Genesis 1:29

1:29 Then God said, “I now ¹  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ² 

Genesis 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ³  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Genesis 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ⁴  so that ⁵  we may make a name for ourselves. Otherwise ⁶  we will be scattered ⁷  across the face of the entire earth.”

Genesis 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ⁸  Lot was sitting in the city’s gateway. ⁹  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Genesis 30:40

30:40 Jacob removed these lambs, but he made the rest of the flock face ¹⁰  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks.

Genesis 43:5

43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

[1:29]  ¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[6:7]  ³ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[11:4]  ⁵ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ⁶ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ⁷ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ⁸ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[19:1]  ⁷ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ⁸ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[30:40]  ⁹ tn Heb “and he set the faces of.”