Genesis 7:4

7:4 For in seven days ¹  I will cause it to rain ²  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Genesis 9:23

9:23 Shem and Japheth took the garment ³  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ⁴  the other way so they did not see their father’s nakedness.

Genesis 11:9

11:9 That is why its name was called ⁵  Babel ⁶  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Genesis 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ⁷  as he said to himself, ⁸  “Can ⁹  a son be born to a man who is a hundred years old? ¹⁰  Can Sarah ¹¹  bear a child at the age of ninety?” ¹² 

Genesis 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ¹³  Jacob thought, ¹⁴  “I will first appease him ¹⁵  by sending a gift ahead of me. ¹⁶  After that I will meet him. ¹⁷  Perhaps he will accept me.” ¹⁸ 

Genesis 44:26

44:26 But we replied, ‘We cannot go down there. ¹⁹  If our youngest brother is with us, then we will go, ²⁰  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

[7:4]  ¹ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ² tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[9:23]  ³ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ⁴ tn Heb “their faces [were turned] back.”

[11:9]  ⁵ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ⁶ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[17:17]  ⁷ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ⁸ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ⁹ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ¹⁰ tn Heb “to the son of a hundred years.”

[17:17]  ¹¹ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ¹² tn Heb “the daughter of ninety years.”

[32:20]  ⁹ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ¹⁰ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ¹¹ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ¹² tn Heb “with a gift going before me.”

[32:20]  ¹³ tn Heb “I will see his face.”

[32:20]  ¹⁴ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[44:26]  ¹¹ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ¹² tn Heb “go down.”