Genesis 32:30

32:30 So Jacob named the place Peniel, ¹  explaining, ²  “Certainly ³  I have seen God face to face ⁴  and have survived.” ⁵ 

Genesis 43:3

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.’

Genesis 43:2

43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

Genesis 3:13

3:13 So the Lord God said to the woman, “What is this ⁸  you have done?” And the woman replied, “The serpent ⁹  tricked ¹⁰  me, and I ate.”

Genesis 14:24

14:24 I will take nothing ¹¹  except compensation for what the young men have eaten. ¹²  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Genesis 14:1

The Blessing of Victory for God’s People

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 

Genesis 14:1

The Blessing of Victory for God’s People

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 

Job 33:26

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 

Psalms 41:11

41:11 By this ²³  I know that you are pleased with me,

for my enemy does ²⁴  not triumph ²⁵  over me.

Matthew 18:10

The Parable of the Lost Sheep

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.

Revelation 22:4

22:4 and they will see his face, and his name will be on their foreheads.

[32:30]  ¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ² tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ³ tn Or “because.”

[32:30]  ⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ⁵ tn Heb “and my soul [= life] has been preserved.”

[43:3]  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.

[43:3]  ⁷ tn The idiom “see my face” means “have an audience with me.”

[3:13]  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).

[3:13]  ⁹ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  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).

[14:24]  ¹¹ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ¹² tn Heb “except only what the young men have eaten.”

[14:1]  ¹³ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ¹⁴ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  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”).

[14:1]  ¹⁶ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ¹⁷ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  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”).

[33:26]  ¹⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ²⁰ tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  ²¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  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).

[41:11]  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.

[41:11]  ²⁴ tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).

[41:11]  ²⁵ tn Heb “shout.”