43:3 But Judah said to him, “The man solemnly warned 6 us, ‘You will not see my face 7 unless your brother is with you.’
14:1 At that time 13 Amraphel king of Shinar, 14 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 15
14:1 At that time 16 Amraphel king of Shinar, 17 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 18
33:26 He entreats God, and God 19 delights in him,
he sees God’s face 20 with rejoicing,
and God 21 restores to him his righteousness. 22
41:11 By this 23 I know that you are pleased with me,
for my enemy does 24 not triumph 25 over me.
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.
1 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
2 tn The word “explaining” is supplied in the translation for stylistic reasons.
3 tn Or “because.”
4 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
5 tn Heb “and my soul [= life] has been preserved.”
6 tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.
7 tn The idiom “see my face” means “have an audience with me.”
8 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).
9 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
10 tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
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 sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
14 sn Shinar (also in v. 9) is the region of Babylonia.
15 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
16 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
17 sn Shinar (also in v. 9) is the region of Babylonia.
18 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
19 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
20 tn Heb “his face”; the referent (God) has been specified in the translation for clarity.
21 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
22 tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).
23 sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.
24 tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
25 tn Heb “shout.”