You must bring into the ark two of every kind of living creature from all flesh,male and female, to keep them alive with you.

3:17But to Adam he said, “Because you obeyed your wife and ate from the tree about which I com-manded you, ‘You must not eat from it,’ cursed is the ground thanks to you;in painful toil you will eat of it all the days of your life. 3:18It will produce thorns and thistles for you, but you will eat the grain of the field. 3:19By the sweat of your brow you will eat food until you return to the ground,for out of it you were taken; for you are dust, and to dust you will return.”

To the woman he said,“I will greatly increase your labor pains;with pain you will give birth to children.You will want to control your husband,but he will dominate you.”

Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man. :3 Then the man said,

“It is not good for the man to be alone. I will make a compan-ion for him who corresponds to him.”

The Lord God took the man and placedhim in the orchard in Eden to care for it and to maintain it.

8: “While the earth continues to exist,planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”

8:0Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.8:1And the Lord smelled the soothing aromaand said to himself, “I will never again cursethe ground because of humankind, even thoughthe inclination of their minds is evil from child-hood on. I will never again destroy everything that lives, as I have just done.

6:5 But the Lord saw that the wicked-ness of humankind had become great on the earth. Every inclination of the thoughts of their minds was only evil all the time.6:6 The Lord regretted that he had made humankind on the earth, and he was highly offended.6:7 So snTheHebrewverbtranslated“saw”(רָאָה,ra’ah),usedhereofGod’sevaluationofhumankind’sevildeeds,con-trastswithGod’sevaluationofcreativeworkinGen1,whenheobservedthateverythingwasgood.tnThenounיֵצֶר(yetser)isrelatedtotheverbיָצָר(yatsar,“toform,tofashion[withadesign]”).Hereitreferstohumanplans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People hadtakentheirGod-givencapacitiesandusedthemtode-viseevil.Thewordיֵצֶר(yetser) became a significant theologi-calterminRabbinicliteratureforwhatmightbecalledthesinnature–theevilinclination(seealsoR.E.Murphy,“Yeserinthe Qumran Literature,” Bib39[1958]:334-44).tnTherelatedverbהָשָׁב(hashav)means“tothink,tode-vise,toreckon.”Thenoun(here)referstothoughtsorcon-siderations.tnHeb“hisheart”(referringtocollective“humankind”).TheHebrewtermלֵב(lev,“heart”)frequentlyreferstotheseatofone’sthoughts(seeBDB524s.v.לֵב).IncontemporaryEnglishthisistypicallyreferredtoasthe“mind.”snEvery inclination of the thoughts of their minds was only evil.Thereishardlyastrongerstatementofthewicked-nessofthehumanracethanthis.Hereistheresultoffallingintothe“knowledgeofgoodandevil”:Evilbecomesdomi-nant,andthegoodisruinedbytheevil.tnHeb“alltheday.”snTheauthorofGenesisgoesoutofhiswaytoemphasizethe depth of human evil at this time. Note the expressions “everyinclination,”“onlyevil,”and“allthetime.”tnOr“wasgrieved”;“wassorry.”IntheNiphalstemtheverbנָחָם(nakham)cancarryoneoffoursemanticmeanings,depending on the context:(1) “to experience emotional pain orweakness,”“tofeelregret,”oftenconcerningapastaction(see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי(ki,“because”)intro-ducesthecauseoftheemotionalsorrow.(2)Anothermean-ingis“tobecomforted”or“tocomfortoneself”(sometimesby taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This secondcategoryrepresentsapolarizationofcategoryone.)(3)Themeaning“torelentfrom”or“torepudiate”acourseofactionwhichisalreadyunderwayisalsopossible(seeJudg2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relentorchangeone’smindconcerning,”“todeviatefrom”(a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change HisMind’?”BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotion-alpain(seethefollowingstatementinv.6)asaresultofapast action (his making humankind). For a thorough study of thewordנָחָם, see H. Van Dyke Parunak, “A Semantic Survey ofNHM,”Bib 56 (1975): 512-32.tnHeb “andhewasgrievedtohisheart.”Theverbעָצָב(’atsav)cancarryoneofthreesemanticsenses,dependingon the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – every-thing from humankind to animals, including crea-tures that move on the ground and birds of the air, for I regret that I have made them.”6:8 But0 Noah found favor in the sight of the Lord.

my students had this experience to draw upon as a model for how to make sense of a situation in nuanced and insightful ways.

Students expressed a range of views: some defending the metal detectors, some seeing both sides of the argument, and still others declaiming their adamant opposition to the process.

hat process can sometimes shake her confidence and she likes interacting with other math-lovers around fun problems as a way to remind her of her capabilities and passion for the subject.

For me, it’s a lot of listening, wandering around seeing what people are doing, having a sense of the room and then knowing what I want people to get out of the session

real estate covenants that didn’t allow people of color to live in certain sections of the city

It provides both the writing text for my classroom and the social text where our lives intersect and we deepen our connections and understandings across lines of race, class, gender, nationality, and sexual orientation.

demonstrates your ‘family’ doing something together.

“I didn’t realize that other people went through the same things we [African Americans] did.”

I taught “disadvantaged” students.

Padlet, however, allowed for a rapid online brainstorm where every voice in the class was heard, captured and left visible. This deepened in-person follow-up dialogue by allowing students to tap all of their peers’ ideas at once.

Both educators were “blown away” by how well students understood concepts they hadn’t been able to describe previously in classroom dialogue, traditional lab notebooks or on tests. In both classrooms, technology helped the students start to share their voices.

Instead, the teachers had visions of diverse groups of students vigorously discussing literature, science or math.

Indeed, to those whose image of the school is rigidly set the change is sure to give a shock.

No training of sense-organs in school, introduced for the sake of training, can begin to compete with the alertness and fullness of sense-life that comes through daily intimacy and interest in familiar occupations.

The read-around is the living room of our classroom.

Dirk and his classmates didn’t care just about themselves, their neighborhood, and their city, they cared about other people’s lives too.

How did this ‘gap’ happen?” I tell students that we are going to look at the housing history in Portland to help us understand those statistics. For me, this unit is critical because it talks back to the “disadvantaged” label that has been hanging around my school for the last forty years. In order to teach students effectively, I have to raise the curtain on the myths that control the narrative of our community: