burst open and the floodgates of the heavens ²⁷  were opened.

[21:34]  ¹ tn Heb “many days.”

[18:20]  ² tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ³ tn Heb “heavy.”

[24:25]  ³ tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:25]  ⁴ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[26:14]  ⁴ tn Heb “and there was to him.”

[26:14]  ⁵ tn Heb “possessions of sheep.”

[26:14]  ⁶ tn Heb “possessions of cattle.”

[26:14]  ⁷ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[30:43]  ⁵ tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  ⁶ tn Heb “and there were to him.”

[37:34]  ⁶ tn Heb “and put sackcloth on his loins.”

[6:5]  ⁷ 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.

[6:5]  ⁸ 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).

[6:5]  ⁹ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ¹⁰ 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.”

[6:5]  ¹¹ 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.

[6:5]  ¹² tn Heb “all the day.”

[13:6]  ⁸ 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]  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.

[13:6]  ¹⁰ tn The same infinitive occurs here, serving as the object of the verb.

[25:23]  ⁹ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

[36:7]  ¹⁰ tn Heb “land of their settlements.”

[50:20]  ¹¹ tn Heb “you devised against me evil.”

[50:20]  ¹² tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[7:11]  ¹² tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  ¹³ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.