Kejadian 16:13
Konteks16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 1 for she said, “Here I have seen one who sees me!” 2
Kejadian 16:2
Konteks16:2 So Sarai said to Abram, “Since 3 the Lord has prevented me from having children, have sexual relations with 4 my servant. Perhaps I can have a family by her.” 5 Abram did what 6 Sarai told him.
Kejadian 16:9
Konteks16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 7 to her authority.
Mazmur 11:4
Konteks11:4 The Lord is in his holy temple; 8
the Lord’s throne is in heaven. 9
his eyes 12 examine 13 all people. 14
Mazmur 14:2
Konteks14:2 The Lord looks down from heaven 15 at the human race, 16
to see if there is anyone who is wise 17 and seeks God. 18
Mazmur 139:1-4
KonteksFor the music director, a psalm of David.
139:1 O Lord, you examine me 20 and know.
139:2 You know when I sit down and when I get up;
even from far away you understand my motives.
139:3 You carefully observe me when I travel or when I lie down to rest; 21
you are aware of everything I do. 22
139:4 Certainly 23 my tongue does not frame a word
without you, O Lord, being thoroughly aware of it. 24
Amsal 5:21
Konteks5:21 For the ways of a person 25 are in front of the Lord’s eyes,
and the Lord 26 weighs 27 all that person’s 28 paths.
Amsal 15:3
Konteks15:3 The eyes of the Lord 29 are in every place,
keeping watch 30 on those who are evil and those who are good.
Yeremia 23:24
Konteks23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 31
“Do you not know that I am everywhere?” 32
the Lord asks. 33
[16:13] 1 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 2 tn Heb “after one who sees me.”
[16:13] sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.
[16:2] 3 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 4 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
[16:2] 5 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 6 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:2] sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
[16:9] 7 tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
[11:4] 8 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
[11:4] 9 sn The
[11:4] 10 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
[11:4] 11 tn The two Hebrew imperfect verbal forms in this verse describe the
[11:4] 13 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
[11:4] 14 tn Heb “test the sons of men.”
[14:2] 15 sn The picture of the
[14:2] 16 tn Heb “upon the sons of man.”
[14:2] 17 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 18 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
[139:1] 19 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
[139:1] 20 tn The statement is understood as generalizing – the psalmist describes what God typically does.
[139:3] 21 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
[139:3] 22 tn Heb “all my ways.”
[139:4] 24 tn Heb “look, O
[5:21] 26 tn Heb “he”; the referent (the
[5:21] 27 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
[5:21] 28 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
[15:3] 29 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
[15:3] 30 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
[23:24] 31 tn Heb “Oracle of the
[23:24] 32 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
